In Australia Indigenous cultural tourism is presented as a treasure trove for economic, social, and cultural opportunities, praised as it is in policy documents, advertising campaigns, travel brochures, and, for instance, in the hospitable invitation of an Aboriginal tourism enterprise in north Australia to 'come share our culture'. The question I will especially address in this paper is: to whom does 'our' refer?

Since late 2006 CAEPR has worked on a collaborative research project with the Bardi Jawi Rangers based on the northern tip of the Dampier Peninsula in the West Kimberley region of Western Australia. This research was commissioned by the North Australian Indigenous Land and Sea Management Alliance (NAILMSA) as part of its NHT-funded Dugong and Marine Turtle Project and was also supported by the Kimberley Land Council (KLC) as a major project partner.

There are about 170,000 Inuit, living mostly in Canada (50,000), Greenland (50,000), Denmark (8,000), Russia (1,700), Alaska (44,000) and other parts of the USA (13,000). Their homeland spreads from Greenland across the Arctic stretches of northern America and over the Bering Strait to the eastern tip of Russia. They are a nation living within four nations. Their history is unique as they have survived and prospered for over 4,000 years in one of the harshest and most unforgiving environments on Earth.

The Community Development Employment Projects (CDEP) scheme has been subject to major criticism in recent years for being part of, or little better than, Aboriginal welfare dependence. In the first half of this seminar I will defend CDEP from its critics, by both recounting its origins and elaborating on some of its strengths; most notably its flexibility and support for Indigenous community-based organisations, particularly in remote areas. I will argue that CDEP is a remote Australian policy treasure, but that despite this labeling CDEP does have some weaknesses.

The Prime Minister's commitment to narrow the 17-year gap between the life expectancy of Indigenous Australians and that of the total population, and to report annually on progress, echoes similar promises made over the 40 years since the referendum gave the Federal Government a national responsibility for Indigenous health. The paper reviews the policy background to this commitment, and examines estimates of Indigenous life expectancy over the period, in order to establish the validity of the estimates, and the likelihood of reduction given past trends.

Indigenous people in North America have been mapping aspects of their land and resources for many years. Many First Nations communities in Canada have done this type of mapping which is known by various names such as 'cultural mapping', 'land use and occupancy mapping' or 'tenure mapping'. In the hands of Indigenous groups these maps play a powerful role in negotiations, in the courtroom and in natural resource planning.

The NTER intervention is to be reviewed one year on, as promised by the ALP in the lead up to the election. According to the original terms of the emergency intervention, the one year anniversary also marks the end of the proposed 'stabilisation' phase (although all intervention measures have not yet reached all prescribed communities) and the point of transition to the 'normalisation' phase.

The recent passing away of a significant number of senior Aboriginal artists has raised concern about the future of Aboriginal art. This, together with reports of a market flooded with second-rate work and a lingering anxiety that the popularity of Aboriginal art may have run its course animates my research on the inter-generational shift in the production and market for Aboriginal art.