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Altyerre NOW: Arrernte dreams for national reconstruction in the 21st century 阿尔泰耶:阿伦特的梦想是在21世纪重建国家
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/lcj2018.23.09
Joel Liddle Perrurle, B. Judd
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引用次数: 3
The dancing trope of cross-cultural language education policy 跨文化语言教育政策的舞蹈修辞
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/LCJ2018.23.06
Janine Oldfield, V. Forrester, Mutitjulu Community
The language education policy research based on the views of remote Indigenous communities that is the subject of this paper involved a complex metaphoric dance but one centred on the lead of Aboriginal collaborative research participants. The researchers in this dance, fortunately, had enough experience in traditional Aboriginal decision-making processes and so knew the tilts and sways that ensured the emergence of a reliable picture of remote Indigenous knowledge authority. However, as with most Indigenous research, the de-colonisation process and the use of Indigenous research methods hit a misstep when it came to the academy’s ethical procedures and institutional gatekeeping. This almost led to a position from which the research would not recover and from which a contentious but important Indigenous topic on Indigenous language education remained unvoiced.
基于偏远土著社区观点的语言教育政策研究是本文的主题,涉及复杂的隐喻舞蹈,但以土著合作研究参与者的领导为中心。幸运的是,这个舞蹈的研究人员在传统的土著决策过程中有足够的经验,因此知道如何倾斜和摇摆,从而确保出现一个可靠的遥远的土著知识权威的画面。然而,与大多数土著研究一样,当涉及到学院的伦理程序和机构把关时,去殖民化进程和土著研究方法的使用出现了失误。这几乎导致了一种研究无法恢复的立场,也导致了一个有争议但重要的土著语言教育话题一直没有被提出。
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引用次数: 0
Ngapartji ngapartji ninti and koorliny karnya quoppa katitjin (Respectful and ethical research in central Australia and the south west) Ngapartji Ngapartji ninti和koorliny karnya quoppa katitjin(澳大利亚中部和西南部的尊重和伦理研究)
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/LCJ2018.23.04
J. Buchanan, L. Collard, David Palmer
This paper is set out as a conversation between three people, an Indigenous person and two non-Indigenous people, who have known and worked with each other for over 30 years. This work has involved them researching with communities in central Australia and the south west of Western Australia. The discussion concerns itself with ideas and practices that come from three conceptual traditions; English, Noongar and Pitjantjatjara to talk about how to build ngapartji ngapartji (“you give and I give in return”, in Pitjantjatjara), karnya birit gnarl (respectful and kind ways of sweating/working with people, in Noongar), between marlpara (“colleagues”, in Pitjantjatjara) and involving warlbirniny quop weirn (singing out to the old people, in Noongar). Kura katitj (Introduction and background) The history of outsiders carrying out research with Indigenous Australians is long and often vexed. To say that Indigenous communities do not often benefit from the work of researchers is perhaps an understatement. Although approved by the ethical protocols of universities, much research that is undertaken “on” Indigenous people, Indigenous lands and Indigenous knowledge maintains the longstanding model of “excavating” information, artifacts and insights. This reflects a long and lasting history where the vested interests of outsiders (like government, business, universities, even non-government organisations) usurp the goals and aspirations of Indigenous communities. It also reflects the fact that there are fewer areas of research in Australia where outsiders have invested so poorly in the capability and ethical practices of those they “send” to work with Indigenous communities. This chapter will provide a series of contemplations from a Noongar man and two nonIndigenous people whose research work with communities routinely sees them confronting 1 We use the term Noongar to refer to those – living and who have passed away – with longstanding cultural affiliations and connections to the south-west corner of Western Australia. 