colonial interference and oral testimonies

what biblio is this?

GIVEN THAT APPRECIATEIVE INQUIRY EXPLORES AND PRIVILEGAS 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)

https://journals.sagepub.com/doi/full/10.1177/2059799116630660#:~:text=All%20four%20modes%20of%20yarning,and%20Torres%20Strait%20Islander%20women

· 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/

· List
FROM #phdddmethodology SORT file.link

· checks

· research method for each question or task should be identified and justified

· analysis of the strengths and weaknesses of the selected method

· point to collaborative experience

· mutual learning in retrospect

· collaborative research practice

· continues into analysis of processes

· https://journals.sagepub.com/doi/full/10.1177/2059799116630660#:~:text=All%20four%20modes%20of%20yarning,and%20Torres%20Strait%20Islander%20women.

· There should be sufficient detail in the description of the method for the committee to be able to judge its appropriateness for the research to be undertaken.

· Provide an overview of the methodology and techniques you will use to conduct your research. Which materials and equipment you will use? Which theoretical frameworks will you draw on? Which method will you use to collect data?

· Highlight why you have chosen this particular methodology, detailing its own merits, but also why others may not have been as suitable. You need to demonstrate that you have put thought into your approach and why it’s the most appropriate way to carry out your research. It should also highlight potential limitations you anticipate facing, feasibility within time and other constraints, ethical considerations and how you will address these, and general resources etc.

· Data Analysis will focus on patterns of alternative assumptions and themes to what the Author of the text first concluded. Methods will include conceptual and thematic analysis in an Indigenous framework, listening for privilege and power AND alternatives from the original Author perspective. Note that it is possible that a shared understanding of alternate conclusions may be reached even if the individual conclusions themselves differ.

· Data Collection will be through audio recordings, so as not to interfere with the flow of conversation and any written notes, with permission, of the Investigators. All information, draft and final, will be available to all Participants on the web portal.

· content

· senior elder and authorisation

· reinterpretation .. opening up narratives knowledge practice decolonial practice being accountable for carrying this forward heritage memory share testimony how have you come to this ??? who will it involve

· ADOPT A MINDSET IN WHICH YOU EMBRACE DISCUSSIONS OR INFORMATION ABOUT CULTURES—INCLUDING INFORMATION THAT DEVIATES FROM YOUR PRECONCEPTIONS OR PREFERENCES .. straight from CDU cultural brochure

· EMIC APPROACH: INSIDER’S PERSPECTIVE, WHICH LOOKS AT THE BELIEFS, VALUES, AND PRACTICES OF A PARTICULAR CULTURE FROM THE PERSPECTIVE OF THE PEOPLE WHO LIVE WITHIN THAT CULTURE

o assuming heterogenous not homogenous culture

· ONTOLOGY: BRANCH OF METAPHYSICS DEALING WITH THE NATURE OF BEING

o THE PHILOSOPHICAL STUDY OF BEING, AS WELL AS RELATED CONCEPTS SUCH AS EXISTENCE, BECOMING, AND REALITY

· The study uses a participatory methodology (Stille, 2015) to examine four exerts from the book The Euahlayi Tribe (Langloh Parker, 1905) using the four Barriyay Windows. This book was chosen because of its non-indigenous authorship and direct Euahlayi Nation contribution.

· Six Investigators will be recruited through media and community

· organisations within the nations, Yuwaalaaray, Muruwari, Kooma,

· Bigambul, Kamilaroi, Baanbinya, Wailwan that surround Bangate

· Station, the geographic focus of the chosen text.

· An Initial Co-Design Workshop will provide an introduction to the

· purpose of the study and an outline of the delivery idea so far.

· It is integral to the study that Investigators know that they are part of a co-investigative relationship with people of today about people of yesterday. A sample dissection from the book will be shared to demonstrate the Barriyay method and an updated delivery and design discussed where necessary. The remaining Research Design may change based on the outcomes of this workshop.

· Investigators will have had a familial relationship with a person [Co-Contributer] who had a familial relationship with an adult Euahlayi Australian alive in the geographic area between 1900 and 1930 [Contributor], and are bilingual in Yuwaalaraay and Australian English [to Highschool level], or has an interpreter where comfortable translation is possible

· Mid-Collaborations will include up to six focus groups over a three month period. Groups will begin with Investigators sharing life stories of their Co-Contributor and move to co-research using the Barriyay method.

· The last session will be a Reflection Conversation encompassing a debriefing process and an invitation to contribute to a collective document in recognition of the original Euhalari Contributors. There will also be semi-structured interviews for each individual, using open and closed questions and self rating scales to provide feedback on the process. Much was written about us (the Australian Aboriginal population) before we had a chance to participate, thus the Colonist lens left those scratchings far from complete. Modern re-examinations with an Indigenous lens has acknowledged the absence in original stories of exploitation, genocide and resistance. Now commonly known as “truth telling”, this act of honest acknowledgement has helped Aboriginal healing by not only recognising that lies that were told, but that previous labelled acts of Aboriginal compliance were actually forceful unique responses taken by our ancestors to survive.

