Anne Poelina
Biographic Data
| ID | 971904 |
|---|---|
| NAME | Anne Poelina |
| GIVEN NAMES | Anne |
| FAMILY NAME | Poelina |
| SIGNATURE | POELINA A |
| AFFILIATIONS | The University of Notre Dame Australia |
| ORCID | 0000-0001-6461-7681 |
| VERIFIED | Yes |
| TOTAL WORKS | 19 |
| TOTAL CITATIONS | 60 |
| WORKS AS AUTHOR | 19 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2019 |
| LATEST PUBLICATION YEAR | 2025 |
| H-INDEX | 5 |
Education and Governance for Justice with Martuwarra, and the Greater Good
Martuwarra the Fitzroy River, is a living entity encompassing law, values, ethics and virtues who has laid the foundation for learning and self-regulation. Martuwarra foster peace, harmony and balance within a water system covering 93,829 square kilometres of the Western Australian Kimberley region. However, climate uncertainty as part of the unfolding metacrisis demonstrates the limitations of decades of colonial invasive development in the Kimb…
Seeing, Feeling, and Hearing the World. A Regenerative Worldview
In this communication, the Australian authors – two Indigenous women and one woman with Anglo-Celtic ancestry – take us into Western Australian Indigenous language and worldviews, to help us reach toward a regenerative worldview. Indigenous words such as rinyi , pirlirr , and liyan are explored to point us in a direction unfamiliar to many English speakers, to Land and Country as living and responsive. The authors notice that it is very difficult…
Maboo Liyan Boorroo - Good Spirit Country
Management of cultural landscapes has struggled to understand and adapt to Indigenous ways of managing heritage through a reciprocal duty of care. We argue that barriers to Indigenous cultural landscapes are threefold. First, conceptual barriers exist due to the prevalence of inappropriate heritage concepts and frameworks from the Global North. Second are relational barriers in the form of asymmetrical relationships of power between non-Indigenou…
First Law a gift to healing and transforming climate and just us
Purpose These words of introduction locate me on my tribal ancestral lands, and centres me as belonging to the Martuwarra, Fitzroy River in the Kimberley region of Western Australia. My family and community’s inter-generational lived experiences of colonisation are grounded in the characteristics and learnings of “conflict, manipulation, dived and rule” as invasive unjust strategies of oppression and anti-dialogic action. These characteristics of…
A tale of two rivers - Baaka and Martuwarra, Australia
Two of Australia's iconic river systems, Baaka in New South Wales (NSW) and Martuwarra in Western Australia (WA), are described in a narrative that connects Indigenous custodianship, bio-physical features and art, and contrasts settler law with First Law to provide multiple ways of seeing the two river systems. Our narrative is a shared response to: (1) upstream water extractions that have imposed large costs on Baaka and its peoples; and (2) thr…
Learning to care for Dangaba
In a Kimberley place-based cultural story, Dangaba is a woman whose Country holds poison gas. Her story shows the importance of cultural ways of understanding and caring for Country, especially hazardous places. The authors contrast this with a corporate story of fossil fuel, illustrating the divergent discourses and approaches to place. Indigenous and local peoples and their knowledge, cultures, laws, philosophies and practices are vitally impor…
Indigenous philosophy in environmental education
An abstract is not available for this content. As you have access to this content, full HTML content is provided on this page. A PDF of this content is also available in through the ‘Save PDF’ action button
‘Why can't we speak up for ourselves…?’ Water Futures and Ethnographic Provocations
Via a three‐person dialogue, we engage with an inquiry posed for this special issue: ‘What questions are ethnographers asking about water in Australia?’ Canvassing such an inquiry led us to being both provoked and provocateurs, in part by following Luci Pangrazio's (2016) discussion about the value of provocation in the social sciences. Turning from provocation as heuristic tool, we then focus on the iconic Mardoowarra , Fitzroy River in Western …
Feeling and Hearing Country as Research Method
This paper explains Feeling and Hearing Country as an Australian Indigenous practice whereby water is life, Country is responsive, and Elders generate wisdom for a communicative order of things. The authors ask, as a society of Indigenous people and those no longer Indigenous to place, can we walk together in the task of collectively healing Country? The research method uses experiential, creative, propositional, and practical ways of knowing and…
The determinants of planetary health
Indigenous Peoples have resiliently weathered continued assaults on their sovereignty and rights throughout colonialism and its continuing effects. Indigenous Peoples' sovereignty has been strained by the increasing effects of global environmental change within their territories, including climate change and pollution, and by threats and impositions against their land and water rights. This continuing strain against sovereignty has prompted a cal…
