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Reflecting on Research at the Interface of Knowledge and the Importance of Decolonising Transformational Unlearning for Non-Indigenous Researchers

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Title: Reflecting on Research at the Interface of Knowledge and the Importance of Decolonising Transformational Unlearning for Non-Indigenous Researchers
Language: English
Authors: Emma George
Source: International Journal of Social Research Methodology. 2024 27(6):735-745.
Availability: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 11
Publication Date: 2024
Document Type: Journal Articles
Reports - Descriptive
Descriptors: Decolonization, Researchers, Politics of Education, Indigenous Populations, Indigenous Knowledge, Research Methodology, Foreign Countries, Reflection, Peer Relationship, Mentors, Experimenter Characteristics, Listening, Western Civilization, Cultural Differences, Handicrafts, Design Crafts
Geographic Terms: Australia
DOI: 10.1080/13645579.2023.2269027
ISSN: 1364-5579
1464-5300
Abstract: Decolonising methodology requires that researchers engage in a process of learning and unlearning. This research on the inconsistent recognition of Indigenous rights and social determinants of Indigenous health in Australian policy implementation was positioned at the interface of knowledge systems and drew on a weaving metaphor to guide reflection on learning and unlearning. The aim of this paper is to share a reflection on this research methodology from a non-Indigenous standpoint. Reflexivity, deep listening, peer mentoring and supervision are identified as essential components of decolonising methodology. Through the process of weaving, both practically and philosophically, the significance of transformational unlearning is discussed. This reflection is offered as an example to other non-Indigenous researchers who are open to the challenge of decolonising research at the interface of knowledge.
Abstractor: As Provided
Entry Date: 2024
Accession Number: EJ1452151
Database: ERIC
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  Value: <anid>AN0181109446;9eb01nov.24;2024Nov28.03:42;v2.2.500</anid> <title id="AN0181109446-1">Reflecting on research at the interface of knowledge and the importance of decolonising transformational unlearning for non-Indigenous researchers </title> <p>Decolonising methodology requires that researchers engage in a process of learning and unlearning. This research on the inconsistent recognition of Indigenous rights and social determinants of Indigenous health in Australian policy implementation was positioned at the interface of knowledge systems and drew on a weaving metaphor to guide reflection on learning and unlearning. The aim of this paper is to share a reflection on this research methodology from a non-Indigenous standpoint. Reflexivity, deep listening, peer mentoring and supervision are identified as essential components of decolonising methodology. Through the process of weaving, both practically and philosophically, the significance of transformational unlearning is discussed. This reflection is offered as an example to other non-Indigenous researchers who are open to the challenge of decolonising research at the interface of knowledge.</p> <p>Keywords: Reflection; decolonising methodology; interface of knowledge; weaving</p> <hd id="AN0181109446-2">Introduction</hd> <p>Indigenous knowledge is described by Durie ([<reflink idref="bib13" id="ref1">13</reflink>]) as dynamic, and based on collective and holistic principles, rather than individual or reductionist perspectives. Indigenous knowledge spans traditional and contemporary contexts and is shared and communicated orally and through cultural beliefs and practices (Sherwood, [<reflink idref="bib40" id="ref2">40</reflink>]). The diverse, collective and holistic philosophy of Indigenous ways of knowing, being and doing is in contrast to western and positivist approaches that can isolate problems into controllable and scientifically measurable parameters (Ali et al., [<reflink idref="bib1" id="ref3">1</reflink>]; Ranzijn et al., [<reflink idref="bib33" id="ref4">33</reflink>]). Hernandez ([<reflink idref="bib20" id="ref5">20</reflink>]) claimed that the fundamental differences between Indigenous knowledge and western scientific knowledge have resulted in power and legitimacy being stripped away from Indigenous knowledge. The dominance of positivist approaches has positioned Indigenous knowledge as 'other' and elevated colonial or western powers to a superior position (Goodman et al., [<reflink idref="bib16" id="ref6">16</reflink>]; Schofield & Gilroy, [<reflink idref="bib37" id="ref7">37</reflink>]; Tuhiwai Smith, [<reflink idref="bib46" id="ref8">46</reflink>]) and has intentionally precluded the recognition of Indigenous sovereignty (Moreton-Robinson, [<reflink idref="bib26" id="ref9">26</reflink>]). Power has been expressed in such a way as to 'allow white colonists to treat Indigenous people as sub-human, enabling them to appropriate Indigenous lands in the name of patriarchal white sovereignty' (Moreton-Robinson, [<reflink idref="bib27" id="ref10">27</reflink>], p. 88).