33 Learning Communities | Special Issue: Ethical relationships, ethical research in Aboriginal contexts | Number 23 – November 2018 tensions, paradoxes and ethical challenges. It takes the form of a dialogue where each draws together their experience as researchers. Moving between central Australia and the south west of Western Australia, this dialogue opens up a conversation across three knowledge domains: academic English, Noongar and Western Desert systems such as Pitjantjatjara. Using conceptual and cultural frameworks from across these systems we attempt to talk about how to build ngapartji ngapartji (“you give and I give in return”, in Pitjantjatjara), karnya birit gnarl (respectful and kind ways of sweating/working with people, in Noongar), between marlpara (“colleagues”, in Pitjantjatjara) and involving warlbirniny quop weirn (singing out to the old people, in Noongar). To support this discussion we also draw on work written by some of
这篇论文是三个人之间的对话,一个土著人和两个非土著人,他们彼此认识和合作了30多年。这项工作涉及到他们在澳大利亚中部和西澳大利亚西南部的社区进行研究。讨论涉及来自三个概念传统的思想和实践;英语,Noongar和Pitjantjatjara,讨论如何建立ngapartji ngapartji(“你付出,我付出”,Pitjantjatjara), karnya birit gnarl(尊重和善良的方式与人一起汗水/工作,Noongar), marlpara(“同事”,Pitjantjatjara)和涉及warlbirniny quop weirn(向老人唱歌,Noongar)。外来者与澳大利亚土著一起进行研究的历史很长,而且常常令人烦恼。说土著社区不经常从研究人员的工作中受益也许是轻描淡写的。虽然得到了大学伦理协议的批准,但许多“关于”土著人民、土著土地和土著知识的研究保持了“挖掘”信息、文物和见解的长期模式。这反映了一段漫长而持久的历史,即外来者(如政府、企业、大学,甚至非政府组织)的既得利益篡夺了土著社区的目标和愿望。这也反映了这样一个事实,即在澳大利亚的研究领域中,外人对他们“派”到土著社区工作的人的能力和道德实践投入如此之少。本章将提供一个努格尔人和两个非土著居民的一系列思考,他们在社区的研究工作中经常看到他们面对1我们用努格尔这个词来指代那些与西澳大利亚西南角有着长期文化渊源和联系的人——活着的和已经去世的人。土著背景下的伦理关系、伦理研究b|第23期- 2018年11月紧张、矛盾和伦理挑战。它采取对话的形式,每个人都把他们作为研究人员的经验汇集在一起。在澳大利亚中部和西澳大利亚西南部之间,这个对话打开了三个知识领域的对话:学术英语,Noongar和西部沙漠系统,如Pitjantjatjara。利用这些系统的概念和文化框架,我们试图讨论如何建立ngapartji ngapartji(在Pitjantjatjara中,“你付出,我回报”),karnya birit gnarl(在Noongar中,尊重和友好地与人共事),marlpara(在Pitjantjatjara中,“同事”)之间的关系,以及涉及warlbirniny quop weirn(在Noongar中,向老人唱歌)。为了支持这一讨论,我们还引用了我们的一些Māori同事和朋友所写的作品。对一些人来说,以三个人之间的对话来写作的决定可能有点奇怪。我们选择这样做,是有意识地试图“扰乱”创造一种独特、权威和自信的“声音”的惯例(见Freire, 1986;Westoby & Dowling, 2013)。在某种程度上,以对话的形式写作反映了努格尔语中的gnulla wangkiny或Pitjantjatjara语中的nganana tjunguringkula waakaripai(“我们一起谈话和争吵”)在澳大利亚土著社区中所起的关键作用。这也反映了我们希望更诚实地展示“纱线”的价值(Bessarab & Ng 'andu, 2010;Barlo, 2017)。我们将以一种最接近这些想法是如何形成的方式来写这篇文章,作为一系列的观察和问题,这些观察和问题是通过我们阅读、测试和经历的东西形成的。我们也会以一种尊重的方式来写它,并正确地尝试尊重土著的本体论,认识论和概念传统。虽然我们用英语写作,但我们也会借鉴Noongar和Pitjantjatjara语言和概念思想。这篇文章也反映了这样一个事实,即三位作者都有这样的故事。我们彼此认识了三十多年,一起从事研究工作,经常旅行,从彼此身上学到很多东西。此外,在2017年11月,为了帮助我们准备这篇论文,我们在堪培拉和西澳大利亚布鲁克顿附近的博亚金岩石坐下来记录了两段故事。我们的风格可能会让一些人感到不安,但正如Muecke(2004)指出的那样,土著框架长期以来不得不忍受与大多数公认哲学的不公平距离。尽管他们长期以来一直提供很多东西(见Buchanan et al., 2016)。 长期以来,我们一直将研究视为一种与采矿非常相似的活动。作为研究人员,我们开始做一些探索工作,勘探知识领域,试图揭开表面之下的东西,这样我们就可以把它拉出来,带回学术界
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引用次数: 3
The making of Monstrous Breaches: An ethical global visual narrative 《滔天浩劫》的制作:道德的全球视觉叙事
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/LCJ2018.23.10
J. Lovell, K. Wallace
• Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.
