The panel was mainly comprised of Indigenous staff from the Koori Centre, University of Sydney, with one non-Indigenous staff member providing a response to the panel presentation. Michelle Blanchard, Acting Director of the Centre, convened the panel and chaired the presentation. Each contributor presented a brief paper focusing on selected challenges, issues and opportunities facing the field of Indigenous research in Education. While recognising past and present shortfalls, panel members have explored ways and means of creating an environment in which rigorous, critical, inclusive enquiry could better inform the practice of research in Indigenous education. It was intended that the perspective, wherever possible, would take account of national and international trends and priorities in both Indigenous and non-Indigenous education. In a broad overview sense, some or all of the following topics were referred to by panellists:

1. Emergence of an Indigenous research methodology.
2. Indigenous research ethics.
3. Protocols for collaborative enquiry in educational research.
4. Intellectual property questions and issues.
5. Professional development needs and interests in Indigenous education research.
6. Impact of the internationalisation of educational research in general.
7. Setting an agenda for Indigenous educational research and translating findings into relevant, quality practice.

Good Morning and Welcome to our presentation today. We, as members of the panel, take pride in welcoming you to this region – country of the Eora and Cadigal people and neighbouring groups. We pay respect to the traditional owners of the land and thank them for their reciprocity.

I’m Michelle Blanchard, Acting Director of the Koori Centre and it gives me great pleasure to chair and speak at this session, together with colleagues from the Koori Centre. I will start by introducing the speakers today: Juanita Sherwood, Leah Lui-Chivizhe, Debbie Wray, Anthony McKnight, Sharon Galleguillos, Kath French, and Arthur Smith.

Our panel, including the respondent is comprised of Indigenous and non-Indigenous staff, and I think it is imperative to state the importance of this, especially in specific relation to the title of our presentation. Partnerships and collaborations play a significant role in fostering positive race relations, and provide a place where issues which impact on the daily and generational lives of Indigenous people, especially in this country, and also internationally, can be discussed openly and honestly. We have selected key areas of focus, and although our time is limited we hope to share and provide challenging thoughts for participants.

The theme of the conference talks of "…moving toward an optimistic future in education research", but as much as we hope for positives we, as Indigenous people who work within academic institutions, often wonder about the direction of this future. It could be said that all social, economic, and cultural disadvantage experienced by Indigenous peoples all over the world has, to a significant degree, been attributable to research and research development; exploratory activity which has more often than not been conducted in a way that builds on the foundations of western ideology at the expense of increasing mortality/morbidity rates of Indigenous peoples and communities.

It is imperative in this context that researchers recognise and acknowledge that differing worldviews exist, especially in an increasingly global environment. For the most part, it is research that directly and indirectly derives from the many disciplines and knowledges that exist within places of higher learning. This includes Education research. The methods, processes and outcomes inform government policy which consequently contribute to the creation and perpetuation of the myths that now ‘shackle’ Indigenous people.

So in this sense our presentation today is about unravelling the underlying ethnocentric vein that supposedly nurtures pride in ‘mainstream’ nationalism and ignores and discards diversity. We are interested in research and enthusiastic about its usefulness, but we want it to be inclusive of our knowledge, values and inquiry perspectives, and we want to be genuine partners in its production, distribution and application.

There is an old cliché that claims Indigenous people are the most researched people in the world. Within the truth of this cliché, Indigenous people are always seen as subjects. Research has in the past, and continues to some lesser degree in the present, to be carried out from a standpoint where the research methodology applied sees the Indigenous subject (or subjects) as a secondary form of content juxtaposed with the ‘superiority’ of a western research framework. Moreover, research is then conducted on and about Indigenous people, and not with, or in partnership with, Indigenous people. In light of this, it is hoped that our presentation will demystify the complex issues facing Indigenous research and provide a more optimistic outlook for us all.

