In lieu of dedicated Indigenous neuropsychological tools, dementia diagnoses for First Nations Australians rely on tests that originate in different cultural underpinnings and upbringings, and from different ways of knowing, being and doing. We are yet to fully hear Aboriginal perspectives on the current ‘gold-standard’ cognitive tests and testing procedures, how engaging they are, their acceptability, and ultimately the meaningfulness of the resulting data as a reflection of an individual’s cognitive abilities. As part of the DAMPAA healthy ageing project, employing Indigenous Research Methodologies within a Theory of Change Framework, First Nations participants 45 years and over completed a comprehensive neuropsychological assessment. In the following yarning sessions, 15 participants from the Perth Noongar region gave feedback on their experiences of the assessment with particular emphasis on the cultural acceptability of the tests and testing procedures. Reflexive thematic analysis identified themes pertaining to the importance of considering participants’ schooling experiences and relationships with government institutions, the potential impacts of test scheduling and test results on family commitments, and other considerations toward more culturally responsive, meaningful and fair cognitive assessments. First Nations Elders' responses can inform cultural adaptations to the mainstream neuropsychological assessment process to improve testing experiences and veracity of assessment outcomes.

Despite some efforts to advance in inclusivity in neuroscience, there remains ongoing challenges to meaningfully engage scientists from diverse backgrounds, particularly indigenous researchers. The absence of formal indigenous representation in neuroscience exacerbates marginalisation and perpetuates problematic research practices that fail to embed culturally safe standards. A key step toward inclusivity is to embrace Aboriginal perspectives in both pedagogy and research, thereby enriching neuroscience through the multidisciplinary integration of holistic knowledge and approaches. Ancient Aboriginal practices such as Songlines exhibit distinctive and complex mnemonic sequences to effectively transmit transgenerational knowledges, and these techniques can be readily taught and learned. Significant barriers to implementing indigenous epistemologies, such as systemic racism, entrenched habitual industrial elitism, cultural biases and social inequity continue to hinder access and participation for indigenous peoples. Addressing these issues through decolonial approaches would help foster inclusivity by shifting neuroscience from a reliance on reductionist methodology and encouraging genuine collaboration. Such efforts are not only beneficial, but arguably an ethical imperative for the advancement of neuroscience.

Research conducted within Western scientific paradigms has contributed to well-documented harms for Aboriginal and Torres Strait Islander peoples, including the extraction and misrepresentation of knowledge without appropriate governance or recognition of Indigenous sovereignty. Similar concerns arise in neuropsychology, where dominant theories, frameworks and methods continue to be privileged over Aboriginal and Torres Strait Islander worldviews, contexts, and lived experience. Research is urgently needed to address this and improve clinical practice, as neuropsychological assessment has significant implications for Aboriginal and Torres Strait Islander individuals, families, and communities. However, conventional, psychometrically focused research often obscures the social, political, and historical determinants of brain health shaped by colonisation and structural racism. It also diminishes our scientific and clinical understandings regarding the rich contribution of Aboriginal and Torres Strait Islander cultures to cognitive functioning and models of health and recovery. This presentation outlines a PhD project that examines pathways toward more culturally responsive neuropsychology practice through a decolonial lens. It describes how Aboriginal Participatory Action Research (APAR; Dudgeon et al., 2020) has been embedded into the project’s design and processes, including alignment with key ethical frameworks such as the AIATSIS Code of Ethics for Aboriginal and Torres Strait Islander Research and the NHMRC guidelines for ethical conduct in research with Aboriginal and Torres Strait Islander Peoples and communities. The presentation highlights the central role of relationality and considers settler research at the cultural interface (Nakata, 2007) within a neuropsychology context. In doing so, it offers one example of how Aboriginal and Torres Strait Islander knowledges and perspectives can be privileged within neuropsychology research and practice.

Family and domestic violence (FDV) is increasingly recognised as a serious public health issue. Australian Institute of Health and Welfare (AIHW) data indicate that in 2021-22, one in four women and one in 14 men had experienced violence at the hands of an intimate partner since the age of 15. FDV disproportionately affects women and children and can have debilitating impacts for victim-survivors. The current presentation aims to examine the role of Neuropsychologists in addressing FDV and working with victim-survivors. The presentation will invite clinicians and researchers to reflect on their own awareness of FDV in their work context, their approach when working with those affected by violence, and summarise key challenges and future opportunities. Key principles for trauma-informed and culturally safe work with victim-survivors will be outlined. Opportunities for harnessing neuropsychology expertise in key areas such as non-fatal strangulation, stroke, brain injury and brain health will be outlined. Attendees will be asked to consider how to integrate awareness, advocacy, clinical skills and individual expertise to best support victim-survivors of FDV.