•用户可以从公共门户网站下载并打印一份任何出版物,用于私人学习或研究。•您不得进一步分发材料或将其用于任何盈利活动或商业利益•您可以在公共门户网站上自由分发识别出版物的URL删除政策如果您认为此文档侵犯版权,请联系我们并提供详细信息,我们将立即删除对作品的访问权限并调查您的索赔。
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引用次数: 1
Research for social impact and the contra-ethic of national frameworks 国家框架的社会影响和伦理冲突研究
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/LCJ2018.23.08
J. Lovell
Iteration is a factor of the human research ethical clearance through which research and evaluation with humans is undertaken in Australia. In remote community research contexts, iteration has helped us to redress some features of the cultural dissonance that occurs between western and Aboriginal research paradigms and between remote and urban contexts. Without a commensurate ethic of feedback between national programs and remote research settings, the uptake or non-uptake of findings from short-term or rapid-contract research often remain a mystery. The proposition this paper puts forward is for a post-research process whereby research commissioners and administrators provide feedback as to the uptake or not of research findings. This would produce a meta-data, as well as make accessible the rationale for research findings being accepted or rejected. The meta-data would provide baselines for further research, an ongoing record of areas of research and neglect, and assist in the uptake of research knowledge useful at a community level. However, this proposition would require non-partisan support which is highly unlikely to be realised in the current political climate. human research Ethics: Protocols, procedures and practices Despite being intensely researched, remote Aboriginal community residents’ outcomes for health, education, employment, wellbeing and safety fall below the set targets of Australian governments (Australian Government, 2016; Limerick et al., 2014). Evidently, research and evaluation contribute knowledge for the governance and provision of public services, but what knowledge, and how and why, is unclear. There is no formal requirement or system of feedback from research commissioners to research institutions, researchers or community research partners. With so much information and knowledge being produced, what else can human research ethical protocols contribute towards improving remote Aboriginal community outcomes? All research undertaken in Australia that includes people requires an ethical clearance, which is managed through a university or a government department. A human research ethics committee (HREC) grants a research project clearance when adequate ethical processes and oversight for the research are accepted by the committee. Procedural ethics and ethical practice together describe the process of ethical research and the terms are commonly understood as iteratively linked (Guillemin & Gillam, 2004). A principal of human research ethics is that research contribute to knowledge that achieves a greater social good. Producing findings through remote Aboriginal community research and evaluation is not enough, despite community-level priorities and the direct benefits of employment, participation and income from community research contract work. The social context of the current policy era has 93 Learning Communities | Special Issue: Ethical relationships, ethical research in Aboriginal contexts | Number 23 – November 201
