A Flight of Imagination Into Temazcal Relationality

Introduction Darkness is often characterised as something that warrants heightened caution and scrutiny – signifying increased danger and risk. Within settler-colonial settings such as Australia, cautionary and negative connotations of darkness are projected upon Black people and their bodies, forming part of continuing colonial regimes of power (Moreton-Robinson). Negative stereotypes of “dark” continues to racialise all Indigenous peoples. In Australia, Indigenous peoples are both Indigenous and Black regardless of skin colour, and this plays out in a range of ways, some of which will be highlighted within this article. This article demonstrates that for Indigenous peoples, associations of fear and danger are built into the structural mechanisms that shape and maintain colonial understandings of Indigenous peoples and their bodies. It is this embodied form of darkness, and its negative connotations, and responses that we explore further. Figure 1: Megan Cope’s ‘I’m not afraid of the Dark’ t-shirt (Fredericks and Heemsbergen 2021) Responding to the anxieties and fears of settlers that often surround Indigenous peoples, Quandamooka artist and member of the art collective ProppaNow, Megan Cope, has produced a range of t-shirts, one of which declares “I’m not afraid of the Dark” (fig. 1). The wording ‘reflects White Australia’s fear of blackness’ (Dark + Dangerous). Exploring race relations through the theme of “darkness”, we begin by discussing how negative connotations of darkness are represented through everyday lexicons and how efforts to shift prejudicial and racist language are often met with defensiveness and resistance. We then consider how fears towards the dark translate into everyday practices, reinforced by media representations. The article considers how stereotype, conjecture, and prejudice is inflicted upon Indigenous people and reflects white settler fears and anxieties, rooting colonialism in everyday language, action, and norms. The Language of Fear Indigenous people and others with dark skin tones are often presented as having a proclivity towards threatening, aggressive, deceitful, and negative behaviours. This works to inform how Indigenous peoples are “known” and responded to by hegemonic (predominantly white) populations. Negative connotations of Indigenous people are a means of reinforcing and legitimising the falsity that European knowledge systems, norms, and social structures are superior whilst denying the contextual colonial circumstances that have led to white dominance. In Australia, such denial corresponds to the refusal to engage with the unceded sovereignty of Aboriginal peoples or acknowledge Indigenous resistance. Language is integral to the ways in which dominant populations come to “know” and present the so-called “Other”. Such language is reflected in digital media, which both produce and maintain white anxieties towards race and ethnicity. When part of mainstream vernacular, racialised language – and the value judgments associated with it – often remains in what Moreton-Robinson describes as “invisible regimes of power” (75). Everyday social structures, actions, and habits of thought veil oppressive and discriminatory attitudes that exist under the guise of “normality”. Colonisation and the dominance of Eurocentric ways of knowing, being, and doing has fixated itself on creating a normality that associates Indigeneity and darkness with negative and threatening connotations. In doing so, it reinforces power balances that presents an image of white superiority built on the invalidation of Indigeneity and Blackness. White fears and anxieties towards race made explicit through social and digital media are also manifest via subtle but equally pervasive everyday action (Carlson and Frazer; Matamoros-Fernández). Confronting and negotiating such fears becomes a daily reality for many Indigenous people. During the height of the 2020 Black Lives Matter protests in the United States, which extended to Australia and were linked to deaths in custody and police violence, African American poet Saul Williams reminded his followers of the power of language in constructing racialised fears (saulwilliams). In an Instagram post, Williams draws back the veil of an uncontested normality to ask that we take personal responsibility over the words we use. He writes: here’s a tip: Take the words DARK or BLACK in connection to bad, evil, ominous or scary events out of your vocabulary. We learn the stock market crashed on Black Monday, we read headlines that purport “Dark Days Ahead”. There’s “dark” or “black” humour which implies an undertone of evil, and then there are people like me who grow up with dark skin having to make sense of the English/American lexicon and its history of “fair complexions” – where “fair” can mean “light; blond.” OR “in accordance with rules or standards; legitimate.” We may not be fully responsible for the duplicitous evolution of language