</p> <p>Grenier ([<reflink idref="bib18" id="ref11">18</reflink>]) argued 'western approaches' that are historically positivist are insufficient to respond to the complex social, economic, political, and environmental challenges facing contemporary societies without also considering other perspectives on these complex issues. Different ways of knowing can provide richer and more diverse understanding of policy and health and wellbeing (Semali & Kincheloe, [<reflink idref="bib38" id="ref12">38</reflink>]; Sherwood, [<reflink idref="bib40" id="ref13">40</reflink>]). Decolonisation is one approach that seeks to reimagine and rearticulate power, change and knowledge, as it questions and resists colonial constructs of power that threaten Indigenous ways of being (Sium et al., [<reflink idref="bib43" id="ref14">43</reflink>]). Sherwood ([<reflink idref="bib39" id="ref15">39</reflink>]) explained that to embrace decolonisation, the impact of colonisation must be recognised, and an understanding of history from both all sides of the colonisation story (i.e. Indigenous and coloniser) could then inform political and social actions. Importantly, decolonisation should not be seen solely as an Indigenous issue. Muller ([<reflink idref="bib31" id="ref16">31</reflink>]) described decolonisation as an invitation to non-Indigenous people to understand and acknowledge the process of colonisation and to respectfully and appropriately collaborate with Indigenous people. Non-Indigenous researchers can contribute to decolonisation of research but to do so requires a comprehensive understanding of relational and holistic perspectives and working at the interface of ontologies, epistemologies and methodologies (Ali et al., [<reflink idref="bib1" id="ref17">1</reflink>]; Gray & Oprescue, [<reflink idref="bib17" id="ref18">17</reflink>]; Nakata, [<reflink idref="bib32" id="ref19">32</reflink>]).</p> <p>Aboriginal and Torres Strait Islander culture in Australia is rich and diverse. For tens of thousands of years, Aboriginal and Torres Strait Islander people have shown resilience and strength, and experienced good health. Prior to colonisation, traditional healers were an integral part of society, and health was connected to life and kinship (Baum, [<reflink idref="bib6" id="ref20">6</reflink>]). According to Mitchell ([<reflink idref="bib25" id="ref21">25</reflink>]) traditional societies were based on cooperation and relationships, and while people still experienced infectious disease, they were mild in comparison to epidemics post colonisation. Colonisation in Australia was characterised by the loss of life and land (Keleher & MacDougall, [<reflink idref="bib21" id="ref22">21</reflink>]). The loss of land disrupted a connection to country, negatively impacting physical, emotional, social and spiritual health for people and communities (Anderson, [<reflink idref="bib2" id="ref23">2</reflink>]). In addition, policies of segregation and assimilation have continued to impact social determinants of health and contributed to health inequity (Keleher & MacDougall, [<reflink idref="bib21" id="ref24">21</reflink>]). Much has been written about the ongoing impact of colonisation on health, the prevalence and detrimental effect of racism, and the national shame of health inequity (Eades, [<reflink idref="bib14" id="ref25">14</reflink>]; Saggers & Gray, [<reflink idref="bib35" id="ref26">35</reflink>]; Sherwood & Edwards, [<reflink idref="bib41" id="ref27">41</reflink>]). In the Commonwealth of Australia ([<reflink idref="bib8" id="ref28">8</reflink>])-2023, the Australian Government recognised that 'dispossession, interruption of culture and intergenerational trauma have significantly impacted on the health and wellbeing of Aboriginal and Torres Strait Islander people' (Commonwealth of Australia, [<reflink idref="bib8" id="ref29">8</reflink>], p. 8).</p> <p>Decolonising approaches to research are not common practice in Australian universities or globally. As outlined by Tuhiwai Smith ([<reflink idref="bib46" id="ref30">46</reflink>]), the history of Indigenous research shows that Indigenous people globally have continued to be colonised in the way they have been subjected to relentless study, exploitation, disrespectful experimentation – sometimes without permission – and representation of communities through a Western prejudice. In Australia, Aboriginal and Torres Strait Islander people have been over-researched without corresponding improvements in health (Bainbridge et al., [<reflink idref="bib5" id="ref31">5</reflink>]). Nakata ([<reflink idref="bib32" id="ref32">32</reflink>]) argued that research devoid of Indigenous voices results in objectification. In these cases, the benefit of research may remain with the researchers, contributing to the power imbalances in research. It is not surprising that Indigenous people and communities over time have learned to protect themselves from colonising research (Stephenson et al., [<reflink idref="bib44" id="ref33">44</reflink>]) and question the value of research notionally aiming to promote social change and improve the health status of Indigenous people (Bainbridge et al., [<reflink idref="bib5" id="ref34">5</reflink>]). Therefore, a decolonising approach within research requires a deep sense of recognition of, and challenge to, colonial forms of knowledge and research methodologies.