(2012)还观察到,嵌入土著社区参与的研究面临着当地伦理研究所需的内容与合同客户或在相关国家伦理和政策框架内管理、委托或资助研究的其他利益相关者的要求之间的额外脱节。考虑到偏远地区之间的差异,伦理协议可以通过社区一级的研究伙伴关系进一步纠正文化失调。在这个层次上,研究很可能在社区环境中以及社区环境之间遇到文化上独特和细粒度的多样性。国家伦理议定书的目的是维护土著人民自决和表达其社区和文化价值的权利;但在它们内部,语言、文化、地理和身份政治的差异在背景内部或背景之间往往是无法分辨的。这降低了通过国家框架保留自决等预期价值的可能性。除非有时间和金钱进行必要的讨论,以便更好地理解研究将如何包括和代表一个社区的自决价值和优先事项,否则社区层面的数据不太可能导致社区优先考虑当地服务的结果。土著研究知识和伦理协议对非土著共同研究者的一个好处是,通过这个过程,研究者可以更好地理解她自己与拥有土著文化知识基础的合作者之间的研究,以及这与所支持的和实用的人类伦理研究价值是如何交叉的对远程社区参与的远程公共服务提供的实地研究是关于交叉性的信息和知识的渠道,它突出了当代偏远土著社会国家框架实施中隐含的文化和地理不协调(Austin-Broos, 2001)。1有关土著价值观和对土著和托雷斯海峡岛民进行伦理研究的伦理要求的更多细节,请参阅邓巴和斯克林杰(2017,pp. 64-65);《国民声明》(2003年,第69-71页);和AIATIS指南,(2012,pp. 4-18)。在国家层面,伦理学术研究过程的设计是为了使实践和程序能够理想地相互告知(Guillemin et al., 2016)。这种实践、方法和程序的迭代是人类研究伦理审查过程设计中固有的。对于一些研究参与者来说,在获得他们的知情同意的过程中,讨论土著伦理研究协议的核心价值是极其重要的。在一项纵向研究中,随着时间的推移,这些对话塑造了知情同意工具,并提高了所述健康研究的参与率(邓巴和斯克林杰,2017;Guillemin et al., 2016)。但是,国家框架的强制实施是否也减少了地方社区参与塑造自己的伦理研究的方式?在另一个环境和不同的研究背景下,土著参与者和共同研究人员之间达成知情同意的点没有那么有条不紊和程序化;事实上,建议使用知情同意协议可能会破坏研究。外来者和社区长老之间的书面文件、签名和正式会议记录很少能在远程环境中培养信任、合作或参与,除非存在非常良好的关系(Judd, 2017)。当人与人之间和文化之间对彼此的角色以及工作的潜力和意图的理解建立起来时,参与轨迹上会有一个点,通过这个点,研究的当地优先事项被确定和“拥有”(Lovell, Armstrong, Inkamala, Lechleitner, & Fisher, 2012)。参与式行动研究(PAR) (Wadsworth, 2011)是一种社区和行动驱动的研究方法,理论上寻求中介机制,导致社区层面的参与和变化。在偏远土著社区研究的两个案例中(Lovell, 2017;Lovell et al., 2012)会话对话形成了研究团队的核心功能。通过将迭代过程嵌入到方法中,研究结果和建议可以确定和披露当地安全和福祉的优先事项。研究结果的吸收是一个谜:服务提供者与社区成员想要结果的理由不同;利益相关者会有不同的时间框架和冲动来投资或不投资建议。
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引用次数: 0
Researching together: Reflections on ethical research in remote Aboriginal communities 共同研究:对偏远原住民社区伦理研究的思考
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/lcj2018.23.05
T. Benveniste, CQUniversity, L. King
Ethical research with Aboriginal and Torres Strait Islander peoples is a complex and delicate space. It often juxtaposes Western views of ethical practice with Indigenous worldviews and values. The lead author’s doctoral research project has focused on the expectations, experiences and outcomes of boarding school for remote Aboriginal students, families and communities. This paper presents a thematic analysis of the reflections of the authors on working together on this research as a non-Indigenous researcher and an Aboriginal Community Researcher. Strategies to implement what the authors and literature describe as ethical practice in remote Aboriginal communities are discussed. Implications for future research and lessons learned through this experience are identified.
土著和托雷斯海峡岛民的伦理研究是一个复杂而微妙的空间。它经常将西方的道德实践观点与土著的世界观和价值观并列。主要作者的博士研究项目集中在寄宿制学校对偏远土著学生、家庭和社区的期望、经验和结果。本文以专题分析两位作者以非原住民研究人员和原住民社区研究人员的身分共同进行这项研究的思考。讨论了在偏远的土著社区实施作者和文献所描述的伦理实践的策略。确定了对未来研究的影响和从这一经验中吸取的教训。
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引用次数: 2
Different monsters: Traversing the uneasy dialectic of institutional and relational ethics 不同的怪物:穿越制度和关系伦理的不安辩证法
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/LCJ2018.23.07
Al Strangeways, Lisa H. Papatraianou
This paper presents a comic-strip to tell the story of an experience where we, the researchers, struggled to reconcile our institution’s ethical requirements with the need to build respectful and reciprocal relationships with research participants, the essence of ethical practice. The core images of our comic-strip derive from Wallace and Lovell’s monoprint, “Monstrous Breaches” (Lovell & Wallace, in press). We respond to the artists’ invitation to re-work their monoprint in order to better understand the “monsters” or dangers of our research world. We contend that traversing the spaces between institutional and relational ethics is