and subtle morphing of inherited beliefs into description yet we are in full command of the words we choose even as they reveal the questions we’ve left unasked. Like the work of Moreton-Robinson and other scholars, Williams implores his followers to take a reflexive position to consider the questions often left unasked. In doing so, he calls for the transcendence of anonymity and engagement with the realities of colonisation – no matter how ugly, confronting, and complicit one may be in its continuation. In the Australian context this means confronting how terms such as “dark”, “darkie”, or “darky” were historically used as derogatory and offensive slurs for Aboriginal peoples. Such language continues to be used today and can be found in the comment sections of social media, online news platforms, and other online forums (Carlson “Love and Hate”). Taking the move to execute personal accountability can be difficult. It can destabilise and reframe the ways in which we understand and interact with the world (Rose 22). For some, however, exposing racism and seemingly mundane aspects of society is taken as a personal attack which is often met with reactionary responses where one remains closed to new insights (Whittaker). This feeds into fears and anxieties pertaining to the perceived loss of power. These fears and anxieties continue to surface through conversations and calls for action on issues such as changing the date of Australia Day, the racialised reporting of news (McQuire), removing of plaques and statues known to be racist, and requests to change placenames and the names of products. For example, in 2020, Australian cheese producer Saputo Dairy Australia changed the name of it is popular brand “Coon” to “Cheer Tasty”. The decision followed a lengthy campaign led by Dr Stephen Hagan who called for the rebranding based on the Coon brand having racist connotations (ABC). The term has its racist origins in the United States and has long been used as a slur against people with dark skin, liking them to racoons and their tendency to steal and deceive. The term “Coon” is used in Australia by settlers as a racist term for referring to Aboriginal peoples. Claims that the name change is example of political correctness gone astray fail to acknowledge and empathise with the lived experience of being treated as if one is dirty, lazy, deceitful, or untrustworthy. Other brand names have also historically utilised racist wording along with imagery in their advertising (Conor). Pear’s soap for example is well-known for its historical use of racist words and imagery to legitimise white rule over Indigenous colonies, including in Australia (Jackson). Like most racial epithets, the power of language lies in how the words reflect and translate into actions that dehumanise others. The words we use matter. The everyday “ordinary” world, including online, is deeply politicised (Carlson and Frazer “They Got Filters”) and comes to reflect attitudes and power imbalances that encourage white people to internalise the falsity that they are superior and should have control over Black people (Conor). Decisions to make social change, such as that made by Saputo Dairy Australia, can manifest into further white anxieties via their ability to force the confrontation of the circumstances that continue to contribute to one’s own prosperity. In other words, to unveil the realities of colonialism and ask the questions that are too often left in the dark. Lived Experiences of Darkness Colonial anxieties and fears are driven by the fact that Black populations in many areas of the world are often characterised as criminals, perpetrators, threats, or nuisances, but are rarely seen as victims. In Australia, the repeated lack of police response and receptivity to concerns of Indigenous peoples expressed during the Black Lives Matter campaign saw tens of thousands of people take to the streets to protest. Protestors at the same time called for the end of police brutality towards Indigenous peoples and for an end to Indigenous deaths in custody. The protests were backed by a heavy online presence that sought to mobilise people in hope of lifting the veil that shrouds issues relating to systemic racism. There have been over 450 Aboriginal and Torres Strait Islander people to die in custody since the end of the Royal Commission into Aboriginal Deaths in Custody in 1991 (The Guardian). The tragedy of the Indigenous experience gains little attention internationally. The negative implications of being the object of white fear and anxiety are felt by Indigenous and other Black communities daily. The “safety signals” (Daniella Emanuel) adopted by white peoples in response to often irrational perceptions of threat signify how Indigenous and other Black peoples and communities are seen and valued by the hegemony. Memes played out in social media depicting “Karens” – a term that corresponds to caricaturised white women (but equally applicable to men) who exhibit behaviour

