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There is currently an increasing interest in Indigenous tourism in Australia. Policies in Australia often use the rhetoric of sustainability, but position Indigenous tourism as a means for economic growth and development (Whitford & Ruhanen, 2010). This study shows that interpersonal relationships, cultural and social interactions, and learning are key to achieving the goals of Indigenous tourism providers or "hosts," and to the experiences of tourists. This article explores tourist experiences of activities run by the Indigenous-owned tour company Bawaka Cultural Enterprises (hereafter BCE) in North East Arnhem Land, Northern Territory. BCE is an example of an Indigenous tourism business that aims to achieve social change by sharing of Indigenous ways of being, knowledges, and practices with non-Indigenous people during tours, whilst also ensuring that the business is sustainable and manageable for the family who runs it. In this sense, BCE's tourism activities can be understood as an attempt to "culturalise commerce," rather than commercialising culture (Bunten, 2010). In this article, we contribute to growing literature on transformative learning theory and tourism by considering tourists' narratives of their experiences with BCE. We focus on the way in which tourists are transformed by an increased connection to their hosts and their country. We argue that BCE's activities consciously introduce different ways of being to tourists and visitors. A growing awareness, understanding, and respect for these ways of being can inspire a sense of collective purpose and identity, and a deep emotional response to tours. Connection, however, is not always smooth and easy. Central to the process outlined in Mezirow's (1978) transformative learning theory are encounters and engagements with other people and different and unfamiliar contexts, which may lead to disorienting feelings and experiences. We argue that the practical aspects of being at Bawaka, combined with the new skills, task requirements, and political realities that commitment to new ways of being bring, can be disconcerting and disorienting for tourists. The availability of spaces and processes to reflect on these points of disorientation may determine whether these experiences challenge and/or contribute to personal transformation. These factors highlight areas for further exploration in developing a theory of transformative learning in the Indigenous context, and a need for policies to move beyond a narrow focus on economic aspects of tourism to consider the social and educational aims of both tourism ventures and tourists themselves.

There is currently an increasing interest in Indigenous tourism in Australia. Policies in Australia often use the rhetoric of sustainability, but position Indigenous tourism as a means for economic growth and development (Whitford & Ruhanen, 2010). This study shows that interpersonal relationships, cultural and social interactions, and learning are key to achieving the goals of Indigenous tourism providers or "hosts," and to the experiences of tourists. This article explores tourist experiences of activities run by the Indigenous-owned tour company Bawaka Cultural Enterprises (hereafter BCE) in North East Arnhem Land, Northern Territory. BCE is an example of an Indigenous tourism business that aims to achieve social change by sharing of Indigenous ways of being, knowledges, and practices with non-Indigenous people during tours, whilst also ensuring that the business is sustainable and manageable for the family who runs it. In this sense, BCE's tourism activities can be understood as an attempt to "culturalise commerce," rather than commercialising culture (Bunten, 2010). In this article, we contribute to growing literature on transformative learning theory and tourism by considering tourists' narratives of their experiences with BCE. We focus on the way in which tourists are transformed by an increased connection to their hosts and their country. We argue that BCE's activities consciously introduce different ways of being to tourists and visitors. A growing awareness, understanding, and respect for these ways of being can inspire a sense of collective purpose and identity, and a deep emotional response to tours. Connection, however, is not always smooth and easy. Central to the process outlined in Mezirow's (1978) transformative learning theory are encounters and engagements with other people and different and unfamiliar contexts, which may lead to disorienting feelings and experiences. We argue that the practical aspects of being at Bawaka, combined with the new skills, task requirements, and political realities that commitment to new ways of being bring, can be disconcerting and disorienting for tourists. The availability of spaces and processes to reflect on these points of disorientation may determine whether these experiences challenge and/or contribute to personal transformation. These factors highlight areas for further exploration in developing a theory of transformative learning in the Indigenous context, and a need for policies to move beyond a narrow focus on economic aspects of tourism to consider the social and educational aims of both tourism ventures and tourists themselves.

The contributors to Kin draw on the work of anthropologist Deborah Bird Rose (1946–2018), a foundational voice in environmental humanities, to examine the relationships of interdependence and obligation between human and nonhuman lives. Through a close engagement over many decades with the Aboriginal communities of Yarralin and Lingara in northern Australia, Rose's work explored possibilities for entangled forms of social and environmental justice. She sought to bring the insights of her Indigenous teachers into dialogue with the humanities and the natural sciences to describe and passionately advocate for a world of kin grounded in a profound sense of the connectivities and relationships that hold us together. Kin's contributors take up Rose's conceptual frameworks, often pushing academic fields beyond their traditional objects and methods of study. Together, the essays do more than pay tribute to Rose's scholarship; they extend her ideas and underscore her ongoing critical and ethical relevance for a world still enduring and resisting ecocide and genocide.Contributors. The Bawaka Collective, Matthew Chrulew, Colin Dayan, Linda Payi Ford, Donna Haraway, James Hatley, Owain Jones, Stephen Muecke, Kate Rigby, Catriona (Cate) Sandilands, Isabelle Stengers, Anna Tsing, Thom van Dooren, Kate Wright