All presenters will speak about what they see as core issues, and then there will be 15minutes for open discussion where participants from the floor can raise issues and engage in a dialogue. After this Arthur Smith has agreed to offer a response to the points raised in discussion, and by the panellists. Then as chair, I will spend a few moments providing some concluding remarks and closing the session. Ms Noelene Smith will be timekeeper for our presentation.

Overhead:

It’s only ignorance and apathy which will hinder the process and outcome of Indigenous research, where the benefits do not enhance the quality of life for Indigenous Australians. (Source unknown)

The critical importance (and many would say requirement) of Indigenous research is that it provides a ‘voice’ for Indigenous communities. Indigenous research demands a paradigm shift, and the Indigenous re-presentation of the "other" by the "other’’ is in fact the shift required to make research relevant, respectful and ethical.

This shift is imperative for self-determination and critical to providing a true and accurate account of Indigenous perspectives. Currently, this shift is observed as a form of resistance to the oppressive colonial re-representations of the past from which inadequate policy was developed and practised upon us with very serious repercussions.

Our current generation has witnessed the long-term consequences of misinformed policy makers who, in their attempts to improve our status quo in colonial Australia, have unleashed harmful and, at times, trauma producing policies. Once implemented, some policies had the effect of being genocidal. We need to recognise the past for what it was and is, and then move on.

We believe that our successful occupation of this land provides the necessary proof of the utility and efficacy of Indigenous knowledge systems. What is new, is the utilisation of text to encapsulate the Indigenous voice, as it is voiced, rather than how it has been interpreted by alien ears, eyes and minds.

As stated earlier, the utilisation of this methodology is essential for self-determination and to carry us beyond mere survival. It is undertaken in order to assist communities in enhancing social change, cultural maintenance, and revitalisation, rather than to fill libraries and sustain even more conferences. It recognises the value of each participant rather then objectifying the subject. It is a flexible model that encompasses the diversity of each community, validating their voice, through acknowledging the knowledge passed on to the researcher with respect and oral consistency.

The outcomes of this research will be different, and they are meant to be. They are focused on acquiring social justice through the articulation of solutions derived from Indigenous community thinking, and discussion regarding their life-threatening socio-economic and historically created problems. The description of those solutions facilitated through the research process is what becomes the most important shift from current paradigms. "Nudist" software, for example, and other computer-based statistical packages, cannot devise these kinds of solutions to community problems. They have to be grown from strong Indigenous community knowledge itself.

This shift enables all in the process to benefit, as it provides a relationship of community for all who participate, as well as providing workable and effective strategies that will enhance change. However this will only occur if they are communicated in the Indigenous voice and not ‘academic language’ devised and perpetuated by others.

Thinking and acting more critically about ethical issues provides a key to Indigenous research; the protocols of each community are the guidelines for community involvement and participation that steer the research. The methodology becomes a process that unwinds in due course, once it has been determined that the research is ethical and meets the needs of the specific community.

This is quite different to the regular academic process, which formulates an ethics proposal on a university proforma and submits it to an academic committee who do not necessarily represent the general community, let alone the Indigenous community concerned. The committee will judge the ethics of the proposal on its ability to follow the prescriptive format the proforma provides, rather than its ability to:

• ensure cultural safety;
• foster Indigenous employment where possible;
• establish partnerships and equitable outcomes for participants and researchers, and
• enable the sharing of information in a way that recognizes Indigenous concerns about knowledge ownership and respects the way knowledge is transferred by Indigenous peoples.

Our aim as researchers is to maintain and strengthen our communities’ cultural knowledges through respect and recognition. The need for flexibility is also recognised, as in many instances our method will also be shaped by, and adapted, to address the issues and concerns of a wide range of community configurations.

As Indigenous researchers, we recognize the knowledge that our communities hold and have been frustrated by the lack of respect that has been paid to our communities who have given a great deal. Their gifts of time, patience and earned knowledge, have been misused and abused in the past. Our aim is to challenge the continuance of past practises and fight against the myths it has produced and perpetuated.

