While Indigenous knowledges have long recognised forests as sentient and caring societies, western sciences have only acknowledged that trees communicate, learn and care for one another in recent years. These different ways of coming to know and engage with trees as sentient agents are further complicated by the introduction of digital technologies and automated decision-making into forest ecosystems. This article considers this confluence of forest sentience and digital technologies through a pedagogy and ethic of immanent care as a relational framework for analysis and praxis in environmental education. The authors apply this framework to three key examples along Birrarung Marr, an ancient gathering place and urban parklands in the city of Naarm (Melbourne). These include an immersive theatre-making project exploring forest communication networks with young children; the Melbourne Urban Forest data set, which hosts digital profiles for over 70,000 trees; and the Greenline masterplan which aims to revitalise the north bank of the Birrarung over the next five years. Exploring the ethical and pedagogical contours of these examples leads to propositions for rethinking the role of environmental education in navigating the current confluence of animal, vegetal, fungal and digital life.

In the era of Indigenising the academy, health disciplines like nursing are required to teach Indigenous peoples' health, history and culture in their undergraduate programmes in order to meet national accreditation standards. This inclusion of Indigenous peoples' perspectives within nursing education towards registration thus qualifies respective Indigenous perspectives as legitimate parts of the Australian nursing profession's scope of practice, which may sound like a reason to celebrate. However, caution should be exercised. Indigenous and Western knowledge systems are incommensurable. The practice of defining Indigenous perspectives for placements within curricula could be likened to extractive colonialism. Thus, the commodifying of Indigenous perspectives in creating competitive education products is problematic. As a Meriam and Wuthathi man who grew up in the Zenadth Kes (Torres Straits) now living and working on Turrbul and Yuggera country, and as a nurse academic, being immersed in this space of contentions is my reality. In order to enhance the education preparation of nursing students I teach, while simultaneously protect my embodied Indigenous knowledges and the Indigenous perspectives included in the curricula I teach, I privilege Indigenous ways of knowing, being and doing in my teaching practice. This yarn is about my experience in this cultural interface.

This study takes a retrospective look at the educational experiences of Indigenous health professionals who graduated from The University of Queensland's Indigenous Health Program between 1994 and 2005, to understand the enablers for growing an Indigenous health workforce capable of advancing the health of Indigenous peoples. Drawing on the qualitative accounts of 31 students and 9 staff members, this paper examines the enablers to educational success at this time, juxtaposed against current Indigenising agendas in higher education, of aspiration and capacity building alongside the task of embedding Indigenous knowledges within curricula. We look back not as a call to return to Indigenous-specific cohort courses but rather reconsider both the measures of and strategies for success in Indigenous higher education, within health and beyond, interrogating the ideological assumptions that inform them.

Australian higher education policy espouses the need to expose students to Indigenous knowledges, cultures and pedagogies by embedding appropriate content into the curriculum. One way to overcome the challenges of guest speakers, lack of capacity and a crowded curriculum is to use digital materials regularly during lectures and tutorials. Videos have been shown to create empathy and emotional connection between students and the storyteller. The Voices project consisted of 12 semi-structured conversations with local Indigenous people covering a range of topics, each of which was edited for particular topics and courses to avoid student resistance to difficult material and avoid homogenous representations of Indigenous peoples. The edited video clips were shown in class and evaluated. This research reports on formal anonymous student feedback on teaching, questionnaire responses from 115 students and 10 in-depth interviews. Findings include the authenticity, emotional connection and empathy the storytellers provide, and the need for cultural courage to reflect on one's own positionality and privilege. We argue that digital storytelling is an effective pedagogy that also engages the community and helps further the higher education agenda for culturally inclusive knowledges and perspectives.

Increasing engagement with Indigenous knowledges (IKs) in mainstream tertiary educational institutions presents both ethico-political and epistemological challenges. This article engages these challenges by first cautioning against making wholesale distinctions between IKs and Western knowledges (WKs) and then examining the epistemological and politico-cultural entailments of the figure of the mainstream WK knower. Although the WK knower is typically cast as a sovereign being in command of knowledge, the practicalities of processes of knowing reveal the knower as at least partially relational. While the sovereign knower typically returns to his/her self in mainstream WKs, thereby disavowing or subsuming cultural others in ways that compromise serious engagement with IKs, relationality suggests more positive possibilities for becoming susceptible to Indigenous concerns and ways of knowing. This does not spell a relativist agenda. Rather, it shows that knowledge is established through relational processes and that WK knowers might better engage IKs by become less sovereign and more relational knowers.