Räl-manapanmirr ga dhä-manapanmirr - Collaborating and connecting: Creating an educational process and multimedia resources to facilitate intercultural communication

Purpose: Yolŋu (First Nations Australians from North-East Arnhem Land, Northern Territory) and Balanda (non-Indigenous people) often encounter communication challenges at a cultural interface during the provision of health and education services. To address these challenges, our project co-created an educational process and resources to inform and facilitate intercultural communication. During interactive workshops, participants and researchers from different cultural backgrounds reflected on their communication practice together in small groups. Reflection and discussion during the workshops were supported by multi-media resources designed to be accessible and resonant for both Yolŋu and Balanda partners. Participants explored and implemented strategies during intercultural engagement within and beyond the workshop. In this article we explain our processes of co-creating intercultural communication education and share features of our educational process and resources that resonated with participants from both cultural groups.Method: Our intercultural team of researchers used a culturally-responsive approach to Participatory Action Research (PAR) to co-create an intercultural communication workshop and multi-media resources collaboratively with 52 Yolŋu and Balanda end-users.Result: Collaborating (the power and value of genuine collaboration and engagement throughout the process) and connecting (the meeting and valuing of multiple knowledges, languages and modes of expression) were key elements of both our methods and findings. Our processes co-created accessible, inclusive, collaborative spaces in which researchers and participants were actively supported to implement intercultural communication processes as they learned about them.Conclusion: Our work may have relevance for others who are developing educational processes and resources for facilitating intercultural communication in ways that honour participants' voices, challenge inaccessible systems, resonate with diverse audiences and create opportunities for research translation.Explanation of terms• Yolŋu are First Nations Australians from North-East Arnhem Land in the Northern Territory of Australia.• Balanda is a term used by speakers of Yolŋu languages to refer to non-Indigenous people.• First Nations Australians is used to include diverse Aboriginal and Torres Strait Islander peoples in Australia. This term recognises the identities of First Nations peoples who hold unceded sovereignty over their lands and waters.• The pronouns we, us and our are used to refer to the intercultural research team who are also authors (i.e. Emily, Gapany, Ḻäwurrpa, Yuŋgirrŋa and supervisors Anne, Lyn and Sarah). When sharing other people's perspectives, or the voices of individual researchers, the text will specify whose voice is being shared.

How do Yolŋu recognise and understand their children’s learning? Nhaltjan ŋuli ga Yolŋuy nhäma ga märr-dharaŋan djamarrkuḻiw marŋgithinyawuy?

Indigenous families have culturally-specific strengths, priorities, and methods for assessing their children’s development. Recognition and support of children’s and families’ strengths are important for identity, health and wellbeing. However, strengths can be missed in assessment processes developed in non-Indigenous contexts. Yolŋu are First Nations Australian peoples from North-East Arnhem Land. This study was conducted to explore Yolŋu early childhood development, assessment and support in response to concerns that Yolŋu strengths and priorities are often not recognised. The cultural and linguistic expertise of Yolŋu researchers was central in this qualitative study. Rich empirical data were collected through a form of video reflexive ethnography with six children and their extended families over seven years and through in-depth interviews with 38 other community members. An iterative process of data collection and analysis engaged Yolŋu families and researchers in a collaborative, culturally responsive research process which drew on constructivist grounded theory methods. Findings illustrate how Yolŋu children are immersed in complex layers of intertwined and continuous testing and teaching processes integrating holistic frameworks of cultural identity and connection, knowledge and practices. Yolŋu families monitor and recognise a child’s development through both direct and explicit testing and through observing children closely so that children can be supported to keep learning and growing into their knowledge, strengths and identity. Yolŋu expressed concern that such learning is invisible when the child is viewed through non-Yolŋu lenses and assessed with processes and tools from outside the community. Indigenous peoples have a right to culturally congruent assessment of their children. Those who share the child’s culture and language have the expertise to ensure that cultural strengths and priorities are recognised and understood.

The 'invisible homeless' - challenges faced by families bringing up their children in a remote Australian Aboriginal community

BACKGROUND

Insufficient and inadequate housing remain serious and enduring problems in remote Aboriginal communities in the Northern Territory (NT) of Australia. Housing is recognised as a key determinant of persisting inequities between Aboriginal and other Australians in health, as well as education and employment outcomes which in turn impact on health. In our qualitative study exploring strengths and challenges related to early childhood in a remote NT community, insufficient housing emerged as the greatest challenge families experience in 'growing up' their children.

METHODS

The "Growing up children in two worlds" study engaged Yolŋu (Aboriginal) and other researchers in a culturally responsive qualitative research process. Methods included video ethnography and in-depth interviews with six case study families as well as participant observation and interviews with a wide range of other community members. Data collection and analysis occurred through an iterative and collaborative process and the findings related to housing are the focus of this article.

RESULTS

Concerns about crowded and insecure housing were pervasive in the study community where many families are, in effect, homeless. Most rely on extended family to provide accommodation and some never find a secure and stable space in which to bring up their children. Absence of control over their living conditions is a key element underlying many of the sources of distress associated with crowded housing. The lack of food security, sharing sickness and disturbances in the night affecting sleep are just some of the challenges that generate conflict between family members and impact on health, wellbeing, work and school attendance. Although interaction with other family members is highly valued, the ambition of most participants is for independent and secure accommodation in which they can safely 'grow up' their children.

CONCLUSIONS

Yolŋu who live with the consequences of crowded and insecure housing want their voices to be heard. They best understand the challenges they face and their perspectives must inform the solutions. Equitable access to housing through sufficient and sustained investment in an integrated approach, engaging all stakeholders, is needed. This is essential to address persisting inequities between Aboriginal and non-Aboriginal Australians in health and other outcomes.