Indigenous Research Elders & knowledgeable others in higher education - Journal 2011 - WINHEC
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Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Elders & knowledgeable others in
Indigenous Research higher education
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Indigenous Research
Elders & Knowledgeable
Higher Education Others in Higher Education Indigenous Research
World Indigenous Nations
Consortium
Indigenous Research
Elders & Knowledgeable Others in Higher Education Indigenous Research
Journal 2011
Indigenous Research
Elders & Knowledgeable Others in Higher Educati
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Indigenous Research
Elders & knowledgeable others in
higher education
Journal 2011
WINJournalBlue.indd 3 10/7/2011 10:46:43 AMSámi University College, Hánnoluohkká 45, Guovdageaidnu,
NO-9520 NORWAY Phone: +47 78 44 84 00, Winhec@Samiskhs.no. www.win-hec.org/
Copyright © 2010
Copyright to the Papers in this Journal reside at all times with the named author/s and if noted their community/family/society.
The author/s assigns to WINHEC a non-exclusive license to publish the documents in this Journal and to publish this document in full on the
World Wide Web at www.win-hec.org.au.
Further use of this document shall be restricted to personal use and in courses of instruction provided that the article is used in full and this
copyright statement is reproduced.
Any other usage is prohibited, without the express permission of the authors.
ISSN: 1177 - 1364
ON-LINE ISSN: 1177 - 6641
Editor
Professor Veronica Arbon
Chair of Indigenous Knowledge Systems, Institute of Koorie Education, Deakin University
Art Work
The cover of this Journal is based on a photograph provided by Kenneth Haetta.
Cover Design & Layout
Jenny Murray-Jones,
Lecturer, Institute of Koorie Education, Deakin University
Printing
Printing was undertaken by Deakin University Printery.
Also staff support for editing, typesetting and cover design of the WINHEC Journal, 2011,
was provided by the Institute of Koorie Education at:
Additionally, funding to print the WINHEC Journal, 2011 was provided by the Office of Indigenous Education at:
WINJournalBlue.indd 4 10/7/2011 10:46:43 AMContents
Prologue 1
University elevates Indigenous knowledge
endorsement of the Institute of Koorie Education Research Plan 2010 3
The need for Elders in education:
five Indigenous perspectives from around the world 15
The role of Elders in strengthening
Indigenous rights in New Zealand 27
Incorporating Indigenous knowledge into research practice 37
Borana Indigenous knowledge on water resource management 45
Influence of Ogiek’s Indigenous apprenticeship education of herbal medicine and cosmological
related belief systems on sustainable environmental conservation of Mau Forest, Kenya 57
Small stories: A guide to learning and teaching Sámi arts and crafts 77
Author biography 87
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1
Prologue
Veronica Arbon and Mark Rose
The call for papers for the World No formal order has been imposed on Indigenous perspectives from around
Indigenous Nations Higher Education the sequence of the articles which are the world is the title of the second article,
Consortium (WINHEC) Journal, indicated in the following summaries. which calls for Elders to be involved in
2011, directed authors to a theme of This section is then concluded with all levels of education. Through the
Elders and Knowledgeable Others in a statement drawn from the United ‘voices’ of Indigenous people from
Higher Education. This call for papers Nations Declaration on the Rights of across the world, this article addresses
drew articles that addressed matters Indigenous Peoples (UNDRIP). policy, language, culture and identity,
ranging from institutional change to the University elevates among other matters. All require the
importance of acknowledged individuals Indigenous knowledge: input and wisdom of Elders.
Endorsement of the
(the knowledge holders) to Indigenous Institute of Koorie
knowledge, a research approach and Education Research Plan The third article, The Role of Elders
2010
curriculum. In Strengthening Indigenous Rights
This is the first article and tells of the In New Zealand, documents the
The World Indigenous Nations Higher
progress of the Institute of Koorie significant achievements for political,
Education Consortium (WINHEC) plays
Education Research Plan through the social and legal rights for the Maori
an important role in not only respecting
authorizing systems of Deakin University. in Aotearoa. Maori Eldership from
but representing traditional knowledge
This story began to be documented, by a personal perspective, in its many
and the diversity of the ‘voices’ of local
Elders and Knowledgeable Others, in forms, is also chronicled through the
people or scholars. Indeed it is through
the World Indigenous Nations Higher life and times of a dynamic Indigenous
such “voices” that knowledge, values
Education Consortium (WINHEC) leader - the author. While linking to
and practices are honoured while
Journal of 2010. The article advises the contemporary United Nations a
theoretical arguments are progressed
of Elder and Knowledgeable Others Declaration on the Rights of Indigenous
from within Indigenous knowledges.
intellectual work, and their support that Peoples. Finally, within the numerous
This Journal has stood in support of the
ensured the endorsement of the plan. roles an Elder may take to advocate for
different “voices” within the WINHEC
The article also provides an indication their people also are outlined in some
community. A range of Indigenous
of the responsibilities now likely to detail.
“voices” from across the world are
emerge in the areas of ethics, research
therefore reflected in in this Journal. The fourth article, Incorporating
and higher degree supervision.
