Igniting a conversation: Indigenous intercultural doctoral supervision
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Abstract The importance of higher degree research supervision is well studied and understood. There is also an increasing body of literature examining cross‐cultural and intercultural supervision. Much less research, however, focuses on supervision experiences with Indigenous postgraduate students and their non‐Indigenous supervisors. High‐quality, culturally appropriate, and safe supervision is even more significant for Indigenous postgraduate students, who also have to deal with the ongoing inequities of colonialism in both higher education and broader society. The doctoral research at the centre of this article is undertaken by an Indigenous person who is supervised by two non‐Indigenous settler academics in geography. Drawing on Indigenous and non‐Indigenous scholarly research, we provide narrative examples of some of the complexities and possibilities experienced through the research process and supervisory relationship. The article does not present an argument for a best practice model in intercultural supervision, nor does it make recommendations or argue for standardised practices in geography. Instead, we seek to contribute to emerging discussions on Indigenous doctoral supervision in settler colonial contexts and, in doing so, highlight spaces of resistance as we challenge conventional supervisory relationships and knowledge making practices.Keywords:
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Increasing Indigenous health care professional presence in health care aims to reduce health inequities of Indigenous Peoples in Canada. Nurses are the largest health professional group and nurse graduates the main source of recruitment. The quality of graduate transition to practice is evident in the literature; however, little is reported about Indigenous new graduates. We describe using Indigenous methodology and two-eyed seeing (Indigenous and Western perspectives) in exploring Indigenous transition experiences. Talking circles provided a safe environment for nurses, nurse educators and students, health managers, and policy makers to discuss Indigenous new graduate case scenarios. The methodology was critical in identifying challenges faced, recommendations for change, and a new collective commitment for cultural safety education, and ethical and respectful relationships within education, practice, and policy.
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A A A A AA A A A A A A A A AA A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A A A A A A A A A A A A A AA A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A
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This paper is the result of coming to know and better understand Indigenous nursing experience in First Nations, Inuit and Métis communities. Using an Indigenous research approach, I (first author) drew from the collective experience of four Indigenous nurse scholars and attended to the question of how Indigenous knowledge manifests itself in the practices of Indigenous nurses and how it can better serve individuals, families, and communities. This research framework centered on Indigenous principles, processes, and practical values as expressed in Indigenous nursing practice. The results were woven from key understandings and meanings of Indigeneity as a way of being. Central to this study was that Indigenous knowledge has always been fundamental to the ways that these Indigenous nurses have undertaken nursing practice, regardless of the systemic and historical barriers they faced in providing healthcare for Indigenous people. The results of this research demonstrated how Indigenous nurses consistently drew on their inherited Indigenous knowledge to deliver nursing care to Indigenous people. Their identity as Indigenous persons was integral to their identities as Indigenous nurses. Of significance is the personal and particular description of how these Indigenous nurse scholars developed their nursing approaches in relevance to how health and healthcare delivery must be integrated into healthcare systems as a pathway to reducing health disparities.
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Indigenous cultural training for health workers is an increasingly popular intervention designed to improve the health services provided to Indigenous peoples in Australia. The provision of this training is based on the recognition that the measured discrepancy between Indigenous and non-Indigenous health outcomes is in part influenced by cultural difference and a history of racism in Australian society. Indigenous cultural training in Australia predominantly draws on a ‘cultural awareness’ framework which seeks to educate health workers about ‘Indigenous culture’. To date, evaluations of Indigenous cultural training programs have found them to have questionable efficacy, although most of these evaluations have been methodologically inadequate.This article draws on postcolonial theory to explore the limitations of Indigenous cultural training as it is commonly conceptualised. Issues of essentialising ‘Indigenous culture’, ‘otherness’ and the absence of systemic responsibility for culturally appropriate health service provision are discussed. Finally, we consider future directions for Indigenous cultural training that are useful to both Indigenous service users and the health workers charged with ‘closing the gap’ between Indigenous and non-Indigenous health outcomes.
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Non-Indigenous art therapists who work with Indigenous clients must carefully consider Indigenous culture as part of their practice. The historical mistrust of Indigenous people toward non-Indigenous health-care providers creates challenges in providing therapeutic support. Non-Indigenous art therapists cannot participate in Indigenous traditions without prior knowledge of the people they work with that is specific to their history, acknowledging the realities of intergenerational trauma, and the barriers to the circle of caring that is traditionally modeled within the family and the community. Furthermore, as an ethical imperative it is essential for non-Indigenous art therapists to partner with an Indigenous mentor or clinical supervisor. There are successful examples of Indigenous-focused art therapy programs that will be highlighted, with the aim of promoting culturally responsive approaches to art therapy practice.
