OUTLINE

- depth in understanding of methodology and methods suitable for project The **methodology r**efers to a strategy, framework, or perspective that informs the research methods you will implement to answer your research questions. It underpins the theoretical rationale for your approach and the lens of analysis. **Methods** are practical tools or instruments of research such as interviews, surveys, observations, desktop-based analysis, etc. Given that appreciative inquiry explores and privileges the narrative as a means of making sense of the prison experience, the authors suggest it complements the Aboriginal and Torres Strait Islander tradition of ‘yarning’. A yarning style represents a way of ensuring cultural safety, respect and the utilisation of First Peoples ontology to research conducted with Aboriginal and Torres Strait Islander women. Overall, it is delineated how interfacing appreciative inquiry and yarning may provide a viable alternative to the deep colonising and perpetually oppressive use of Western modes of scholarship when engaging in research with First Peoples. Leeson, Smith, Rynne (2016) arguing for a method of ‘research at the interface’ that utilises appreciative inquiry with culturally appropriate conversations (yarning) appreciative enquiry https://www.nirakn.edu.au/dashboard/research-methodologies-and-methods/ - conduct a targeted desktop-based analysis of the existing literature on your topic - conduct a small field research project (e.g. conduct a few interviews) to confirm/refute/problematize/add new findings. what is proper - asymmetrical interviewer interviewee balise - the style of question or data collection influences the output - in an open conversational style, we are finding things out about each other - we are accountable to finding out as much as we need to know that satisfies the other person that we fully know - it is a relationship - in a closed question style, we are finding answers to specific questions - put here the homeless example - in an open style, we ask more to find out about context - in a closed style we apply the answer to our own context - not just to see what may have been left out but what else was there, is there - rescuing the said from the saying of it ... pdf in ethel - four different types of yarning - Qualitative information about adolescent reactions to and thoughts about narrative therapy was gathered and examined with phenomenological analysis. - what is nvivo software - methods - how it happens - how you do the work on the ground, pathway is this way - methodology - how you come to understand what you did, why it is important to do that way - reflection on why you did what you did - e.g. needed to respect those elders - methodology is checked in on over the course of the thesis methodology - western research: plan .. i need to have sample size of x, speak to them 6 times, when i analyse - grounded theory, statistical methodology - this is applied • Community consultation will be sought prior to seeking Investigators • All Investigators will be over the age of 18 • People may participate in groups or as an individual and can change their choice • Contact details for counselling and after care will be available • As per Hobajing Narrative Practice Policy, each Investigator will be known by a tree alias to ensure both confidentiality and so all their contributions and concerns can be considered together. • People may withdraw from the project at any time. The Tree alias ensures that all their original contributions can be located and removed without stress to the Investigator • All notes, audio or other will be available to all [and only] participants on a web portal, not connected to any alias. Information will be printed for those who prefer hardcopy • Emails and/or text will be sent to advise that new data has been added to the portal • Any future use of the material will first seek discussion with each individual Investigator • Any influence of power or conflict of interest on my part as Researcher and a Euhalari woman will be monitored # reading - https://aiatsis.gov.au/research/ethical-research/code-ethics - counselling supports #B00557 bibli:: #B00558 - what is relevant when researchers identify with participants they are researching - where her own objectivity was being compromised - vicarious trauma protocol cultural protocols I seek direction from the Elders first up, establishing