Understanding and management of the marine environment requires respect for, and inclusion of, Indigenous knowledge, cultures, and traditional practices. The Aha Honua, an ocean observing declaration from Coastal Indigenous Peoples, calls on the ocean observing community to “formally recognize the traditional knowledge of Indigenous peoples,” and “to learn and respect each other’s ways of knowing.” Ocean observing systems typically adopt open data sharing as a core principle, often requiring that data be Findable, Accessible, Interoperable, and Reusable (FAIR). Without modification, this approach to Traditional Ecological Knowledge (TEK) would mean disregarding historical and ongoing injustices and imbalances in power, and information management principles designed to address these wrongs. Excluding TEK from global ocean observing is not equitable or desirable. Ocean observing systems tend to align with settler geography, but their chosen regions often include Indigenous coastal-dwelling communities that have acted as caretakers and stewards of the land and ocean for thousands of years. Achieving the call of Aha Honua will require building relationships that recognize Indigenous peoples play a special role in the area of ocean stewardship, care, and understanding. This review examines the current understanding of how Indigenous TEK can be successfully coordinated or utilized alongside western scientific systems, specifically the potential coordination of TEK with ocean observing systems. We identify relevant methods and collaborative projects, including cases where TEK has been collected, digitized and the meta(data) has been made open under some or all the FAIR principles. This review also highlights enabling factors that notably contribute to successful outcomes in digitization, and mitigation measures to avoid the decontextualization of TEK. Recommendations are primarily value- and process-based, rather than action-based, and acknowledge the key limitation that this review is based on extant written knowledge. In cases where examples are provided, or local context is necessary to be concrete, we refer to a motivating example of the nascent Atlantic Regional Association of the Canadian Integrated Ocean Observing System and their desire to build relationships with Indigenous communities.

