Abstract. Although successful communication is at the heart of the clinical consultation, communication betweenAboriginal patients and practitioners such as doctors, nurses and allied health professionals, continues to be problematic and is arguably the biggest barrier to the delivery of successful health care to Aboriginal people. This paper presents an overarching framework for practitioners to help them reorientate their communication with Aboriginal patients using 'clinical yarning'. Clinical yarning is a patient-centred approach that marries Aboriginal cultural communication preferences with biomedical understandings of health and disease. Clinical yarning consists of three interrelated areas: the social yarn, in which the practitioner aims to find common ground and develop the interpersonal relationship; the diagnostic yarn, in which the practitioner facilitates the patient's health story while interpreting it through a biomedical or scientific lens; and the management yarn, that employs stories and metaphors as tools for patients to help them understand a health issue so a collaborative management approach can be adopted. There is cultural and research evidence that supports this approach. Clinical yarning has the potential to improve outcomes for patients and practitioners.

Findings provide preliminary evidence of an increased MSP burden among Aboriginal Australians, and particularly for OA, a mismatch between the disease burden and access to health care. To increase accessibility, health services should initially focus on improving Aboriginal patients' experiences of care, in particular by improving patient-practitioner communication. Implications for care and research are outlined.

BackgroundDespite extensive literature demonstrating differing experiences in menopause around the world, documentation of the experience of menopause in Australian Aboriginal women is scarce, and thus their menopausal experience is relatively unknown. This study aimed to understand Australian Aboriginal women’s understanding and experience of menopause and its impact on their lives.MethodsThe study was an exploratory qualitative study. Twenty-five Aboriginal women were recruited from a regional centre in the Mid-West region of Western Australia using opportunistic and snowballing sampling. Interviews and focus group discussions were undertaken from February 2011 to February 2012 using open-ended questioning with a yarning technique. Thematic analysis was undertaken of the transcribed interviews.ResultsA number of themes were revealed. These related to the language used, meanings and attitudes to menopause, symptoms experienced, the role of men, a lack of understanding, coping mechanisms and the attribution of menopausal changes to something else. The term “change of life” was more widely recognised and signified the process of ageing, and an associated gain of respect in the local community. A fear of menopausal symptoms or uncertainty about their origin was also common. Overall, many women reported insufficient understanding and a lack of available information to assist them and their family to understand the transition.ConclusionThere are similarities between Aboriginal and non-Aboriginal experiences of menopause, including similar symptom profiles. The current language used within mainstream health settings may not be appropriate to this population if it fails to recognise the importance of language and reflect the attributed meaning of menopause. The fear of symptoms and uncertainty of their relationship to menopause demonstrated a need for more information which has not adequately been supplied to Australian Aboriginal women through current services. While this study is with a select population of Aboriginal Australian women, it reveals the importance of acknowledging differences, particularly in use of language to convey ideas and support Aboriginal women experiencing menopause.

Health indicators for rural populations in Australia continue to lag behind those of urban populations and particularly for Indigenous populations who make up a large proportion of people living in rural and remote Australia. Preparation of health practitioners who are adequately prepared to face the 'messy swamps' of rural health practice is a growing challenge. This paper examines the process of learning among health science students from several health disciplines from five Western Australian universities during 'Country Week': a one-week intensive experiential interprofessional education program in rural Western Australia. The paper weaves together strands of transformative theory of learning with findings from staff and student reflections from Country Week to explore how facilitated learning in situ can work to produce practitioners better prepared for rural health practice.

The MBOT information was more preferred and addressed important barriers to care, providing support for use in practice. Similar processes are needed to develop pain information for other cultural groups, particularly those underserved by existing approaches to care.

The recent “mobility turn” in the social sciences has emphasised the increasing scale and speed of movement in our modern world. It also invites critical analyses of the politics of mobility: how movement is conceptualised and regulated and what these processes reveal about power and marginalisation within societies. However, within this literature to date, there have been relatively few empirical, geographical analyses of mobile (or nomadic) cultures: those peoples whose identities and lived experience are often contested through the interplay of population (im)mobilities and state regulation. Though these mobile cultures – including pastoral nomads, Indigenous hunter‐gatherer peoples and Gypsy/Traveller peoples – are vastly different in many ways, they share a set of common experiences which suggests that an analysis of the politics of mobility for one is likely to have relevance to others. As a call to future comparative efforts, this paper begins by setting out four commonalities across diverse mobile cultures, related to: experiences of oppression; disciplining discourses; forced confinement/sedentarism; and contemporary socio‐economic marginalisation. We then present a set of empirical findings that elaborate the related experiences of one mobile culture in situ. Here, we examine the politics of mobility regulation in the context of Indigenous Australians and state housing policy. The findings reveal how state practices that ignore or attempt to regulate the spatial/population mobilities of mobile cultures have questionable efficacy, and can further entrench the marginal status of mobile cultures. They also show how mobile cultures challenge sedentarist policy parameters that insist on fixity in household tenure and composition. These observed struggles with respect to cultural identity and movement regulation constitute important empirical challenges to the nomadic metaphysics within the mobility turn.

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