· These alternative methodologies have also provided frameworks for Researchers to better engage with Indigenous Participants to promote indigenous voices being heard as they are spoken, rather than words interpreted through a colonised lens. From this engagement, Researchers have been able to base studies on actual community needs, so outcomes can benefit the community and/or the Indigenous population of Australia as a whole.

· people always repond/resist in some way

o is there evidence of this in the text

· questions are to locate a second theme or storyline

· process of healing through textual analysis

· Aboriginal Participatory Action Research

· sharing Circles

· limited to studies in this 21st century

· interpretive

· Interpretive phenomenology analysis is the theoretical approach used for this study because it allows the researchers to explore and understand the lived experiences of participants

· hartleyBennington

· you could extend on hartley and bennington

· outsider witnesses

· talk only about where it took them

· narratological research

· #B00022 is indigenous learning connected to .. THE PARADOXICAL THEORY OF CHANGE IS PART OF GESTALT THERAPY, DEVELOPED BY LAURA AND FRIEDRICH (‘FRITZ’) PERLS IN THE 1940S AND 1950S. FELTHAM AND DRYDEN (1993: 75) DEFINE IT AS ‘A DISTINCTIVE METHOD OF COUNSELLING AND THERAPY … WHICH EMPHASISES IMMEDIACY, EXPERIENCING AND PERSONAL RESPONSIBILITY’.

· FOR EXAMPLE, ‘CLIENTS ARE OFTEN ENCOURAGED TO ENGAGE IN DIALOGUES BETWEEN ONE PART OF THEMSELVES AND ANOTHER, THE AIM BEING TO CLARIFY INCOMPLETE UNDERSTANDING AND TO ENABLE INTEGRATION’ (FELTHAM AND DRYDEN, 1993: 75).

· GESTALT BASED ON PHENOMOLOGY

· next

· METHODS: IN-DEPTH SEMISTRUCTURED INTERVIEWS WITH THEMATIC ANALYSIS WERE UNDERTAKEN TO EXPLORE THE PSYCHOSOCIAL FACTORS EXPERIENCED BY ABORIGINAL AND TORRES STRAIT ISLANDER WOMEN AS THEY MANAGED THEIR CHRONIC DISEASE. AN ‘INDIGENOUS WOMEN’S STANDPOINT THEORY’ APPROACH WAS ADOPTED TO FRAME DISCUSSION. THIS APPROACH GIVES STRENGTH AND POWER TO THE VOICE OF ABORIGINAL AND TORRES STRAIT ISLANDER WOMEN AND THEIR DIVERSE CULTURAL LIVED EXPERIENCES. THE RAW AND OFTEN BRUTAL REALITIES THIS APPROACH EXPOSED HAD A TRIGGERING IMPACT ON THE ABORIGINAL TEAM MEMBER FOR WHOM THESE REALITIES WERE FAMILIAR. INTERVIEWS WERE CONDUCTED WITH PARTICIPANTS FROM FOUR ABORIGINAL MEDICAL SERVICES FROM URBAN, RURAL AND REMOTE AUSTRALIA. ANALYSIS OF THE INTERVIEWS, AND REFLECTION REGARDING THE RESEARCHER’S EXPERIENCES, OCCURRED WITHIN THE CONTEXT OF A MULTIDISCIPLINARY TEAM #B00557

· You’ll keep exploring the interpretive phenomenology and other relevant literature

· “This study will use a ground up approach…” beginning on the lands of my Euahlayi Nation, working with and being guided by other members of the language-speaking community of this place. (would it work to add this phrasing, or similar?)

· I really like your adoption of the term ‘investigators’ for participants.

· ⁃ I think you should suggest the steps in the method that you detail are indicative of the possible approach to be taken, with times, places and formats remaining responsive to the needs of the co-investigators and the project

· ⁃ You could add that you will also work with an auto-ethnographic approach, gathering ethnographic stories of the research process and supporting your analysis of an emergent research process in which you are also involved as a language-speaker and community member. Framework

· Barriyay

· ⁃ Is there something to add about your existing relationship and experience with this tool?

· Bottom pg. 3

· ⁃ “By initiating the reclamation of historical scripts, this technique also provides an opportunity for Euhalari dependents to contribute alongside their Ancestors and as Investigators, present their findings, apply their contexts and re-tell their stories”

· ⁃ I do think there is an important implication here around Euhalari people, in the contemporary moment, finding ways of becoming the anthropologists of their own story. You are exploring what kinds of methods facilitate that kind of becoming. And it is as much to do with re-becoming knowledge authorities through being involved in a research and collaborative inquiry process, as it is about any particular outcomes. So you may want to add something about this.

· performative research … exergenisis as opposed to thesis

· autoethnography

· what is ethnographic writing

· legitimacy of participants

· what is an Indigenous led process and why is it important?

· ==GENUINELY collaborative approach== when describing co design

· #task what other research has been done with yuwaalaray people

· what other methods have been used to revisit historical texts and or trauma

· utilising insider perspectives of Yuwaalaraay alive today, as they are exposed to the recordings of Ancestors, a centuray ago.

o Insider perspective is … and in this research, will provide us with ..