This is the commitment of WINHEC1. Indigenous Knowledge into Research
1 www.win-hec.org The need for Elders in education: Five
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Practice, discusses the incorporation Belief Systems on Sustainable “voices” from across the world, in
of Indigenous knowledge within Environmental Conservation of Mau unison, extol the dynamic liberation
contemporary research practice at Forest, Kenya is the sixth article. This that all our traditional knowledges
a number of levels, including ‘The article follows the organisation and bring. These voices echo, with strength
Authentic Human Engagement’ interpretation of ‘data’ through the use of and committed passion, sentiment
approach. Thus, taking an etic approach an Indigenous approach founded in the enshrined in article 31 of United Nations
the article provides some potential to knowledge of the Ogiek. An Indigenous Declaration on the Rights of Indigenous
challenging Western research. interpretation is therefore central to Peoples (UNDRIP),2 which states that:
articulating sustainable environmental Indigenous peoples have the right to
Article five, Borana indigenous
conservation in this context. This is a maintain, control, protect and develop
knowledge on water resource their cultural heritage, traditional
very detailed and important article knowledge and traditional cultural
management, documents the water
expressions, as well as the manifestations
resource management of local Finally, Small Stories: A Guide to of their sciences, technologies and
cultures, including human and genetic
knowledge holders. Importantly, this Learning and Teaching Sámi Arts and
resources, seeds, medicines, knowledge
article gives life to enduring patterns Crafts, brings Sámi values and practices of the properties of fauna and flora, oral
traditions, literatures, designs, sports
of knowledge, behavior and values, to life, within curriculum on studies
and traditional games and visual and
articulating an Indigenous system of in Sámi handicrafts, offered within performing arts. They also have the right
to maintain, control, protect and develop
community-ownership. In addition the the Sámi University. This knowledge
their intellectual property over such
article tells of the relegation of such originally presented through personal cultural heritage, traditional knowledge,
and traditional cultural expressions.
knowledge through the introduction experience of Sámi duodji (how to make
of new Western approaches. The Sámi handicrafts) within the family Thank you to all who have, in the spirit
article therefore explores competently experience can underpin Sámi duodji of their ancestors, contributed to this
how Borana Indigenous knowledge in to connect to the Sámi way of thinking journal.
scarce water resource management and Sámi teaching it is argued. The
compares with the rhetorical views of article raises the question of whether
higher education. formal education without input of Sámi
can bring the duodji tradition to new
2 United Nations Declaration on
Influence of Ogiek’s Indigenous
generations. the Rights of Indigenous Peoples (UN-
Apprenticeship Education of Herbal DRIP) Adopted by General Assembly
Resolution 61/295 on 13 September 2007.
Medicine and Cosmological Related- In this journal, again this year, Indigenous
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University elevates Indigenous
knowledge: Endorsement of the
Institute of Koorie Education
Research Plan 2010
Aunty Joan Vickery, Aunty Alma Thorpe, Aunty Melva Johnson, Aunty Kella Robinson,
Aunty Merle Bamblett, Aunty Georgina Williams, Uncle Graham Austin, Aunty Rose
Bamblett, Aunty Beverley Peters, Aunty Laura Bell, Aunty Lyn McInnes, Esme Bamblett,
Lisa Thorpe, Helen Kennedy, Angela Clarke, Nicole Waddell, Annette Vickery, Jan Muir,
Rosie Smith, Irene Morris, Veronica Arbon, Mark Rose, Wendy Brabham
All participants in this paper bring the status of the Institute of Koorie very core of Institute’s operation and
with them the knowledge of their Education Research Plan at Deakin ethos is authentic relationship with the
Elders and Ancestral Spirits. University that had encountered communities of Indigenous students and
impediments in its university approval staff that is enshrined instrumentally with
Abstract process due to the Cultural Research a unique ‘joint management agreement’
Integrity Protocols (CRIP) framed within with the Victorian Aboriginal Education
The notion of Academic Freedom the document. The issue that the Association Incorporated (VAEAI). The
snarled the endorsement of the journal article surfaced was centred on submission of the Institutes research
Institute of Koorie Education Research the notion that the plan’s construction plan is a testament to the many years
Plan at the Academic Board of Deakin presented a challenge to issues of of dreams and hard work that has
University requiring discussion, written ‘academic freedom’ for the broader evolved and crafted an Institute that is
arguments and a presentation with the university. This caused the Institute of so grounded within the communities it
full authoritative direction of Elders and Koorie Education’s research plan to be seeks to serve. The fruition of the plan is
Respected Persons/Knowledgeable stalled while a raft of meetings, position predicated on achieving a ‘new agenda
Others. This resulted in elevation papers and finally a presentation to in research’ faithful to the integrity of
of arguments on the primacy of Academic Board was held. While this Aboriginal and Torres Strait Islander
Indigenous Knowledge Systems was conducted in the highest echelon Knowledge and these communities.
and the ruling on the Research Plan of Western Knowledge construct a
That is why the Institute of Koorie
several months later. This paper parallel discourse was also happening
Education Research Plan goes to great
progress a previous article through in the highest echelon of Indigenous
length to elevate and position Indigenous
outlining achievements and discussion Knowledge – Elders and Respected
Knowledge as a system in its own right.
of one aspect of this necessary work Persons / Knowledgeable Others led
Other more apologetic models tainted
within and external to the University. these discussions.
with degrees of comparative integration
or assimilation with the Western dogma
The Institute of Koorie Education
Introduction was not an option for the authentic
at Deakin in its twenty fifth year is
positioning of Aboriginal and Torres Strait
In the World Indigenous Nations Higher regarded a leader in Aboriginal and
Islander Knowledge in the view of the
Education Consortium (WINHEC) Torres Strait Islander education across
Institute and the Elders and Respected
Journal of 2010 we reported on the nation and, internationally. At the
Persons / Knowledgeable Others. The
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plan was drawn up through their direct sought to flex its burgeoning democratic itself infusing and contaminating all the
input and in terms of their integrity. The maturity by enacting through a ground other strands that make up the various
plan represented this rigor in both the breaking fiat that became law and arms of the Australian education
process and the production having made education free, secular and sector and the ramifications of which
challenged the Western principled compulsory for all. This experiment are still well felt today. The case that
notion of academic freedom. As a in social and educational democracy embodied the submission to the Deakin
foundation behind nurturing and giving was led by James Wilberforce Stephen University Academic Board was not an
strength is the relationship that the who as Attorney General in the Francis endeavour for mere recognition – but an
Institute has with Elders and Respected government sought to avert chronic child acceptance of the argument posed for
Persons / Knowledgeable Others. This labour abuse conditions. The Education positioning Aboriginal and Torres Strait
dynamic and enduring relationship Act of 1872 carried with it a progressive Islander knowledge alongside western
directs and was pivotal in the escalation sense of egalitarianism, accessibility knowledge as knowledge systems in
of Indigenous Knowledge through the and clearly delineated lines of separation their own right.
