This article argues that artificial intelligence (AI) will not benefit Indigenous peoples equitably unless grounded in Indigenous data sovereignty and Indigenous governance of AI systems. In Australia and comparable nation-states, data ecosystems have long served as instruments of colonial control, determining what knowledges are valued, how people are categorized, and who benefits. As AI systems are built upon these foundations, they risk deepening and automating colonial logics. Indigenous data sovereignty offers a powerful counter framework, asserting the rights of Indigenous peoples to govern the creation, interpretation, and use of data concerning themselves, their communities, and their lands. This article examines how applying Indigenous governance to data and AI systems could alleviate unintended harms and create more equitable benefits within digital technologies. Rather than treating AI as neutral or benevolent, it is positioned as a contested domain where Indigenous resurgence confronts colonial continuity, advancing governance frameworks enabling just, accountable, and equitable futures.
This article examines Aboriginal and Torres Strait Islander experiences of working and researching in the family violence space, including mainstream services, Indigenous-specific organisations, universities, and alternative justice programs. Drawing on a narrative review of literature, it argues that violence in this field is not only an object of intervention but an institutional condition of labour. Aboriginal and Torres Strait Islander workers, particularly women, experience intensified harm through racialised and gendered labour expectations, unpaid cultural and care work, exposure to community trauma, and limited institutional protection. These conditions are compounded by epistemic violence, whereby Indigenous knowledge is extracted, marginalised, or instrumentalised within research, policy, and service systems. The article demonstrates how equity and inclusion frameworks often obscure rather than address these harms. It concludes that meaningful responses to family violence require Indigenous-led governance, recognition of institutional and epistemic violence, and a fundamental reordering of power, authority, and accountability within the field.
In public debate about gender inequality and violence, gender is frequently framed as an ideological construct in competition with more amenable, material drivers. This paper examines how such representations are produced, analyzing the performative effects of a sex-gender dualism in interviews with alcohol policy researchers discussing "alcohol-fueled violence" in the night-time economy. Demarcating the natural and the social, this "inscription device" stabilizes the individual body as a container for gendered personhood, privileging assumptions about the pharmacological effects of alcohol, and the moderating influence of various social factors. Although presented as objective, these scientific practices foreground alcohol as the primary cause of violence, and downplay the contribution of men and masculinities. We argue that public health approaches to gender equity, grounded in binary biological distinctions, risk not only marginalizing gender analysis, but constituting sex and other objects as more materially and evidentially "real" in research and policy debates.
Australia has faced a considerable number of significant environmental challenges in recent years. These have involved record-breaking droughts, widespread flooding and large-scale bushfires across the country. The intensity of the Australian climate and the image of untouched natural beauty mean that the environment is important in the public consciousness. Conversely, the country's economic performance has been grounded in natural resource extraction. Competing interests and visions of the physical environment have led to high-profile clashes between ‘greenies’ and ‘Aussie battlers’, resulting at times in physical conflict. The aim of this article is to explore the scale and character of environmental activism in Australia. It considers how environmentally focused protest has unfolded over the past three decades, paying attention to locations, actions and claims. Drawing out patterns of protest in this way can aid understanding of how claims around environmental issues enter the public arena in contest with official, state-backed perspectives.
This study examines how generational location becomes translated into value orientations through musical life in the context of China's social transformation. Using an explanatory mixed-methods design, it combines a stratified survey of five birth cohorts (1960s-2000s; N = 1,800) with lyric analysis of 15 representative popular songs. Hierarchical regression and structural equation modeling show that sociodemographic characteristics have limited explanatory power once musical life is considered. Instead, affective listening emerges as the principal mediating mechanism linking generational location to both instrumental and terminal values. Lyric analysis further illustrates how shared symbolic themes are interpreted differently across generations, revealing the cultural translation of historically situated experiences. Rather than treating generational differences as direct cohort effects, this study conceptualizes musical life as an affective mediating field through which generational location becomes associated with value orientations, extending Bourdieu-inspired cultural sociology from cultural reproduction to cultural translation.