· https://journals.openedition.org/socio/524

· in reading #B00541, I returned to a particular line in the abstract .. LAYPEOPLE’S IMPLICIT THEORIES ABOUT THE “RULES” OF APPROPRIATE FAMILY CONDUCT

· #B00543 THIS THERAPEUTIC PROCESS THAT I HAVE OUTLINED, I DEFINE AS ‘DEFINITIONAL CEREMONY’. IT IS A SIGNIFICANT FEATURE OF NARRATIVE PRACTICE THAT INCLUDES STRUCTURED LEVELS OF TELLINGS AND RETELLINGS, AND THAT REPRODUCES A SPECIFIC TRADITION OF ACKNOWLEDGEMENT. I BELIEVE THAT DEFINITIONAL CEREMONY IS AN APT METAPHOR TO DESCRIBE THIS FEATURE OF NARRATIVE PRACTICE, FOR IT CREATES WHAT I CONSIDER TO BE A CEREMONY FOR THE RE-DEFINITION OF PEOPLE’S IDENTITY. I BELIEVE THAT THIS FITS WITH THE ORIGINAL SENTIMENT ASSOCIATED WITH THIS METAPHOR, WHICH I DREW FROM THE WORK OF BARBARA MYERHOFF

· DEFINITIONAL CEREMONIES OF NARRATIVE PRACTICE ALWAYS CONSIST OF AT LEAST THREE PARTS

· THE TELLING

o FACILITATED A DOUBLE STORIED TELLING

o TELLING OF STORIES OF TRAGEDY AND TRAUMA, AND ALSO OF x RESPONSE TO TRAGEDY AND TRAUMA IN WAYS THAT MADE VISIBLE WHAT x GAVE VALUE TO IN LIFE

o IN THESE INTERVIEWS, THE THERAPIST ALWAYS PROVIDES, THROUGH APPROPRIATE QUESTIONS, A CONTEXT FOR A DOUBLE-STORIED TELLING. AT THIS TIME THE TWO REFUGE WORKERS WERE STRICTLY IN THE AUDIENCE POSITION. I BELIEVE THAT ‘OUTSIDER WITNESS’ IS AN APPROPRIATE TERM WITH WHICH TO DEFINE THE MEMBERS OF THE AUDIENCE, FOR, AT THIS TIME, THEY ARE NOT ACTIVE PARTICIPANTS IN THE CONVERSATION, BUT ARE WITNESSING THIS CONVERSATION FROM THE OUTSIDE

· THE RETELLING OF THE TELLING

· WHEN JULIE’S DOUBLE-STORIED TELLING HAD DEVELOPED SUFFICIENTLY TO THE POINT THAT THERE WAS SOME CLARITY ABOUT WHAT SHE ACCORDED VALUE TO IN LIFE, I ARRANGED FOR AN EXTERNAL RESPONSE. THIS WAS AN EXTERNAL RESPONSE THAT, AMONGST OTHER THINGS, WAS POWERFULLY RESONANT WITH WHAT JULIE ACCORDED VALUE TO IN LIFE. THIS RESONANT RESPONSE WAS THE OUTCOME OF MY INTERVIEW OF THE TWO REFUGE WORKERS WHO WERE PRESENT AS OUTSIDER WITNESSES. IN THIS RESPONSE, THESE OUTSIDER WITNESSES ENGAGED IN A VIVID RE-PRESENTATION OF WHAT IT WAS THAT JULIE ACCORDED VALUE TO. AT THIS TIME JULIE WAS STRICTLY IN THE AUDIENCE POSITION, LISTENING TO THE RESPONSES OF THE OUTSIDER WITNESSES AS I INTERVIEWED THEM ABOUT WHAT THEY HAD BEEN DRAWN TO (THE EXPRESSION), ABOUT THE METAPHORS AND MENTAL PICTURES THAT THIS HAD EVOKED (THE IMAGE), ABOUT WHAT THIS HAD RESONATED WITH IN TERMS OF THEIR OWN PERSONAL EXPERIENCE (EMBODIMENT), AND ABOUT THE WAYS IN WHICH THIS HAD MOVED THEM (CATHARSIS).

· (FOR EXAMPLE, ‘WELL, I THINK JULIE IS JUST AMAZING BECAUSE …’) IT IS UP TO THE THERAPIST TO QUICKLY RESPOND WITH A QUESTION THAT ENCOURAGES THIS OUTSIDER WITNESS TO PROVIDE SOME ACCOUNT OF THE PARTICULAR ASPECTS OF JULIE’S TELLING THAT S/HE WAS DRAWN TO (FOR EXAMPLE: ‘JULIE’S STORY WAS OBVIOUSLY VERY ENGAGING OF YOU. WHAT WAS IT EXACTLY THAT YOU HEARD OR WITNESSED THAT CAUGHT YOUR ATTENTION, AND THAT MIGHT BE REALLY SIGNIFICANT TO JULIE?’).