Learning regenerative cultures
What is regenerative learning in Australian higher education? This paper addresses the intersecting crises of climate, species loss and injustice; often called a conceptual emergency. We tackle the problem of disciplinary compartmentalisation, preventing integration of important related concepts. The particular case is separation of the Australian Curriculum Cross-curriculum Priorities at school and university for teaching, learning and research …
Regeneration time
In these regenerative times prompted by the Anthropocene, Aboriginal voices are situated to draw on ancient wisdom for local learning and to share information across the globe as ecological imperative for planetary wellbeing. In this paper, postqualitative research foregrounds the sentient nature of life as ancestral power and brings the vitality of co-becoming as our places into active engagement. It enables coloniality to surface and reveals ho…
Yoongoorrookoo
Since the momentous release of the Montecristi Constitution of Ecuador in 2008, which recognised Nature, or Pacha Mama, as a subject of rights, the rights of Nature movement across the world has gained exponential momentum, with numerous jurisdictions worldwide now recognising some form of legal subjectivity vested upon Nature. In particular, since 2017, river personhood has dominated news headlines around the world as one of the most recognisabl…
Learning Together for and with the Martuwarra Fitzroy River
Co-production across scientific and Indigenous knowledge systems has become a cornerstone of research to enhance knowledge, practice, ethics, and foster sustainability transformations. However, the profound differences in world views and the complex and contested histories of nation-state colonisation on Indigenous territories, highlight both opportunities and risks for Indigenous people when engaging with knowledge co-production. This paper inve…
For the greater good? Questioning the social licence of extractive-led development in Western Australia's Martuwarra Fitzroy River region
Sharing a place-based indigenous methodology and learnings
Building on a methodology of Cooperative Inquiry, the outcomes of five interconnected place-based learning projects from Australia are synthesised and elaborated in this paper. The methodology can facilitate the everyday living and sharing of an Earth-based consciousness: one that enriches Transformative Sustainability Education (TSE) through recognising meanings and stories in landscape, and celebrates Indigenous ways of knowing, being and doing…
Stop Burying the Lede
The rapid emergence of rights of Nature over the past decade across multiple contexts has fostered increasing awareness, recognition, and, ultimately, acceptance of rights of Nature by the global community. Yet, too often, both scholarly publications and news articles bury the lede - namely, that the most transformative cases of rights of Nature have been consistently influenced and often actually led by Indigenous peoples. In this article we exp…
Recognizing the Martuwarra's First Law Right to Life as a Living Ancestral Being
Traditional custodians of the Martuwarra (Fitzroy River) derive their identity and existence from this globally significant river. The First Laws of the Martuwarra are shared by Martuwarra Nations through a common songline, which sets out community and individual rights and duties. First Law recognizes the River as the Rainbow Serpent: a living ancestral being from source to sea. On 3 November 2016, the Fitzroy River Declaration was concluded bet…
Moving from reactive to proactive development planning to conserve Indigenous community and biodiversity values
Recognizing the Martuwarra's First Law Right to Life as a Living Ancestral Being
Traditional custodians of the Martuwarra (Fitzroy River) derive their identity and existence from this globally significant river. The First Laws of the Martuwarra are shared by Martuwarra Nations through a common songline, which sets out community and individual rights and duties. First Law recognizes the River as the Rainbow Serpent: a living ancestral being from source to sea. On 3 November 2016, the Fitzroy River Declaration was concluded bet…
Stop Burying the Lede
The rapid emergence of rights of Nature over the past decade across multiple contexts has fostered increasing awareness, recognition, and, ultimately, acceptance of rights of Nature by the global community. Yet, too often, both scholarly publications and news articles bury the lede - namely, that the most transformative cases of rights of Nature have been consistently influenced and often actually led by Indigenous peoples. In this article we exp…
Sharing a place-based indigenous methodology and learnings
Building on a methodology of Cooperative Inquiry, the outcomes of five interconnected place-based learning projects from Australia are synthesised and elaborated in this paper. The methodology can facilitate the everyday living and sharing of an Earth-based consciousness: one that enriches Transformative Sustainability Education (TSE) through recognising meanings and stories in landscape, and celebrates Indigenous ways of knowing, being and doing…
Feeling and Hearing Country as Research Method