Co-Designing Change

Theories of learning developed in education and psychology for the past 100 years are woefully inadequate to support the design of schools and classrooms that foster deep learning and equity. Needed is learning theory that can guide us in creating schools and classrooms where deep learning occurs, where learners’ full selves are engaged, and that disrupt existing patterns of inequality and oppression. In this article, we build on recent research in education, neuroscience, psychology, and anthropology to articulate a theory of learning that has the potential to move us toward that goal. We elaborate four key principles of learning: (1) learning is rooted in evolutionary, biological, and neurological systems; (2) learning is integrated with other developmental processes whereby the whole child (emotion, identity, cognition) must be taken into account; (3) learning is shaped in culturally organized practice across people’s lives; and (4) learning is experienced as embodied and coordinated through social interaction. Taken together, these principles help us understand learning in a way that foregrounds the range of community and cultural experiences people have throughout the life course and across the multiple settings of life and accounts for learning as set within systems of injustice.

BackgroundMany indigenous people have died or been harmed because of inadequately monitored research. Strong regulations in Human Research Ethics (HRE) are required to address these injustices and to ensure that peoples’ participation in health research is safe. Indigenous peoples advocate that research that respects indigenous principles can contribute to addressing their health inequities. This scoping literature review aims to analyze existing peer reviewed and grey literature to explore how indigenous values and principles from countries of Oceania are incorporated into HRE and the governance of research involving human participants.MethodsA scoping literature review framework was used for this study. A search for peer reviewed and grey literature from Google, bibliographies, and electronic databases such as SCOPUS, SPRINGER, Medline (Ovid) and JBI Database of Systematic Reviews was conducted, limited to the years 2002–2020. Sixty (60) documents that focused on indigenous knowledge from Oceania region and HRE were included, from which key findings and themes were synthesized.ResultsCharting the data showed that more than half the eligible documents were peer-reviewed journal articles (54%). Other sources included: International Declarations on Human Research (8%); book chapters (8%); government documents (8%); HRE Guidelines or protocols (13%); news articles (7%) and PhD thesis (2%). The literature was from Australia, Cook Islands, Guam, New Zealand, Fiji, Samoa, Tonga and Vanuatu, some of which focused specifically on HREs in the Pacific Region. Issues emerging from the literature were grouped into five themes (i) indigenous and cultural principles of HRE; (ii) informed consent in indigenous settings in Oceania; (iii) vulnerability and minority status of indigenous populations exploited for research; (iv) research ethics governance for Oceania indigenous peoples; and (v) research ethics committees in Oceania. Respect, relationship building, and trust were priority indigenous HRE principles that encompass the principles of partnership, capacity building, reciprocity, and equality. Relationship building and trust imply the equal distribution of benefits for indigenous population and researchers.ConclusionIndigenous principles of HRE identified were interconnected and interdependent. Recommendations were to incorporate indigenous principles of research in HRE regulations and processes of all countries with indigenous populations. This is especially pertinent for emerging national research committees in LMIC countries, including Fiji and Tonga. Relationship building among researchers and indigenous populations is key to successful research with indigenous populations. HRE principles important for relationship building include respect that is reciprocal among researchers and indigenous people. Elements of the principle of respect highlighted are empathy, collaboration, sharing of benefits, reciprocity, appreciation, empowerment, protection, safety and awareness of culture and languages. Indigenous ontology from the Oceania region involves spirituality, connectedness to land, religious beliefs and a participatory approach to HRE and should be respected in research. An ethical governance mechanism of HRE is one that incorporates indigenous principles and applications for the purpose of maximizing the protection of the dignity and rights of indigenous peoples of Oceania.

This study contributes a critical Indigenous-based framework to minority stress process theory to study Mexican American health and well-being. Using qualitative methodology, we examine how a sense of connection to Indigeneity and group singing and drumming cultivated within sweat lodge experiences buffer stress and improve the well-being of Mexican Americans. We draw from 52 in-depth interviews with Indigenous-identifying Mexican American adults from disadvantaged positions, who collectively participate in sweat lodge ceremonies throughout Los Angeles and the Central Valley of California as part of their communities of practice. Findings reveal: (1) sweat lodges are sacred spiritual ceremonies that enhance participants’ sense of connection to Indigenous identity, ancestry, and culture; (2) this connection serves as a symbolic and active coping strategy vis-à-vis singing and drumming during sweat lodges; (3) singing and drumming helps moderate stressors by stimulating symbolic memory and positive emotions that help regulate negative emotions; and (4) all of this results in perceived improved well-being, though it varies in duration based on the symbolism and emotional energy derived from the ritual experience as reported by respondents. The study demonstrates how Indigeneity is a coping resource and Native singing and drumming are coping strategies that enhance positive emotions during sweat lodge ceremonies, which helps ameliorate stress to improve the overall well-being of Mexican American participants. We conclude by discussing implications for interventions to strengthen positive coping and health in Mexican Indigenous communities.

Participatory approaches create opportunities for cooperation, building relationships, gaining knowledge, rethinking, and eventually changing power structures. From an international perspective, the article looks at the historical development of different participatory approaches in which building relationships and managing the balance of power between persons engaged in participatory research are central. The authors present and critically reflect on four research projects to show how they understood and implemented participatory research in different ways and what they have learned from their respective experiences. The “PaSuMi” project worked in the context of addiction prevention with migrants and provides a glimpse into different contexts of participatory research. The initiator of the study “Back into life—with a power wheelchair” works with post-stroke individuals who use the assistive device in community mobility and reflects on the shifting and intertwining roles of participants. In the research project “Workshops for implementation of expanded community nursing”, new professional roles for nurses in community nursing were developed; here limitations to participation and ways to deal with them are illustrated. Finally, the “DIPEx” project deals with challenges of enabling participation of persons with multiple sclerosis via narrative interviews on the experience of health and illness. All examples underline the necessity of a permanent reflection on relationships and power dynamics in participatory research processes.

