HER2-enriched subtype and novel molecular subgroups drive aromatase inhibitor resistance and an increased risk of relapse in early ER+/HER2+ breast cancer

BACKGROUND: Oestrogen receptor positive/ human epidermal growth factor receptor positive (ER+/HER2+) breast cancers (BCs) are less responsive to endocrine therapy than ER+/HER2- tumours. Mechanisms underpinning the differential behaviour of ER+HER2+ tumours are poorly characterised. Our aim was to identify biomarkers of response to 2 weeks’ presurgical AI treatment in ER+/HER2+ BCs. METHODS: All available ER+/HER2+ BC baseline tumours (n=342) in the POETIC trial were gene expression profiled using BC360™ (NanoString) covering intrinsic subtypes and 46 key biological signatures. Early response to AI was assessed by changes in Ki67 expression and residual Ki67 at 2 weeks (Ki672wk). Time-To-Recurrence (TTR) was estimated using Kaplan-Meier methods and Cox models adjusted for standard clinicopathological variables. New molecular subgroups (MS) were identified using consensus clustering. FINDINGS: HER2-enriched (HER2-E) subtype BCs (44.7% of the total) showed poorer Ki67 response and higher Ki672wk (p<0.0001) than non-HER2-E BCs. High expression of ERBB2 expression, homologous recombination deficiency (HRD) and TP53 mutational score were associated with poor response and immune-related signatures with High Ki672wk. Five new MS that were associated with differential response to AI were identified. HER2-E had significantly poorer TTR compared to Luminal BCs (HR 2.55, 95% CI 1.14–5.69; p=0.0222). The new MS were independent predictors of TTR, adding significant value beyond intrinsic subtypes. INTERPRETATION: Our results show HER2-E as a standardised biomarker associated with poor response to AI and worse outcome in ER+/HER2+. HRD, TP53 mutational score and immune-tumour tolerance are predictive biomarkers for poor response to AI. Lastly, novel MS identify additional non-HER2-E tumours not responding to AI with an increased risk of relapse

Earth song as storywork : reclaiming Indigenous knowledges

Is it possible for Indigenous ways of knowing, which draw on earth song and storywork, to find a place within the academy? Indigenous peoples recognise that the earth has a song, which we can listen to as story. In return, we can sing our story to the world and of the world. In this paper, the authors explore their own stories and songs. They explain the ways that listening to the earth’s song and working with stories can inform their work in the academy – as teachers who support younglings to hear their voices and develop their own songs, and as the writers and tellers of curriculum. The authors ask whether it is possible for Indigenous academics to combine their academic work with Indigenous ways of knowing. They argue that, not only is the combination possible, it can be used to create a harmonious voice that will help them to reclaim their power as Indigenous academic women

Lands of Fire and Ice : From Hi-Story to History in the Lands of Fire and Ice—Our Stories and Embodiment as Indigenous in a Colonised Hemisphere

This article brings together two Indigenous scholars who have come to better know their Indigenous history as they story it alongside their work as historians and academics. We find that the historical landscape changes when family history is better understood: time and space become embodied, history becomes personal. Sámi scholar May-Britt Öhman speaks of singing to the hillside in a ‘Sound of Music’ style, and then feeling forced to break out of song and into yoik.1 Similarly, Aboriginal Australian scholar Frances Wyld writes about her connection to land and family history, including a visit to desert Australia where she no longer saw a world of silos, but of solace. Through embodiment comes a new identity, shared and understood. As scholars understanding the power-laden binaries of colonised and coloniser, writing at the intersection of personal and public using ego-histoires, we find shared methodologies to tell stories of the self inhabiting lands of fire and ice. Applying ego-histoire, we argue for a new version of history as academic discipline: a discipline which includes the Indigenous peoples’ embodied vision and experiences; a history discipline which challenges the coloniser’s current Hi-Story, within which Indigenous peoples are made the other, the exotic, primitive and invisible ‘vanishing race’; a history which empowers and strengthens ourselves as scholars and at the same time provides our students (Indigenous as well as non-Indigenous) with a history which takes into account Indigenous peoples visions, experiences and stories.Rivers, Resistance, Resilience: Sustainable futures in Sápmi and in other Indigenous Peoples' Territorie