whether knowledge etc should be used, before getting permission to use it in accordance with agreed protocols. For example, I write and record many online employment programs and use my Yuwaalaraay language in place of English as much as possible when referring to Mental Health Issues. I know that even if I am comfortable with certain wording, I have to go and check with others to ensure that different meanings won’t be associated. - read information on the [CDU Human Ethics Applications page](https://www.cdu.edu.au/research-and-innovation/research-ethics-and-integrity/human-ethics-applications) - ethics - shape relationship - trust - mutual responsibility - ethical equality - driving and talking to communities - so it benefitted community, outcome - i assist training You will need to demonstrate that your project is Indigenous-led, supported by relevant Peoples and communities, and is of benefit to Aboriginal and Torres Strait Islander Peoples. Chambers et al build upon the previous entry’s contribution to understanding the success, and not, of decolonising methodologies. Again by reviewing available literature, Authors use the term ’tensions’ to describe disparities between Indigenous and non Indigenous research processes with findings bearing specifically on enquiry, language and relationships with literature. In another journal centred on ageing, this article’s value lies in it’s use of previously collected data and the attempt to set up an equal research partnership. Funnell et al, all health researchers, adapted CBPR methodologies to work within a partnership agreement along the principle of “two eyed seeing” (a concept that is revisited in literature mentioned below) where there is no distinct better way but rather all views are considered equal. This form of “respectful engagement” is a necessary component of Indigenous Research Methodologies and Fuller et al have us seeing this in real time practice, allowing any measurement of Indigenous participation will need to ensure that it was present. The Canadian Journal on Aging is peer reviewed i had to create this word not so we had a new word, so that you understood what i mean DEMONSTRATE YOUR COMMAND OF THE METHODOLOGICAL AND CONCEPTUAL UNDERPINNINGS OF RESEARCH BEING PURSUED Was lt talked into being? michaela - kim's advice that i might have to increase the pool of literature, but my focus is on language texts, on information that was supposed to be collected directly from our ancestors, not opinion in reports or newspapers or fiction, possibly those collected as myths? _Euahlayi_, Euayelai, Eualeyai, Ualarai, Yuwaaliyaay and Yuwallarai - this study is set out well [[reading 20231130 b00123 yashadhanaEtAl study.pdf]] # helpful methodologies - https://libguides.westminster.ac.uk/methodology-for-dissertations - talking to aunty beth about her fathers involvement - how these relationships happened is the substance of the thesis - keeping these practices supporting each other but seperate - and how this will work across different knowledge traditions - how the practice happened around the initial disuccsion - communication plan - what might be shared be back to the Yuwaalaraay people - elements of communication that might be important for Elders - what's going to come out from your research - primary output is the thesis - use of the barriyay method - oates and list - john dewey framework - things are proposed in the research and a relation emerges - why it was significant - Given that appreciative inquiry explores and privileges the narrative as a means of making sense of the prison experience, the authors suggest it complements the Aboriginal and Torres Strait Islander tradition of ‘yarning’. A yarning style represents a way of ensuring cultural safety, respect and the utilisation of First Peoples ontology to research conducted with Aboriginal and Torres Strait Islander women. Overall, it is delineated how interfacing appreciative inquiry and yarning may provide a viable alternative to the deep colonising and perpetually oppressive use of Western modes - of scholarship when engaging in research with First Peoples. Leeson, Smith, Rynne (2016) 500 METHODOLOGIES Indigenous Knowledge is Performative x [Indigenous Knowledge is Performative](https://online.cdu.edu.au/webapps/blackboard/content/listContent.jsp?course_id=_55670_1&content_id=_4477873_1&mode=view# "Alternative formats") This quote from