· THE RETELLING OF THE RETELLING

· WITHIN DEFINITIONAL CEREMONIES ALL THE SHIFTS BETWEEN THE THREE DIFFERENT STAGES ARE DISTINCT AND RELATIVELY FORMAL MOVEMENTS. IF THESE DISTINCT MOVEMENTS WERE TO DEGENERATE, AND THE CONVERSATIONS BECOME SIMPLE DIALOGUE BETWEEN THE VARIOUS PARTIES RATHER THAN STRUCTURED TELLINGS AND RETELLINGS, IT WOULD BE HIGHLY UNLIKELY THAT THIS WOULD ENABLE THE REDEVELOPMENT AND REINVIGORATION OF THE ‘SENSE OF MYSELF’ THAT IS VITAL TO REDRESS THE EFFECT OF MULTIPLE TRAUMA.

· #B00543 double storied conversations

o THIS STORY IS OFTEN ONLY PRESENT AS A VERY THIN TRACE, ONE THAT CAN BE HIGHLY DIFFICULT TO IDENTIFY. IT IS VITALLY IMPORTANT THAT WE DO GET ONTO THIS TRACE, AND THAT WE ASSIST PEOPLE TO THICKEN THIS UP. THE FIRST STEP TO ACHIEVING THIS IS OFTEN THROUGH IDENTIFYING WHAT IT IS THAT PEOPLE HAVE CONTINUED TO GIVE VALUE TO DESPITE EVERYTHING THEY HAVE BEEN THROUGH.

o FIND AN AUDIENCE TO WHAT PEOPLE VALUE

· #B00543 outsider witnessing ??? with a resonant response, not opinion, empathy etc

· PARTICULARITIES OF EXPRESSIONS

o IT WAS THAT THEY’D HEARD FROM JULIE THAT HAD REALLY CAUGHT THEIR ATTENTION; THAT CAPTURED THEIR IMAGINATION; THAT THEY WERE PARTICULARLY DRAWN TO; THAT STRUCK A CHORD FOR THEM; THAT PROVIDED THEM WITH A SENSE OF WHAT IT IS THAT JULIE ACCORDS VALUE TO

o person is AUDIENCE TO THE CONVERSATION BUT NOT IN THE CONVERSATION

o COULD HEAR WHAT SHE WOULD NOT HAVE OTHERWISE HEARD HAD SHE BEEN IN DIALOGUE

o TO TELL ME WHAT JULIE’S STORY IMAGES OF IDENTITY HAD SUGGESTED TO THEM ABOUT HER; HOW IT HAD AFFECTED THEIR PICTURE OF HER AS A PERSON; HOW IT SHAPED THEIR VIEW OF HER; WHAT IT SAID TO THEM ABOUT WHAT MIGHT BE IMPORTANT TO JULIE; AND WHAT IT PERHAPS SAID ABOUT WHAT SHE STOOD FOR IN LIFE, ABOUT WHAT SHE BELIEVED IN. THROUGH QUESTIONS LIKE THIS, I WAS INVITING THE REFUGE WORKERS TO DESCRIBE THE IMAGES OF JULIE’S IDENTITY THAT WERE EVOKED FOR THEM BY THE EXPRESSIONS THEY HAD BEEN DRAWN TO AS THEY HAD LISTENED TO HER STORY.

· I HEARD THIS FROM JULIE, THIS IS WHAT IT EVOKED FOR ME …’ THIS PROCESS OF RETELLING IN WHICH JULIE WAS STRICTLY IN THE AUDIENCE POSITION WAS VERY POWERFULLY AUTHENTICATING OF WHAT JULIE ACCORDED VALUE TO. HAD THE REFUGE WORKERS TURNED TO JULIE AND SAID DIRECTLY TO HER: ‘LOOK, IT’S REALLY IMPORTANT THAT YOU TREASURE THIS VALUE AND THAT YOU HOLD ONTO THIS’, THIS WOULD MAKE LITTLE, IF ANY, DIFFERENCE TO JULIE. THIS COULD TOO EASILY BE DISCOUNTED, AND WOULD NOT PROVIDE, FOR JULIE, THAT EXPERIENCE OF RESONANCE IN THE OUTSIDE WORLD EMBODYING THEIR INTEREST As the refuge workers situated their interest in Julie’s expressions in the history of their own experiences of life, this interest became embodied interest, not disembodied interest. And to embody one’s interest in this way is powerfully authenticating of it ACKNOWLEDGING CATHARSIS WHERE THIS EXPERIENCE HAS TAKEN US TO IN OUR OWN THOUGHTS; IN TERMS OF OUR REFLECTIONS ON OUR OWN EXISTENCE; IN TERMS OF OUR UNDERSTANDINGS OF OUR OWN LIVES; IN TERMS OF SPECULATION ABOUT CONVERSATIONS THAT WE MIGHT HAVE WITH OTHERS IN OUR LIVES; OR IN TERMS OF OPTIONS FOR ACTION IN THE WORLD – FOR EXAMPLE, IN REGARD TO REPOSSESSING WHAT WE FIND PRECIOUS IN OUR OWN HISTORIES, OR IN REGARD TO ADDRESSING CURRENT PREDICAMENTS IN OUR OWN LIVES AND RELATIONSHIPS. JULIE WAS IN TOUCH WITH THE FACT THAT THE RIPPLES OF HER STORY WERE TOUCHING THE LIVES OF THESE OTHER TWO WOMEN, TAKING THEM TO ANOTHER PLACE IN THEIR LIVES THAT WAS IMPORTANT TO THEM.

