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Traditional fire practices are explored so as to understand transformative relationships to Country and as an analogy for developments in Indigenous Health. Stories of fire encompass the resistance of Indigenous Australians to colonial dispossession. Stories of fire engage Indigenous communities with law and culture and from this with health. Transformative knowledges can be built upon re-kindling Indigenous land and law practices through fire practices. Building relationships with fire and burning practices corresponds with the developing sustainable health and cultural practices across Indigenous communities.

This chapter discusses the use of law and legal institutions by the emerging social movement seeking to end Australia’s policy of mandatory detention for refugees and asylum seekers. Through an examination of Australian inquiries and court cases alongside social campaigns, it considers the ability of legal institutional responses to identify the harms, in particular state and institutional responsibility, and the subsequent impact of these legal processes in inhibiting and promoting social and structural change. It shows how social movements are harnessing law and creating new legal and civic spaces in which to contest Australia’s refugee and asylum seeker regime.

Young men and women dominate different niches of science education in Australia, but how this divide varies between university and post-secondary vocational education and training (VET) is not well understood. Therefore, I compare courses in both sectors to assess if the male–female gap at later stages of education mirrors adolescent career plans and subject choices made in secondary school. Multinomial logistic regressions estimated on data from the Longitudinal Survey of Australian Youth (Y06) illustrate the extent to which the gender divides in secondary and post-secondary education correspond with one another. Y06 started with the 2006 Australian Programme for International Student Assessment (PISA). Each year until 2013, a nationally representative sample of youth, who were nearly 16 years old in 2006, reported their schooling and work experiences. I find that Australian women rarely specialise in physics, engineering and technology (PET); in contrast, they dominate the life sciences. While post-secondary science is segregated by gender everywhere, the disparity within VET is much deeper due to a large share of PET enrolments. VET students, who come from modest socio-economic backgrounds and have less academic success at school, learn in more segregated environments than their university peers. This analysis suggests that gender divides will be particularly hard to close within post-secondary VET, even if schools succeed in eradicating gender differentials in students’ career aspirations, science performance, self-concept and choices of science subjects.

Using the data from PISA (Program for International Student Assessment), we compare the ways in which families and schools influence educational achievement among 15-year-olds between four Asian countries (Hong Kong, Korea, Indonesia, and Thailand) and four Latin American countries (Argentina, Chile, Mexico, and Peru). We find that family socioeconomic status (SES) affects student achievement considerably more in Latin America than in Asia. Compared to the relatively weak impacts of family SES in Asian countries, however, parental communication with children plays an important role in fostering achievement. The most evident difference between the two regions is the extent of school differentiation along family socioeconomic backgrounds. The extent to which students’ individual and family characteristics account for between-school variance in student performance is substantially larger in Latin America than in Asia. Although the overall degree of students’ sense of belonging at their school is significantly associated with increased student achievement in all eight countries, school climate factors are more relevant for student learning in Asian education than in Latin American education.

The emergence of intrastate conflicts has not only laid bare the limitations of ‘liberal peace’ strategies but has also raised questions on the utility of such ‘top-down’ strategies in societies that use traditional methods for conflict resolution and transformation. Such limitations in liberal peace strategies have also generated interest in the utility of traditional conflict resolution and transformation methods, especially in the Global South. Using Volker Boege's framework of traditional conflict transformation and employing case studies from Papua New Guinea (PNG), Rwanda and Timor-Leste, this chapter argues why traditional methods of conflict resolution and transformation still bear relevance in societies where culture and custom play an important role in social harmony and peace. By discussing these cases and using the lessons learnt from their discussion, the chapter concludes that even with their apparent utility and use in ‘hybrid’ models of peace, such traditional methods should be employed with care and after understanding of various social, cultural and historical variables.

In the last decade, Indigenous enterprises and entrepreneurs have played an increasingly important role in Australia. This has not always been the case. Historically, Indigenous Australians have been excluded from the broader economy. However, more recently, the number of Indigenous businesses has significantly increased despite the limited access to capital and lower level of education. This chapter provides a historical perspective of Indigenous entrepreneurs in Australia and argues that entrepreneurial leadership development can play a critical role in developing Indigenous entrepreneurship. The historical context of Indigenous Australians is first discussed, and the current status of Indigenous entrepreneurs in Australia is then examined. In particular, we focus on entrepreneurship among the Aboriginal and Torres Strait Islander people. Finally, the importance of entrepreneurial leadership development in the future landscape of Indigenous entrepreneurship in Australia is highlighted.

Bolivia's original Aymara and Quechua quinoa producers ¹ exported 32,000 tons of hand-grown Royal Quinoa valued at $74 million in 2018. Nevertheless, they continued to fall deeper into poverty as low market prices did not cover the cost of their carefully planted, culturally driven production (IBCE, 2018, INIAF, 2018). Quinoa, now a global commodity, had seen increased competition from newly emerging quinoa growing countries with ample financial investment, improved production, and greater supply driving prices down. The more expensive, slow farming methods used by the Bolivian producers who followed traditional social, economic, and environmental sustainability practices were not valued in world markets. In Bolivia, the original quinoa homeland, once booming quinoa towns lay empty. Eighty-percent of inhabitants had moved to cities, leaving behind their native languages, traditions, and indigenous ways. Yet the culture and belief system lived on. This chapter examines Suma Qamana and how the Andean perspectives on social, economic, and environmental sustainability manifested themselves in the Bolivian experience of Aymara and Quechua quinoa producers. What follows is a story of Andean resilience in the face of globalization, and development gone awry.