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In this paper, we show how the Aboriginal people in the south-west of Australia (the Nyungar) developed systems of knowledge, of caring for country and of family relations that enabled them to survive for tens of thousands of years and continue to have importance today. The impacts of British colonisation on cultural continuity and knowledge in the south-west have been significant and include loss of land, break-up of families and massacre. These practices led to a loss of knowledge of language and culture in some cases. However, Nyungar culture is alive and dynamic, constantly being reclaimed, re-energised and rebuilt through the interaction of contemporary and traditional research praxis. Focusing on Derbal Nara (Cockburn Sound) on the coast in the southern metropolitan area of Perth, we provide case examples of the action-research-learning methodologies used by Whadjuk Nyungar Traditional Owners. We also provide examples of stories about Derbal Nara that are still alive and being recounted up to the present day, including those that account for the recent ice age and the end of the ice age 8000 years BC when sea levels rose, drowning land in the area of Derbal Nara. Finally, we argue that Whadjuk Nyungar experiences and world views based on relationality and reflexivity are central to sustainable coastal management and that in some respects there has already been a convergence of Indigenous and Western coastal management. We present a set of principles that support the development of this "third space" for coastal sustainability.Keywords: Aboriginal; climate change; coast; sustainability; cultural knowledge IntroductionThe overall purpose of this paper is to show that, despite the impacts of European settlement, reflexive Aboriginal knowledge based in a relational world view can and should remain central to good practice in coastal sustainability. Sustainable living on the coast, including responding to climate change, is not a new challenge. Aboriginal peoples of Australia have developed systems of knowledge, of caring for country and of family relations that have enabled them to survive for tens of thousands of years.

We share a story about a katitjin bidi, a learning journey in a bioregion with a multimillennial Aboriginal history. As part of this katitjin bidi, three environmental educators implemented a place-based pedagogy called ‘becoming family with place’, while a fourth participated in the preplanning and final reflective stages. Our story includes cycles of ways of knowing, resulting in an enriched practice of being-with our place. Our story is underpinned by Aboriginal epistemologies to reimagine regenerative futures linked with those of ‘the long now’ — the past, present and future here now. Ours is a particular story that lives in a particular southwest place. There are layers of meanings that live right across the landscapes in the southwest of Australia — and many of them are hiding in full view. You might like to try this pedagogy in school learning, teacher education, and community education contexts.

After over 50 000 years of interaction between Aboriginal people and changing climates, south-western Australia's tall forests were first logged less than 200 years ago, initiating persistent conflict. Recent conservation advocacy has resulted in the protection of 49% of these tall forests in statutory reserves, providing an opportunity to implement and benefit from a growing moral consensus on the valuing of these globally significant, tall forest ecosystems. We analysed a cross-section of literature (63 papers, 118 statements) published on these forests over 187 years to identify values framing advocacy. We differentiated four resource-oriented discourses and three discourses giving primacy to social and environmental values over seven eras. Invasion sparked initial uncontrolled exploitation, with the Forests Act 1918 managing competing agricultural and timber advocacy. Following the Colonial and Country Life eras, industrialscale exploitation of the karri forest region resulted in reaction by increasingly broad sectors of society. Warming and drying in the 21st Century emphasises the importance of intact tall forest and the Indigenous Renaissance discourse. Vesting for a more comprehensive set of values would acknowledge a new moral consensus.

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 purposes. We are concerned with two of the three: sustainability, and Aboriginal and Torres Strait Islander histories and cultures. The project generates significant conceptual linkages, which strengthen sustainability with Indigenous histories and cultures. The linked concepts have the potential to re-centre Indigenous knowledge systems and knowledge holders in Australian higher education for sustainability. The interconnectedness facilitates learning of, for and through regenerative cultures, which are healing and wellbeing-oriented. Centring Indigenous histories, concepts and wisdom in sustainability education will reveal deeper meanings such as communicative ways of understanding worlds. These have multiple applications in teaching and learning, and improved outcomes in practice. Each case study presented in this paper utilises a decolonising, regenerative research method for answering research questions. The methods challenge Western, colonising power relationships that continue to act upon Indigenous lived experience; enable communicative relations with more than human worlds and are transformative. Together, they value experience, the collective, being creative, narrative, justice, ways of knowing and responding to sentient, animate places. In this paper, decolonising ways of working towards regenerative futures foreground Indigenous ways of knowing, being, valuing and doing, revealing Indigenous knowledge making for contemporary contexts.