It may be argued that the emerging discourses focusing on the social, emotional, educational, and economic disadvantages identified for Australia’s First Peoples (when compared to their non-Indigenous counterparts) are becoming increasingly dissociated with an understanding of the interplay between historical and current trends in racism. Additionally, and if not somewhat related to this critique, it can be suggested that the very construction of research from a Western perspective of Indigenous identity (as opposed to identities) and ways of being are deeply entwined within the undertones of epistemological racism still prevalent today. It is the purpose of this article to move beyond the overreliance of outside-based understanding Western epistemologies, and to explore not only the complex nature of both racism and identity from Aboriginal and Torres Strait Islander perspectives, but to also explore the role of education and research in perpetuating varying levels of racism and resistance to Indigenous identity(ies) from a contemporary insider-based standpoint. It is hoped this article will shed some light on the pervasive nature of racism directed at Indigenous Australians, and highlight the need for the continual acceptance, respect, and promotion of Indigenous voices and identities within the educational environment and beyond.

Social media is increasingly entangled in our everyday lives, and it appears inevitable that this trend will continue for the foreseeable future. Although there has been a wellspring of research on social media, very little is known about Indigenous Australians’ use of these online communication channels. Similarly, there is a paucity of research that investigates the links between social media and intimacy. This article explores Indigenous use of dating applications for ‘hooking up’ and engaging in online romances, and investigates the incidence of ‘sexual racism’ that is often directed at Indigenous online users of romance social media platforms.

Social media technologies have had ambivalent political implications for Indigenous peoples and communities. On one hand, they constitute new horizons toward which settler colonial forces of marginalization, disenfranchisement, and elimination can extend and strengthen their power. On the other hand, social media have also offered opportunities to resist and reject the violence of colonization and its ideological counterparts of domination and racial superiority, and work toward imagining and realizing alternative futures. In this article, we draw on insights from settler colonial studies and affect theory to chart the politics of “affect” through the stories of Indigenous Australian social media users. We first argue that the online practices of Indigenous social media users are often mediated by an awareness of the ‘settler gaze’—that is, a latent audience of non-Indigenous others observing in bad faith. We then outline two responses to this presence described by participants: policing the online behaviors of friends and family, and circulating hopeful, inspiring, and positive content. If “policing” is about delimiting the things of which online bodies are capable, then an affective politics of hope is about expanding a body’s capacity to act and imagining other possible futures for Indigenous people.

Death and funeral practices are a constant presence in many Aboriginal Australians’ lives—research in some communities found they are eight times more likely to have attended a funeral in the previous 2 years than non-Aboriginal people. This can be explained by two major factors: inordinately high rates of Aboriginal mortality and cultural practices around death (broadly referred to as Sorry Business). Research in other contexts has found traditions once reserved solely for face-to-face interactions are now also taking place online on social media. This paper draws from interviews conducted with Aboriginal social media users from New South Wales, Queensland, South Australia and Western Australia to explore new cultural expressions of Sorry Business. Drawing from Indigenous standpoint theory as both an entry point for inquiry and a tool for analysis, this paper demonstrates that Aboriginal people participate in a diverse range of online practices related to Sorry Business, including notifications of deaths and funerals, offering condolences and extending support, and grieving and healing.

Scholars have become increasingly interested in the political work of Internet memes. While this research has delivered critical insights into how memes are implicated in both progressive and reactionary politics, there endures a lack of critical work on the ways in which Indigenous people engage with memes to deconstruct colonial power relations and produce alternative political arrangements. This article offers a reading of a set of memes produced and published by Australian Aboriginal activist Facebook page Blackfulla Revolution. We consider the ways in which memes are entangled in the achievement of an anti-colonial politics. More specifically, drawing Deleuze and Guattari’s notion of assemblage, this article offers two levels of analysis. The first analysis focuses on the memes as a text that works to challenge the founding national myth of “peaceful” British settlement. Through the careful narrative of the memes, we see how the colonial assemblage works through “making missing” Indigenous people. And while the material practices and expressive justifications of Australian colonialism might have varied over time, the assemblage has ultimately not changed in nature. For the second analysis, we read the subsequent user engagement with the memes. The sequence of memes, from this second view, contributes “to the invention of a people,” as Deleuze has said. Those excluded from the colonial assemblage and those who recognize it as violence are called forth to engage in movement against it.

Universities in Australia are expanding their Aboriginal and Torres Strait Islander Studies programs to include Indigenous populations from around the globe. This is also the case for the Indigenous Studies Unit at the University of Wollongong (UOW). Although systems of nomenclature in Indigenous Studies seek to be respectful of difference, the politics of naming in the global context raises some complexities worthy of discussion. In this article, four scholars discuss the politics of naming in relation to teaching a joint Indigenous Studies subject at the UOW and Northern Arizona University.