</p> <p>I applied decolonising methodology to research exploring the implementation of policy and addressing health equities. In Australia, people who are more socially disadvantaged (by income, employment status, ethnicity, education), have poorer health and shorter life expectancy (Australian Institute of Health and Welfare AIHW, [<reflink idref="bib4" id="ref35">4</reflink>]; Turrell et al., [<reflink idref="bib47" id="ref36">47</reflink>]). Clearly, health is influenced not only by individuals but the social conditions in which they live and the broader structures of society (Baum, [<reflink idref="bib6" id="ref37">6</reflink>]; Carson et al., [<reflink idref="bib7" id="ref38">7</reflink>]). In the 'Footprints in Time' longitudinal study on Australian Indigenous children, the Department of Social Services ([<reflink idref="bib11" id="ref39">11</reflink>]) reported that Indigenous children experience, often as a result of disadvantage, much higher rates of major life events resulting in social and emotional difficulties, with research now showing detrimental long-term effects on development. These major events are any event that can have a substantial impact on well-being, including circumstances such as the death of a family member, financial stress, substance misuse and family separation (Wilkins & Warren, [<reflink idref="bib48" id="ref40">48</reflink>]).</p> <p>This research focused on early childhood, where the Australian government's 'Closing the Gap' strategy aimed to improve health and education of Aboriginal and Torres Strait Islander children (Commonwealth of Australia, [<reflink idref="bib9" id="ref41">9</reflink>]). Policy analysis and interviews in two case studies, Shepparton, in the state of Victoria, and Southern Adelaide, in South Australia, showed that Indigenous rights and social determinants of Indigenous health were inconsistently recognised and acted on. Where Aboriginal and Torres Strait Islander people were able to exercise influence over policy implementation, this enabled culturally appropriate responses to local needs, especially under the direction of Aboriginal community-controlled services, and the recognition of Indigenous rights. However, the deficit discourse, colonial power structures and representation of Aboriginal people in deficit terms in policy remained. I found that a shift in power, engagement and control is required to move policy towards a decolonising strategy that recognises Indigenous rights and promotes social determinants of Indigenous health for children (George, [<reflink idref="bib15" id="ref42">15</reflink>]).</p> <p>As a non-Indigenous researcher, collaborating with Indigenous colleagues, organisations and participants, I sought to position the research at the '<emph>interface of knowledge'</emph> (Durie, [<reflink idref="bib13" id="ref43">13</reflink>]). In this paper, I provide a reflection on my own standpoint as a non-Indigenous researcher. I discuss the concept of weaving as it relates to research at the interface of knowledge and my own learning and unlearning.</p> <hd id="AN0181109446-3">Research at the interface of knowledge</hd> <p>Durie ([<reflink idref="bib13" id="ref44">13</reflink>]) developed an approach to research positioned at the interface of knowledge, 'to harness the energy from two systems of understanding in order to create new knowledge that can then be used to advance understanding in two worlds' (p.306). A senior Aboriginal academic described this to me using a metaphor of where a river meets the sea. They explained that on Ngarrindjeri country (South Australia), the Coorong is a place where the River Murray meets the Southern Ocean. There are times when the meeting of fresh and seawater creates a foam that floats on the top of the water. The fresh and the salt water represent different types of knowledge and when they meet under the right conditions, foam or new knowledge can be created.</p> <p>Ryder et al. ([<reflink idref="bib34" id="ref45">34</reflink>]) developed a visual representation and metaphor of Durie's model of research at the interface of knowledge [Figure 1, near here]. In this example, Ryder drew on her experience of basket weaving. She explained that different knowledge systems do not just sit over the top of each other and overlap, they intertwine, and are woven together, to ensure structural integrity, consistent with the practice of basket weaving. Ryder et al. ([<reflink idref="bib34" id="ref46">34</reflink>]) explained that when a basket is woven, reeds and other materials are wrapped and looped around a base structure, creating intersectional points. 'These intersectional points are representative of shared and respected knowledge, new discovery, and ways of understanding between Indigenous and Western knowledge systems' (p.7). An important feature of weaving outlined by Ryder et al. ([<reflink idref="bib34" id="ref47">34</reflink>]) is the communal nature of the work which requires a collaborative approach, where people rarely work in isolation. Ryder's metaphor of research at the interface of knowledge brought clarity to Durie's complex concept and became a vital tool for my reflection on research at the interface of knowledge. For non-Indigenous researchers, in order to weave in new knowledge, I reflected that a process of unravelling from dominant colonial ways of thinking, from the white possessive logic (Moreton-Robinson, [<reflink idref="bib29" id="ref48">29</reflink>]) was required to open my thinking and research to learning from Indigenous knowledge and people.