Academic Board ruling on the Institute between state and church. Symbiotically
This argument emanated from Elders
of Koorie Education Research however the Education Act of 1872 was
and Respected Persons / Knowledgeable
Plan—working with a New Agenda far from being value neutral and for a
Others is captured in the constructs of the
in Community Empowered Research time enacted what was effectively a
plan and prosecuted through university
(Attachment 2) and the ITEMS FOR government monopoly on knowledge
mechanisms including the academic
CONSIDERATION OR APPROVAL systems. This was reflected at its very
board by Professors Brabham, Arbon
ABORIGINAL KNOWLEDGE core and articulated demonstratively
and Rose.
VALIDITY (Attachment 1). a curriculum that actively muted
Aboriginal knowledge and effectively A case for primacy
relegated it into invisibility and potential
Vestige of the colonial oblivion, “the curriculum devoid of The thirty nine universities blanketing
past Indigenous perspectives presents as the nation many of which are held up as
a bland cadaverous offering that would world best practice present even today
In 1872 an effervescent Victorian
for decades distort the nation’s national as agents of this relegation of Aboriginal
Colony, cashed up from a gold rush
identity” (Rose 2011, Page 1). This and Torres Strait Island knowledge
and tempered by a failed revolution
vestige continued and regenerated systems. Apart from mere tokenistic
WINJournalBlue.indd 10 10/7/2011 10:46:45 AM5
or symbolic gestures often enforced by makes no value statement on either own knowledge system. By the very
Federal Education requirements on the knowledge system, it places them as virtue of the notion of epistemology if
whole they continue to place Aboriginal parallel entities. Simply put that there researching an Aboriginal and Torres
and Torres Strait Island knowledge in a no subjugation of western knowledge Strait Islander topic you are obliged
position of subservience. From research for it is a rigorous and robust knowledge to step out of one and into another
codes that process Aboriginal and system as is the Aboriginal and Torres albeit your epistemological claim can
Torres Strait Island issues as derivatives Strait Islander knowledge system. at best be considered fifty per cent. It
of western knowledge to administrative, Importantly there is also no alliance was these very arguments that were
personnel and infrastructure one of between either knowledge system for launched and navigated through
the world’s oldest intellectual traditions that contorts the argument for primacy university mechanisms leading up to a
is rendered an adjunct or appendage and inadvertently creates obtuse power presentation to the full academic board
in deference to the knowledge of the relationships. Therefore by claiming on May 11th, 2010.
newer western tradition. the notion of primacy of Aboriginal and
The journey however was only made
Torres Strait Island knowledge systems
That is why the Deakin University’s possible by the by the wisdom and
there exists, the strongest planks for
Academic Board ruling on the Institute tenacity of Victorian Elders and
progressing Indigenous intellectual self
of Koorie Education Research Plan Respected Persons / Knowledgeable
determination.
presents as a seminal mark on the Others who were involved in providing
Australian education landscape. The The journey the vision, words and encouragement
ruling notes that Indigenous knowledge to the staff of the Institute to progress
It was in the WINHEC Journal of 2010
systems claim ‘primacy’ with western their arguments through the University
that the journey had started however
and other knowledge systems and channels. The three Aboriginal
at the time of print was yet to be
this immediately differentiates Deakin professors Brabham, Arbon and
determined. Addressing the challenge
University as what is to be believed as Rose did not stand alone before the
to academic freedom was achieved
the first university in the land to do so. assembled professoriate at academic
through position papers that defended
board for behind were spirit and the
By claiming primacy as a principle neither Indigenous Knowledge Systems and
grit of their ancestors and the Victorian
Deakin University nor the ‘Elders and their points of differentiation pervious
Elders and Respected Persons /
Respected Persons / Knowledgeable by those of critical minds that were
Knowledgeable Others who had
Others’, who stood firm on this issue able to subjugate and deconstruct their
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marshalled their cultural and ancestral appointment of two Chairs for Indigenous to announce that Deakin University’s
authority to stand firm on this matter. Knowledge Systems to build on to its Academic Board ruling was in the
Their collective Eldership provided clear already established research profile positive.
and distinct directions for ‘working with the Institute has progressively moved
This was a defining moment for the
a new agenda’ in research. towards the elevation of Indigenous
Elders and Respected Persons /
Knowledge as a legitimate knowledge
At academic board on May 11th, 2010
Knowledgeable Others many of whom
system within the academy. This task
the Vice Chancellor at the time Sally
have a lifetime in the pursuit of such
however was brought into contention
Walker stood in respect and following
issues. Their humbleness in victory was
when the former Vice Chancellor Sally
questions the academic board chair
seminal and with barely enough time for
Walker queried dimensions of the
Professor Joe Graffam complimented
celebration and consistent with their
Institute’s research plan. Vice Chancellor
the presentation and gave two months
great wisdom they posed the question
Sally Walker who while regarded as a
for further deliberations and feedback.
with great symbolic eloquence;
supporter of Aboriginal and Torres Strait
None were received however informal
“.... we have been like a dog chasing a car,
Islander education as a consummate
discussion was rife and at the meeting have we ever thought what the dog would do
academic leader sought to ask the with the car if it was caught”.
of Academic Board, 14th September,
critical question that a Vice Chancellor
2010, the plan was formally ratified.
Having ‘caught the car’ and being the
as defender of the gates should ask
This ratification of the Institute of first university to endorse the arguments
which she did so courageously without
Koorie Education Research Plan surrounding the validity of Indigenous
fear or favour. The question was: How
and endorsement of the primacy of Knowledges places us at the edge of a
does this impact Academic Freedom?
