Positive "ripple" effects of the IMP on running and broader health were described to have occurred through local role modelling of healthy lifestyles by IMP runners that reduced levels of "shame" and embarrassment, a common barrier to physical activity among Indigenous Australians. A high initial level of community readiness for behaviour change was also reported. SO WHAT?: Strategies to overcome this "shame" factor and community readiness measurement should be incorporated into the design of future Indigenous physical activity programs.

In 2008, almost 40% of Aboriginal and Torres Strait Islander students enrolled in the Graduate Diploma in Indigenous Health Promotion at The University of Sydney failed to complete the course. Although this was not considered unusual when compared to previous years, the decision was made to investigate why so many students struggled to meet the expectations of a course that was pedagogically progressive, culturally affirming, taught by highly regarded academics and strongly supported by the university and its stakeholders. A qualitative study using in-depth semi-structured interviews was conducted, and many complex and interrelated issues were explored. One issue that was raised both unexpectedly and emphatically by almost half the study participants who completed the course was the unintentional stifling of individual student effort and achievement through the development of co-dependent relationships between academic staff and students. This article presents the data relevant to this particular issue, reflects on the findings, and outlines some of the strategies implemented since this study commenced that have contributed to a healthy completion rate of 98% over the past 3 years.

The aim of this paper is to critically review and analyse the public representations of mature-age university students in developed and some developing nations and how they compare to the public representations of mature-age Aboriginal and Torres Strait Islander university students in Australia ('students' also refers to graduates unless the context requires specificity). Relevant texts were identified by reviewing education-related academic and policy literature, media opinion and reportage pieces, conference proceedings, and private sector and higher education reviews, reports and submissions. What this review reveals is striking: very few commentators are publicly and unambiguously encouraging, supporting and celebrating mature-age Aboriginal and Torres Strait Islander university students. This strongly contrasts with the discussions around mature-age university students in general, where continuous or lifelong learning is acclaimed and endorsed, particularly as our populations grow older and remain healthier and there are relatively lower numbers of working-age people. While scholars, social commentators, bureaucrats and politicians enthusiastically highlight the intrinsic and extrinsic value of the mature-age student's social and economic contributions, the overarching narrative of the mature-age Aboriginal and Torres Strait Islander student is one of 'the horse has bolted', meaning that it is too late for this cohort and therefore society to benefit from their university education. In this paper we examine these conflicting positions, investigate why this dichotomy exists, present an alternative view for consideration and make recommendations for further research into this area.

This article reports on a study that explored what it means to be a mature-age Aboriginal and Torres Strait Islander university graduate in the context of age, life-stage, history, culture, socioeconomic status, race and place. Using narrative interview data and fieldwork observation, we focus on the graduates’ workplace experiences and take a case study approach to amplify their voices. We argue that the data challenges the ideological construct of Australia as a ‘post-racial’ society and illustrates how interrelated variants of structural racism function to sanction, silence and control educated Aboriginal and Torres Strait Islander people, divide communities into quasi-hierarchies, and sustain white power and privilege. We show how these variants are expressed as low expectations, shadeism, culturism and privilege protectionism, and argue that their enactment can erect an invisible barrier to Aboriginal and Torres Strait Islander professional progression: a ‘white ceiling’ above which many graduates struggle to ascend.

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