</p> <p>Graph: Figure 1. Visual representation of weaving methodology for 'research at the interface (Ryder et al., [<reflink idref="bib34" id="ref49">34</reflink>], p. 5).</p> <p>This process of unravelling and weaving is consistent with transformational unlearning (Stokke, [<reflink idref="bib45" id="ref50">45</reflink>]). For non-Indigenous people, understanding colonisation and the severe impact of both past and current policy expands over time when conversations and collaboration with Indigenous peoples support clearer and deeper critique on oppression, violence and privilege (Davis et al., [<reflink idref="bib10" id="ref51">10</reflink>]; Kluttz et al., [<reflink idref="bib22" id="ref52">22</reflink>]). In my experience, I had to shift my western world view, and unravel, so that I was open to decolonisation, and to valuing Indigenous knowledge. Unravelling from colonial epistemology was unconformable, but I began to see injustice and systemic racism more clearly. I reflected on the way that white cultural dominance shapes our lives and is the standard by which differences from the norm are measured and judged (Moreton-Robinson, [<reflink idref="bib28" id="ref53">28</reflink>]). This was essential as many studies have shown that if left unacknowledged, this white privilege and supremacy can perpetuate discrimination and health inequity (Durey et al., [<reflink idref="bib12" id="ref54">12</reflink>]; Larson et al., [<reflink idref="bib24" id="ref55">24</reflink>]). As I reflected on my learning and unlearning, I identified four components of the methodology that significantly shaped my experience and enhanced my understanding of decolonisation and the inconsistent recognition of Indigenous rights in policy implementation.</p> <hd id="AN0181109446-4">Reflexivity</hd> <p>Muller ([<reflink idref="bib31" id="ref56">31</reflink>]) explained that decolonisation 'requires honest personal introspection and commitment to change' (p.54). Reflective practice and support from the research team was required to review the commitment to embedding Indigenous knowledge in the project planning, community engagement, data collection and dissemination of findings. Guided by the work of Wilson ([<reflink idref="bib49" id="ref57">49</reflink>]), I worked through a series of questions to unpack reflexivity at four distinct phases:</p> <p></p> <ulist> <item> Identifying the challenges – what was the experience, what happened, how did it make you feel?</item> <p></p> <item> Learning – what happened this time, what did, or didn't you do, is this the same or different from last time, what did you learn?</item> <p></p> <item> Reaching new levels of understanding – what do you now understand that you didn't before?</item> <p></p> <item> Subsequent changes in practice – are you doing anything differently now, why, or why not, what feelings do you experience in similar situations, are they similar or different to the first time?</item> </ulist> <p>I used these questions to recognise limitations in my thinking and to reflect on research processes and findings. In the first year of the project, I naively assumed Indigenous rights and social determinants of Indigenous health would be widely accepted by governments, policy actors and communities. I quickly learned Indigenous rights are not consistently prioritised or acted on. This made me feel uncomfortable because what I learned about the prevalence of a deficit discourse in policy was inconsistent with my own expectations and values. I learned to look deeper at assumptions and problem representations and unravel my own naive perspective. I reached a new level of understanding when I connected the way that Indigenous rights are inconsistently recognised within the policies with the way that policy is then implemented through government health and education department programs where rights can be ignored or undermined; through targeted programs for Aboriginal children and families where rights can be implied; and through community-controlled services where Indigenous rights are named and recognised (George, [<reflink idref="bib15" id="ref58">15</reflink>]). This analysis evidenced a deeper understanding of the colonising dynamic present within policy and implementation. As I worked through Wilson's distinct phases of reflexivity, I was able to design and propose recommendations for policy implementation that addressed power imbalances and promoted Indigenous rights.