Yarning With Country: An Indigenist Research Methodology

Abstract

In this article, we invite you into conversation about Yarning with Country. We contemplate the question: How do we work within a relational methodology with Country as a primary participant? We are interested in the practice of relating intentionally with Country: the ontological orientation and visceral receptivity which is required. This contemplation includes considering how we exist in relationship with Country, how we learn from and with Country, and how we cultivate respectful, reciprocal, and accountable relationships with Country. We choose to share this process with you as a conversation between people and with Country because that is the way this kind of sharing takes place: in person, in real time, in Place, between beings. Our contention in this article is that human beings would benefit from a more engaged, communicative relationship with Country; we suggest that this requires honing our skills of listening, respecting, sharing, and letting be.

Yarning as protected space: relational accountability in research

“…Related to how we develop relationships with data or stories in the course of research is how we develop relationships with Knowledge itself. In an Indigenous context, Knowledge has agency and participates in the entire learning and sharing process (Hart, 2010; Howes & Chambers, 1972; Hughes & Barlo, 2020; Popova-Gosart et al, 2007; Sheehan, 2011). Just because someone has offered someone else a gift of knowledge, or shared a story, does not necessarily mean that the other person will be able to understand it!…”

Yarning as an Interview Method for Non-Indigenous Clinicians and Health Researchers

“…In addition, the Lighthouse Hospital 1 project provide examples of clinical Yarning as a process for gaining specific medical data (Heart Foundation, 2019), with this approach elaborated by Lin et al (2016). Social Yarning most often occur at the commencement of a research interview and is part of establishing rapport, and beyond that, relationships and connection to Country, (Hughes & Barlo, 2020), that is, the physical and spiritual place, space, animals seas and skies that are significant to the person (Korff, 2020). Within the Indigenous context this is often achieved by establishing a connection with the person through identifying shared family, history, or Country (Bessarab & Ng’andu, 2010).…”

“…Two further forms of Yarning have been identified by Walker et al (2014); these are familial and cultural Yarning. Familial Yarning begins with social Yarning as it establishes relationships, both to others and to Country (Hughes & Barlo, 2020). As a method it may determine where the Yarn occurs; for example, on Country or in a space that is seen as culturally safe such as an Aboriginal controlled organization (Walker et al, 2014).…”

Staying-with the traces: mapping-making posthuman and indigenist philosophy in environmental education research

“…It is an awareness that strives to tap into deeply innate understanding of rhythms of time and place to generate love for Country as 'self ' (Macy, 1991;Mathews, 2007Mathews, , 2012Meyer, 2008;Rose, 1988Rose, , 1998Rose, , 2000. Within Indigenous Knowledge, all Knowledge belongs with Country (Hughes & Barlo, 2020), and we engage in relationship with both Country and Knowledge. We seek to explore the possibility of engaging with our own diverse ways of knowing, while acknowledging and honouring the ways of knowing of the traditional custodians of this Country at Southern Cross University on the Gold Coast, the Yugambeh peoples of the Bundjalung nation and Indigenous peoples around Australia and the world.…”