Indigenous knowledge ushered a new precipice laden with huge responsibilities
This created an opportunity to prosecute
era in Aboriginal and Torres Strait and infinite possibilities – as we face the
at the highest level of university
Islander knowledge and research on dawn of a new era and a new agenda in
academic governance the proposition
the Australian education landscape Community Empowered Research.
of Indigenous Knowledge systems. It
A new era and a new
Dog chasing a car was therefore with great tribulation that
agenda in community
at a gathering of Elders and Respected empowered research
Progressing an agenda of Indigenous
Persons / Knowledgeable Others at
advantage is never easy within the The acceptance by Deakin University’s
the Institute’s ‘research hotspot’ that
monolithic Western academy. With the Academic Board of the Institute of
the Director of the Institute was able
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Koorie Education Research Plan carries systems were essentially transactional Inclusion of Statewide
Organisations in involvement and
with it multiple challenges both for the and as such shuns relationship that engagement.
Institute, for the broader university and could contaminate the objectivity of Local negotiation
for communities. The challenges for all the knowledge transfer. On the other
Evidence of authentic
actually reduce to the clear call from hand Indigenous knowledge transfer is community involvement and
engagement
the Elders and Respected Persons predicated on relationship and therefore
Statement of value
/ Knowledgeable Others for ‘honest’ any knowledge exchange that is not
Statement of reimbursement or
research. The tipping point that ignited linked to a relationship is to be cautioned investment by community
the call for review by senior university and may restrict the flow of information.
Residual relationship with
personnel was triggered around the In order to leverage the best and in community
CRIP (Cultural Research Integrity Aboriginal and Torres Strait Islander A unique feature of the CRIP is that it
Protocols) which was seen as impeding terms the most ethical and meaningful calls for all research including desktop
‘academic freedom’. Around the table at exchange when dealing with a topic and commercial research some of which
all the ‘research hotspots’ were stories that involves Indigenous matters the falls outside the domain of NHMRC,
by the Elders and Respected Persons Cultural Research Integrity Protocols NEAF and AIATSIS compliance to be
/ Knowledgeable Others of research (CRIP) honours such relationship and evaluated.
abuse and exploitation. Certainly the this is central to the Institute of Koorie
The Institute of Koorie Education is
years of lobbying on the issue had been Education Research Plan that gained
highly aware of the numerous levels
instrumental in raising the standard carriage through academic board.
of work now required in research,
in contemporary ethical mandated
CRIP obviously calls for adherence to supervision and other areas. Notably
compliance such as the National Ethics
National Health and Medical Research in the research field the Institute of
Application Form1 (NEAF); however it
Council (NHMRC) (2007)), NEAF Koorie Education at Deakin University
was considered that even these didn’t
and AIATSIS (Australian Institute of does not wish to nor does it have the
capture the fundamental differences
Aboriginal and Torres Strait Islander capacity to mobilise a policing action
between knowledge systems.
Studies (2000)) documents however it in order to ensure compliance. What
The core point of differentiation revolved also requires compliance around issues it does want to do is to influence the
around the fact that western knowledge that define the quality of the research research culture in order to gain higher
1 www.neaf.com.au relationship such as evidence of; standards of research particularly
WINJournalBlue.indd 13 10/7/2011 10:46:46 AM8
one that benefits Aboriginal and The material and questions will be with a New Agenda in Community
Torres Strait Islander people including approved by Elders and Respected Empowered Research while outlining
communities in surfacing, affirming Persons / Knowledgeable Others as is the elevation of Indigenous Knowledge
and securing Indigenous knowledge the principle and ethos at the Institute. systems through the unwavering cultural
and assist communities in ‘knowledge authority of the Elders and Respected
Similarly the CRIP register will be created
based’ solutions. In order to achieve Persons / Knowledgeable Others and
in tandem with the Elders and Respected
this over 2011 and 2012 the Institute the negotiations of the three Aboriginal
Persons / Knowledgeable Others. The
of Koorie Education in collaboration professors Brabham, Arbon and Rose,
register will list on a university web
with the Deakin Research Office will as it begins to outline the next phase of
site all relevant details of and research
therefore create two products that will required focussed and responsible work
activity that they are undertaking that
operationally progress the spirit and within the broad area of research.
includes Aboriginal and Torres Strait
intent of CRIP. One product being an
Islander people undertaking research. References
‘on-line’ training package for all those
This declaration will list principles
proposing Indigenous research at Australian Institute of Aboriginal and
central to the community empowered Torres Strait Islander Studies
Deakin University and the other being 2000, Guidelines for Ethical
research agenda and will be accessible
a register of all research undertaken at Research in Indigenous Stud
by Aboriginal and Torres Strait Islander ies, AIATSIS, May.
Deakin University involving Aboriginal National Health and Medical Research
people and organisations.
and Torres Strait Islander people. Council and Australian
Vice-Chancellors’ Committee,
The two projects are deemed the best 2007, National Statement on
The proposed CRIP training package
way to operationally initiate the CRIP as Ethical Conduct in Human
is in its infancy however forward plans Research, Australian Govern
a tool to influence the research culture ment, Australian Research
predict a platform whereby the user views
at Deakin and beyond and to protect Council, March, Canberra
and reads selected material that relate Rose, M., 2011, The Pedagogue and
and secure Aboriginal and Torres Strait the Pandemic – from the
to Aboriginal and Torres Strait Islander
Islander knowledges. Sandpit to the Sandstone.
research. Following this the computer International Journal of
Equity and Innovation in Early
generates eight to ten randomly selected Conclusion Childhood (IJEIEC) Vol 9
questions from a bank of questions and
This paper progresses discussion on
on successful completion the applicant
the ratification of the Institute of Koorie
will receive a CRIP registration number.
Education Research Plan—working
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Appendix One:
Deakin University Academic Board Deliberation
Items for consideration people, and communities will benefit
or approval, Aboriginal from collaboration and negotiation with
validity
Indigenous experts within and external
to the University. To approve the
To recall that at Meeting 3 of the
recommendation:
Academic Board, held on 11 May
2010, the Academic Board received a
that the Academic Board endorse the
presentation from the Director of the
Institute of Koorie Education Research
Institute of Koorie Education and the
Plan—Working with a New Agenda in
professors for Indigenous Knowledge
Community Empowered Research(Doc
Systems. The presentation was on the
AB2010/03/46), which outlines the
Institute of Koorie Education Research
cultural research integrity protocol, as
Plan—Working with a New Agenda
a guide to researchers conducting or
in Community Empowered Research
intending to conduct research pertaining
(Doc AB2010/03/46) which outlines
to Aboriginal people, communities and/
a cultural research integrity protocol.
or culture.