</p> <hd id="AN0181109446-5">Deep listening</hd> <p>'Deep Listening' is a method that supports researcher reflexivity and understanding of complex concepts. Atkinson ([<reflink idref="bib3" id="ref59">3</reflink>]) explained that this practice is applicable to many Indigenous groups in Australia as 'a process of listening, reflecting, observing the feelings and actions, reflecting and learning, and in the cyclic process, re-listening at deeper and deeper levels of understanding and knowledge-building' (p.19). Listening extends beyond a dialogue or interview to shared experiences and connections and deeper understanding of speech and feelings in the context of time and place. Hart ([<reflink idref="bib19" id="ref60">19</reflink>]) proposed that researchers adopting deep listening needed to pay attention to how their heart and sense of being is emotionally and spiritually moved throughout the research. In seeking to apply a practice of deep listening, I learned to be more mindful and observant during and after interviews with participants, during community engagement, in informal conversations, and I documented my reflections in field notes on the process of data collection as well as detailed results. One of the participants shared their frustration with people who don't listen to them during consultation on policy and pleaded for people to 'actually listen with your ears and eyes and heart and your minds and your soul.' I realised that learning to 'actually listen' and connect with how my heart is moved through research, enhanced my understanding and the integrity of the methodology.</p> <p>I drew on my understanding of the practice of mindfulness from my work as an occupational therapist as a way to conduct deep listening and unravel rigid thinking to be more open to new knowledge. Mindfulness is a 'flexible state of mind where we are actively engaged in the present, noticing new things and sensitive to context' (Langer, [<reflink idref="bib23" id="ref61">23</reflink>], p. 220), and a way of tuning in to what is happening in and around us (Schoeberlein & Sheth, [<reflink idref="bib36" id="ref62">36</reflink>]). In practice, using mindfulness techniques that were familiar to me facilitated deep listening so that I could pay closer attention to the environment, the sunlight, the wind in the trees, the crunch of leaves under my feet, the movement of water, and birds singing, and the stillness of my own body while I contemplated what I was learning doing the research.</p> <p>For example, I took a photo near the start of a historical walking trail where a path is bordered by a highway to the left, and a river to the right. Initially, it felt like the natural beauty of the river and the cold impression of the road was incompatible. I printed this photo and sat it on my desk. It became a symbol of where I stood in the research, wondering how I could ever integrate knowledge. But as I unravelled and wove in Indigenous epistemology into the research, I paid closer attention to deep listening, and my perspective on the image changed to show how interconnected this knowledge can be through the concept of weaving. As I look back now at that photo, I remember how I could hear both the cars on the road and the sounds of the river, at the same time. I remember the feeling of the wind on my skin and watching the birds fly overhead, so easily crossing the path moving seamlessly between the two environments. At the end of the project, this photo no longer represented the separation of knowledge. Instead, it is a symbol of the journey that I walked and embraced the position at the interface. When I looked back over my field notes, I realised I learned that weaving knowledge takes intentional reflection, mindfulness or deep listening, and an enduring commitment to sitting in the discomfort of research at the interface of knowledge.</p> <hd id="AN0181109446-6">Peer mentoring and supervision</hd> <p>The informal conversations and relationships developed with Aboriginal friends and colleagues throughout the project were essential to this research. When I was concerned about how to best engage community and show respect to Elders, my peers offered support and advice. When I was worried about my own subconscious bias and racism, they generously helped me unpack my own standpoint and enabled me to critique systemic and institutional racism. When I wrestled with the ongoing nature of colonisation, they inspired me to continue to serve as an ally to the Aboriginal communities I am connected to through research.</p> <p>Guidance from an Aboriginal supervisor as part of my supervisory team helped me to overcome a number of challenges to engaging with Indigenous knowledge and adopting decolonising methodology. My Aboriginal supervisor led me to an Indigenous approach that allowed me to slow down the speed of my research schedule and intentionally take more time to think through the complexity of my work and the rigidity of my thinking. For example, analysing policy documents and interview transcripts was a messy process. I found myself frustrated with the deficit framing of Aboriginal people and communities in policy documents. I was angry with the way that policies documented the need for active involvement in the development of local solutions but there were no specific strategies for self-determination (George, [<reflink idref="bib15" id="ref63">15</reflink>]). I became despondent searching for Indigenous rights within policy, and then furious when I realised how Indigenous rights were undermined or ignored. While there was an overlap of some key themes, my results did not fit neatly into a pre-planned coding framework. I had to sit on the floor, surrounded by the data and 'weave' concepts together. My Aboriginal supervisor encouraged me to literally sit in the mess of the research and wrestle with trying to make sense of the way that policy had been implemented. I reflected that when participants in interviews were themselves frustrated or hurt by the process of policy implementation, the emotion infuses the data, making it richer and more complex. One participant acknowledged the 'othering' of Aboriginal people when they explained that 'for too long we've been on the periphery of society'. Another participant argued 'we're always bastardising every Aboriginal experience to be a negative experience, you know, always a deficit model approach to things'. One participant argued 'the white way of doing things is the dominant way of doing things ... especially in government'. As I read through participants' quotes, I could hear their voices in my head, and in response, the slow collating of key themes was another mindful process.