Christie's 2006 paper: 'Transdisciplinary Research and Aboriginal Kowledge', discusses some observations on the nature of the performative 'doing' of Indigenous knowledge (page 79). "Aboriginal knowledge everywhere comes out of the routine practices of life and makes those practices possible. It is not naturally commodified like laboratory knowledge. Aboriginal knowledge is responsive, active, and constantly renewed and reconfigured. It is eco-logical. Some Aboriginal knowledge is formalised, codified and withdrawn from public access. But this secret/sacred knowledge is not the knowledge with which a university properly deals. It should be understood more as something that you do than as something that you have, knowing how rather than knowing that. Ensuring the successful transmission of knowledge traditions into the future generations has more to do with young people learning how to construct, rehearse, perform, and celebrate their shared knowledge collectively and respectfully, than it has to do with specific content, such as place names and species names and facts about their usefulness. This is not to deny the significance of what Aboriginal people know, it is just to emphasise its performativity. Like all knowledge, Aboriginal knowledge everywhere is fundamentally local. Aboriginal knowledge traditions differ from place to place. They derive from and enable culturally-specific and context-specific practices. They come from place and relate people to place in their everyday lives. Aboriginal Australian knowledge is possibly different from many other indigenous knowledge systems around the world, because language, land, and identity are interdependent in a unique way in the Aboriginal Australian world and in a distinctive way in each context. We should not assume that there is something universal about Indigenous knowledge, even though there is important work being done protecting indigenous knowledge nationally and globally. The natural environment from savannas to suburbs embodies both ancestral and recent histories. People are only part of the knowledge system at work in the world. The species it holds participate in making the world both intelligible and meaningful. When it is abstracted and generalised, it loses some of its richness, quality, and usefulness. Aboriginal knowledge is owned. Laws concerning who can say what, and who can profit from particular performances, existed throughout Australia for millennia before colonisation. People who share it must account for their right to represent it. People who receive it must reimburse, and be held to account for the use to which it is put. Aboriginal knowledge tends to be collective. It is shared by groups of people, and its representation depends upon the collective memory at work in Aboriginal languages (including Aboriginal English) and attendant social practices, structures, and performance traditions, as well as in the physical features of their land (old buildings, fishing spots, meeting places etc), its species, and other "natural" phenomena. It is important to remember, as Watson (now Verran) and Chambers (1989, p. 5) point out, that we are dealing not only "with different conceptual systems, but also with different ways of using conceptual systems". For this reason I tend to follow Verran by referring to knowledge traditions, rather than knowledge systems to draw attention towards their implementation as practice by a community." YARNING COLONIAL PRACTICES DO RESEARCH TO PARTICIPANTS WITHOUT THEM HAVING A SAY IN HOW THEY ARE REPRESENTED, NO INPUT INTO THE PROCESSES OR QUESTIONS ASKED LIVES ARE ACCURATELY PORTRAYED AND RECORDED PROVIDING ADDITIONAL INSIGHT INTO FIRST NATIONS WAYS OF BEING, DOING AND KNOWING YARNING STORYTELLING ALLOWS FOR REFLECTION ON RECENT OR PAST HISTORIES AND LIVED EXPERIENCES AND SHARING KNOWLEDGE WHERE EACH OF THEM IS FROM PEOPLE THEY KNOW IN COMMON THEIR CONNECTION TO THE PLACE ON WHICH THEY MEET x B00162 PAYING ATTENTION TO THE PARTICIPANTS STORY FROM THEIR TELLING AND NOT ACCORDING TO A RESEARCH PLAN BASED ON SPECIFIC RESEARCH LANGUAGE (bessarab and ngâandu, 2010) LEGITIMATE CREDIBLE TRUTHFUL FOR REAL BONEFIDE These words don't sound like words about truth because their not, they are words about being dismissed as false, that is something could be absolutely 100% true but not be credible or legitimate or bonefide Yarning can be messy, how can we respectfully pull someone back from telling their story * HOW TO DIFFERENTIATE THE RESEARCH TOPIC FROM THE SOCIAL YARN * HOW CAN YARNING BE MORE RIGOUROUS (my answer is why would I want it to be) * WHAT DISTINGUISHES ORDINARY SOCIAL CONVERSATION FROM THE RESEARCH CONVERSATION AND HOW DO INDIGENOUS RESEARCHERS ARTICULATE TO INDIGINOUS RESEARCH PARTICIPANTS THAT THE YARN THAT IS GOING TO TAKE PLACE IS FOR THE PURPOSE OF RESEARCH. 