Research Ethics, Positive and Negative Impact, and Working in an Indigenous Australian Context

Reigersberg, Muriel Swijghuisen

doi:10.1080/17411912.2011.596655

Cited by 9 publications

(3 citation statements)

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“…Our research is informed by the Guidelines for Ethical Research in Aboriginal and Indigenous Studies (GERAIS), produced by the Australian Institute for Aboriginal and Torres Strait Islander Studies (AIATSIS). Underpinning GERAIS is the recognition that Indigenous peoples have rights to determine how their cultural practices and knowledges are researched and to participate in that research (Barney 2015) and that research must have positive impact on the participants and their communities (Swijghuisen Reigersberg 2011; Treloyn 2016). We take a collaborative approach to research between Aboriginal knowledge holders and researchers and have facilitated the production of co-authored song books and audio-visual resources to assist communities in sustaining their endangered singing traditions (e.g., Curran 2017; Gallagher et al 2014; Laughren et al 2011).…”

Section: Methodsmentioning

confidence: 99%

“…Journal of Ethnobiology 2019 39(3): 354-370 (Swijghuisen Reigersberg 2011;Treloyn 2016). We take a collaborative approach to research between Aboriginal knowledge holders and researchers and have facilitated the production of co-authored song books and audio-visual resources to assist communities in sustaining their endangered singing traditions (e.g., Curran 2017;Gallagher et al 2014;Laughren et al 2011).…”

Section: Methodsmentioning

confidence: 99%

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Central Australian Aboriginal Songs and Biocultural Knowledge: Evidence from Women's Ceremonies Relating to Edible Seeds

Curran

Barwick

Turpin

et al. 2019

Journal of Ethnobiology

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Section: Methodsmentioning

confidence: 99%

Section: Methodsmentioning

confidence: 99%

Central Australian Aboriginal Songs and Biocultural Knowledge: Evidence from Women's Ceremonies Relating to Edible Seeds

Curran

Barwick

Turpin

et al. 2019

Journal of Ethnobiology

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“…However, these concerns do not explicitly yield entirely new ground, as social research and UREC conventions mandate that participants can opt out of sharing and even withdraw information at any point in the research process (Israel, 2015;Wilson and Darling, 2021). The exploitation of research on marginal and vulnerable groups is not an exclusive concern of Indigenous methodologies; This has also been argued by feminist researchers by recognizing the unequal power among women (Stacey, 1991;Patai, 1991). Whitestream Eurocentric feminist arguments that ignore Indigenous experiences are challenged by Indigenous feminists, bringing their own critical praxis to female subalterns' struggle in patriarchal, capitalist, and racist societies (Aikau et al, 2015).…”

Section: Contextualizing Ethical Research and Indigenous Communitiesmentioning

confidence: 99%

"Balancing the books"

Ashencaen Crabtree,

Parker,

Sylvester

et al. 2023

Debates sociol.

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Strongly emerging Indigenous methodologies have attracted researchers to employ diverse research paradigms within a moral commitment to conducting research based on ethical sensitivities and appropriate research protocols, as informed by research work with marginalized and unfamiliar groups including Indigenous Communities. However, adopting Indigenous methodological approaches may raise additional ethical considerations requiring a nuanced examination of what these may entail and competing ethical claims regarding research funding, research processes, outcomes and output. In this article, we draw sociological insights from Bourdieusian theory, as well as feminist epistemology, to explore the ethical implications arising from qualitative research the authors recently completed with Indigenous communities in equatorial Malaysia and Costa Rica, where Indigenous land rights and access issues form the contextualizing and comparative backdrop to the study, with reference to relevant international UN policies such as the Sustainable Development Goals.

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The ethics of ethnomusicology in a cosmopolitan age

Shelemay¹

2013

The Cambridge History of World Music

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This chapter presents a broad discussion of ethical discourses and practices in the study of world music by ethnomusicologists.ii In recent ethnomusicological literature, the term "cosmopolitan"has been invoked to refer to "cultural formations that are … always simultaneously local and translocal." (Turino 2000, 7).iii In the present chapter I give attention to ethical issues surrounding the study of music in an increasingly cosmopolitan age, one in which both people and the music they transmit are simultaneously local and translocal. Ethnomusicological engagement with musics in a cosmopolitan age has transposed longstanding ethical issues into increasingly complex contexts as well as raised new considerations altogether.Philosopher K. Anthony Appiah has proposed that two moral strands intertwine in the notion of cosmopolitanism:One is the idea that we have obligations to others, obligations that stretch beyond those to whom we are related by the ties of kith and kind, or even the more formal ties of a shared citizenship. The other is that we take seriously the value not just of human life but of particular human lives, which means taking an interest in the practices and beliefs that lend them significance. People are different, the cosmopolitan knows, and there is much to learn from our differences … There will be times when these two ideals -universal concern and respect for legitimate difference -clash. There's a sense in which cosmopolitanism is the name not of the solution but of the challenge. (Appiah 2006, xv) Shelemay -The Ethics of Ethnomusicology 2In the chapter that follows, I wish both to acknowledge the challenge of formulating ethical values in a cosmopolitan world, and to set forth some of the dilemmas that arise as research in cosmopolitan settings proliferates. In the first section I briefly situate ethics in ethnomusicology within a broader framework of philosophical thought and commentary. Next, I trace the history of discourses about ethics within ethnomusicology, addressing issues within the study and pedagogy of world music that either have been or could be the subject of ethical concern. In the third section, I address the growing move in ethnomusicology and sister fields of scholarship into domains of activism and advocacy. In the conclusion, I explore ways in which each individual can articulate ethical codes congruent with his or her research and personal commitments. At the same time, however, I suggest that individual ethics must be anchored by a community of scholars working together to direct attention to positive moral outcomes in ethnographic practices, publications, pedagogy, and activism. At points throughout the chapter I adopt a more reflexive tone, chronicling ways in which my own ethical concerns have both been shaped and transformed over time and within the landscape of different projects. Ethical frameworks and musical scholarshipWhat are ethics and how do they relate to ethnomusicology's study of music traditions around the world? Ethics, incorporated within the field of ...

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Research Ethics, Positive and Negative Impact, and Working in an Indigenous Australian Context

Cited by 9 publications

References 1 publication

Central Australian Aboriginal Songs and Biocultural Knowledge: Evidence from Women's Ceremonies Relating to Edible Seeds

Central Australian Aboriginal Songs and Biocultural Knowledge: Evidence from Women's Ceremonies Relating to Edible Seeds

"Balancing the books"

The ethics of ethnomusicology in a cosmopolitan age

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