Caroline Nilson

Objectives:
Among Aboriginal children, the year between birth and 1 year of age has the highest mortality rate compared with any other age. Prompt administration of cardiopulmonary resuscitation (CPR) leads to better outcomes and a lower likelihood of ongoing sequalae. Current education on infant CPR is not provided to parents except in certain circumstances in a neonatal intensive care unit. Currently, there are no identified CPR education courses specifically available for Aboriginal or Torres Strait Islander people, meaning that current infant CPR education courses are not culturally responsive.

Design:
Partnering with an Aboriginal community from the Bindjareb region of the Western Australian Noongar nation, the researchers used a co-design approach and an Aboriginal Participatory Action Research (APAR) design to explore how to deliver culturally safe and responsive infant CPR community education. This resulted in the development of the Koolangka Infant Life Saving Education Framework (KILSEF), which can be used to guide future planning and delivery of culturally safe and responsive community level infant CPR education.

Results:
The study findings identified that members of the Aboriginal community were very interested in receiving infant CPR education, but the barriers identified from mainstream CPR course delivery need to be removed for the community to benefit from culturally responsive ways of learning. Culturally responsive community CPR education should be provided in culturally safe places and the focus of learning should be on the practical applications of CPR and less on the academic pre-reading and written requirements. Explanations should be provided in lay terms and patience is required to communicate ideas in ways that facilitate understanding, and the course may need to be delivered over several days to accommodate community participant availability.

Conclusion:
Addressing Aboriginal community concerns and barriers allowed for the implementation of culturally responsive infant resuscitation education which was highly valued by community members and led to increased community confidence and participation in CPR education.

Research on transformative learning (Mezirow, 1991), particularly within the context of higher education, has demonstrated the significant impact university learning can have on a wide range of cohorts across diverse learning contexts. However, the extensive body of literature pertaining to transformative learning remains largely silent on the experiences of Aboriginal and Torres Strait Islander university students and the extent to which their engagement with academia can be transformative. Nevertheless, Nakata’s (2007b) cultural interface theory has shaped policy, practice and thought in Indigenous higher education, elucidating the nuances, complexities and challenges that confront Indigenous students in their journey through university. In bringing together these two critical theories, this study investigated the journeys of three undergraduate Indigenous university students finding that university can indeed be a site of positive personal transformation. Such changes were fostered through critical peer support relationships, relationships with family and loved ones as well as a growing confidence and pride in their cultural identities. These findings have important implications for the way institutions support and teach Aboriginal and Torres Strait Islander students and provides a nuanced insight into their university journeys at the cultural interface.

Aim:
To critically appraise the literature to determine availability and identify the cultural responsiveness of infant resuscitation education for Aboriginal and Torres Strait Islander populations.

Background:
Despite overall reductions in infant mortality in the last two decades, Aboriginal people have some of the highest rates of infant mortality of any developed nation. One of the key factors that has attributed to improvements in infant mortality rates is parent and carer education around risk factors and actions of first responders. Identifying gaps in the current basic first-aid initiatives available to Aboriginal communities may contribute to developing resources to contribute to reductions in Aboriginal neonatal mortality rates.

Method:
The review used key terms and Boolean operators across an 11-month time frame searching for research articles utilising the databases of CINAHL, Scopus, Ovid Emcare, Informit, Pubmed and Proquest. After review, 39 articles met the inclusion criteria, 25 articles were discarded due to irrelevant material and 14 articles were included in the structured literature review. The search process was developed using the Preferred Reporting Items for Systematic Reviews and Meta-Analysis guidelines. Articles were assessed for validity and inclusion using the Critical Appraisal Skills Program checklist.

Results:
Research literature relating to First Nation community-based CPR and first-aid education programmes in Canada, USA, India, UK and Europe, Asia and Africa were identified; however, none pertaining specifically to CPR and first-aid education in Australian Aboriginal communities were found.

Discussion:
Despite the lack of research evidence relating to infant cardiopulmonary resuscitation (CPR) education for Australian Aboriginal populations, the reviewed studies noted the importance of culturally responsive education designed in collaboration with First Nation peoples, using novel ways of teaching CPR, that align with the language, culture and needs of the communities it is intended for.

Conclusion:
Further research is required to create a framework for the delivery of culturally responsive infant resuscitation education for Australian Aboriginal parents and communities.

Many formalised breastfeeding supports have been implemented in Australia, however breastfeeding duration still falls well short of national and global targets. A re-exploration of how women currently seek, interact with and respond to the support provided them can assist in informing further change. We used 'narrative inquiry' to examine the stories of seven women's lived experiences of support whilst establishing breastfeeding and collected data through audio-recorded conversations, transcribed verbatim stories, retold narratives, and researcher reflexive journaling. Clandinin and Connelly's framework (2000) was used to inform analysis by enabling an understanding of the relational aspects and the changeable nature of mothers' experiences. Thematic data analysis revealed four themes: 'trusting in the "natural"', 'navigating the complexity of the breastfeeding journey', 'battling others' assumptions', and 'finding strength in supportive environments'. All mothers found strength in the supportive interactions they experienced from professional, peer and family support. However, mothers also encountered many barriers, indicating remaining deficits in the support offered to breastfeeding mothers. The support experienced could be improved by encouraging more positive societal attitudes and developing a more knowledgeable, non-judgemental health system that delivers anticipatory, rather than reactive support responses. This will encourage the recognition of individuality, and support breastfeeding self-efficacy and the role of family support in overcoming breastfeeding difficulties.