00162 I INVITE THEM TO SPEAK ABOUT PARTICULAR ASPECTS OF THEIR WORLD AND IN DOING SO IS TAKEN TO DIFFERENT PLACES OF INTEREST AND SIGNIFICANCE The difference between chatting and yarning is not the method, but the relationship behind it. If I was to chat with a stranger waiting for a bus, I accord them with a limited space in my circle. If I was to chat (everything the same except relationship) with my husband I accord him a very different circle even to the point if we argue he knows and I know that it is not the end of the relationship. The second accord, that's why I give openly to a stranger when we yarn? YARNING .. AS A DATA GATHERING TOOL .. COLLECT I NFORMATION and ESTABLISH A RELATIONSHIP WITH INDIG PARTICIPANTS PRIOR TO GATHERING THEIR STORIES * Other studies have included as part of the research on yarning focus, THE ROLE AND INFLUENCE OF GENDER DURING THE RESEARCH INTERVIEW B00162 PAYING ATTENTION TO THE PARTICIPANTS STORY FROM THEIR TELLING AND NOT ACCORDING TO A RESEARCH PLAN BASED ON SPECIFIC RESEARCH LANGUAGE B00162 (bessarab and ng’andu, 2010) Yarning can be messy, how can we respectfully pull someone back from telling their story * HOW TO DIFFERENTIATE THE RESEARCH TOPIC FROM THE SOCIAL YARN * HOW CAN YARNING BE MORE RIGOUROUS (my answer is why would I want it to be) * WHAT DISTINGUISHES ORDINARY SOCIAL CONVERSATION FROM THE RESEARCH CONVERSATION AND HOW DO INDIGENOUS RESEARCHERS ARTICULATE TO INDIGINOUS RESEARCH PARTICIPANTS THAT THE YARN THAT IS GOING TO TAKE PLACE IS FOR THE PURPOSE OF RESEARCH. 00162 I INVITE THEM TO SPEAK ABOUT PARTICULAR ASPECTS OF THEIR WORLD AND IN DOING SO IS TAKEN TO DIFFERENT PLACES OF INTEREST AND SIGNIFICANCE WHAT’S YOUR STORY? The difference between chatting and yarning is not the method, but the relationship behind it. If I was to chat with a stranger waiting for a bus, I accord them with a limited space in my circle. If I was to chat (everything the same except relationship) with my husband I accord him a very different circle even to the point if we argue he knows and I know that it is not the end of the relationship. The second accord, that’s why I give openly to a stranger when we yarn? * B00162 (bessarab and ng’andu, 2010) * YARNING .. AS A DATA GATHERING TOOL .. COLLECT I NFORMATION and ESTABLISH A RELATIONSHIP WITH INDIG PARTICIPANTS PRIOR TO GATHERING THEIR STORIES * Other studies have included as part of the research on yarning focus, THE ROLE AND INFLUENCE OF GENDER DURING THE RESEARCH INTERVIEW (bessarab and ng’andu, 2010)

methodology (lens that gives us ??? to see what we see) - journey began long before “proper” methodology was chosen o amendment/use of terms to suit yuwaalaraay thinking  wanda for those who came to us and were not us  maniilayndindaay for hunters - reviewing other approaches o singing.indigenousknowledge.org o narratives of language identity development of english language students during study abroad .. yulia kharchenko - privelaging the narrative to make meaning - combined force of narrative therapeutic methods and indigenous practices o cultural safety - indigenous research is gathering o what happens when “analyse historical conclusions” is brought to the Yuwaalaraay and Muruwarri with our history and capacity o Indigenous Research is gathering, it does not find new but brings forward what has always been. It requires PASSION to push past the wounds and not get lost in accusation and retribution, TRANSPARENCY to fairly steer the exploration of methods that facilitate that kind of becoming, and CONNECTION to unlock what is of use for all of us to know rather than speak on anyone's behalf. As an Indigenous Researcher, I am louder, I am less afraid - appreciative enquiry - methodology is both academic and indigenous o Michaela Spencer and I continue to meet up at a minimum of every three weeks to centre on the academic o am in discussion with two Yuwaalaraay female elders to support me through cultural safety and load over the next two years. - ethics application o was