Räl-manapanmirr ga dhä-manapanmirr – Collaborating and connecting: Creating an educational process and multimedia resources to facilitate intercultural communication

Armstrong, Emily; Gapany, Dorothy; Maypilama, Elaine; Bukulatjpi, YuŊgirrŊa; Fasoli, Lyn; Ireland, Sarah; Lowell, Anne

doi:10.1080/17549507.2022.2070670

Cited by 8 publications

(6 citation statements)

References 19 publications

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“…Working interculturally is particularly challenging in First Nations Australian communities where differences between families and services providers in culture, language and power can be extensive [ 55 ]. Practitioners from outside the child’s cultural context need to work in culturally safe ways with local Indigenous partners by listening, interacting, practicing reflexivity and intentionally placing an Indigenous community’s vision in the centre of practice [ 30 , 56 ].…”

Section: Discussionmentioning

confidence: 99%

“…Developing cultural responsivity in early childhood contexts requires non-Indigenous practitioners to stop enacting Western-based roles of evaluation, assessment, and intervention. Instead, non-Indigenous partners can: actively seek to partner with cultural experts [ 58 , 59 ]; engage in reflexivity and examine cultural assumptions [ 10 , 60 , 61 ]; listen [ 62 ]; change practices to facilitate Indigenous peoples’ control over assessment processes [ 2 , 34 , 40 ]; and develop intercultural communication skills for engaging in this complex work [ 55 , 63 ].…”

Section: Discussionmentioning

confidence: 99%

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How do Yolŋu recognise and understand their children’s learning? Nhaltjan ŋuli ga Yolŋuy nhäma ga märr-dharaŋan djamarrkuḻiw marŋgithinyawuy?

et al. 2022

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Indigenous families have culturally-specific strengths, priorities, and methods for assessing their children’s development. Recognition and support of children’s and families’ strengths are important for identity, health and wellbeing. However, strengths can be missed in assessment processes developed in non-Indigenous contexts. Yolŋu are First Nations Australian peoples from North-East Arnhem Land. This study was conducted to explore Yolŋu early childhood development, assessment and support in response to concerns that Yolŋu strengths and priorities are often not recognised. The cultural and linguistic expertise of Yolŋu researchers was central in this qualitative study. Rich empirical data were collected through a form of video reflexive ethnography with six children and their extended families over seven years and through in-depth interviews with 38 other community members. An iterative process of data collection and analysis engaged Yolŋu families and researchers in a collaborative, culturally responsive research process which drew on constructivist grounded theory methods. Findings illustrate how Yolŋu children are immersed in complex layers of intertwined and continuous testing and teaching processes integrating holistic frameworks of cultural identity and connection, knowledge and practices. Yolŋu families monitor and recognise a child’s development through both direct and explicit testing and through observing children closely so that children can be supported to keep learning and growing into their knowledge, strengths and identity. Yolŋu expressed concern that such learning is invisible when the child is viewed through non-Yolŋu lenses and assessed with processes and tools from outside the community. Indigenous peoples have a right to culturally congruent assessment of their children. Those who share the child’s culture and language have the expertise to ensure that cultural strengths and priorities are recognised and understood.

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Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

How do Yolŋu recognise and understand their children’s learning? Nhaltjan ŋuli ga Yolŋuy nhäma ga märr-dharaŋan djamarrkuḻiw marŋgithinyawuy?

et al. 2022

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“…The metaphor is not new but we have applied it in new ways to provide insights into contemporary intercultural communication practices. In a subsequent phase of this research, we found that this water metaphor resonates with both Yolŋu and Balanda audiences (Armstrong et al, 2022). Metaphors based in First Nations Australian knowledges are culturally meaningful and accessible ways to communicate complex concepts and processes.…”

Section: Discussionmentioning

confidence: 80%

“…We decided the most appropriate way to share findings with diverse audiences was through photographs, explanations and examples of concepts in practice as provided in this article. In a subsequent phase of this project we also created multi-media resources to share our findings (Armstrong et al, 2022). Representing intercultural communication theory in these ways is intended to keep it open to further exploration and development by and for different audiences.…”

Section: Discussionmentioning

confidence: 99%

“…Therefore, we designed Phase 1 of this research to explore intercultural communication by listening to the different analyses of communication partners from different cultural and linguistic backgrounds. Then we used Phase 1 findings to inform Phase 2 of this research: co-creation of accessible resources to facilitate intercultural communication in the participating community (Armstrong et al, 2022). This article reports on the findings of Phase 1, exploring concepts and processes to facilitate intercultural communication.…”

Section: Study Purposementioning

confidence: 99%

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Nhaltjan dhu ḻarrum ga dharaŋan dhuḏi-dhäwuw ŋunhi limurr dhu gumurrbunanhamirr ga waŋanhamirr, Yolŋu ga Balanda: how we come together to explore and understand the deeper story of intercultural communication in a Yolŋu (First Nations Australian) community

Armstrong

Maypilama

Bukulatjpi

et al. 2023

AlterNative: An International Journal of Indigenous Peoples

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This study explored intercultural communication from the perspectives of partners from different cultural and linguistic backgrounds. We used a culturally responsive form of video-reflexive ethnography to study intercultural communication processes between Yolŋu, pronounced Yolngu (First Nations people from the region that is now called North-East Arnhem Land, Northern Territory, Australia) and Balanda (non-Indigenous people). Yolŋu and Balanda researchers worked collaboratively throughout the study (2017–2021). In a very remote Yolŋu community in northern Australia, five early childhood assessment interactions were recorded and analysed by the 40 Yolŋu and Balanda participants. Researchers analysed data collaboratively using an approach aligned with constructivist grounded theory. We connected key research findings about intercultural communication processes to a place-based metaphor which foregrounds Yolŋu cultural knowledge and encourages reflection on deeper ways of thinking about how we connect, collaborate and communicate interculturally.

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Codesign in Indigenous education policy and practice—A systematic literature review

Shay,

Sarra,

Lampert

et al. 2024

Aust J Social Issues

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Codesign is an increasingly common term in Indigenous education policy settings. However, it is unclear exactly what it means and how it is enacted. This systematic review examined 15 papers relevant to codesign in the context of Indigenous education, clearly distinguishing between codesign as a process and a method. These papers provide a snapshot of the various ways codesign is conceptualised, enacted as a process and evaluated in Indigenous education settings. In this paper, we respond to these three areas of codesign to inform a more nuanced framework to help policymakers and practitioners in the future.

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Räl-manapanmirr ga dhä-manapanmirr – Collaborating and connecting: Creating an educational process and multimedia resources to facilitate intercultural communication

Cited by 8 publications

References 19 publications

How do Yolŋu recognise and understand their children’s learning? Nhaltjan ŋuli ga Yolŋuy nhäma ga märr-dharaŋan djamarrkuḻiw marŋgithinyawuy?

How do Yolŋu recognise and understand their children’s learning? Nhaltjan ŋuli ga Yolŋuy nhäma ga märr-dharaŋan djamarrkuḻiw marŋgithinyawuy?

Nhaltjan dhu ḻarrum ga dharaŋan dhuḏi-dhäwuw ŋunhi limurr dhu gumurrbunanhamirr ga waŋanhamirr, Yolŋu ga Balanda: how we come together to explore and understand the deeper story of intercultural communication in a Yolŋu (First Nations Australian) community

Codesign in Indigenous education policy and practice—A systematic literature review

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