Facilitating Co-Creation of Knowledge in Two Community-University Research Partnerships

Abstract

Community-university research partnerships (CURPs) can be mutually beneficial but not all manage to co-create knowledge. Though much has been written on conditions for and obstacles to success, less is known about specific factors that may help. This paper adds to emerging literature on this issue by examining how two CURPs, using different community-based research approaches in divergent contexts, found ways to address challenges and co-create knowledge. The Canadian partnership sought to foster knowledge sharing on parenting children with disabilities among researchers, practitioners, community groups and members. The rural Kenyan CURP tested usefulness of a traditional gathering space for fostering intergenerational "sex-talk", hoping to enhance communication between community stakeholders and make accessing health services more acceptable. After presenting main features of both, we identify factors that helped each succeed in its unique context then explore factors that cut across the two. Three common facilitating factors emerged: early and ongoing partner involvement, presence of a safe climate, and knowledge translation for diverse users. Two of these have received scant attention to date, suggesting some implications for practice. As we cannot assume community partners feel safe sharing, researchers need to identify potential barriers and design strategies to reduce them. We also need to explore, document, and share innovative ways to make knowledge accessible for diverse users. Finally, as flexibility and creativity were key to success of both CURPs, these aspects should be emphasized in teaching community researchers. Further work could document innovations and evaluate their effectiveness in helping co-creation of knowledge happen.

Baraza as method: Adapting a traditional conversational space for data collection and pathways for change

“…Second, community members gained critical awareness to the complexity of issues sexual and reproductive health journeys young people were navigating. Similarly, through sharing stories of sexual learning and exposure in their storyboards (constructed in the previous cycle of research and described in Home et al, 2021), young people were affirmed they were not alone in their experiences, curiosities, and challenges. Third, deep dialogue for raising consciousness moved the conversation from a position of ‘sex is bad’ and ‘we can’t talk about those things’ to ‘what supports do we, the young people and adults in this community, need or currently have that could be improved to walk alongside each other in these sexual learning journeys?’ Given mabaraza are predominantly facilitated by community leaders or persons in positions of tribal power, these spaces have potential for traditional knowledge production and transfer to be more likely, but they still require cautious use so that power-sharing does occur.…”

“…Similarly, through sharing stories of sexual learning and exposure in their storyboards (constructed in the previous cycle of research and described in Increase comprehension of community perspectives and relevancy of future action plans (Naanyu et al, 2011). Home et al, 2021), young people were affirmed they were not alone in their experiences, curiosities, and challenges. Third, deep dialogue for raising consciousness moved the conversation from a position of 'sex is bad' and 'we can't talk about those things' to 'what supports do we, the young people and adults in this community, need or currently have that could be improved to walk alongside each other in these sexual learning journeys?'…”

“…Mataira (2002), in speaking of bicultural practice with Māori in New Zealand, argued that unless true participation is achieved, and honoured, in the engagement with indigenous communities, there are risks for injunction of roles and responsibilities. In the case of our study, locals were involved from the study’s conception through data dissemination (Chubb et al, 2021; Home et al, 2021).…”

“…However, it is imperative that both sides engage in conversations regarding accountability. This was accomplished in our study through a living statement of collaboration where all roles and responsibilities were documented and re-negotiated where necessary with local research team members, the village elder and Chief as well as the partner NGO director (Home et al, 2021).…”

“…The limited scope of this article does not allow for reporting on the study as a whole. Aspects of design and cross-cultural learnings from the study are covered elsewhere ( see Chubb et al, 2021; Home et al, 2021). We will focus on the evolution of the baraza as a traditional space and the innovative use of the baraza for data collection and dialogue as potential pathways for change before we present principles for adapting traditional conversational spaces for research.…”