Taking seriously other ways that languages can be understood is of significance for both practical and political reasons. If language revival or other applied projects need practical theories of language, they need to be drawn from concerned communities rather than imported from elsewhere. For many Indigenous people, language is deeply connected to land, or what is commonly known as Country in Australia, which can include not only earth, dwellings and place but also water, animals, wind and other beings. Language within these ways of thinking is not connected primarily to people but to land or Country. It is because these ways of thinking about language are so different from a consideration of language as structure, as object, as separate from people and the world, that many language revival projects have struggled. As long as Indigenous languages are thought of in terms of non-Indigenous ontologies, there will always be at best misunderstanding. On these grounds, Indigenous language activists have called for local control of language reclamation projects and the need to decolonize what is meant by language.

This chapter argues that, unlike Dio in his Euboean Oration, in which the countryside is always presented positively and the city almost wholly negatively, Longus does not make his rustics entirely virtuous or his city-dwellers wholly bad. I differentiated between virtues of ἦθος, ‘character’, and virtues of πρᾶξις, ‘action’, illustrating the differences between those of the country and of the city by an analytical table. I noted especially Longus’ presentation of piety and impiety, of deception and of artifice, and of fear and boldness, concluding that the country’s vices prompt readers to reflection as much as do its virtues.

Young people’s learning is at the heart of Aboriginal and Torres Strait Islander education. Teachers and educators can create successful learning experiences for Aboriginal and Torres Strait Islander students by responding to our diverse cultural, linguistic and knowledge backgrounds. All students benefit from learning about Aboriginal and Torres Strait Islander perspectives, and good teaching practices work for all students.

In this chapter you will learn about Country and Peoples and the impact of the past on the present, as well as practical strategies to identify appropriate inclusions for your teaching practice to demonstrate your capability against the Australian Professional Standards for Teachers 1.4 and 2.4.

Teachers need to create innovative learning experiences specific to the teaching location, the story and history of the place, the Aboriginal and Torres Strait Islander peoples, their knowledges, cultures and languages, the intended learning and the teachers and students in the room.

Our focus is how to bring Aboriginal and Torres Strait Islander ways of knowing, being and doing into education practices in respectful ways to enhance everyone’s learning.

This chapter provides a contextual overview of Torres Strait Islander’s health and wellbeing. It begins by discussing the location and pre-colonisation history of the Torres Strait Islands and their peoples and notes that there is a shift back towards calling the region by its local name, Zenadth Kes. It considers Torres Strait Islanders connections to Country, including the sea, and Kin, and their belonging within tribes and clans. It then discusses Torres Strait Islanders’ perspectives of health and wellbeing both before and after invasion and colonisation and makes suggestions for culturally safe practice that incorporates Torres Strait Islanders’ history. It outlines the current provision of primary health care in the Torres Strait and looks at how this can holistically incorporate traditional medicine practices. The final section of the chapter considers the threat of climate change and its impact on Torres Strait Islanders’ physical and spiritual connection to their Country and consequently their health and wellbeing.

Before discussing the barriers to bringing claims against TNCs in countries where they are incorporated or domiciled (“home countries”), or where they engage in significant business, it is first important to understand why victims cannot, and thus do not, bring claims against TNC affiliates in their own countries where the harm occurs – the host country. In an ideal world, all countries would have regulatory systems sufficient to prevent harm to individuals and communities, and judicial or judicial-like mechanisms to provide for a remedy in the event that businesses engage in tortious actions, whether directly or vicariously. Many wonder why the victims simply do not bring a claim in their own country and question whether bringing a case outside their country is appropriate. Even the US Supreme Court has suggested that victims of human rights abuses should simply bring the case in their home country.1 However, it is not so simple. Indeed, if the victims could bring a claim in their own country and obtain a remedy, it would be much easier for them given the difficulty in bringing a case abroad against a parent company, and they would typically prefer to do so.2 Yet, the sad reality is that this is often not possible in many host countries where TNCs operate. First, many of these host countries do not have sufficient regulations to prevent harm; in fact, as a result of globalization, many have done away with regulations in order to attract transnational business.

We are matrilineal, tracing our family through the women for as long as we have been a people. Our country is in south-eastern Australia and is now known widely as the Snowy Mountains, the High Country of south-eastern New South Wales and northern Victoria. We know our Country and stories of our family in that Country for countless generations. However, when we talk about business to do with our family it is always in English because, for most of the people who identify as Ngarigu, with the exception of a few old people, our language is sleeping – it is not the language in which we still communicate. We talk about our languages as being ‘asleep’, waiting for us to wake them up again, because while ever the people who belong to a language still exist, that language continues to have a life. We need the teachers of Australia to work with us to help us wake up our languages.