We are doing what John Smyth (1999) of Flinders University defines as "voiced research". In a paper entitled: "Voiced Research: Bringing in the Epistemologically Marginalised?", delivered to the annual meeting of the Australian Association of Researchers in Education (AARE) in November 1999, Smyth described "voiced research" as, and I quote, "…the bringing into the picture of perspectives previously excluded, muted, or silenced by dominant structures and discourses" (p7).

Every member of this panel can recount stories of their own unpleasant or appalling experiences of being "researched" and we know we have to work tirelessly to ensure our voices, and those of our communities, are no longer excluded, muted or silenced. Through the utilization of Indigenous research we believe we can ‘write back’ to the histories that have oppressed us and provide a purposeful and meaningful dialogue that speaks to and for Indigenous communities, and is beneficial for all Australians.

Finally, in looking to the future, we wish to make three points:

• Indigenous research is exciting because we are shifting paradigms for Indigenous communities and the academy (Universities and Colleges). It is a new beginning for Indigenous people, as it works to place us at the centre of discussion and development, rather then on the fringe.

• Indigenous research is optimistic because it believes it has a valuable role to play in breaking the cycle of trauma that has been visited on Indigenous communities in a myriad of ways since 1788.

• Indigenous research is challenging because we are developing the lens through which we see and write about ourselves. The challenge is also for non-Indigenous academics to work with us in a way that will require many to vacate the role of gatekeeper and sit with us at the table, as equals.

3. PRACTICE AND PROTOCOL FOR COLLABRATIVE RESEARCH.

The Australian Institute of Aboriginal & Torres Strait Islander Studies Ethics Guidelines (2000) states:

So how do researchers gain community input and participation, even partnership?

At very least they need to:

• Talk to (and with) the community, not just a nominated ‘leader’, but a group;
• listen and hear and try to understand;
• organise community meetings that represent several community organisations;
• provide information that relates to the research proposal and how the research might take place, and what benefits the community will derive from the research;
• engage community members, wherever possible, in partnership arrangements;
• report back to the community on a regular bases and share all information, in particular, about ‘findings’ of the research.

The model we are presenting today is to help re-define consultation from an Indigenous perspective. Debbie has suggested that ‘consultation’, both the term and the process, at the moment, is ambiguous and stagnant. Furthermore, there are no real lawful guidelines. The present process of consultation and protecting Indigenous knowledge, culture, heritage and intellectual property, relies heavily on the individual researcher (their conscience, experience and knowledge), and their institution’s policies. These often inappropriate policies and, subsequently, practices, have created mistrust and misinformation about Indigenous knowledge and well being. Therefore, to help overcome the dichotomy that exists within research, a new form of partnership must be implemented, disseminated and acknowledged.

This knowledge, expertise and partnership formula already exists within Indigenous communities. We are just waiting and pushing for a shift in the processes of Indigenous educational research. A partnership needs to be created in which all parties involved are able to fulfil their requirements and responsibilities. However, the major emphasis, or controlling partner, is the Indigenous community that is being researched. Their protocols, needs, responsibilities, knowledge and well being should be the most important factor in the design and management of the research project.

The first phase of the process of an Indigenous research project is to form the partnership with the community, define the focus, then start identifying the tasks and requirements, and so on. Therefore it is essential to quickly explore the term partnership and reach a point of mutual understanding about what it means.

A recent controversial Partnership agreement between the NSW Department of Education and Training (DET) and the Aboriginal Education Consultative Group Inc. (AECG) can provide some examples of the wording that is important in forming a contemporary organisational partnership. A significant statement from the partnership agreement, describes that their agreement is based "…on mutual respect, consultation, inclusive decision-making, and the participation of Indigenous people in setting goals and directions for education and training in this state". (DET & AECG Partnership Agreement Document, 1999:1)

From my experience in Indigenous education, and to further clarify the relevance to Indigenous research, I indulged in the privilege of examining the meanings that are implied, also taking the liberty of pointing out some assumptions contained with in the above agreement.

The three major points of the agreement are:

• Mutual respect.
• Inclusive decision-making.
• Participation of Indigenous peoples.