Also tabled was an attachment to the
plan entitled Aboriginal Knowledge
that the Plan be located on the
Validity (Doc AB2010/03/45). After a full
University’s Research website so that
and robust discussion, the Academic
researchers have access to the protocol
Board made a commitment to revisit the
as a guide.
matter at a meeting in the near future
for endorsement. To note that the main
assertions of the cultural research
integrity protocol are that Indigenous
knowledge systems claim primacy with
western and other knowledge systems.
All research (including desktop and
empirical) involving Aboriginal culture,
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11
Appendix Two:
Institute of Koorie Education Research Plan—working with a new agenda in community
empowered research
Preamble agenda in intellectual and community by the Elders and Respected Persons
Aboriginal and Torres Strait Islander engagement. was repositioning the community from
people belong to the oldest continuous a passive subject base to a place of
Working with a new
empowered ownership. This ownership
intellectual tradition. For centuries
agenda
‘ways of knowing’ have passed from extends to instigation. High level quality
generation to generation in forms that research is expensive and usually done
Consistent with the Institutes’ values that
predate and eclipse both the printing to Aboriginal and Torres Strait Islander
are grounded in community principles
press and the great universities of communities and not instigated by them.
and engagement direction for this plan
the Middle Ages which are the iconic Community Empowered Research as
was sought by way of workshop that
rudiments of western knowledge. Life an agenda of the Institute of Koorie
was held with Victorian Elders and
as we know it today revolves around Education will work with community and
Respected Persons. The workshop
competing knowledge systems be they community organisations to either assist
delivered a clear and distinct message
global/local, disciplinary, commercial, or even conduct projects that they would
on research generally and within its
technical and national and within this not normally be able to embark upon.
dimensions a new agenda. For too
competition for primacy sits contest In short as a result of our collaboration
long the lives of Aboriginal and Torres
for the hierarchical positioning of with Community Empowered Research
Strait Islander and their communities
knowledge. Aboriginal and Torres Strait projects the capacity of Aboriginal and
have been buffeted by research
Islander knowledge as a national and Torres Strait Islander people will be
agendas that simply put took without
educational resource, has for too long enhanced as either participants of or
giving. Elders and Respected Persons
been subjugated to levels of tokenistic drivers in research projects.
called for ‘honest research’ based
opportunism and novelty by the broader
upon the principles of trust, integrity,
academy. The appointment of two ‘Chairs Goal
transparency and ethics. While these
of Indigenous Knowledge Systems’ is a The overall goal of the Institute of
are not inconsistent with ‘best practice’
dynamic statement by the University Koorie Education Research Agenda
models of general research the core
to recognise firstly the significant work 2009-2012 is:
issue here for community groups is
that the Institute of Koorie Education
the notion of access and positioning
has made in teaching, learning and “To enhance in a culturally authentic
within the research protocol. The
research over two decades as well as manner the capacity and capability of
challenge that was put to the Institute
with community endorsement set new Aboriginal and Torres Strait Islander
WINJournalBlue.indd 17 10/7/2011 10:46:47 AM12
people and communities to manage 1994). The Institute of Koorie Education University’s goals, strategies and
their knowledge in research contexts” Board also proposed the development Research and Research Training Plan
Aims of a Research Centre (IKE 1998). Both 2008-2012. Deakin University’s goal for
In order to do this the Institute of Koorie documents highlight the importance Research and Research Training is:
Education Research Plan 2009-2012 of communities and working with
intends to: people in communities in order to To improve Deakin’s research
undertake research. The proposal performance so that it is in the top third
1. Enhance Aboriginal and Torres for the development of a Centre was of the Australian higher education sector
Strait Islander knowledge capacity not implemented however a growing by building a critical mass of researchers
through higher degree programs by research program has been established. who will develop a distinctive portfolio
community based delivery modes. This has been strengthened through of high quality discovery, applied and
2. Working with Aboriginal and increasing postgraduate completions, commercial research.
Torres Strait Islander people and including three Indigenous research
communities in research projects doctorates over 2006-7. The continuing The Institute of Koorie Education,
that surface, affirm, apply and secure growth of Indigenous research and Research Plan is also cognisant of
Indigenous Knowledge. Indigenous research capacity in the the 2007-2012 Indigenous Education
3. Facilitate community-based Institute of Koorie Education is now to Statement and is aligned with
research to critical questions/issues in be encouraged and supported within Indigenous Higher Education Policy.
partnership with individuals, communities Deakin University (Deakin University The Indigenous Higher Education
and community organisations through 2008). The Institute of Koorie Advisory Council (IHEAC), for example,
knowledge solutions. Education, Research Plan will therefore seeks to “encourage the development
be responsive to community research of a climate in Australian higher
Background
aspirations and researcher capacity education where the level of Indigenous
growth while working in partnership with postgraduate enrolment increases;
The Board of the Institute of Koorie
the University. the number of Indigenous researchers
Education developed the Koorie
increases; and, Indigenous research
Research Program Ethics, Protocols
The Institute of Koorie Education, is strengthened and enhanced”
and Methodologies Discussion Paper
Research Plan 2008-2012 will focus (Commonwealth of Australia 2007, p.2).
(Atkinson, Brabham, Henry et. al.,
such growth by dovetailing into Deakin The follow-up Ngapartji Ngapartji –Yerra:
WINJournalBlue.indd 18 10/7/2011 10:46:47 AM13
Stronger Futures IHEAC conference Knowledge” other appropriate guidelines
report progresses this position by o Inclusion of Statewide
setting out to “begin a new era of The issue of being able to secure Organisations in involvement
collaboration capable of transforming Indigenous Knowledge is one that was and engagement.
the sector and building the capacity of projected by Elders and Respected o Local negotiation
Indigenous Higher education to provide Persons as a significant issue. At the o Evidence of authentic
stronger futures for Indigenous people” workshop we were questioned on our community involvement and
(Commonwealth of Australia 2007, responsibility to ensure not only the engagement
p.11) through a national strategy for integrity of our work but the research o Statement of value.