this inline with what is best? o plain language statement (appendices) o consent form (appendices) #### QUESTIONS TO ASK OF EACH METHODOLOGY - merits, why it is most appropriate way to carry out your research - why others may not have been as suitable - potential limitations you anticipate facing, feasibility within time and other constraints, ethical considerations and how you will address these, and general resources etc.direct evaluation of your research findings to comparisons with similar research and research methodologies - was also a project that worked with old language and community people - - mentions Euahlayi #B00573 Klapproth # ==conduct literature review== - practices of non-indigenous language researchers blah blah blah REPORTED IN THE https://catalogue.nla.gov.au/catalog/4539632 - the most common type of intervention strategy found in a review of the published literature was ​- in reading the literature there did not appear to be any ??specifically targeting present Yuwalaray/Aboriginal people utilsing the decolonisation of their historical records as a ???? the few conceptual ​frameworks presented, preliminary empirical evidence suggests that interventions targeting​​empowerment could be particularly effective in reducing to read - TREADING LIGHTLY BY SVEIBY AND SKUTHORPE (2006), WHICH IS MAINLY ABOUT THE NHUNGGABARRA BAND OF THE EUAHLAYI LANGUAGE GROUP. - ETHNOSCIENCE THEREFORE HAS THE SAME INTELLECTUAL GOALS AS MODERN-DAY WESTERN SCIENCE, BUT WITHOUT THE TRAPPINGS ASSOCIATED WITH WESTERN CULTURE AND SCIENTIFIC TRADITION. FOR EXAMPLE, THE YOLNGU PEOPLE EXPLAINED THE TIDES AS THE MOON FILLING AND EMPTYING AS IT PASSED THROUGH THE OCEAN AT THE HORIZON, WHICH IS A PERFECTLY SOUND EXPLANATION GIVEN THE AVAILABLE EVIDENCE. THIS EVIDENCE-BASED APPROACH TO UNDERSTANDING THE WORLD IN AN APPROPRIATE CULTURAL CONTEXT CORRECTLY PREDICTED HOW THE HEIGHT OF THE TIDE VARIES WITH THE PHASE OF THE MOON, WITH THE HIGHEST TIDE (“SPRING TIDE”) OCCURRING AT THE FULL OR NEW MOON (NORRIS AND HAMACHER, 2011: 4) - #### intro - why is the topic important - more and more abs expected to participate - what is the purpose of this review / what this paper will cover - ==clear thesis statement== .. - why are you including what you are - what are you addressing? - what are you searching the literature to discover? - what aspects of the topic will be discussed - what criteria was used for literature selection - ==outline of clear arguments== - ==organisational pattern of the review== - chronological development? - from the ethics application? - historical context? - what are the key arguments that have started to appear #### **body**: this is your own conceptual map of topic - ==supported by relevant and credible sources - who in the world has either done the same research you propose, research of a similar topic, or that no one has ever done research on what you propose - show that your work is either totally new and closes a gap in knowledge, or contributes new information to accepted knowledge on a topic - what has been written about research, so you can contribute to existing understanding of field - within five years of publication - how relevant is this to my area of study - maybe using a matrix - written from particular standpoint - how to assess - read the abstract, introduction, and conclusions first - If you are already familiar with key authors in your field, you might also want to read the list of references - help you to see if anything more recent is used there than what you already have - You will then be able to determine if the source is relevant and worthy of inclusion - focuses only on reviewing literature that supports hypothesis - look for arguments presented rather than facts - not much on how study was conducted but the rationale behind the study - What are the key terms and concepts? - How relevant is this article to my specific topic? - How has the author structured the arguments? - How authoritative and credible is this source? - What are the differences and similarities between the sources? - Are there any gaps in the literature that require further study? - ==indepth clear and relevant analysis and critique - each paragraph deals with different theme - changes over time? - historical background - explored methodologies / theories / hypotheses / models - methodological issues that may affect findings - that may affect how people report, i.e. don't