Earth song as storywork: Reclaiming Indigenous knowledges

This presentation uses Earth Song and Storywork (Archibald, 2008; Martin, 2008) to bring a harmony for working in academia as Indigenous women to reclaim Indigenous ways of being and knowing. Black Elk recognises these songs and how they can be heard through engaging with an Indigenous worldview

Lands of Fire and Ice : From Hi-Story to History in the Lands of Fire and Ice—Our Stories and Embodiment as Indigenous in a Colonised Hemisphere

This article brings together two Indigenous scholars who have come to better know their Indigenous history as they story it alongside their work as historians and academics. We find that the historical landscape changes when family history is better understood: time and space become embodied, history becomes personal. Sámi scholar May-Britt Öhman speaks of singing to the hillside in a ‘Sound of Music’ style, and then feeling forced to break out of song and into yoik.1 Similarly, Aboriginal Australian scholar Frances Wyld writes about her connection to land and family history, including a visit to desert Australia where she no longer saw a world of silos, but of solace. Through embodiment comes a new identity, shared and understood. As scholars understanding the power-laden binaries of colonised and coloniser, writing at the intersection of personal and public using ego-histoires, we find shared methodologies to tell stories of the self inhabiting lands of fire and ice. Applying ego-histoire, we argue for a new version of history as academic discipline: a discipline which includes the Indigenous peoples’ embodied vision and experiences; a history discipline which challenges the coloniser’s current Hi-Story, within which Indigenous peoples are made the other, the exotic, primitive and invisible ‘vanishing race’; a history which empowers and strengthens ourselves as scholars and at the same time provides our students (Indigenous as well as non-Indigenous) with a history which takes into account Indigenous peoples visions, experiences and stories.Rivers, Resistance, Resilience: Sustainable futures in Sápmi and in other Indigenous Peoples' Territorie

Lands of Fire and Ice : From Hi-Story to History in the Lands of Fire and Ice—Our Stories and Embodiment as Indigenous in a Colonised Hemisphere

This article brings together two Indigenous scholars who have come to better know their Indigenous history as they story it alongside their work as historians and academics. We find that the historical landscape changes when family history is better understood: time and space become embodied, history becomes personal. Sámi scholar May-Britt Öhman speaks of singing to the hillside in a ‘Sound of Music’ style, and then feeling forced to break out of song and into yoik.1 Similarly, Aboriginal Australian scholar Frances Wyld writes about her connection to land and family history, including a visit to desert Australia where she no longer saw a world of silos, but of solace. Through embodiment comes a new identity, shared and understood. As scholars understanding the power-laden binaries of colonised and coloniser, writing at the intersection of personal and public using ego-histoires, we find shared methodologies to tell stories of the self inhabiting lands of fire and ice. Applying ego-histoire, we argue for a new version of history as academic discipline: a discipline which includes the Indigenous peoples’ embodied vision and experiences; a history discipline which challenges the coloniser’s current Hi-Story, within which Indigenous peoples are made the other, the exotic, primitive and invisible ‘vanishing race’; a history which empowers and strengthens ourselves as scholars and at the same time provides our students (Indigenous as well as non-Indigenous) with a history which takes into account Indigenous peoples visions, experiences and stories.Rivers, Resistance, Resilience: Sustainable futures in Sápmi and in other Indigenous Peoples' Territorie

Martu Storytellers: Aboriginal Narratives Within the Academy

Abstract The Martu people originate from the Pilbara region in Western Australia. Despite policies of removal, incarceration in prison and the need to leave community fo health services, Martu maintain identity and connection to country. Their narratives have used to inform a wider Australian audience about the history and culture of Aboriginal people. But the stories have also received criticism and been the subject of a Westernised anthropological view. With the emergence of storytelling as method in the academy, a new space is being created for Aboriginal and non-Aboriginal people to find a more robust foothold within the Social Sciences to story our world. This paper is written by three Martu people who position storytelling as transmission and preservation of cultural knowledge and to privilege a voice to speak back to Western academics. Storytelling also brings an opportunity to engage with an Aboriginal worldview, to use narrative as an inquiry into ontology and one's connection to people and place. This brings benefits to all Australians seeking stories of country, connection and identity