itself a process that is often fraught with ethical dangers, “monsters” that researchers and institutions often overlook at our peril. Critical interpretation and analysis of the comic-strip elicits three “monsters” that can be encountered in this space: 1) the deficit model that assigns “vulnerability” to all Aboriginal research participants and the implications of this; 2) the neo-paternalist assumption that participants share the institution’s values and goals, resulting in measures that impinge on rather than protect participants’ needs, and; 3) the friction between an institutional discourse that is built on certainty, replicability, and legalistic concepts of safety in contrast to a relational discourse that recognises uncertainly, responsiveness and interpersonal concepts of safety. 77 Learning Communities | Special Issue: Ethical relationships, ethical research in Aboriginal contexts | Number 23 – November 2018 Figure 1. Al and Lisa’s collaged comic strip, ‘Different Monsters’, 2017. 78 Different monsters: Traversing the uneasy dialectic of institutional and relational ethics | Al Strangeways and Lisa Papatraianou
本文以连环画的形式讲述了我们作为研究人员的一段经历,在这段经历中,我们努力调和我们机构的道德要求与与研究参与者建立尊重和互惠关系的需要,这是道德实践的本质。我们连载漫画的核心形象来自华莱士和洛弗尔的单印作品《巨大的缺口》(Lovell & Wallace出版)。我们回应了艺术家们的邀请,重新创作他们的单印作品,以便更好地理解我们研究世界的“怪物”或危险。我们认为,穿越制度伦理和关系伦理之间的空间本身就是一个经常充满伦理危险的过程,研究人员和机构经常忽视我们的“怪物”。对漫画的批判性解读和分析引出了在这个空间中可能遇到的三个“怪物”:1)将“脆弱性”分配给所有土著研究参与者的赤字模型及其含义;2)新家长主义假设参与者共享机构的价值观和目标,导致措施影响而不是保护参与者的需求;3)建立在确定性、可复制性和法律安全概念基础上的制度话语与承认不确定性、响应性和人际安全概念的关系话语之间的摩擦。学习社区|特刊:土著语境下的伦理关系、伦理研究|第23期- 2018年11月艾尔和丽莎的拼贴漫画,“不同的怪物”,2017年。78不同的怪物:穿越制度与关系伦理的不安辩证法|艾尔·斯特兰奇威斯和丽莎·帕帕特拉亚努
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引用次数: 0
Introduction to Special Issue: Being here matters 特刊简介:在这里很重要
IF 1.1 Pub Date : 2018-11-01 DOI: 10.18793/lcj2018.23.01
B. Judd
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引用次数: 1
Decolonising Research Methodologies in East Arnhem Land 东阿纳姆地的非殖民化研究方法
IF 1.1 Pub Date : 2017-12-01 DOI: 10.18793/LCJ2017.22.06
M. Tane, M. Harwood
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引用次数: 1
Kapati Time: Storytelling as a Data Collection Method in Indigenous Research 卡帕提时代:土著研究中的数据收集方法——讲故事
IF 1.1 Pub Date : 2017-12-01 DOI: 10.18793/LCJ2017.22.02
R. Ober
There is currently a strong movement among First Nations researchers in Australia and globally to draw on their own epistemologies, ontologies and axiologies in academic research. It is evident that Indigenous researchers are pushing back the boundaries in the research academy to make space for a new, fresher way to do research by drawing on old traditional Indigenous ways. Our Indigenous ways of working, being and making-meaning appeal to me as a researcher, because these are my strength, these are familiar to me, these are what I know. By drawing on my own epistemologies, ontologies and axiologies, I am bringing my own thought process, ethical considerations, and culturally appropriate ways of carrying out research with Aboriginal and Torres Strait people.
目前,在澳大利亚和全球的第一民族研究人员中,有一股强大的运动,在学术研究中利用他们自己的认识论、本体论和价值论。很明显,土著研究人员正在推动研究学院的边界,为一种新的、更新鲜的方法腾出空间,这种方法是利用旧的传统土著方法进行研究。作为一名研究人员,我们本土的工作、存在和创造意义的方式对我很有吸引力,因为这些是我的优势,这些是我所熟悉的,这些是我所知道的。通过借鉴我自己的认识论、本体论和价值论,我带来了我自己的思维过程、伦理考虑,以及与土著和托雷斯海峡人民进行研究的文化上适当的方式。
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引用次数: 24
期刊
Learning Communities-International Journal of Learning in Social Contexts
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