· GREEK TRAGEDY WAS CATHARTIC OF THE AUDIENCE IF IT MOVED THEM TO ANOTHER PLACE IN THEIR LIVES; IF IT PROVIDED THE IMPETUS FOR THE MEMBERS OF THE AUDIENCE TO BECOME OTHER THAN WHO THEY WERE AT THE OUTSET OF THE PERFORMANCE. IF, ON ACCOUNT OF WITNESSING THIS POWERFUL DRAMA, THE PEOPLE IN THE AUDIENCE COULD THINK DIFFERENTLY ABOUT THEIR LIFE, OR IF THEY HAD A NEW PERSPECTIVE ON THEIR OWN PERSONAL HISTORY, OR IF THEY BECAME NEWLY ENGAGED WITH CERTAIN PRECIOUS VALUES AND BELIEFS, OR IF THEY HAD NEW IDEAS ABOUT HOW THEY MIGHT PROCEED IN LIFE, WAYS THAT WERE MORE IN HARMONY WITH THESE VALUES AND BELIEFS, THIS WAS UNDERSTOOD TO BE A CATHARTIC EXPERIENCE

· the next stage is going back to the person and asking julie similar questions, not sure how this will pan out as the ancestors are not here

· WHAT DID YOU HEAR THAT YOU WERE DRAWN TO

· WERE THERE PARTICULAR WORDS THAT STRUCK A CHORD FOR YOU

· AS YOU LISTENED, WHAT IMAGES OF LIFE CAME TO MIND

· DID YOU HAVE ANY REALISATIONS ABOUT YOUR OWN LIFE

· HOW DID THIS AFFECT YOUR PICTURE OF WHO YOU ARE AS A PERSON

· WHAT DID THIS SAY TO YOU ABOUT WHAT IS IMPORTANT TO YOU, ABOUT WHAT YOU TREASURE

· WHAT DOES THIS SUGGEST ABOUT YOUR PURPOSES IN LIFE

· DO YOU HAVE A SENSE OF WHAT THIS RELFECTS ABOUT WHAT YOU STAND FOR, OR ABOUT YOUR HOPES IN LIFE

· YOU HAVE SPOKEN ABOUT WHAT YOU HEARD THAT STRUCK A CHORD FOR YOU. WHAT DID THIS STRIKE A CHORD WITH IN TERMS OF YOUR OWN EXPERIENCES OF LIFE? WHAT DID IT TOUCH ON IN REGARD TO YOUR OWN HISTORY? DID PARTICULAR MEMORIES LIGHT UP AT THIS TIME? DID ANYTHING ELSE BECOME MORE VISIBLE TO YOU ABOUT YOUR OWN PERSONAL EXPERIENCES, THAT WOULD EXPLAIN WHY YOU WERE SO DRAWN TO WHAT YOU HEARD?’ ETC WHAT IS YOUR SENSE OF WHERE THESE CONVERSATIONS HAVE TAKEN YOU? WHAT IS THE PLACE THAT YOU ARE IN RIGHT NOW THAT YOU WERE NOT IN AT THE BEGINNING OF THESE CONVERSATIONS? YOU HAVE TALKED OF SOME IMPORTANT REALISATIONS ABOUT YOUR LIFE THAT HAVE COME FROM LISTENING TO SALLY AND DIANE, AND I WOULD BE INTERESTED IN YOUR PREDICTIONS ABOUT THE POSSIBLE EFFECTS OF THESE REALISATIONS. YOU HAVE ALSO GIVEN VOICE TO SOME SIGNIFICANT CONCLUSIONS REGARDING WHAT YOUR LIFE IS ABOUT, AND I WOULD BE INTERESTED TO KNOW IF THIS HAS CONTRIBUTED TO ANY NEW UNDERSTANDINGS ABOUT YOUR OWN HISTORY

· CHOOSING WITNESSES

· NOT ALWAYS THE CASE THAT THE PERSON WILL HAVE THIS ALREADY ESTABLISHED CONNECTION WITH THE PEOPLE WHO ARE INVITED TO PARTICIPATE AS OUTSIDER WITNESSES. AT TIMES THE OUTSIDER WITNESSES TO MY WORK WITH PEOPLE WHO CONSULT ME ABOUT THE CONSEQUENCES OF TRAUMA ARE DRAWN FROM A POOL OF VOLUNTEERS WHO HAVE INSIDER KNOWLEDGE OF TRAUMA AND ITS EFFECTS. OFTEN THESE VOLUNTEERS COME FROM A LIST OF NAMES OF PEOPLE WHO HAVE CONSULTED ME ABOUT THE CONSEQUENCES OF TRAUMA IN THEIR OWN LIVES, AND WHO HAVE BEEN ENTHUSIASTIC ABOUT JOINING ME IN MY WORK WITH OTHERS WHO ARE FOLLOWING IN THEIR FOOTSTEPS3. AT OTHER TIMES THESE OUTSIDER WITNESS ARE DRAWN FROM MY OWN PERSONAL AND SOCIAL NETWORK, OR FROM PEOPLE OF THE PROFESSIONAL DISCIPLINES WHO ARE COLLEAGUES OR WHO ARE VISITING DULWICH CENTRE FOR TRAINING AND CONSULTATION