want to harm any future opportunities for community - previous studies on topic - mainstream versus alternative viewpoints - principle questions being asked - what are the major relationships, trends and patterns - discussed the varying viewpoints? - your ideas, insights, observations and research on their viewpoints - do authors agree or disagree - analyse strengths and weaknesses of arguments - critical gaps - disagreements - relationships between publications - general conclusions that are being drawn - what is evidence and what is an argument - limitations that affect study's validity - how findings contradict/support hypothesis #### **conclusion** - bring all literature together and point to main argument - what is main argument - any new information found - ==any gaps etc you could follow up - ==main agreements and disagreements - ==your overall perspective on topic #### **other** - no duplication - all jargon is explained - easily followed - reference list and style - within paper, studies are listed in alpha order - description of studies are in past tense - pages are numbered - line spacing is easy to read - assessment file name as per instructions - do not copy and paste entire sentences and passages from bibliography - must have analysis - 2 500 words - presentation of your own organisation and understanding of the literature - you are aware of existing literature on current research - gaps & debates within it - The selection of available documents (both published and unpublished) on the topic, which contain information, ideas and evidence - selection is written from a particular standpoint to fulfill certain aims or express certain views on the nature of the topic and how it is to be investigated - The effective evaluation of these documents in relation to the research being proposed - that you understand your field - understanding current context of field - most important bit related to your research - discussion of theories that underpin your research - how different theorists have done it before - introduces relevant terminology and developing definitions that you define, and how others have defined - how your work extends or challenges related research or addresses a gap - provides supporting evidence for practical problem or issue which your research is addressing - - critically analyse to determine how to put that particular piece of research into context - what 'side of the fence' prominent authors in your field sit on - who is well known in the area - where are the patterns and rhythms in the various arguments - enables you, the researcher, to - demonstrate your scholarly ability to identify relevant information and to outline existing knowledge - identify debates in current researh - identify relevant information that will support your statements and arguments - identify the ‘gap’ in the research that your study will address - position your work in the context of existing research - evaluate, analyse, and synthesise the information in line with the questions that you have set for your research - produce a justification for your study. • demonstrates that you are aware of the existing literature, its gaps, and the debates that may exist within it - participation + research - participatory + research - Ganter, E. (2016). _Reluctant representatives : Blackfella bureaucrats speak in Australia’s North_. ANU Press. - _Investigators at Hunter New England Local Health District Target Transcultural Nursing (Meaningful Engagement With Aboriginal Communities Using Participatory Action Research to Develop Culturally Appropriate Health Resources)_ (p. 2069–). (2020). NewsRX LLC. - processes used to meaningfully and authentically engage Australian Aboriginal communities in Northern New South Wales, Australia, to develop culturally appropriate stroke health resources. Participatory action research using the research topic yarning framework is a collaborative, culturally safe way to uncover vital information and concepts .. There were two stages in the participatory action research project: community engagement and evaluation of the processes involved in developing the localised, culturally appropriate health resources. Establishing relationships built on trust, mutual sharing of knowledge, and bringing together the wider community, enabled the health message to be embedded within the community, ensuring the message was culturally appropriate