</p> <p>Through supervision, I began to understand why I reacted with deep disappointment to the lack of recognition of Indigenous rights in policy, angry about the cuts to Aboriginal health departments, or devastated by my own unmet expectations in addressing health inequity. I had to resist compartmentalising the confronting aspects of the research and challenge myself to connect with the pain and frustration of policy implementation. When it was hard, I instinctively retreated away from the emotion, but my peer mentors and supervisors all insisted that I engage with the most difficult parts of this research, including my own whiteness, in order to properly recognise Indigenous knowledge and experiences. As I sat at the interface of the complex factors impacting policy implementation, I realised that if I had shut myself off from the injustice of how Indigenous rights are not fully recognised or enacted, then I would not have been able to fully respect or value an Indigenous perspective on the structure and process of policy implementation. The opportunity to debrief my learning and unlearning regularly throughout the process of transformation has been invaluable to the quality of the research.</p> <hd id="AN0181109446-7">Learning to weave</hd> <p>Throughout this project, Aboriginal friends and colleagues encouraged me to learn to weave. In June 2020, an Aboriginal artist invited to me attend a weaving workshop and I jumped at the opportunity. As I sat with other women, I shared the story of my learning and unlearning and reflected on the significance of unravelling before I could weave in new knowledge. As I completed the project, I continued to weave to relax and embrace creativity. Figure 2 shows the weaving that I started with and the progress during the final year of the project.</p> <p>Graph: Figure 2. Weaving.</p> <p>As I wrote this reflection, I returned to both the weaving metaphor by Ryder et al. ([<reflink idref="bib34" id="ref64">34</reflink>]) and Wilson's ([<reflink idref="bib49" id="ref65">49</reflink>]) and continued to unravel my thinking about the very practice of weaving. I had become overly focused on the art form as I was mesmerised by the colour, pattern, and technique. It wasn't until I debriefed with an Aboriginal peer mentor that I began to see how weaving was more than what I was doing for creative expression or as a research method. We discussed how transformational unlearning enabled me to weave understandings of ongoing colonisation with Indigenous sovereignty, racism with resistance, clinical experiences in mindfulness with deep listening, and reflection alongside supervision. These theories, concepts, experiences, approaches, and tools of research do not sit over the top of each other, they intertwine and bring structural integrity to the work (Ryder et al., [<reflink idref="bib34" id="ref66">34</reflink>]). With every new experience, key concept, and reflection that I wove into my research, I became clearer in my standpoint as an advocate and ally. Research at the interface of knowledge taught me to find opportunities to call out violations of human and Indigenous rights with regard to dispossession, marginalisation, and discrimination, and importantly, to substantiate Indigenous sovereignty. I am stronger in this position because of the integrity of the weaving process.</p> <hd id="AN0181109446-8">Discussion</hd> <p>It is essential to note that while my own transformational unlearning aligned with a process of decolonisation, it would be irresponsible to suggest that this one research project has begun to decolonise policy or experiences of Aboriginal and Torres Strait Islander people. Herein lies one of the biggest challenges for non-Indigenous researchers who learn much and contribute little in this space. My reflection is founded upon the recognition that colonisation has, and continues to exclude Aboriginal ways of knowing, being and doing (Sherwood et al., [<reflink idref="bib42" id="ref67">42</reflink>]). The decolonising methodology in this research required me to explore policy, history, and knowledge from an Indigenous perspective and to consider how this should inform political and social actions. As I embedded principles of respect, reciprocity, and self-awareness in my research, I have learned and unlearned more than I could have expected. The recommendations from the research are important and speak to decolonising policy implementation structures, recognising and acting on Indigenous rights, moving beyond rhetoric of working with Aboriginal people and build trust, and to acknowledge sovereignty. However, without associated action, this type of research project results in words on a page and limited change on the ground, and the project does little more than other previous projects where Aboriginal communities are over-researched without improvements in health status (Bainbridge et al., [<reflink idref="bib5" id="ref68">5</reflink>]).