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Objective This paper explores the body of knowledge around Indigenous health research and aims to outline what roles are appropriate for non-Indigenous researchers within Indigenous health research in Australia. Methods A literature review was conducted using CINAHL, PubMed and Scopus in May 2015. The search terms were 'non-Indigenous researchers' AND 'Indigenous health research' and other combinations of these terms. Additional documents were sourced by hand using the reference lists of key articles. Results Seven thematic categories were identified: (1) Closing the Gap: implications for research; (2) history of Indigenous research; (3) developing Indigenous research using a capacity-building approach; (4) the cultural interface between Western paradigms and Indigenous knowledge; (5) ethical Indigenous research; (6) culturally safe Indigenous research; and (7) positive roles for non-Indigenous researchers in Indigenous research. Conclusion It is important that non-Indigenous researchers become more aware of culturally appropriate ways in which to undertake Indigenous research and to ensure that the research undertaken is safe, ethical and useful for participants. Fostering partnerships between non-Indigenous academic organisations and researchers and Indigenous health researchers is an important development that can promote and enhance the emerging field of Indigenous inquiry. Actively contributing to capacity building with Indigenous researchers and research initiatives is a key role that non-Indigenous researchers and academic institutions can have in improving Indigenous health. Self-determination through health research capacity building and evidence-based advocacy may provide the most useful outcomes for Indigenous people. What is known about the topic? The health status of Indigenous Australians is well below that of other Australians. Historically, research about Indigenous health has been undertaken by non-Indigenous researchers using Western research paradigms. There is a need to identify appropriate roles for non-Indigenous researchers supportive of culturally safe and ethical research. What does this paper add? This paper synthesises available knowledge about the role of non-Indigenous researchers with Indigenous health research and provides suggestions for their contribution to Indigenous research practice. What are the implications for practitioners? Non-Indigenous researchers need to: (1) focus on culturally safe research practices; (2) be willing to address power imbalances within the research process; and (3) advocate for change within academic institutions to support culturally safe research practices.
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Қaй уaқыттa болмaсын мәдениетaрaлық қaрым-қaтынaстaрдың жaқсы деңгейде жүзеге aсуы не құлдырaуы бaстaпқы мәтіннің бaсқa тілдегі aудaрмaсымен aдеквaтты не бaлaмaлы болуынa тікелей бaйлaнысты. Осығaн орaй, көптеген ғaлымдaр aдеквaттылық пен бaлaмaлылық терминдерін зерттеуге жітінaзaр aудaрудa. Сондықтaн осы тaқырыпты зерттейтін теориялaрдың сaны күн-нен күнге aртып келеді. Кей ғaлымдaрдың есептеуінше, aдеквaттық және бaлaмaлық ұғымдaры бір мaғынaны білдіреді, aл бaсқaлaры олaрдың ұқсaстықтaры көп болғaнымен оны екі бөлек ұғым ретінде қaрaстыру керек деп пaйымдaйды. Сол себептібұл жұмыстың мaқсaты – aдеквaттылық және бaлaмaлылық ұғымдaрыныңмәнің aдевaтты және бaлaмa aудaрмaлaры турaлы теориялaрды жүйелеу және топтaстырып, сaрaлaу aрқылы aжырaту. Бір жaғынaн, бұл оқырмaнғa удaрмaтaнымындaғы aдеквaттылық және бaлaмaлық ұғымдaрын оңaй түсінуге,екінші жaғынaн бұл бізге екі ұғымның aйырмa шылықтaры мен ұқсaстықтaрынaнықтaуғa мүмкіндік береді. Зерттеу мaқсaтын жүзеге aсыру үшін жұмысбaрысындa сaлыстырмaлытaлдaу әдісі қолдaнылды. Шетелдік ғaлымдaрдың зерттеулерінің негізінде бұл жұмыстa aдеквaтты және бaлaмaлы aудaрм aның ұқсaс тұстaры мен aйырмaшылықтaры тaлдaнды. Тaлдaуғa сәйкес біз aдеквaтты aудaрмa ретінде күтілетін коммуникaтивтік әсерді қaмтaмaсыз етеді, сондaй-aқ оның бaсты тaлaптaрының бірі түпнұсқaның мaғынaсын толықтaй жеткізу үшін бaлaмaлaрды қолдaну деп қaрaстырaмыз. Бірaқ бaлaмaлы aудaрмa өз тaрaпындa прaгмaтикaлық мaқсaтты әрдaйым қaмтaмaсыз ете aлмaйды, әрі әрқaшaн aудaрмaның конвенционaлды нормaтивті тaлaптaрынa сәкес болa бермейді.
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Colonialism, Gender and the Family in North America: For a Gendered Analysis of Indigenous Struggles
Abstract This paper explores the case for a feminist, gendered analysis of anti‐colonial Indigenous struggles in two stages: It considers the historical and contemporary relationship between colonialism and gender, moving from pre‐colonial Indigenous life through colonisation and assimilation to explore Indigenous life today. It then discusses the problems and possibilities that the intersection of colonial power and gender presents for Indigenous struggles. The paper focuses on Indigenous communities in North America, engaging in particular with Inuit in Nunavut. It suggests that a gendered analysis is critical to understanding colonial power and is therefore vital to thinking about anti‐colonial Indigenous struggles; that an Indigenous Feminism may be able to move beyond the limits of dominant, Liberal and European feminisms as well as those of Indigenous resistance strategies.
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