Aboriginal notions of relationality and positionalism: a reply to Weber

Graham, Mary

doi:10.1080/23269995.2014.895931

Cited by 46 publications

(36 citation statements)

References 2 publications

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“…My successes and my failures have always been deeply rooted in the relationships that have nurtured me and guided me on my path. Graham 7 describes this Indigenous relationality as “an elaborate, complex and refined system of social, moral, spiritual and community obligations that provided an ordered universe for people.” Knowledge itself is described to be relational and shared with all creation. 3…”

Section: Indigenous Paradigmmentioning

confidence: 99%

Introducing Indigenous methodologies to pharmacy practice research

Swidrovich

2021

Can Pharm J

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Section: Indigenous Paradigmmentioning

confidence: 99%

Introducing Indigenous methodologies to pharmacy practice research

Swidrovich

2021

Can Pharm J

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“…This approach was also based on developing the deeper connections and relational nature of First Peoples' cultures and traditions (Graham, 2008;Grieves, 2008;Black, 2011;Hollinsworth, 2013;Graham, 2014). The process of including First Peoples knowledge and perspectives acknowledged that "it [was] not possible to bring in Indigenous knowledge and plonk it in the curriculum unproblematically as if it is another data set for Western knowledge to discipline and test" (Nakata, 2007, p. 8).…”

Section: Weaving First Peoples' Knowledge Into the Curriculummentioning

confidence: 99%

Widening Participation in Service Learning

Valencia-Forrester¹,

Backhaus²

2021

International Perspectives in Social Justice Programs at the Institutional and Community Levels

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Work-integrated learning (WIL) and service learning are widespread approaches to experiential, practice-based learning in Australia. Both are associated with extensive bodies of research that support their benefits to students, industry, and the community at large. What is less explored, however, is the accessibility of such experiences. In Australia, there are several groups of students that are at a disadvantage in terms of participation in WIL and service learning. When considering access to higher education as an emerging human right, the importance of addressing these inequalities becomes even more clear. This chapter draws on case studies of pedagogical and curriculum changes that challenge existing power structures from within the curriculum and improve the accessibility and inclusiveness of WIL. This includes a research project that informs redesigning WIL experiences to better suit the needs of students with disability, a pilot project to improve international student access to service learning, and the development of a Community Internship module that weaves First Peoples' knowledge and perspectives throughout. While by no means exhaustive, these cases represent the start of ensuring that all aspects of higher education, including experiential, practice-based aspects, are accessible to all students.

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“…The importance of this relational orientation through Woven Law is represented by the practice of collecting grasses and materials used in weaving. This practice situates First Peoples within their environments as relational beings, grounded in their place-based relational knowledge (Graham, 2008;Black, 2011;Graham, 2014;Heckenberg, 2015 have important contributions to make based both in their own traditions and cultures and through this experience of marginalisation and exclusion (Mignolo, 1999;Mignolo, 2011;McKnight, 2016;Kwaymullina, 2016 were imposed on this process with discussion and planning developing organically, foregrounding First Peoples' knowledge, perspectives and experience with regard to placebased and relational knowledge. 5 The Reference Committee agreed to ensure that everything the committee did, from the way it conducted its meetings to the work that it produced, would be informed by First Peoples' theoretical frameworks and terms of reference.…”

Section: Woven Lawmentioning

confidence: 99%

“…5 The Reference Committee agreed to ensure that everything the committee did, from the way it conducted its meetings to the work that it produced, would be informed by First Peoples' theoretical frameworks and terms of reference. This was grounded in place-based knowledge and understanding: how responsibilities and knowledge are situated in, and produced via, the relational links between our law, land and people (Graham, 2008;Graham, 2014; Heckenberg, 2015).…”

Section: Woven Lawmentioning

confidence: 99%

Weaving First Peoples' knowledge into a university course

Synot

Graham

et al. 2020

AJIE

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First Peoples' knowledge at university lies within a contested knowledge space. The incompatibilities and differences between Western and First Peoples' knowledge systems means attempts to superficially ‘add’ First Peoples' content to university courses are often ineffective and tokenistic. Considering these issues, this paper reflects on the design and implementation of weaving First Peoples' knowledge and perspectives throughout a service-learning course. The course is a nationally awarded work-integrated learning programme delivered to undergraduate and postgraduate students. Drawing on a theoretical framework of Woven Law, the design of the module was led and authored by First Peoples. Throughout the design process, the module was critically examined in terms of the content developed and methods of content inclusion, while also responding to institutional demands of student learning outcomes. Survey results show a positive student reception and early success in enabling students to achieve learning outcomes. While initial results are promising, data are limited due to this being the first assessment of the programme and the fact that students were asked to rate their own experience. Nonetheless, Woven Law and carefully weaving First Peoples' knowledge throughout the curriculum represents a promising methodology and area for future research.

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Aboriginal notions of relationality and positionalism: a reply to Weber

Cited by 46 publications

References 2 publications

Introducing Indigenous methodologies to pharmacy practice research

Introducing Indigenous methodologies to pharmacy practice research

Widening Participation in Service Learning

Weaving First Peoples' knowledge into a university course

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