and sustainable." - McNamara, K. E., & McNamara, J. P. (2011). Using Participatory Action Research to Share Knowledge of the Local Environment and Climate Change: Case Study of Erub Island, Torres Strait. _The Australian Journal of Indigenous Education_, _40_(January 2011), 30–39. https://doi.org/10.1375/ajie.40.30 - ==changes in guidelines, say 2012 aiatsis edition and now - ## Further Reading - Franklin, M. (2008). Quantitative Analysis in (eds.) Della Porta, D. and Keating, M. _Approaches and Methodologies in the Social Sciences: A Pluralist Perspective,_ Cambridge University Press, Cambridge, pp. 240-262. - Murray, R. (2011). Seeking Structure, in Murray R. _How to Write a Thesis_, Open University Press, 3rd Edition, pp.117-150. This book is available as an e-book from the [CDU Library.](https://www.cdu.edu.au/library) - Hough, B. Marriott, J. and Bouma, G. (1995), updated (2008). The Nuts and Bolts of Producing and Presenting a Good Thesis. _Excerpts from Style Guide for the Writing of an Honours Dissertation_, available from School of Political and Social Inquiry, Faculty of Arts, Monash University. [WritingSkills(1).pdf](https://online.cdu.edu.au/bbcswebdav/pid-4476451-dt-content-rid-11106062_2/xid-11106062_2) [WritingSkills(1).pdf - Alternative Formats](https://online.cdu.edu.au/webapps/blackboard/content/listContent.jsp?course_id=_55655_1&content_id=_4476428_1&mode=view# "Alternative formats") ## Other - An exploratory study of the factors that promote Indigenous and non-Indigenous member's participation in Australian Men's Sheds - https://www.researchgate.net/topic/Participation - Peyman Abkhezr - WHEN WE EXPLORE LIVED EXPERIENCE IN QUALITATIVE RESEARCH, PARTICIPANTS TELL US ABOUT SOME ASPECTS OF THEIR LIFE IN SUCH A WAY THAT THEY MAY HAVE NEVER TOLD SOMEONE BEFORE - HAVE YOU BEEN CURIOUS ABOUT THE INFLUENCE OF YOUR DESIGNED RESEARCH PROCEDURES ON PARTICIPANTS LIVES - HAVE YOU WONDERED HOW TO DO RESEARCH ON THE IMPACTS OF RESEARCH PARTICIPATION - ANSWERED sibonelo blose https://harmreductionjournal.biomedcentral.com/articles/10.1186/s12954-015-0046-1 LIMITATIONS FOR BLENDING ABORIGINAL AND WESTERN TREATMENTS COULD INCLUDE THE RISK OF CONTINUING TO OPPRESS ABORIGINAL PEOPLES AND KNOWLEDGE THUS, THE WAY IN WHICH APPROACHES ARE BLENDED AND FACILITATED MUST TAKE INTO ACCOUNT THE VALUES, PRACTICES, AND BELIEFS OF ABORIGINAL PEOPLES IN A WAY THAT IS RESPECTFUL AND INCLUSIVE. IN ADDITION, MANY RESEARCHERS AND TREATMENT PROVIDERS MADE STATISTICAL GENERALIZATIONS BY TREATING ABORIGINAL PEOPLES AS IF THEY WERE ONE LARGE GROUP WITHOUT RECOGNIZING THEIR DIVERSITIES .. IN ORDER TO AVOID THIS RISK, CLINICIANS AND RESEARCHERS MUST RECOGNIZE THAT EACH GROUP OF INDIGENOUS PEOPLES HAVE CULTURAL CONCEPTS THAT ARE SPECIFIC TO THAT PARTICULAR GROUP - According to Gagne [[17](https://harmreductionjournal.biomedcentral.com/articles/10.1186/s12954-015-0046-1#ref-CR17 "Gagne M. The role of dependency and colonialism in generation trauma in First Nations citizens: The James Bay Cree. In: Danieli Y, editor. Intergenerational handbook of multigenerational legacies of trauma. New York: Plenum Press; 1998. p. 355–71.")], intergenerational trauma is the transmission of historical oppression and its negative consequences across generations - historical trauma, cumulative trauma, soul wound, intergenerational trauma experienced by more than one generation becomes institutionalized within the family and community [[18](https://harmreductionjournal.biomedcentral.com/articles/10.1186/s12954-015-0046-1#ref-CR18 "Brave Heart MYH. The return to the sacred path: healing the historical trauma and historical unresolved grief response among the Lakota through a psychoeducational group intervention. Smith Coll Stud Soc Work. 1998;68(3):287–305.")] - Two-Eyed Seeing refers to learning to see from one eye with the strengths of Indigenous knowledge and ways of knowing, and from the other eye with the strengths of Western knowledge and ways of knowing. Two-Eyed Seeing then encourages the use of both these eyes together, for the benefit of all [[26](https://harmreductionjournal.biomedcentral.com/articles/10.1186/s12954-015-0046-1#ref-CR26 "Bartlett C, Marshall M, Marshall A. Two-eyed seeing and other lessons learned within a co-learning journey of bringing together indigenous and mainstream knowledges and ways of knowing. J Envi Stu Sci. 2012;2(4):331–40.")] - many Aboriginal Elders referred to the symptoms of trauma as spiritual injuries, soul sickness, soul wounding, or ancestral hurt, and encouraged clients through their teachings to use traditional medicines and healing to heal the soul [[20](https://harmreductionjournal.biomedcentral.com/articles/10.1186/s12954-015-0046-1#ref-CR20 "Duran E. Transforming the soul wound. Delhi, India: Arya Offset Press; 1990.")]