Multiculturalism, part of Canada’s national identity, continues to integrate newcomers into mainstream society, which excludes Indigenous people. If Indigenous people became the welcomers of Canada by replacing multiculturalism with Treaties, they would be placed at the forefront of Canada’s national identity and acknowledged for being the First People of Canada rather than ignored. The purpose of my paper is to argue that settlement services should have to build relationships with Indigenous organizations and people in order to build relationships between Indigenous people and newcomers, that would allow newcomers to be better informed about Canada’s history and Canada’s Indigenous people. Within my research I will be critically analyzing six settlement organizations that have begun the process of building these relationships and present the benefits and challenges to building these relationships as well as what their next steps are for moving forward with this relationship. My findings will help to present recommendations for the government of Canada to assist in building these relationships. Keywords: Indigenous, newcomer, settlement services, decolonization, Indigenous resurgence, multiculturalism, colonialism, settler colonialism

Multiculturalism, part of Canada’s national identity, continues to integrate newcomers into mainstream society, which excludes Indigenous people. If Indigenous people became the welcomers of Canada by replacing multiculturalism with Treaties, they would be placed at the forefront of Canada’s national identity and acknowledged for being the First People of Canada rather than ignored. The purpose of my paper is to argue that settlement services should have to build relationships with Indigenous organizations and people in order to build relationships between Indigenous people and newcomers, that would allow newcomers to be better informed about Canada’s history and Canada’s Indigenous people. Within my research I will be critically analyzing six settlement organizations that have begun the process of building these relationships and present the benefits and challenges to building these relationships as well as what their next steps are for moving forward with this relationship. My findings will help to present recommendations for the government of Canada to assist in building these relationships. Keywords: Indigenous, newcomer, settlement services, decolonization, Indigenous resurgence, multiculturalism, colonialism, settler colonialism

This paper uses a theory from educational research - "the culture of power" - to explore power differentials between academic researchers and community partners in community engaged research partnership programs. This paper describes how a capacity-building program illuminated the tensions between academics and community partners related to power differentials and offers strategies for how to balance the power dynamic. This paper relies on semi-structured interviews from 30 community partners who participated in the "Building your capacity" program. The framework of "culture of power" applied to research relationships helps us understand the following: (1) The power differentials between academic institutions and community agencies are deeply entrenched. That is there is a "culture of power." (2) This culture of power is often reinforced through the cultural rules and dominant language of the academy. (3) Academic institutions, by and large, have created and perpetuated the rules that have led to these uneven power relationships. (4) Being told explicitly about the rules of academic culture make acquiring power easier for community partners. (5) Community partners are often more aware of the culture of power in research and more willing to acknowledge these differentials than academic researchers. Academic partners who want to work with community partners need to acknowledge these power imbalances and be intentional about shifting these power dynamics. Capacity-building programs can help to shift these power imbalances because they help community partners acquire the confidence, knowledge and skills to advocate for more equitable research relationships.

PurposeWith the rising relevance of person-centred care, initiatives towards user-led decision making and designing of care services have become more frequent. This designing of care services can be done in partnership, but it is unclear how. The aim of this scoping review was to identify for mental health services, what user-provider partnerships are, how they arise in practice and what can facilitate or hinder them.MethodsA scoping review was conducted to obtain a broad overview of user provider partnerships in severe mental illness. Data was inductively analysed using a conventional content analysis approach, in which meaning was found in the texts.ResultsIn total, 1559 titles were screened for the eligibility criteria and the resulting 22 papers found relevant were analysed using conventional content analysis. The identified papers had broad and differing concepts for user-provider partnerships. Papers considered shared decision making and user-involvement as partnerships. Mechanisms such as open communication, organisational top-down support and active participation supported partnerships, but professional identity, power imbalances and stress hindered them. Users can be impeded by their illness, but how to deal with these situations should be formalised through contracts.ConclusionThe field of research around user-provider partnerships is scattered and lacks consensus on terminology. A power imbalance between a user and a provider is characteristic of partnerships in mental healthcare, which hinders the necessary relationship building allowing partnerships to arise. This power imbalance seems to be closely linked to professional identity, which was found to be difficult to change.