This paper explains Feeling and Hearing Country as an Australian Indigenous practice whereby water is life, Country is responsive, and Elders generate wisdom for a communicative order of things. The authors ask, as a society of Indigenous people and those no longer Indigenous to place, can we walk together in the task of collectively healing Country? The research method uses experiential, creative, propositional, and practical ways of knowing and…
Moving from reactive to proactive development planning to conserve Indigenous community and biodiversity values
A tale of two rivers - Baaka and Martuwarra, Australia
Two of Australia's iconic river systems, Baaka in New South Wales (NSW) and Martuwarra in Western Australia (WA), are described in a narrative that connects Indigenous custodianship, bio-physical features and art, and contrasts settler law with First Law to provide multiple ways of seeing the two river systems. Our narrative is a shared response to: (1) upstream water extractions that have imposed large costs on Baaka and its peoples; and (2) thr…
Learning Together for and with the Martuwarra Fitzroy River
Co-production across scientific and Indigenous knowledge systems has become a cornerstone of research to enhance knowledge, practice, ethics, and foster sustainability transformations. However, the profound differences in world views and the complex and contested histories of nation-state colonisation on Indigenous territories, highlight both opportunities and risks for Indigenous people when engaging with knowledge co-production. This paper inve…
For the greater good? Questioning the social licence of extractive-led development in Western Australia's Martuwarra Fitzroy River region
Moving from reactive to proactive development planning to conserve Indigenous community and biodiversity values
For the greater good? Questioning the social licence of extractive-led development in Western Australia's Martuwarra Fitzroy River region
Sharing a place-based indigenous methodology and learnings
Building on a methodology of Cooperative Inquiry, the outcomes of five interconnected place-based learning projects from Australia are synthesised and elaborated in this paper. The methodology can facilitate the everyday living and sharing of an Earth-based consciousness: one that enriches Transformative Sustainability Education (TSE) through recognising meanings and stories in landscape, and celebrates Indigenous ways of knowing, being and doing…
Stop Burying the Lede
The rapid emergence of rights of Nature over the past decade across multiple contexts has fostered increasing awareness, recognition, and, ultimately, acceptance of rights of Nature by the global community. Yet, too often, both scholarly publications and news articles bury the lede - namely, that the most transformative cases of rights of Nature have been consistently influenced and often actually led by Indigenous peoples. In this article we exp…
Recognizing the Martuwarra's First Law Right to Life as a Living Ancestral Being
Traditional custodians of the Martuwarra (Fitzroy River) derive their identity and existence from this globally significant river. The First Laws of the Martuwarra are shared by Martuwarra Nations through a common songline, which sets out community and individual rights and duties. First Law recognizes the River as the Rainbow Serpent: a living ancestral being from source to sea. On 3 November 2016, the Fitzroy River Declaration was concluded bet…
Yoongoorrookoo
Since the momentous release of the Montecristi Constitution of Ecuador in 2008, which recognised Nature, or Pacha Mama, as a subject of rights, the rights of Nature movement across the world has gained exponential momentum, with numerous jurisdictions worldwide now recognising some form of legal subjectivity vested upon Nature. In particular, since 2017, river personhood has dominated news headlines around the world as one of the most recognisabl…
Learning Together for and with the Martuwarra Fitzroy River
Co-production across scientific and Indigenous knowledge systems has become a cornerstone of research to enhance knowledge, practice, ethics, and foster sustainability transformations. However, the profound differences in world views and the complex and contested histories of nation-state colonisation on Indigenous territories, highlight both opportunities and risks for Indigenous people when engaging with knowledge co-production. This paper inve…
The determinants of planetary health
Indigenous Peoples have resiliently weathered continued assaults on their sovereignty and rights throughout colonialism and its continuing effects. Indigenous Peoples' sovereignty has been strained by the increasing effects of global environmental change within their territories, including climate change and pollution, and by threats and impositions against their land and water rights. This continuing strain against sovereignty has prompted a cal…
Learning regenerative cultures
What is regenerative learning in Australian higher education? This paper addresses the intersecting crises of climate, species loss and injustice; often called a conceptual emergency. We tackle the problem of disciplinary compartmentalisation, preventing integration of important related concepts. The particular case is separation of the Australian Curriculum Cross-curriculum Priorities at school and university for teaching, learning and research …
