Disciplining the savages: savaging the disciplines – By Martin Nakata

McGinty, Sue; Yunkaporta, Tyson

doi:10.1111/j.1467-9655.2009.01566_22.x

Cited by 36 publications

(62 citation statements)

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“…These 10 participants comprised the entire interview sample for the project which was underpinned by Indigenous Standpoint Theory. The analytical framework for the project – Indigenous Standpoint Theory (Nakata, 2007), as described later in this section – provides scope to focus on individual variability (as opposed to generalisability), and the “push‐pull tensions” encountered by Indigenous people as they navigate the Cultural Interface between the Indigenous and the Western, inclusive of cultures, systems and knowledges. Given the approach taken to this project (Indigenous Standpoint Theory), the richness of the data (i.e.…”

Section: Methodsmentioning

confidence: 99%

“…Underpinned by Indigenous Standpoint Theory (Nakata, 2007) and led by an Aboriginal researcher, this research applied a phenomenological lens to retrospective, semi‐structured interviews with Aboriginal young people. The research design was informed by the AIATSIS Guidelines for Ethical Research in Australian Indigenous Studies 3 (AIATSIS, 2012) and the National Health and Medical Research Council guidelines concerning Ethical Conduct in Research With Aboriginal and Torres Strait Islander Peoples and Communities (National Health and Medical Research Council, 2018).…”

Section: Methodsmentioning

confidence: 99%

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Journeys of culturally connecting: Aboriginal young people's experiences of cultural connection in and beyond out‐of‐home care

Krakouer

2023

Child & Family Social Work

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With growing overrepresentation of Aboriginal and Torres Strait Islander children and young people in out-of-home care (OOHC), cultural disconnection is an omnipresent threat. Despite research and inquiries that have highlighted the risk of cultural disconnection for Aboriginal and Torres Strait Islander children living in OOHC, limited research has explored Indigenous children and young people's experiences of cultural connection in the Australian context. Informed by Indigenous Standpoint Theory, this Aboriginal-led qualitative study sought to understand 10 OOHCexperienced Aboriginal young people's experiences of cultural connection over time, including after exit from OOHC, through retrospective interviews that employed a phenomenological lens. It was found that Aboriginal young people experienced cultural connection as a heterogenous process involving identity formation and the practice of culture, enacted as a choice over time. The complexity of Aboriginal young people's experiences of cultural connection over time gives rise to a new understanding of cultural connection as a journey of culturally connecting, wherein the risk of cultural disconnection is complicated by intergenerational child removals, dominant discourse about what constitutes Aboriginal culture, and removal from an Aboriginal cultural milieu.

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Section: Methodsmentioning

confidence: 99%

Section: Methodsmentioning

confidence: 99%

Journeys of culturally connecting: Aboriginal young people's experiences of cultural connection in and beyond out‐of‐home care

Krakouer

2023

Child & Family Social Work

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“…While considering that acceptance of children as knowers is a central component of a decolonial act, we are informed by Nakata's (2007) Indigenous standpoint theory to understand how elevating children's participation involves going beyond expressions of their perspective or viewpoint. Nakata considered standpoint theory as something that pg 61 -88…”

Section: Situating Decolonial Learningmentioning

confidence: 99%

Re Imagining Children S Participatory Rights With Decolonial Learning

BLANCHET-COHEN¹,

COOPER²,

DOEL-MACKAWAY³

2023

OSQ

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This article considers how decolonial learnings can contribute to (re)imagining children's participatory rights. We first situate decolonial learning and its relation to children's participation. We then explore some implications as it relates to the connection between children's participation rights and other key articles in the UNCRC, namely three guiding principles of the convention: non-discrimination (article 2); best interests (article 3); and right to life, survival, and development (article 6). As part of deconstructing the ways participatory rights have been shaped by colonizing projects and to explore alternative ways of thinking and doing, we offer some probing questions designed to redirect and shape a (re)imagining of children's participation.

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“…These relationships have been detailed across disciplines, including recently by Gamilaraay academic Jared Field (2021) who demonstrated Gamilaraay Kinship systems through mathematical modelling of belonging and marriage. Martin Nakata (2007), expresses Kinship for parts of the Torres Strait through the engagement of older folk showing their children relations through channels of river systems. Internationally, other First Nations peoples, 1 like those from Turtle Island North America have many similarities in relationships and inter‐relationships concerning Kinship (Bell & Romano, 2017).…”

Section: Introductionmentioning

confidence: 99%

‘That's the bloodline’: Does Kinship and care translate to Kinship care?

Beaufils

2022

Aust J Social Issues

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Kinship for First Nations people is a fundamental, yet complex, element of one's culture, enabling both belonging and relationality, and extending beyond blood family and relations. Kinship is also recognized as important within out‐of‐home care (OOHC) systems, with kinship care being the predominant OOHC placement type in Australia (AIHW, 2021). However, when First Nations children and young people are removed by the state, and placed into OOHC, it is important to interrogate whether kinship placements enable cultural connection and continuity with First Nations ways of understanding Kinship. This article begins by contextualising current OOHC policy and practice in Australia where a westernised and homogenised concept of kinship care is touted as similar to First Nations notions of Kinship. Here, the Aboriginal and Torres Strait Islander Child Placement Principle (ATSICPP) has become oversimplified by equating kinship care with relative care, thus creating ambiguity in care and placements in OOHC, voiding First Nations traditions and ways of understanding Kinship while a young person is in care. This article then reports the findings of qualitative interviews with 37 First Nations and non‐Indigenous people concerning the use of the term ‘Kinship’ in OOHC in New South Wales (NSW), how it is operationalised and how it is understood. Wide‐ranging experiences by participants concerning Kinship within OOHC were evident, thus demonstrating the imperative for a broader understanding of Kinship. This understanding needs to be applied within OOHC in ways that are consistent with First Nations notions of Kinship, as kinship care placements on their own are not enough to keep children connected in culture. The findings from this study show that the term Kinship is applied problematically within OOHC in NSW by equating legal and policy definitions of kinship care with Aboriginal ways of understanding Kinship. Ensuring First Nations traditions, practices and notions of Kinship are applied for First Nations children and young people in OOHC contexts is paramount.

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Disciplining the savages: savaging the disciplines – By Martin Nakata

Cited by 36 publications

References 0 publications

Journeys of culturally connecting: Aboriginal young people's experiences of cultural connection in and beyond out‐of‐home care

Journeys of culturally connecting: Aboriginal young people's experiences of cultural connection in and beyond out‐of‐home care

Re Imagining Children S Participatory Rights With Decolonial Learning

‘That's the bloodline’: Does Kinship and care translate to Kinship care?

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