Hopefully, these terms are reasonably obvious in their meanings and communicate a number of taken-for-granted assumptions in the mainstream. But in Indigenous societies there are often different assumptions about meaning.

These assumptions include:

An expectation that Indigenous and non- Indigenous peoples involved in the research follow the institution’s protocols and requirements explicitly. Secondly, Indigenous protocols and requirements are often seen by the dominant society researchers as only voluntary, and left to the ‘enlightened’ individual to seek out and implement. For the participation of Indigenous peoples and communities, inclusive decision-making and the importance of mutual respect for Indigenous protocols must also be assumed to automatically take place.

In addition, a form of partnership that needs to be formulated is the concept or practice of sharing. There is much to be gained from dialogue across cultures from different perspectives. It is not Indigenous people assisting non-Indigenous researchers, however, but a sharing of information in a two-way format. It is about knowledge, information, protocols and processes: co-researching with emphasis on the Indigenous perspective(s) to take precedence. Indigenous research should ideally be designed and carried out from an Indigenous perspective or point of view.

An important factor to include in this deliberation is that time should be of less concern, and should not be used as an excuse for not undertaking quality research. Genuine consultation and collaborative, shared (two-way) inquiry, ‘takes as long as it takes’. Mentoring is another significant issue that needs to be addressed, when forming an appropriate partnership between Indigenous and non-Indigenous researchers, or between senior staff and less experienced staff on a faculty. Again, a two-way learning approach is necessary to develop a healthy and productive environment, where the partners are open-minded and recognise each other (researcher, co-researcher and community) as ‘experts’ and develop the project together with Indigenous people ‘steering the venture’.

Due to past and current atrocities of cultural appropriation, many Indigenous organizations, communities and individuals have strict ethical guidelines (written or oral) designed to counteract the carnage and re-establish our own research lores and protocols. It is imperative to emphasise here that even though there are similarities, there are also some distinct differences between Indigenous communities in which the researcher will only learn and comprehend if he/she visits and follows that community’s protocol, including the procedures for initiating the introductory contact.

There is not enough time to discuss all of these issues and questions in detail in this brief panel presentation, however the following summary will indicate generally the major areas that need to be addressed when considering shifting the discourse of Indigenous research and forming research partnerships:

• Accept equal sharing of input and control.
• Indigenous people who are directly affected must have the majority input.
• Honesty and trust are the best policies.
• The community decides if they wish to support the project, or not.
• Indigenous people should be involved in developing the aims, objectives, and outcomes.
• Time should not be a dominant factor.
• Acknowledging and respecting Indigenous knowledge systems is a necessity.
• Flexibility and openness are of equal importance.
• Respect and reflect the diversity of Indigenous groups and individuals involved in the research.
• Cultural identity and perspectives are fundamentally important to take into account.
• Our culture and heritage is not static, it is dynamic, as for any other social group.
• Remember that the fundamental principle of research is to acknowledge your sources and contributors, and in Indigenous research, acknowledgement through Indigenous groups way/worldview is of equal significance..
• Indigenous people have the right to be involved in anything that involves their communities culture.
• Research should benefit the community that was researched.
• Wherever possible there should be reciprocal benefit.
• Negotiations need to be very clear and a formal agreement is necessary.
• Free and informed consent is essential for every aspect of the research proposed.

(Adapted from the AIATSIS Guidelines for Ethical Research in Indigenous Studies, 2000)

These are only a few examples of typical Indigenous research ethic guidelines. For greater detail read the Australian Institute of Aboriginal and Torres Strait Inlander Studies (AIATSIS) Guidelines (2000), The Koori Centre, University of Sydney, Principles and Procedures for the Conduct of Research (1993), Aboriginal and Torres Strait Islander Commission (ATSIC) Research Recommendations, and other organization guidelines for Ethical Research in Indigenous Studies.

Australia’s researchers and academics need to gain the appropriate knowledge and form partnerships with Indigenous peoples which will, in turn, enhance Australia’s society in general, not just the dominant culture. Changing the power relationship in research partnerships can contribute to Indigenous self-determination and forming of a more positive relationship with non-Indigenous peoples in Australia, now and in the future.