Regeneration time
In these regenerative times prompted by the Anthropocene, Aboriginal voices are situated to draw on ancient wisdom for local learning and to share information across the globe as ecological imperative for planetary wellbeing. In this paper, postqualitative research foregrounds the sentient nature of life as ancestral power and brings the vitality of co-becoming as our places into active engagement. It enables coloniality to surface and reveals ho…
Learning to care for Dangaba
In a Kimberley place-based cultural story, Dangaba is a woman whose Country holds poison gas. Her story shows the importance of cultural ways of understanding and caring for Country, especially hazardous places. The authors contrast this with a corporate story of fossil fuel, illustrating the divergent discourses and approaches to place. Indigenous and local peoples and their knowledge, cultures, laws, philosophies and practices are vitally impor…
Indigenous philosophy in environmental education
An abstract is not available for this content. As you have access to this content, full HTML content is provided on this page. A PDF of this content is also available in through the ‘Save PDF’ action button
‘Why can't we speak up for ourselves…?’ Water Futures and Ethnographic Provocations
Via a three‐person dialogue, we engage with an inquiry posed for this special issue: ‘What questions are ethnographers asking about water in Australia?’ Canvassing such an inquiry led us to being both provoked and provocateurs, in part by following Luci Pangrazio's (2016) discussion about the value of provocation in the social sciences. Turning from provocation as heuristic tool, we then focus on the iconic Mardoowarra , Fitzroy River in Western …
Feeling and Hearing Country as Research Method
This paper explains Feeling and Hearing Country as an Australian Indigenous practice whereby water is life, Country is responsive, and Elders generate wisdom for a communicative order of things. The authors ask, as a society of Indigenous people and those no longer Indigenous to place, can we walk together in the task of collectively healing Country? The research method uses experiential, creative, propositional, and practical ways of knowing and…
First Law a gift to healing and transforming climate and just us
Purpose These words of introduction locate me on my tribal ancestral lands, and centres me as belonging to the Martuwarra, Fitzroy River in the Kimberley region of Western Australia. My family and community’s inter-generational lived experiences of colonisation are grounded in the characteristics and learnings of “conflict, manipulation, dived and rule” as invasive unjust strategies of oppression and anti-dialogic action. These characteristics of…
A tale of two rivers - Baaka and Martuwarra, Australia
Two of Australia's iconic river systems, Baaka in New South Wales (NSW) and Martuwarra in Western Australia (WA), are described in a narrative that connects Indigenous custodianship, bio-physical features and art, and contrasts settler law with First Law to provide multiple ways of seeing the two river systems. Our narrative is a shared response to: (1) upstream water extractions that have imposed large costs on Baaka and its peoples; and (2) thr…
Education and Governance for Justice with Martuwarra, and the Greater Good
Martuwarra the Fitzroy River, is a living entity encompassing law, values, ethics and virtues who has laid the foundation for learning and self-regulation. Martuwarra foster peace, harmony and balance within a water system covering 93,829 square kilometres of the Western Australian Kimberley region. However, climate uncertainty as part of the unfolding metacrisis demonstrates the limitations of decades of colonial invasive development in the Kimb…
Seeing, Feeling, and Hearing the World. A Regenerative Worldview
In this communication, the Australian authors – two Indigenous women and one woman with Anglo-Celtic ancestry – take us into Western Australian Indigenous language and worldviews, to help us reach toward a regenerative worldview. Indigenous words such as rinyi , pirlirr , and liyan are explored to point us in a direction unfamiliar to many English speakers, to Land and Country as living and responsive. The authors notice that it is very difficult…
Maboo Liyan Boorroo - Good Spirit Country
Management of cultural landscapes has struggled to understand and adapt to Indigenous ways of managing heritage through a reciprocal duty of care. We argue that barriers to Indigenous cultural landscapes are threefold. First, conceptual barriers exist due to the prevalence of inappropriate heritage concepts and frameworks from the Global North. Second are relational barriers in the form of asymmetrical relationships of power between non-Indigenou…
Sociology (16 works) · Indigenous (13 works) · Political science (12 works) · Ecology (11 works) · Environmental ethics (9 works) · Law (8 works) · Geography (6 works) · Indigenous Health, Education, and Rights (6 works) · Traditional knowledge (6 works) · Indigenous and Place-Based Education (4 works)