</p> <p>One of the key findings from the research was the way that policy was described as a 'bandaid for a bullet wound' because it does not address the underlying causes of poor health as it affects Aboriginal and Torres Strait Islander people and children in particular (George, [<reflink idref="bib15" id="ref69">15</reflink>]). Aboriginal participants explained their wounds stemmed from racism, ongoing colonisation and power inequalities, a deficit discourse, and silences on injustices such as the forced removal of Indigenous children from families and communities. These experiences reflect power imbalances. In both case studies, communities resisted power to some extent and rallied to advocate for the recognition of Indigenous rights, with acknowledgement that sovereignty has never been ceded (Moreton-Robinson, [<reflink idref="bib27" id="ref70">27</reflink>]). There is a risk that research will continue to reinforce power imbalances and colonial structures if transformational unlearning is avoided or unsupported, and if researchers fail to prioritise Indigenous voices and Indigenous knowledge.</p> <p>On reflection, my own unravelling and weaving are far from over. In Figure 2, you'll notice I left the edge of my piece unwoven so that I can add to it at any time, but also to remind me that decolonisation and transformational unlearning are ongoing processes. The multiple threads in my weaving also show the complexity of the interface of knowledge beyond a duality of Indigenous and non-Indigenous or positivist and interpretivist. I realised that the interface is multifaceted and that there is still much more to learn. I have identified limitations to my research and it became clear to me that had much deeper insight into the context of research in Southern Adelaide where I lived, compared to Shepparton where I relied on a partnership with the local Aboriginal community-controlled health organisation for debrief and feedback on the quality of the research findings. As a non-Indigenous researcher, I acknowledge that distrust between Aboriginal communities and researchers is a protective factor in response to generations of racism and discrimination (Nakata, [<reflink idref="bib32" id="ref71">32</reflink>]; Tuhiwai Smith, [<reflink idref="bib46" id="ref72">46</reflink>]) and this default position may have influenced the engagement I had with local communities in my own region but even more so interstate. While I have positioned this research at the interface of knowledge and aimed to ensure reflexivity throughout, I cannot deny that standpoint as a non-Indigenous researcher is a limitation and that my reflections are biased. As I continue working in this space, I advocate that non-Indigenous researchers working at the interface of knowledge must partner with Indigenous colleagues and recognise that the strongest projects also prioritise Indigenous leadership. In the South Australian context, researchers are guided by the South Australian Aboriginal Health Research Accord, which emphasises reciprocity, Indigenous ownership and control and knowledge translation to maximise research impact on policy and practice (Morey, [<reflink idref="bib30" id="ref73">30</reflink>]). I share my reflection with hope that other non-Indigenous academics working in Indigenous focused research projects will appropriately and respectfully embark on a journey of transformational unlearning and position their research at the interface of knowledge.</p> <hd id="AN0181109446-9">Conclusion</hd> <p>In this research, I set out to adopt decolonising methodology, engage with Indigenous knowledge, explore Indigenous rights and social determinants of Indigenous health in policy implementation, and develop a deeper understanding of my standpoint as a non-Indigenous researcher in this work. Positioned at the interface of knowledge, I learned to unravel my thinking and create space to weave in new knowledge. Though a process of transformational unlearning that included reflexivity, deep listening, peer mentoring and supervision, I have learned and unlearned more than I could have expected and am deeply grateful to the Aboriginal friends, colleagues and supervisors who guided me along the way.</p> <hd id="AN0181109446-10">Acknowledgments</hd> <p>This research was conducted on the traditional land of the Kaurna people of the Adelaide Plains and on the land of the Yorta Yorta and Bangerang people of the Greater Shepparton region. The Author pays respect to Elders past and present, and acknowledges the contribution, insight and wisdom of all of the participants in this research. The author acknowledges the support and guidance received from PhD supervisors, Professor Fran Baum, Associate Professor Tamara Mackean, and Dr Matt Fisher, along with critical friends, Dr Courtney Ryder and Mr Tirritpa Ritchie.