Search results

This chapter looks at what it means to set out to do anthropological research with tangata whenua (New Zealanders of Māori descent; literally, ‘people of the land’), from the particular perspective of a Pākehā (New Zealander of non-Māori descent – usually European) musical anthropologist with an interest in sound-made worlds. In late 2017, Lowe was awarded funding for a conjoint PhD scholarship in anthropology at James Cook University, Australia, and Aarhus University, Denmark. However, following advice from several colleagues in Aotearoa New Zealand, Lowe decided to assess the viability of the project with his prospective Māori and non-Māori collaborators prior to officially starting his PhD candidature. Throughout this process of pre-ethics (Barrett, 2016), Lowe met with both Māori and non-Māori to discuss the proposed PhD project; a ‘listening in’ to his own socio-historical positioning as a Pākehā anthropologist within contemporary Aotearoa New Zealand. This approach to anthropological research is in response to George (2017), who argues for a new politically and ethnically aware mode of anthropology that aims to (re)establish relationships of true meaning between anthropology and Māori in Aotearoa New Zealand.

This chapter provides an overview of the volume, beginning with anecdotes from the editors. These anecdotes demonstrate the range of issues facing Indigenous scholars and researchers who choose to work with Indigenous participants and/or communities. Reference is made to Indigenous research sovereignty, honouring the immense work undertaken by previous Indigenous scholars, enabling many today to work effectively with their own people as well as other Indigenous groups. This is considered a courageous act, given the vulnerability this opens Indigenous peoples up to in terms of the change that is engendered and the criticism from external non-Indigenous researchers that has often arisen. The organisation of the volume into three parts is discussed, and this chapter ends with synopses of the following 16 chapters.

The oversight of ethical conduct of research is often placed on the university institution in partnership research. How institutions ensure the ethical conduct of research varies and for research being done with Indigenous communities, communities themselves are now conducting their own research ethics reviews. However, this chapter aims to place some onus of responsibility on the researcher themselves, to develop their own moral compass when working with Indigenous communities. (Borrowing from Toombs (2012). Ethical research for indigenous people by indigenous researchers. Aboriginal & Islander Health Worker Journal, 36(1), 24–26.) notion of the moral compass, the authors will discuss their own experiences as Indigenous researchers and how a moral compass is critical even in light of the best research ethics policies.

The authors focus on the Canadian and Australian context and provide examples from their own experiences as Indigenous people, researchers, and research ethics administrators. The focus of this chapter is to highlight some of the unethical research that has been conducted on Indigenous peoples and the policy and community response to that research. The authors explore how to build better relationships through research with Indigenous peoples.

This chapter does not aim to provide a thorough review of literature on research ethics with Indigenous peoples; however, some of this literature is cited. The focus of this chapter is to share the experiences related to policy from the perspective of two Indigenous researchers.

This chapter provides a response to ‘Developing Standards for Research Practice: Some Issues for Consideration’ by James Parry (2017). This draws in particular on the experience of Canadian research agencies of developing guidance on ethics principles applicable to research practice across the natural and social sciences and engineering. This was achieved based on the concept that there are underlying principles common to all disciplines conducting research with humans.

In this chapter, I suggest that institutional guidelines and principles for conducting ethical research within Indigenous and cross-cultural contexts (see for example, the Australian Institute of Aboriginal and Torres Strait Islander Studies Guidelines for Ethical Research in Indigenous Studies, 2012) may not, in themselves be enough to promote the ethical practices nor lead to innovative outcomes if the fundamental premises of Western research in Indigenous contexts remain the same. Alternatively, valuing and applying Indigenous conceptions of Being, relationality and knowing when engaging with Indigenous participants and also, within actual procedures of research may lead to greater ethical know-how and a deeper understanding of how Indigenous modes of knowledge production can extend the frontiers of knowledge to solve real world problems. Such possibilities are predicated on recognising the limitations of our own epistemologies and ontologies and addressing the question of how we might refigure the role and positioning of ‘outsider’ researchers in ways that imbed, more self-reflexive and culturally appropriate modes of engagement and the application of Indigenous notions of Being, knowing and doing into research procedures to enhance the impact and benefits of research both within and beyond Indigenous communities.

Language emanates from the individual who articulates from a coding system, whether oral or written, a construct of relational and communicative devices that determines who they are and what they would like to be. The concept of Being or ‘to be’, foregrounds a diverse range of definitions and extrapolations into the attributes of individuals, individuality, communities, and societies. The aim of the chapter is to unravel issues in the theorising of the concept of Being and its relationship to Indigenous Knowledge Systems for research students, through a teaching framework. A further aim is to explore the correlation of Being and Indigenous Knowledge Systems with the changing face of research relationships in a contemporary global setting. I shall, firstly, draw on relevant conceptualisations of what is Being under a Western framework. I, then, problematise this concept through Indigenous Knowledge Systems with a review of the literature on the issues surrounding its use. In the third part of this chapter, I focus on the changing face of research relationships by exploring the alignment of Being with the principles of Indigenous Knowledge Systems and their connectivity within a global framework. In this way, I foreground a significance of differentials and a re-imaging of thought and perception in the way research into Indigenous and Aboriginal societies is positioned.

When a study involves human participants, researchers need to ensure their safety and protect their identities. How do potential participants know what they are agreeing to contribute, and how and why the research is being conducted? Informed consent describes the process and agreements that answer such questions. Conventional consent protocols focused on preresearch discussions between the researcher and the potential participant, resulting in a signed document that verified the agreement. In research conducted with, on, or through social media, there are fewer opportunities for conversational explanations of formal documents. Simply posting legalistic documents is ineffective because Internet users typically do not read such materials before verifying agreement. Researchers need to understand communities, contexts, and communication styles of target participants and settings in order to provide information in familiar, user-friendly ways. Based on a review of literature about informed consent, and a study of current practices used by companies that need to verify agreements online, practical research suggestions are offered. Qualitative researchers who want to collect data through active interactions with human participants will find these examples and recommendations of use when designing their studies.

In this chapter, I bring a rhetorical genre theory lens to the study of two sets of information activities: information seeking and informing in a clinical setting, and personal information management in the household.

I begin by characterizing each candidate genre and show how it is constituted, created, repurposed, and used. I then show how that genre is embedded within a local genre set. This analysis maps the institutional, interactional, and intertextual connections, showing how generic forms interact with other oral and textual genres within the setting. Finally, I situate the single genre and genre set within the broader genre system to show how individual genres are both socially and intertextually connected with institutions and organizations beyond the local setting.

A genre analysis shows how “information” is accomplished out of the social and documentary practices of participants in particular settings and elucidates the shifting and complex nature of contexts in which information actors operate. Combining three levels of analysis shows how the actions of individuals are locally negotiated but also situated within broader structural constraints and discourse communities. A genre approach therefore offers a window on the elusive concept of “context” in information needs, seeking, and use research.

The initial purpose of this study was to examine the educational needs and perceptions of students and clinicians in Canadian legal clinics.

The author conducted a literature review of leading educational materials in Canada and the United States focusing on required or preferred competencies for law students. The author then interviewed law students, clinicians, social workers, and community legal workers from across Ontario, Canada, all of whom were working or studying at law school-affiliated legal clinics. Interview subjects were asked a series of questions about their learning experiences in hopes of informing the creation of clinical teaching and learning materials.

The data revealed an under-reliance of the affective elements of teaching, learning, and practice in both existing literature and current teaching practices. The data also revealed deep structural divides between doctrinal and clinical teaching and learning approaches.

Without further integration between these two approaches, students and, ultimately, communities and clients will not reap the benefits possible from an integrated curriculum.