Indigenous research, building capacity capacity of the broader university. o Statement of reimbursement
and providing funding support among Therefore Cultural Research Integrity for investment by community
other matters (Commonwealth of Protocol (CRIP) will be a strategy that o Residual relationship with
Australia 2007, p.18, 19). looks beyond baseline University Ethics community.
to preserve the cultural integrity of
Cultural research
the project at the same time protects
integrity protocol
the Deakin brand within Aboriginal
and Torres Strait Islander community.
At the Elders and Respected Persons
In order to do this a mapping of all
workshop a clear and distinct call for
Aboriginal and Torres Strait Islander
‘honest research’ based upon the
research that is undertaken under
principles of trust, integrity, transparency
the auspice of Deakin including
and ethics was made. This is partly
collaborative and commercial ventures
captured in the second aim of the
will be captured. Every research project
will be open to audit and review along
Research plan by;
following principles:-
“Working with Aboriginal and Torres
o Adherence to University or
Strait Islander people and communities
other appropriate ethical
in research projects that surface,
standard eg NHMRC, NEAF.
affirm, apply and secure Indigenous
o Adherence to AIATSIS or
WINJournalBlue.indd 19 10/7/2011 10:46:47 AM14
Aim Methods Measured
Enhance Aboriginal and Torres Strait Promoting, attracting, supporting and Growth rate of formal enrolments and
Islander knowledge capacity through supervising through to completion completions.
higher degree programs by community Aboriginal and Torres Strait Islander
based delivery modes. students in Masters and PhD
programs.
Number of workshops held.
Workshop promotion to honours
students.
Number of workshops held.
Conducting in communities’ research
incubation workshops.
Working closely and with respect with Where appropriate and where invited Number of community engagements
Aboriginal and Torres Strait Islander work with the community on issues of held.
people and communities in projects surfacing local knowledge including
that surface, affirm, apply and secure the necessary protocols that secure
Indigenous Knowledge. ownership by the community. These Number of workshops on research and
include assisting with knowledge ethics.
management systems.
Working predominantly with and Number of written and other
directed by the community produce collaborations produced.
knowledge collaborations in various
media formats that further Indigenous Number of invited speaking
Knowledge Systems. engagements.
Number of research activities Facilitate community-based Where appropriate and where invited
completed. solutions to critical questions/issues work with the community on stages
in partnership with individuals, of research in order to transfer skill
communities and community on matters that require community-
organisations through research. based solutions by way of knowledge
solutions.
Where appropriate and where invited Number of community engagements
work with the community on stages of held.
research in order to transfer skill on
matters that require community-based
solutions and knowledge control.
WINJournalBlue.indd 20 10/7/2011 10:46:48 AM15
The need for Elders in education:
Five Indigenous perspectives from
around the world
Dr. Noelani Iokepa-Guerrero, Barbara Carlson, Larry Railton, Dallas Pettigrew,
Eloise Locust, Tjalaminu Mia
Abstract academia (Iokepa-Guerrero, 1998). o Ke’elikōlani College, University of
Hawai’i at Hilo, Hawai’i.
Elders are the knowledge keepers and Recognizing, honoring, and
knowledge teachers of Indigenous incorporating the culture, values, and Nui nā mea a nā kūpuna e a’o ai. Nui
societies. The perspectives, skills, traditions of students of color is a step ka ‘ike o nā kūpuna i ka wā ma mua a
knowledge, stories, and teachings of towards addressing the needs of these inā ‘a’ole a’o e pau ana. Hiki ke hā’awi
Elders must have its place in western students in education. Particularly, for aku a ho’omau i ia ‘ike o nalowale, a
academy and higher education. the Indigenous population, the respect, pehea lā? ‘O ia ko’u kuleana e ho’ōla i
The article provides five passages recognition, and inclusion of the Elder kēlā mau mea. (Nicholas, 2011)
of Indigenous perspectives, stories, as a source of knowledge and expertise
examples of including Elders, their in the educational institution is of utmost Translation: There are many things the
wisdom, knowledge, and expertise, in importance. Elders are the knowledge Elders have to teach. The knowledge
the educational institution. keepers and knowledge teachers of of the Elders is extremely immense
Indigenous societies. The perspectives, and important. Elders know a lot from
Introduction skills, knowledge, stories, and teachings before, and if it is not taught it will be
of Elders must have its place in western lost. Transfer, give and perpetuate this
Diversity continues to impact the academy and higher education. knowledge or else it will disappear, and
educational system and the academy Indigenous peoples have much to then what? This is my responsibility to
profoundly. Garcia (1995) states, that share with the world. The following revitalize these things.
by the year 2026, 70 percent of all passages are five perspectives, stories,
American students will be nonwhite. examples of including Elders, their In old Hawai’i, feathers from the native
“As the proportion of minorities rises wisdom, knowledge, and expertise, in birds of the forest were gathered to
within an institution, institutional the educational institution. create adornments for the chiefly class.
success depends increasingly on Because of the skill and technique
Ka Hulu Kupuna: The
minority success” (Garcia 1990, p. 73). Elder, a choice and necessary to obtain the feathers without
Educational institutions must address precious feather harming the birds, these feathers were
the needs of students of color, ethnic A Hawai’i perspective highly valued. The title of this passage,
minorities, and indigenous populations Contributed by B. Noelani Iokepa- Ka Hulu Kupuna, is an ‘ōlelo no’eau,
that some day will be the majority in Guerrero, Faculty at Ka Haka ‘Ula wise Hawaiian saying and proverb,
WINJournalBlue.indd 21 10/7/2011 10:46:48 AM16
that likens the Kupuna, Elder, to a cultural secrets, wisdoms, traditions, arts, and sciences. The repository of
most precious feather. The metaphor and teachings of the past are locked in the Elder is great. Why try to reinvent
illustrates the understanding Hawaiians the traditional language of the people. something that has already been done
have of the educational, cultural, To unlock this treasure, one must know or proven? Learn from the lessons of
and spiritual importance of and their the language. About 30 years ago, the the past. Look to the traditions and
reverence for kupuna. Native Hawaiian language was on the teachings in history.