I’m going to talk to you briefly this afternoon about practical advice for beginning researchers and touch on some issues for Indigenous postgraduate research. I am probably the best person on this panel to speak about beginning researchers as I have the least expertise and, as I have just completed the first year of my Masters by Research at Umilliko, the Indigenous Research Centre at Newcastle University, I am a true beginner in this field.

It took a full year of badgering by Indigenous colleagues at Umilliko before I even filled out the forms for enrolment. I had been a primary and secondary teacher since 1977 and, having gone back to Sydney University to get my Bachelor of Education degree in 1988, I thought that my student days were done.

Then in 1999 I started work at the Koori Centre at Sydney University and I soon discovered that I had better unpack those old tattered Levi’s because it was part of my employment contract that I continue to further my qualifications.

It was then that I received a piece of advice from Professor John Lester at Newcastle University that proved extremely beneficial. He said: "If you are going to do a Masters, for God’s sake do it by research because all universities care about is what you publish, so you might as well have something with a cover on it after three years of effort".

(Personal Communication with Professor Lester, 1999)

I know now that the above advice would seem very basic to many in this room, but to me it was a revelation at that time.

Why didn’t I already know this basic tenet of survival and success in academia?

Here are a few statistics which might offer some explanation.

Approximately 19 million people live in Australia, and 360,000 of those are Indigenous. Currently 40% of the Indigenous population is aged under 15 and 3% are over 65.

Now, of those remaining 200,000 how many do you think had post-graduate qualifications and were in a position to offer me advice about a Research Degree vs a Masters by course work? Less than were present at a preliminary game of the womens’ Handball at the Sydney Olympics. That’s how many.

After taking a full year to finally fill in the relevant forms and get enrolled, I had to decide what I wanted to research. In truth I would have preferred to have been having root canal therapy because I was only doing it because I had to.

I am a fairly practical person with a ‘get in there and do it’ approach and, having taught for more than 20 years, I was not sure what research had to offer me. But last March I had a "Saul on the road to Damascus" experience (can’t spell epithany). It suddenly dawned on me why there was all this fuss and buzz about Indigenist Research.

Put simply, why do Research?

"BECAUSE WE CAN", and "IF WE DON’T DO IT, WHO WILL?".

Once I came to this simple understanding, then plodding through the 500 pages of readings each semester became less of a chore.

And just like someone who gives up cigarettes or alcohol or discovers God, I have become a convert, not a zealot, but someone who is in a position as an Indigenous lecturer to pass on my knowledge and enthusiasm to my students. Hopefully this will give them some insights, and encourage them to go back into their communities and find out more, not just about the problems, but search for solutions.

I would like to reinforce that collaborative research with all parties involved should be conducted with integrity, co-operation and partnership. This will then enhance the research and also ensure that research will be of benefit to the Indigenous community, to the researcher and the population as a whole. Most importantly, such consultative and inclusive procedures as those proposed earlier by other panellists, contribute substantially to development of effective frameworks and more ethical processes for the conduct of community based research.

1. A SELECTION OF IDEAS, PRINCIPLES AND ‘THEMES’ THAT HAVE DISTILLED OUT OF THE DISCUSSIONS SO FAR, AND A BRIEF ‘RESPONSE’ TO THE PANEL PRESENTATION.

Department of Education and Training & Aboriginal Education Consultative Group Inc., (1999). Securing a Collaborative Partnership into the Future: Consolidating a 21year Working Relationship. New South Wales Department of Education and Training (DET) and New South Wales Aboriginal Education Consultative Group (AECG) document.

Koori Centre (1993) Principles and Procedures for the Conduct of Research, University of Sydney, NSW.

McIntyre, J. (1996) Culture Matters: Factors affecting the outcomes of participation in vocational      education and training by Australian Indigenous Peoples. University of Technology, NSW.

and New York: Zed Books Ltd.