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

2021 ◽  
pp. 104973232199580
Author(s):  
Amy-Louise Byrne ◽  
Sandy McLellan ◽  
Eileen Willis ◽  
Venessa Curnow ◽  
Clare Harvey ◽  
...  

In this article, we discuss the origins, epistemology, and forms of Yarning as derived from the literature, and its use in research and clinical contexts. Drawing on three Yarns, the article addresses the extent to which non-Indigenous researchers and clinicians rightfully use and adapt this information-gathering method, or alternatively, may engage in yet another form of what can be described as post-colonialist behavior. Furthermore, we argue that while non-Indigenous researchers can use Yarning as an interview technique, this does not necessarily mean they engage in Indigenous methodologies. As we note, respectfully interviewing Aboriginal and Torres Strait Islander peoples can be a challenge for non-Indigenous researchers. The difficulties go beyond differences in language to reveal radically different expectations about how relationships shape information giving. Yarning as a method for addressing cross-cultural clinical and research differences goes some way to ameliorating these barriers, but also highlights the post-colonial tensions.

2017 ◽  
Vol 17 (2) ◽  
pp. 11-19 ◽  
Author(s):  
Alison Rogers ◽  
Madeleine Bower ◽  
Cathy Malla ◽  
Sharon Manhire ◽  
Deborah Rhodes

Evaluation is understood to be important for ensuring programs and organisations are effective and relevant. Evaluation findings, however, can be potentially inappropriate or not useful if those who have an in-depth understanding of the context are not involved in guidance, direction or implementation. The Fred Hollows Foundation's Indigenous Australia Program (IAP), with more than half of its employees identifying as Aboriginal and/or Torres Strait Islander, has developed a cultural protocol for evaluation to strengthen the quality of its program evaluations, whether they are carried out by internal staff or external evaluators. The development of the protocol was initiated after an evaluation capacity building appraisal identified the potential benefits of increased external support to undertake evaluation activities, and the requirement for this external support to be undertaken in a culturally appropriate manner. The protocol was developed by combining IAP's experience and knowledge with contemporary evaluation and research approaches, particularly those developed for use in cross-cultural settings, with the aim of producing a meaningful and locally relevant resource. The protocol aims to assist staff and external evaluators to ensure that evaluation activities are undertaken with the appropriate respect for, and participation of, Aboriginal and Torres Strait Islander individuals and communities. Consistent with IAP principles, those involved in the process of developing the protocols sought to ensure that engagement between staff, evaluators and evaluation participants occurs in culturally-appropriate ways. IAP believes that the protocol will contribute to stronger evaluation practices, deeper understanding and thus, more useful outcomes. This article describes the process of engaging IAP staff with contextual evidence and the literature around cultural protocols to create a meaningful tool that is useful in our particular context. The process of development described will be useful for: organisations undertaking initiatives that source external evaluators; internal evaluators engaging with external expertise; or evaluators linking with organisations working in a cross-cultural setting.


2021 ◽  
pp. 104973232110288
Author(s):  
Maria Karidakis

The aim of this study is to investigate ways in which interpreting practice in health care settings can be further developed to better facilitate communication with Aboriginal and Torres Strait Islander patients. Data used include 15 hours of transcribed audio recording from semi-structured interviews with interpreters and Aboriginal Liaison Officers who discuss their perceived experiences of interpreting in medical settings. They offer insights into how language is used to resolve communication differences that may confound the interpreting process and in doing so identify roles interpreters assume and discourse patterns that emerge in interpreting practice. As evidenced through the findings, provisions need to be made for cultural differences. Interpreters report they have to “unpack” medical terminology and explain such terminology and related concepts in tangible terms to ensure patient understanding. Other strategies include talking about taboo topics using culturally appropriate terms, avoiding certain question–answer routines, and being aware of nonverbal aspects of communication.


2008 ◽  
Vol 37 (S1) ◽  
pp. 81-89 ◽  
Author(s):  
Bronwyn Fredericks

Abstract In the Health sector, Cross-Cultural Awareness Training has been seen as a way to improve knowledge and understanding of Aboriginal and Torres Strait Islander people to therefore improve service delivery and therapeutic care to Aboriginal and Torres Strait Islander people. Health personnel may have undertaken this type of training in their workplace or as part of their education in an undergraduate degree program. Other sectors additionally undertake Cross-Cultural Awareness Training for similar reasons and in similar educational settings. This paper includes the views of a selection of Aboriginal women and highlights the need to extend beyond knowledge gained through Cross-Cultural Awareness Training to Anti-Racism Training. Furthermore, that Anti-Racism Training and addressing white race privilege is required in order to address the inequities within the health system, the marginalisation and disempowerment of Aboriginal and Torres Strait Islander peoples.


2016 ◽  
Vol 9 (1) ◽  
pp. 3-16 ◽  
Author(s):  
Bronwyn Fredericks ◽  
Debbie Bargallie

In Australia, organisations identify Aboriginal and Torres Strait Islander cross-cultural awareness training or Indigenous cultural competency training as a means to address the service needs of Aboriginal and Torres Strait Islander peoples and to address the gap in disparity between Indigenous and non-Indigenous Australians. This training is also one of the strategies utilised in working towards reconciliation between Indigenous and non-Indigenous Australians. This paper presents the findings from an institutional study based on the development and implementation of an Indigenous Cultural Competency Course within an Australian university and the tensions that exist within the teaching and delivery of such a course.


2017 ◽  
Vol 4 (2) ◽  
pp. 149-169
Author(s):  
Ian G. Malcolm

Abstract Although a minority of Indigenous Australians still use their heritage languages, English has been largely adopted by Aboriginal and Torres Strait Islander people as their medium of communication both within and beyond their communities. In the period since English first reached Australia in 1788, a dialect has emerged, drawing on English, contact language, and Indigenous language sources, to enable Aboriginal and Torres Strait Islander speakers to maintain cultural conceptual continuity while communicating in a dramatically changed environment. In the perspective of Cultural Linguistics it can be shown that many of the modifications in the lexicon, grammar, phonology, and discourse of English as used by Indigenous Australians can be related to cultural/conceptual principles, of which five are illustrated here: interconnectedness, embodiment, group reference, orientation to motion, and orientation to observation. This is demonstrated here with data from varieties of Aboriginal English spoken in diverse Australian locations.1 The understanding of Aboriginal English this gives has implications for cross-cultural communication and for education.


2016 ◽  
Vol 3 (2) ◽  
pp. 23-31
Author(s):  
Craig Alan Hassel

As every human society has developed its own ways of knowing nature in order to survive, dietitians can benefit from an emerging scholarship of “cross-cultural engagement” (CCE).  CCE asks dietitians to move beyond the orthodoxy of their academic training by temporarily experiencing culturally diverse knowledge systems, inhabiting different background assumptions and presuppositions of how the world works.  Although this practice may seem de- stabilizing, it allows for significant outcomes not afforded by conventional dietetics scholarship.  First, culturally different knowledge systems including those of Africa, Ayurveda, classical Chinese medicine and indigenous societies become more empathetically understood, minimizing the distortions created when forcing conformity with biomedical paradigms.  This lessens potential for erroneous interpretations.  Second, implicit background assumptions of the dietetics profession become more apparent, enabling a more critical appraisal of its underlying epistemology.  Third, new forms of post-colonial intercultural inquiry can begin to develop over time as dietetics professionals develop capacities to reframe food and health issues from different cultural perspectives.  CCE scholarship offers dietetics professionals a means to more fully appreciate knowledge assets that lie beyond professionally maintained parameters of truth, and a practice for challenging and moving boundaries of credibility.


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