. ==-----------------------------------------------== As I have progressed through - Assumptions that people make when they are reading history - Assumptions made by white people about aboriginal people o Questioning complicity - Added complexity of data being a different language --- Semantics or definition used in favour of Pragmatics or meaning gayrr ngaya djijidan (my name is jedison) yinaa Yuwaalaraay Muruwari ngaya (i am a Yuwaalaraay and Muruwari woman) wuu-nhi-baa ngaya yinarr-baa (aboriginality is my inheritance) ngaya dhuwi dhurra-li gaay-biyaay, girruu-biyaay ngayagay gaay guwaa-lda-ndaay (i express my identity with words, truth and storytelling) waan ngaya dhayndalmuu narrative gaay wuu-na dhayn-gu gaay-a gamil guwaa-y (my work as a narrative counsellor gives voice to peoples stories that have not been told) As an Australian English speaker, reading the previous translated paragraph of Yuwaalaaray may have felt odd. It is not accepted practice in Australian English to start words with “ng” or not signify the end of a sentence with a symbol. It may also appear to have too many words or not enough words for this to be a direct translation, this is because the semantic structure of Yuwaalaraay is very different from Australian English. Also, some words have just never existed in Yuwaalaraay, like inheritance and narrative. As a nation, we modern Yuwaalaraay are often confronted with profound differences in the ontological configuration of the worlds which we speak, and in which we need to find ways of both working together and keeping separate. --- - Nesterenko (2018). “Historical narrative cannot be true or false, it can only be consistent or inconsistent with the source” And it is in Nesterenko’s words that in this research, I look for the past to be re-opened. Holloway-Clarke (2024) The reality is that difference is not a measure of better or worse, just different --- For instance, many modern Yuwaalaraay language materials originated from collections made a century ago, like The Euahlayi Tribe: a study of Aboriginal life in Australia by K. Langloh Parker (1905). Like many sources, the book was recorded through the eyes of Coloniser assumptions that may or may not have understood the Yuwaalaraay context at the time, so --- A single statement can affect an individual very differently depending on how it is showcased, delivered and the relationship the individual has with the person or the institution. For example, if I was yarning with an Aboriginal Australian about their capacity to study, our dialogue might lead to a parental expectation of failure because influence of failure, geography, family, culture, generation etc. There is a face, events, relationships, tangible stuff to question. It feels safe to ask how they were recruited into that idea, what was going on that fed that seed, what are the facts that don’t support that assumption. Even if there were historical influences such as Exclusion on Demand which in the early 1900’s excluded Aboriginal children from state schools?? or the 1909 Aborigines Protection Act (Reynolds, 2009) which gave the State powers to remove Aboriginal children??, we can break it down and view those lawmakers as human, reflective of the time and influenced by personal misconceptions COLONIAL PRACTICES DO RESEARCH TO PARTICIPANTS - WITHOUT THEM HAVING A SAY IN HOW THEY ARE REPRESENTED, NO INPUT INTO THE PROCESSES OR QUESTIONS ASKED - LIVES ARE ACCURATELY PORTRAYED AND RECORDED - PROVIDING ADDITIONAL INSIGHT INTO FIRST NATIONS WAYS OF BEING, DOING AND KNOWING - YARNING - STORYTELLING - ALLOWS FOR REFLECTION ON RECENT OR PAST HISTORIES AND LIVED EXPERIENCES AND SHARING KNOWLEDGE - WHERE EACH OF THEM IS FROM - PEOPLE THEY KNOW IN COMMON - THEIR CONNECTION TO THE PLACE ON WHICH THEY MEET

• strategy, framework, or perspective that informs the research methods you will implement to answer your research questions. It underpins the theoretical rationale for your approach and the lens of analysis
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