· The methodology refers 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. Methods include such points as what you will do/are doing now, where you will do it, how you will do it, and why you will do it. For example, for a proposal that is a desktop study of the behaviour of green tree frogs, you would consider the following in the description of the methods. What I will do: read widely across all relevant literature on green tree frogs to establish their key characteristics (habitat extent in Australia, ecological conditions they need to thrive, mating habits, parenting habits, impacts of threats like climate change/natural disasters, protected status, the Indigenous name/s of green tree frogs, the significance of green tree frogs to Indigenous people, etc.); Where I will do it: if it is a desktop study, say that you accessed a variety of information sources and list them, i.e., library resources or publicly available online information (e.g. media articles). If you seek information about the significance of green tree frogs to Indigenous people and need to speak with them personally, explain that you will submit a standard ethics application to the CDU Human Research Ethics Committee. Otherwise, look for texts on the topic by Indigenous knowledge holders and explain what analysis methods you will employ to study them.

· How I will do it: describe all your efforts to collect data. Explain any limitations, e.g. gaps in chronological data that you cannot fill from other sources and how this impacts your study.

· Why I will do it: this comes back to why you chose the topic first. Re-visit why you became interested in green tree frogs. Was it because you know they face extinction or some other disaster, or because you saw a gap in the literature that suggests there is a lack of knowledge about the parenting behaviour of green tree frogs, etc.

· Methodology may be a new concept to you. It is the framework or approach that the researcher employs to carry out their research and analysis. You will produce a methodology section for your thesis. This unit will help you Denscombe, M. (2014). The Good Research Guide for Small-Scale Social Research Projects. Open University Press, Buckingham. E-copy is available from the CDU Library.

· Denzin, N. K. et al. (2008). _Handbook of Critical and Indigenous Methodologies,_ Sage, New York. E-copy is available from the CDU Library.

· Della Porta, D. and M. Keating (Eds.) (2008). Approaches and Methodologies in the Social Sciences. A Pluralist Perspective, Cambridge University Press, Cambridge

· _Leavy, P. (2015). Method Meets Art, Second Edition: Arts-based Research Practice, Guildford Publications. E-copy is available from the CDU Library._ ​ _Research Methodologies for the Creative Arts & Humanities: Practice-based & practice-led research_. Edith Cowan University:[Practice-based & practice-led research – Research Methodologies for the Creative Arts & Humanities – LibGuides at Edith Cowan University](https://ecu.au.libguides.com/research-methodologies-creative-arts-humanities/practice-based-and-practice-led-research) ​ Smith, H. and Dean, R.T. (2009)._Practice-led Research, Research-led Practice in Creative Arts_, Edinburgh: Edinburgh University Press. E-copy is available from the CDU Library.[https://ebookcentral.proquest.com/lib/cdu/detail.action?docID=1569403](https://ebookcentral.proquest.com/lib/cdu/detail.action?docID=1569403) ​ Stain R.L. (2018). Creative Practice as Research: Discourse on Methodology, Media Practice and Education19(1):_Disrupted Journal of Media Practice_. This article is available from CDU library. ​ Thomas, K., Chan, J. (2013)._Handbook of Research on Creativity_. E-copy is available from the CDU Library.

· https://www.cdu.edu.au/research-and-innovation/current-students/useful-materials/choosing-your-research-methodology#fundamental-issues-in-statistics.

· Bell, J. and Waters, S. (2014). _Doing Your Research Project: A Guide for First-Time Researchers in Education and Social Science_. Open University Press, Buckingham. E-copy is available from the CDU Library. ​ Foley, D. L. (2000). Indigenous Research, Differing Value System,_Australian Journal of Indigenous Education_, 28(1): 17-30.E-copy is available from the CDU Library. ​ Martin, N. (2007)._Disciplining the Savages: Savaging the Disciplines_, Aboriginal Studies Press, Canberra ACT. ​
Smith, L.T. (2012). _Decolonising Methodologies: Research and Indigenous Peoples_, Zed Books, London, 2nd Edition. E-copy is available from the CDU Library. ​ Wilson, S. (2008)._Research is Ceremony: Indigenous Research Methods_, Fernwood Publishing, Halifax. Two hard copies are available from the Casuarina campus library, one from the Alice Springs campus library. ​ Wilson, W.A. and Yellow Bird, M. (2005)._For Indigenous Eyes Only: A Decolonisation Handbook,_School of American Research, Santa Fe. One hard copy is available from the Casuarina campus library.

· Guidelines around ethical conduct in research, and in the use of Indigenous Research methodologies, with Australian Aboriginal and / or Torres Strait Islanders, have seen great improvement in recent years. Modern re-examinations with an Indigenous lens has acknowledged the absence of the Indigenous voice in historical research and offered re-interpretations of outcomes and our Ancestors narrative.