</p> <hd id="AN0181109446-11">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <ref id="AN0181109446-12"> <title> References </title> <blist> <bibl id="bib1" idref="ref3" type="bt">1</bibl> <bibtext> Ali, T., Buergelt, P. T., Maypilama, E. L., Paton, D., Smith, J. A., & Jehan, N. (2021). Synergy of systems theory and symbolic interactionism: A passageway for non-Indigenous researchers that facilitates better understanding Indigenous worldviews and knowledges. International Journal of Social Research Methodology, 25 (2), 1 – 16. https://doi.org/10.1080/13645579.2021.1876300</bibtext> </blist> <blist> <bibl id="bib2" idref="ref23" type="bt">2</bibl> <bibtext> Anderson, I. (1988). 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Her research explores ways to address health inequities among marginalised people with a commitment to social and occupational justice. Her research focuses on national policy implementation, the health and well-being of Aboriginal and Torres Strait Islander people and communities, and recovery from exploitation and modern slavery in Australia and India. She is the Program Director for Occupational Therapy at the University of Adelaide</p> </aug> <nolink nlid="nl1" bibid="bib13" firstref="ref1"></nolink> <nolink nlid="nl2" bibid="bib40" firstref="ref2"></nolink> <nolink nlid="nl3" bibid="bib33" firstref="ref4"></nolink> <nolink nlid="nl4" bibid="bib20" firstref="ref5"></nolink> <nolink nlid="nl5" bibid="bib16" firstref="ref6"></nolink> <nolink nlid="nl6" bibid="bib37" firstref="ref7"></nolink> <nolink nlid="nl7" bibid="bib46" firstref="ref8"></nolink> <nolink nlid="nl8" bibid="bib26" firstref="ref9"></nolink> <nolink nlid="nl9" bibid="bib27" firstref="ref10"></nolink> <nolink nlid="nl10" bibid="bib18" firstref="ref11"></nolink> <nolink nlid="nl11" bibid="bib38" firstref="ref12"></nolink> <nolink nlid="nl12" bibid="bib43" firstref="ref14"></nolink> <nolink nlid="nl13" bibid="bib39" firstref="ref15"></nolink> <nolink nlid="nl14" bibid="bib31" firstref="ref16"></nolink> <nolink nlid="nl15" bibid="bib17" firstref="ref18"></nolink> <nolink nlid="nl16" bibid="bib32" firstref="ref19"></nolink> <nolink nlid="nl17" bibid="bib25" firstref="ref21"></nolink> <nolink nlid="nl18" bibid="bib21" firstref="ref22"></nolink> <nolink nlid="nl19" bibid="bib14" firstref="ref25"></nolink> <nolink nlid="nl20" bibid="bib35" firstref="ref26"></nolink> <nolink nlid="nl21" bibid="bib41" firstref="ref27"></nolink> <nolink nlid="nl22" bibid="bib44" firstref="ref33"></nolink> <nolink nlid="nl23" bibid="bib47" firstref="ref36"></nolink> <nolink nlid="nl24" bibid="bib11" firstref="ref39"></nolink> <nolink nlid="nl25" bibid="bib48" firstref="ref40"></nolink> <nolink nlid="nl26" bibid="bib15" firstref="ref42"></nolink> <nolink nlid="nl27" bibid="bib34" firstref="ref45"></nolink> <nolink nlid="nl28" bibid="bib29" firstref="ref48"></nolink> <nolink nlid="nl29" bibid="bib45" firstref="ref50"></nolink> <nolink nlid="nl30" bibid="bib10" firstref="ref51"></nolink> <nolink nlid="nl31" bibid="bib22" firstref="ref52"></nolink> <nolink nlid="nl32" bibid="bib28" firstref="ref53"></nolink> <nolink nlid="nl33" bibid="bib12" firstref="ref54"></nolink> <nolink nlid="nl34" bibid="bib24" firstref="ref55"></nolink> <nolink nlid="nl35" bibid="bib49" firstref="ref57"></nolink> <nolink nlid="nl36" bibid="bib19" firstref="ref60"></nolink> <nolink nlid="nl37" bibid="bib23" firstref="ref61"></nolink> <nolink nlid="nl38" bibid="bib36" firstref="ref62"></nolink> <nolink nlid="nl39" bibid="bib42" firstref="ref67"></nolink> <nolink nlid="nl40" bibid="bib30" firstref="ref73"></nolink>
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  Data: Decolonising methodology requires that researchers engage in a process of learning and unlearning. This research on the inconsistent recognition of Indigenous rights and social determinants of Indigenous health in Australian policy implementation was positioned at the interface of knowledge systems and drew on a weaving metaphor to guide reflection on learning and unlearning. The aim of this paper is to share a reflection on this research methodology from a non-Indigenous standpoint. Reflexivity, deep listening, peer mentoring and supervision are identified as essential components of decolonising methodology. Through the process of weaving, both practically and philosophically, the significance of transformational unlearning is discussed. This reflection is offered as an example to other non-Indigenous researchers who are open to the challenge of decolonising research at the interface of knowledge.
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      – TitleFull: Reflecting on Research at the Interface of Knowledge and the Importance of Decolonising Transformational Unlearning for Non-Indigenous Researchers
        Type: main
  BibRelationships:
    HasContributorRelationships:
      – PersonEntity:
          Name:
            NameFull: Emma George
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      – BibEntity:
          Dates:
            – D: 01
              M: 01
              Type: published
              Y: 2024
          Identifiers:
            – Type: issn-print
              Value: 1364-5579
            – Type: issn-electronic
              Value: 1464-5300
          Numbering:
            – Type: volume
              Value: 27
            – Type: issue
              Value: 6
          Titles:
            – TitleFull: International Journal of Social Research Methodology
              Type: main
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