verge of extinction. There were less
The term kupuna means elder, than 50 Native Hawaiian language The third lesson from the quote is
ancestor, grandparent, starting point, speakers under age eighteen. Lolena the importance of perpetuating the
source. The word itself proves the Nicholas was one of the handful of knowledge of the Elders forward. This
knowledge holding role of the Elder in Native Hawaiian speakers at that time lesson embodies the responsibility
the Hawaiian society. The Kupuna is who, through the language revitalization to care, uphold, and continue the
usually one of the first teachers of the movement of the ‘Aha Pūnana Leo and teachings. Teach the skills, knowledge,
child from infancy and is a constant the Pūnana Leo schools, helped to nurse stories, and traditions of the Kupuna to
mentor and guide for the child, family, the state of the Hawaiian language back the next generation(s).
and community. The genealogical to health. Today there are thousands
place of the Kupuna in the family and of young Hawaiian language speakers The last lesson from the quote is the
his/her experience makes the Kupuna (Iokepa-Guerrero, 2010). This success importance of mo’olelo (history, legends,
by practicality a natural teacher and is largely attributed to Kupuna like Lolena stories, and talk story). Many lessons
knower of many things. The Kupuna is who continued to hold this knowledge are found in the stories told and the talk
the source of the family, the source of of the ‘ōlelo makuahine, mother tongue, story nature of everyday conversation.
knowledge and information from which and shared and taught the knowledge The quote opening this passage was
new things grow and sprout. of the Hawaiian language to the next taken from a mere 5-minute conversion
Stated by Kupuna Lolena Nicholas, generation(s). with Lolena while she was caring for
the opening quote holds many pearls my youngest child at the Pūnana Leo
of wisdom. The first lesson and The second lesson from the quote is preschool. Listen well to learn the
example of the importance of Elders, the importance of looking to the past. wisdom. The knowledge of the Kupuna
illustrated in the quote, is the power and Generations who have gone before does not necessarily come in lecture
knowledge of language. Many of the have mastered many skills, crafts, form or written word but most often in
WINJournalBlue.indd 22 10/7/2011 10:46:48 AM17
mo’olelo and through interaction. (Kawaihuelani Center for Hawaiian courses. In 2002, Larry earned his
Language, 2007). Students have the Master of Arts in Hawaiian Language
Kupuna Lolena Nicholas is a mentor opportunity and venue to converse and Literature (Starbulletin.com, 2002).
in the University of Hawai’i system. A with a Native speaker and apply book He is currently working towards his
mānaleo, Native speaker, she is faculty knowledge to real life experience. doctorate in Hawaiian and Indigenous
in the Ke’ena Mānaleo of Kawaihuelani Students learn cultural practices Language and Culture Revitalization.
Center for Hawaiian Language at hands-on from an expert practitioner. While Hilo’s campus does not have a
the University of Hawai’i at Mānoa. Students grow academically, socially, Native speaker position and mānaleo
While she does not teach in a typical and culturally from the teachings of program, Larry’s contribution to the
college classroom, she shares her the Kupuna—a holistic and culturally academy is testament to the versatility
stories, expertise, and skills in the responsive approach to education and ability of Kupuna who straddle both
Hawaiian language, mele (music, song honoring the knowledge of the Elder. worlds of tradition and modern times
and poetry), hana no’eau (cultural perpetuating the cultural wisdom and
arts and craft), and mo’olelo. She Larry Kimura is another example of a excellence of Elders.
succeeds other Kūpuna, such as Eddie Hawaiian Elder working in the University
Ka’anā’anā, Lydia Hale, Kainoa Wright, of Hawai’i system. Larry is an assistant Kupuna Lolena Nicholas (2011), who
‘Iokepa Maka’ai, and Josephine Lindsey professor at the University of Hawai’i spends her days teaching both young
who once worked at the University in at Hilo’s Ka Haka ‘Ula o Ke’elikōlani students in the Pūnana Leo preschool
the same capacity. These Kūpuna College. Growing up listening to the and adult students at the University,
serve as cultural guides, mentors, and stories of his Kupuna (Tsai, 2006, sums up the role of the Kupuna, “Hana
experts in Hawaiian language and WorldNewsSite.com, 2002), Larry me nā keiki, hana ma ke kulanui…like
traditions. The Mānaleo program has is skilled in the Hawaiian language, ka pahuhopu, e ola mau a ho’omau i ka
been at the Mānoa campus since the mo’olelo, mele, wahi pana o Hawai’i ‘ike o nā kūpuna.” Whether you work
1980’s. University students and staff (famous places of Hawai’i), and hana with children or work at the University,
of the Hawaiian Language program of no’eau. Unlike Lolena, Larry teaches the objective is the same, perpetuate
Mānoa are able to meet, converse, and in the typical University classroom. He and continue the knowledge of the
learn from the Kupuna on campus. As a weaves his expertise and knowledge kūpuna.
class requirement, Hawaiian Language in the Hawaiian language and culture
students meet weekly with Lolena curriculum he teaches in his college
WINJournalBlue.indd 23 10/7/2011 10:46:49 AM18
Elders in education University College of the North has a and retention and community support
A Northern Manitoba council of Elders. The council works for learning. Researchers and educators
perspective
in partnership and provides guidance will continue to explore the model’s
Contributed by Barbara within UCN by sharing Elders’ traditional value as a tool for positive change in
Carlson, Faculty at University
College of the North, Manitoba knowledge of wisdom beliefs and values. teacher education for Aboriginal and
Note: Most of the information in this The following is an example of how northern students (University College of
passage is taken from the University Elders are partners in education. This the North, 2011).