· so outcomes can benefit the community and/or the Indigenous population of Australia as a whole

· An outcome that is now a mandatory component of a culturally safe study

· The study is in relation to any changes in how Aboriginal participants feel about their cultural identify after participating in a research study that utilised an Indigenous Research Method. While this may be a welcome change from the past days of being ‘subject’ and éxpert’, there is little data on the pay off for individual participation, particularly in relation to Aboriginal Identity. This study focuses on whether individual participants in research studies using an Indigenous Methodology are benefitting in their cultural identity, relationship with ancestors and/ or cultural resilience.

· http://libguides.usc.edu/content.php?pid=83009&sid=615865

· how does participation in decolonising research methodologies, effect individual aboriginal identity

· Continous focus and comment on the power dynamics in research, undertaken with colonised Indigenous people, has improved the research landscape for both researchers and participants. There is a better measure of Indigenous input and understanding of what is being measured (Blodgett, 2011) (Braun et al, 2014) (Brush et al, 2020) and improvements in the methods of enquiry, language and participation (Chambers et al, 2018), (Nadeau et al 2022). With collection occurring in Indigenous settings, with Indigenous methods and Indigenous feedback, Communities are benefitting long after studies have been completed, Australia is opening to modern Indigenous Contructs of her history (Funnell et al, 2020), (Ward, 2016) and Indigenous (or Decolonising) Research Methodologies (IRMs) have become a requirement rather than a choice (AIATSIS, 2020).

· But what does this mean for the participant in a decolonising research methodology? What is their measure of increased understanding or improvement, after they have opened up personally, culturally and spoken outloud about their experiences. Does participation in decolonising research methodologies, effect individual Aboriginal identity and if so, how? This literature review initially reports the efficacy of IRM’s for the Research landscape and Community, but then moves to the expectations, met or otherwise, of the Aboriginal participants in the studies that were engaged in those methodologies. There was much data on participants measure of identity and culture, of programs being studied, but very little on the actual participation in an IRM. It is hoped that this gap will encourage future IRM design to include these questions in their yarning and help people be better informed about the possible outcomes of their participation, regardless of the intended research outcome?

· Current Impact

· IRMs call attention to the implications of research, for those that deliver, for those that participate and for those that are affected long after the study has been completed. Examples like Environmental Repossion (Nightingale and Richmond, 2022), Indigenous Standpoint Theory, Yarning Framework (Peake et al, 2020), Democratic Model of Communal Learning (AIFS, 2015) or Indigenous Knowledge Systems (Australian Institute of Family Studies AIFS, 2015) redistribute the power in research processes so meaningful and authenticate engagement can occurr with Aboriginal Communities.

· These amended processes now aim to make communities better aware of the short term cost of participation, or at the very least the cost of accommodating researchers in their Country. Long term, studies such as Muir and Dean (2017) and Brush et al (2020) evaluated the indicators of success and sustainability of promised outcomes long after community participation. As the ideology has taken shape, in the short term, IRM’s are being moulded to fit Country and their generational cohort, history and geography. (Scrine, 2022). Community evaluation regarding projects founded on IRMs report increasing strengths in community voice (Peake et al, 2020), cultural pride and engagement (Shepherd et al, 2018), better delivery of the community services under the microscope (Ramanathan et al, 2021) and an unlearning, for all those in the research process, of colonisation (Klutz et al, 2021).

· Much of the reported data was given in terms of “Social and Emotional Wellbeing” or SEWB (Dudgeon et al, 2017) meaning any of one of the many components that make up the Indigenous wholistic view of health. Though it is widely accepted that SEWB components such as wellbeing, resilience and healing are promoted through cultural connection (Bourke et al., 2018; Butler et al., 2019; Salmon et al., 2019), research reports seem to focus more on the community reward of that cultural connection rather than rather than any actual change in individuals in their cultural connection.

· Studies existed where transformative experiences of cultural strength, individual identity or cultural resilience, were measured in relation to participation of specific programs. For instance, Nightingale and Richmond’s (2022) land based camp on environmental repossession highlighted individual pride and empowerment reinforced through that action of land reconnection and the restoration of cultural practices. This transformative practice was also seen wth Kluttz et al (2021) in their examination of participation in an Indigenous resistance experience. One of the key findings being the “Opportunity to learn/unlearn decolonisation/colinisation”. This experience was presented as three “learning relationships”, i.e. to people, to community and to self. This last one, particularly of interest in this review, as it describes a discovery of an individual identity or part thereof, i.e. “I came home a proud Dakota Indian, I learned what kind of Indian I am.” A similar wisdom reported in Trout et al (2018) where learning circles were utilised as a youth suicide intervention within the whole community. “This is what we choose. This is where we want to go with our culture.”

· Other studies reported similar findings with the impact of cultural identity on an individual trait or behaviour, or vice versa, resulting in the building of resilience, positive coping mechanisms and strong identity. Shepherd et al (2018) while yarning with prisoners about mental health and re-offending found people less likely to reoffend when they felt their own cultural pride was strong. Participants in a cultural strengthening activity program (Black et al, 2023) reported the distinct involvement in the research component as worthwhile to the identity. In Sarovich et al (2022) where people yarned about the culturally responsive approach of the research, participants noted an increase in their personal connection to cultural knowledge.