Differences in Indigenous worldviews, practices and values highlight the need for Indigenous-specific health quality indicators, such as patient-reported outcome measures (PROMs) and patient-reported experience measures (PREMs). The purpose of this paper is to present our methodology, as part of a larger study that sought to develop a framework for creating Indigenous-specific PROMs and PREMs. The research design was informed by Indigenous research methodology and a community-based participatory approach. It had three core components: (1) a literature exploration of existing Indigenous-specific PROMs and PREMs; (2) interviews with researchers with expertise in PROMs and PREMs developed for Indigenous populations and community leaders interested in using these Indigenous-informed evaluation tools; and (3) conversations with Indigenous community members about their experiences with health surveys. Interviews were audio-recorded and transcribed verbatim; transcripts were analyzed qualitatively using an inductive and deductive approach. Themes and sub-themes were identified to build a framework that honours Indigenous knowledges and ways of knowing. Results were validated with select research participants and the Project Advisory Committee. Findings demonstrate how relationship building is the necessary starting point for engagement when developing survey instruments with Indigenous peoples. Engagement requires respectful collaboration through all stages of the project from determining what questions are asked to how the information will be collected, interpreted, and managed. A relational stance requires responsibility to Indigenous communities and peoples that goes beyond research carried out using a western scientific lens. It means ensuring that the project is beneficial to the community and framing questions based on Indigenous knowledge, worldviews, and community involvement. This study employed a collaborative, participatory qualitative approach to develop a framework for creating PROMs and PREMs with Indigenous peoples. The methods described offer concrete examples of strategies that can be employed to support relationship-building and collaboration when developing Indigenous-specific survey instruments.

Quantitative research has long been the dominant approach in education, yet its focus on numerical data has left gaps in understanding human attributes and behaviors. Consequently, qualitative research has gained prominence in studying human-related factors across various sectors, including education. This shift prompts critical questions regarding the importance and utility of qualitative research in school education. This study explores the significance of qualitative research in the educational context, addressing key questions such as the importance of qualitative research in school education and the rationale behind its utilization. By examining and interpreting various written or recorded materials, including reports, letters, and social media posts, this study draws insights into specific phenomena within school environments. The critical paradigm serves as a crucial framework for understanding and addressing social inequalities and power imbalances within the educational system. By adopting a critical perspective, this study focuses on school-related variables through secondary documents such as articles and books, highlighting the importance of qualitative research in addressing systemic issues. Qualitative research delves into the complexities of human behavior by exploring individuals’ experiences, ideas, feelings, and behaviors. Through informal data collection techniques such as focus groups, observations, and interviews, researchers gain a comprehensive understanding of various topics. In the realm of education, qualitative research offers valuable insights that complement quantitative approaches, contributing to a holistic understanding of educational phenomena. Qualitative research plays a crucial role in enhancing our understanding of human attributes and behaviors within the educational context. By embracing diverse perspectives and methodologies, qualitative research contributes to more nuanced and comprehensive educational practices and policies.

Calling All Stakeholders: An Intersectoral Dialogue about Collaborating to End Tech-Facilitated Violence and Abuse

Cultural appropriation is a legitimate concern of indigenous people. In the United States, non-natives have copied native culture in everything from Native American themed parties to celebrities in costume to lingerie ads. The backlash from indigenous communities to this mimicry is understandable. Video games offer a more functional application of Native American culture, specifically, Dakota culture. While at first glance, traditional Dakota values and educational video games may be an unexpected combination, there is much more to being a Dakota than regalia, pow-wows and sweat lodges. Other cultures that wish to copy the Dakota are advised to copy these values – honesty, courage, generosity and perseverance. Both the National Council of Teachers of Mathematics and the Common Core standards emphasize the importance of perseverance in mathematics. The very first standard of mathematical practice is “Make sense of problems and persevere in solving them”. Spirit Lake: The Game is an example of how the value of perseverance in the context of traditional Native American culture can be applied in contemporary society. Efficacy of the game in increasing mathematics achievement was tested with a sample of fourth- and fifth-grade students from two reservation schools. Students playing the game showed significantly greater improvement in mathematics achievement from pre- to post-test.