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Objective Aboriginal and Torres Strait Islander women (hereafter Aboriginal) and their babies experience poor health outcomes for which smoking is a major risk factor. This paper explores Aboriginal women's perspectives on and experiences of smoking cessation, within and outside pregnancy, and their use of smoking cessation services using the COM‐B (Capability, Opportunity, Motivation as determinants of Behaviour) model to understand Aboriginal women's capabilities, opportunities, and motivation for smoking cessation. Methods Data came from 11 focus groups conducted in regional New South Wales, Australia, with 80 women aged between 16 and 68 years. Thematic analysis was performed following the COM‐B model. Results Seven themes related to capability, opportunity, motivation, and smoking cessation behaviors were identified. The themes highlighted that agency, knowledge, and self‐efficacy (as capability), a supportive social environment, and access to culturally appropriate services and resources (as opportunities), together with automatic and reflective motivations for quitting, may enable short‐ or long‐term smoking cessation. Conclusion Smoking cessation interventions may be more effective if the dynamics of the COM‐B factors are considered. Policy and practice changes for further enhancing regional Aboriginal women's psychological capability and supportive social environments, and making smoking cessation services culturally appropriate are warranted.

Summary There is little attention focused on how Indigenous Australian people engage with the environment and how other ecologists can include this interdisciplinary approach into their practice. Despite many ecologists' genuine desire to work across cultural fields together, there are some notable differences between Western and Indigenous ideologies. One of these principles involves an embodied process that allows us as Indigenous people to connect, analyse, predict and measure changes in Country. This cultural tool of knowing is bounded in place‐based narratives that are sensory‐driven to filter and guide our field experiences. This article serves as an essential resource for scientists and conservationists to rethink their connections to place through immersive bodily experiences as a meaningful apparatus to increase public environmental stewardship. After all, is it not our desire to inspire ecological thinking within a public domain?

Australian Aboriginal symbols are visual forms of knowledge that express cultural intellect. Being classified by a Western interpretation of "art" devalues thousands of years of generational knowledge systems, where visual information has been respected, appreciated and valued. This article highlights how Aboriginal creativity has little concept of aesthetical value, but is a cultural display of meaning relating to Creational periods, often labelled as The Dreamings. With over 350 different Aboriginal Nations in Australia, this article focuses of the Dharug Nation, located around the northern Sydney area of New South Wales. The Dharug term for the Creational period is Gunyalungalung-traditional ritualized customary lores (laws). These symbols are permanently located within the environment on open rock surfaces, caves and markings on trees. Whilst some symbols are manmade, others are made by Creational ancestral beings and contain deep story lines of information in sacredness. Therefore, creative imagery engraved or painted on rock surfaces are forms of conscious narratives that emphasise deep insight.