· Conclusion

· Much community advantage has arisen from the increasing use of Indigenous Research Methodologies, such as the long term safety of community participation and knowledge, but there is a lack of documented perspectives from the view of the individual participant. No one study was found that focused specifically on the effects of research participation on cultural identity, rather studies reported influences as a result of involvement in the program being researched. Those results were limited considering that the programs themselves were culturally immersed or community involved. If there were changes in the strength of cultural identity, it is difficult to note from current studies if those changes were a result of participation, of the methodology itself or some other factor that has not yet been taken into account. More research is urged on the long term implications of individual Aboriginal Australians raising their hands for research. ngiyani ngunha winanga-la-nha (we hear you)

· ==above the line has been read but not used ………………………………………………………………………………………………………………………………………………………………….

· what, if anything, is sacrificed by the individual for the good of the community

· also the lit review and ethics form to add

· depth in understanding of methodology and methods suitable for project

· use of highly relevant, credible sources to advance arguments and explanations

· Highly compelling and detailed paragraphs

· All sections contribute to authors purpose, which is maintained through the essay

· No duplication

· particular approaches quanitative identiy styles entire parucular of the people and place youa re workingwith not claiming to eenralise everywhere committing to doing the diging so it will ive do the methods seem doable finacial and travelimplications ethics implications pointing to some of the key texts some reading and then empirical work

· what might be ifferent in wht you are dioing

·

o assuign sometihng about the character of identity

· established an Aboriginal advisory group to help guide her through the research process. She continued to meet with the advisory group on a monthly basis

· many researchers and treatment providers made statistical generalizations by treating Aboriginal peoples as if they were one large group without recognizing their diversities [15,31]. 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 [58,73-75].

· framework or approach researcher employs to carry out their research and analysis

·

o THEORIES OF ACTION: WHY PEOPLE DO AS THEY DO

o INDIVIDUALISTIC PERSPECTIVE .. INDIVIDUALS ARE MOTIVATED BY SELF INTEREST AND WILL DO WHAT MAXIMIZES THEIR OWN BENEFITS -Most sciences have an agreed-upon set of concepts and a shared vocabulary so that, even where there is no agreement on substance, at least we know what the disagreement is about.

· https://journals.sagepub.com/doi/full/10.1177/2059799116630660#:~:text=All%20four%20modes%20of%20yarning,and%20Torres%20Strait%20Islander%20women

· Yarning and appreciative inquiry: The use of culturally appropriate and respectful research methods when working with Aboriginal and Torres Strait Islander women in Australian prisons

· establish advisory group to help guide me through the research process

· meet with group on regular basis

· what guidance would i be looking for?

· targeted desktop based analysis then field research, e.g. interviews to confirm/refulte/ problematise / add new findings

· what happens when you brign this to people with their history and capacity

· Gibson, C. (2006) Decolonizing the production of geographical knowledges? reflections on research with indigenous musicians. Geografiska Annaler: Series B, Human Geography. 88:3, 277-284, https://doi.org/10.1111/j.1468-0459.2006.00221.x

· Geografiska Annerler is a journal dispensing views on the physical environment’s community and cultural relationships. This article, provides a uniquely Australian Indigenous perspective on the collection of research within the modern idea of Aboriginality, and continues with the authenticity theme of previously mentioned publications. Gibson’s other contributions have centred around the politics of being and of class in Australian towns and appeals to the language and understanding of my situated Australianess. Research was supported by the University of Wollongong, an academic institution that shares the Gundungara land on which I live and I am interested as to whether that has influenced Gibson’s research.

· Ramanathan, S. A., Larkins, S., Carlisle, K., Turner, N., Bailie, R. S., Thompson, S., Bainbridge, R., Deeming, S., & Searles, A. (2021). What was the impact of a participatory research project in Australian Indigenous primary healthcare services? Applying a comprehensive framework for assessing translational health research to Lessons for the Best. BMJ Open, 11(2), e040749–e040749. https://doi.org/10.1136/bmjopen-2020-040749

· In Australian Indigenous settings, lead researcher Ramanathan, has been involved in the integration of knowledge systems, child cultural safety, research impact and research translation. It is these last two elements that can highlight how to assess the impact of participatory research, specificially in the use of the process of Framework to Assess the Impact of Translational health research (FAIT). It is not necessarily the process itself that is the key, but that researchers are questioning the outcome of research, i.e. is it being translated into practice, particularly in an Australian Indigenous scope where much research has taken place with little effect on outcome. The British Medical Journal, is a peer reviewed journal focusing on medical research in therapeutic areas.

· https://www.iwh.on.ca/what-researchers-mean-by/grounded-theory

· to work collaboratively with them seeking understandings and insights of their experiences.

· Boeije, Hennie. (2002).

· #B00557 An ‘Indigenous women’s standpoint theory’ approach was adopted to frame discussion. This approach gives strength and power to the voice of Aboriginal and Torres Strait Islander women and their diverse cultural lived experiences. The raw and often brutal realities this approach exposed had a triggering impact on the Aboriginal team member for whom these realities were familiar. cull through PHDDD folder

· 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

o we are accountable to finding out as much as we need to know that satisfies the other person that we fully know

o it is a relationship

· in a closed question style, we are finding answers to specific questions

o 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

o 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

o how you do the work on the ground, pathway is this way

o 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

masters presentation