Background: A range of supports are required to protect and promote breastfeeding and although Australia boasts high initiation rates, these supports have not yet been able to increase duration of breastfeeding to achieve national and global targets. Aim: To explore the current literature describing the range of formalised supports being implemented to assist Australian breastfeeding mothers and better enable understanding of where the future focus is required to improve support and ensure breastfeeding success. Method: A search for relevant peer-reviewed and grey literature published after 1989 was undertaken using CINAHL, PubMed, Cochrane Library, Proquest, Scopus and Google Scholar. Findings: Breastfeeding support in Australia exists as globally influenced, policies and directives that inform a range of recommended management procedures, clinical practice and community support. Despite this broad approach, unsupportive societal attitudes still exist and breastfeeding prevalence remains suboptimal. There is also uncertainty regarding how support, from an individual to community health level, is implemented effectively for improved sustainability. Conclusion: Strengthened support at all levels is needed to see the cultural change needed for improvement. Further research into how women interact with support may prove valuable in revealing ways in which current breastfeeding supports can be strengthened to avoid early cessation.

This article highlights the personal journey of reflective development that a non-Aboriginal White researcher and health professional underwent to be "fully positioned" in the everyday lives of a rural Australian Aboriginal community in Western Australia. The article explains the researcher's personal development in areas important to building respect, building relationships, and ensuring reciprocity while undertaking Aboriginal research. The researcher reports on the reflective evaluation of her worldview. Understanding that judgment is a natural tendency, the researcher used reflexivity as a tool to examine and contextualize her judgments, presumptions, and preconceptions, which positioned her to be open to differing viewpoints and actively explore alternate perspectives. The researcher explores her evolutionary understanding that cultural competence is not a destination but a continual journey, and she details her knowledge development regarding the Aboriginal research paradigm, which requires that all the learning, sharing, and growth taking place is reciprocal and engages all parties actively.

This article describes an art narrative project that encouraged the participants of the Bindjareb Yorgas Health Program (BYHP), in the South West of Western Australia, to share their personal experiences of involvement. The aims of the BYHP are: to foster a more supportive health environment amongst the Bindjareb community’s women and their families through participation, communication, and relationship building; the development of personal skills in achieving and maintaining wellness; and strengthening community actions by facilitating individual and group self-determination. As Aboriginal art is used to convey different kinds of storytelling this has aided in the expression of the community’s collective identity and has enabled the telling and re-telling of their stories across varying cultures, and to a range of audiences. The expression of personal and group narratives through art will also ensure that positive stories promoting family health and wellbeing can be told many times over with different groups of Aboriginal people resulting in the potential for on-going change. Moreover, the innovative approach taken here will also lead to embedded stories in the local cultural group, around the processes and outcomes of the project and its impact on their health. This article discusses the processes involved in the production of the art and the ‘meaning making’ that resulted from the project guided by frameworks of communication and behavioural change.

This article describes an art narrative project that encouraged the participants of the Bindjareb Yorgas Health Program (BYHP), in the South West of Western Australia, to share their personal experiences of involvement. The aims of the BYHP are: to foster a more supportive health environment amongst the Bindjareb community's women and their families through participation, communication, and relationship building; the development of personal skills in achieving and maintaining wellness; and strengthening community actions by facilitating individual and group self-determination. As Aboriginal art is used to convey different kinds of storytelling this has aided in the expression of the community's collective identity and has enabled the telling and re-telling of their stories across varying cultures, and to a range of audiences. The expression of personal and group narratives through art will also ensure that positive stories promoting family health and wellbeing can be told many times over with different groups of Aboriginal people resulting in the potential for on-going change. Moreover, the innovative approach taken here will also lead to embedded stories in the local cultural group, around the processes and outcomes of the project and its impact on their health. This article discusses the processes involved in the production of the art and the 'meaning making' that resulted from the project guided by frameworks of communication and behavioural change.

Objective To investigate the experiences of women participating in a cooking and nutrition component of a health promotion research initiative in an Australian Aboriginal regional community.

Design Weekly facilitated cooking and nutrition classes were conducted during school terms over 12 months. An ethnographic action research study was conducted for the programme duration with data gathered by participant and direct observation, four yarning groups and six individual yarning sessions. The aim was to determine the ways the cooking and nutrition component facilitated lifestyle change, enabled engagement, encouraged community ownership and influenced community action.

Setting Regional Bindjareb community in the Nyungar nation of Western Australia.

Subjects A sample of seventeen Aboriginal women aged between 18 and 60 years from the two kinships in two towns in one shire took part in the study. The recruitment and consent process was managed by community Elders and leaders.

Results Major themes emerged highlighting the development of participants and their recognition of the need for change: the impact of history on current nutritional health of Indigenous Australians; acknowledging shame; challenges of change around nutrition and healthy eating; the undermining effect of mistrust and limited resources; the importance of community control when developing health promotion programmes; finding life purpose through learning; and the need for planning and partnerships to achieve community determination.

Conclusions Suggested principles for developing cooking and nutrition interventions are: consideration of community needs; understanding the impact of historical factors on health; understanding family and community tensions; and the engagement of long-term partnerships to develop community determination.

This paper describes how Ennis's (2010) Super-streamlined Concept of Critical Thinking Framework (SSCCTF) has been used to frame an analysis of critical thinking development, in a study of young children who participated in a community creative arts activity. The SSCCTF provided an ideal guide during the research analysis to identify dispositions and abilities displayed by the children and map them across the framework. The aim of the paper is to explain the evidence of critical thinking dispositions and abilities in this cohort of children and interpret its significance in terms of critical thinking development.