College of the North website (University model demonstrates the importance of
College of the North, 2011). Information Elders in education and the wealth of The model is circular, containing 3
in this passage is credited to the knowledge they bring. circles---an inner circle and an outer
University College of the North Kenanow circle which are joined by a circle at the
Bachelor of Education Program and The Kenanow Learning Model is an top.
the following who have helped in the education system that served Aboriginal
creation of the Kenanow Model---Elder people well for generations throughout (1) Inner Circle – Looking Back
Stella Neff, Elder Mabel Bignell, David time and history. It is about identity, The inner circle represents the past
Lathlin, Pat Lathlin, Esther Sanderson, a place of belonging, community generations and is the heart of the
and Doris Young. history roles and responsibilities for Aboriginal knowledge base protected
generations of families and the process and sustained by our Elders, ancestors,
Elders are respected and honored by of handing down knowledge in larger and memory. It is comprised of cultural
their communities for their spirituality, context, the community that supports histories that have been carried on
wisdom, high intelligence, knowledge. and nourishes the heart, mind body and from generation to generation via oral
Elders are recognized for their gifts spirit (University College of the North, traditions of storytelling, ceremony,
for their love and knowledge of the 2011). songs and teachings, as well as rituals
land. Within University College of the and sharing. These histories reflect
North (UCN) Elders are role models, Kenanow is intended to generate in the names of places, people and
resources and advisors providing constructive solutions to systemic elements of creation, a spirit that is
guidance and support to students, issues within the education system alive in the land. They were then and
staff and administration community in the areas of literacy, language and remain today etched in the memories
(University College of the North, 2011). culture, identity, teacher supply, training of the people and the land (Absolon
WINJournalBlue.indd 24 10/7/2011 10:46:49 AM19
Terms in this passage:
• Aboriginal – Include all Original Peoples
of the land and their descendants
including Cree, Metis, Saulteaux/
Ojibwe, and Inuit. It is a more common
term in Canada rather than Indigenous.
Aboriginal post
secondary institutions
gathering space
A British Columbia Perspective
Contributed by Larry Railton,
Administrator at Langara
College, Vancouver, British
Columbia
Canadian success of Aboriginal learners
& Willett). All families learned their (3) Top Circle – Kenanow/Us in post secondary education greatly
political, spiritual and social teachings We, all of us, Kenanow, parents and depends on supports and Aboriginal
and laws in their respective education educators, are represented by the top services available within their learning
and cultural institutions within their circle where the two circles meet. It is environment. This said, there is a massive
community. us/we Kenanow who are responsible amount of research in Canada to back
for transmitting knowledge we received up this statement, much of this found
(2) Outer Circle – Looking Forward from past generations (from Circle 1), in government surveys and academic
The outer circle are the children, the youth down to our children and youth….that research. A quick reference supporting
and future generations represented in education, our children must have this assertion can be attributed to
by our children, grandchildren, great- a way of learning that is based on Our the 2007 Aboriginal education plan
grandchildren, and great-great-grand Story, and our original ways of knowing the Provincial Government of British
children – the children/youth of today and teachings (University College of the Columbia Canada implemented.
and also those yet unborn. North, 2011). The plan released a 65 million dollar
policy framework supporting Aboriginal
students in post secondary institutions
WINJournalBlue.indd 25 10/7/2011 10:46:49 AM20
(PSI). Aboriginal services plans and funding, supports Aboriginal student secondary. Ardent listeners, Elders
Aboriginal Special Project Funding including services such as Aboriginal carry the knowledge passed down by
were launched in an effort to recruit counselors, traditional healers, and the grandmothers and grandfathers and
and retain Aboriginal students (Ministry Elders. Technology within gathering carry their experience into the gathering
of Advanced Education and Labour spaces also supports Aboriginal learners space. Recently on a visit to a local PSI
Market Development, 2008). making available computer systems, an Elder reported, “Student’s seek me
printers, and faxes. Many gathering out when I come on campus, I help to
One of the strategies, now outcomes, spaces offer a place for students to calm them when their work is too much”
was to build Aboriginal Gathering Spaces prepare foods and on special occasions (B. Gladue, personal communication,
in PSI’s. Funding and operating capital potlucks to celebrate successes. January, 2011). In this case, the Elder’s
is the responsibility of the institutions responsibility was to calm the student,
as this infusion of money would be It is important to note that many Aboriginal helping them focus on the issue at
understood as a one time opportunity to students attending PSI’s need support, hand. In another conversation with an
build and create a space for Aboriginal not just academically but spiritually, Elder, the elder reported “…is a good
students to gather, connect with like in part through Elder guidance. Rural student, she is sad that she is so far
minded colleagues, as well as creating students coming into urban settings from home, it’s good she has lunch with
a cultural learning environment holistic often experience culture shock leaving me when she is at school, we talk a lot
to individuals’ needs. At the same their rural home community. Thus it about home her family. I know her family
time PSI’s that have gathering spaces is important to welcome the role of through my cousin” (R. Point, personal
use the spaces to increase Aboriginal the Elder into the gathering space as communication, November, 2009). This
awareness on campus. The greater an Elder in residence. This important is an example of student support that
expectation of these spaces would be factor confirms the commitment to the connects the student back to family at
to support and create a safe place for Aboriginal learners while creating a the same time remind the student that
Aboriginal students to gather, building an culturally safe environment. the work must be done even though at
environment of supports and collegiality Elders, the keepers of knowledge, times it might be too much.
leading to greater retention of Aboriginal carry a responsibility as healers of our
students in post secondary. people. An example of this is an Elder Recently, at a PSI in Vancouver an
in resident program that guide students Aboriginal student became ill with
Gathering spaces, created by this through difficult times while in post kidney disease. During the student’s
WINJournalBlue.indd 26 10/7/2011 10:46:50 AMYou can also read
