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my gut tells me that theres not a lot of joy happening hereI used language to name it to remind me of the multiple authorities necessary to understand a story, in that no one view can give a full picture and each view informs the complete picture. When revisiting history, my goal is not to rewrite it or inflate it or cut parts out i don't like, I am exposinge all the reasons why it became that way because when we know how something was put together, we can then pull it apart

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chapter 3

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what records will be used

there are a few options being considered, we're down to these four as together they span two centuries, have all been under the research microscope by non Yuwaalaraay person at some stage and have all had some inclusion in present language materials. Note that we don't review the entire books, just parts of them

WHAT'S THE QUESTION

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Are alternative understandings possible .. when Euhalari* descendants .. deconstruct historical text .. written about their ancestors by non-indigenous researchers .. using the Barriyay framework

what is the phd question the official question is are alternative understandings possible when Euhalari descendants deconstruct historical texts written about their Ancestors by non-indigenous researchers using the barriyay framework? i have broken it down a little below are alternative understandings possible .. we are looking for the voices of Ancestors that were not heard or ignored when Euhalari descendants deconstruct historical texts .. we a together, we are going to step into the role of researcher using what we know to be the systems and practices of what is knowledge and the forms of authority that go with that. s Yuwaalaraay [no matter how you spell it) will be doing the work written about their ancestors by non-indigenous researchers .. the specific texts are those where a non Indigenous person collected language directly from a Yuwaalaraay Ancestor, or through a Yuwaalaraay translator, and probably something from the late 1800s and the mid to late 1900s using the barriyay framework .. barriyay will guide us in where to look rather than in how to look, i.e. AS IT WAS KNOWN, AS IT TOLD, AS IT IS KNOWN, AS IT IS TOLD

How are these linguists engaging with the communities with whom they're working? Are the language activities community driven or driven by the linguists' interests? Does there appear to be enough community consultation and community-led initiatives involved?

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