Recommended Reading List

Ball, J. and Janyst, P., 2008. Enacting research ethics in partnerships with indigenous communities in Canada:“Do it in a good way”. Journal of Empirical Research on Human Research Ethics, 3(2), pp.33-51.

Ball, J., & Janyst, P., 2008, ‘Enacting research ethics in partnerships with indigenous communities in Canada: “Do it in a good way”, Journal of Empirical Research on Human Research Ethics, 3:2, pp. 33-51.

Bessarab, D. and Ng'andu, B., 2010. Yarning about yarning as a legitimate method in Indigenous research. International Journal of Critical Indigenous Studies, 3(1), pp.37-50.

Czaykowska-Higgins, E., 2009, ‘Research models, community engagement, and linguistic fieldwork: Reflections on working within Canadian Indigenous communities’, Language Documentation & Conservation, 3:1, pp. 15-50.

Daftary, A.M.H., 2018. Critical race theory: An effective framework for social work research. Journal of Ethnic & Cultural Diversity in Social Work, pp.1-16.

Foley, D., 2003. Indigenous epistemology and Indigenous standpoint theory. Social Alternatives, 22(1), p.44.

Fredericks, B., 2007, 'Utilising the concept of pathway as a framework for Indigenous research', The Australian Journal of Indigenous Education, 36(S1), pp. 15-22.

Greene, S., 2008, 'Introduction: Teaching for Social Justice', Counterpoints, pp. 1-25.

Heiss, A., 2002. Writing about indigenous Australia--some issues to consider and protocols to follow: a discussion paper. Southerly, 62(2), pp.197-207.

Kavelin, C., 2008, ‘Universities as the Gatekeepers of the Intellectual Property of Indigenous People's Medical Knowledge’, The Australian Journal of Indigenous Education, 37, pp. 34-45.

Kim Elston, J., Saunders, V., Hayes, B., Bainbridge, R. and McCoy, B., 2013. Building indigenous Australian research capacity. Contemporary nurse, 46(1), pp.6-12.

Kovach, M., 2010. Conversational method in Indigenous research. First Peoples Child & Family Review, 14(1), pp.123-136.

Ladson-Billings, G., 1998. Just what is critical race theory and what's it doing in a nice field like education?. International journal of qualitative studies in education, 11(1), pp.7-24.

McGregor, D., 2004, "Coming full circle: Indigenous knowledge, environment, and our future." American Indian Quarterly. 28.3/4.

Nakata, M., 2007. An Indigenous standpoint theory. Disciplining the savages: Savaging the disciplines, p.213.

Russell-Mundine, G., 2012. Reflexivity in Indigenous research: Reframing and decolonising research?. Journal of Hospitality and Tourism Management, 19.

Smith, L.T., 2013. ‘Chapter Three: Colonizing Knowledges’ Decolonizing methodologies: Research and indigenous peoples. Zed Books Ltd..

Vass, G., 2012. ‘So, what is wrong with Indigenous education?’Perspective, position and power beyond a deficit discourse. The Australian Journal of Indigenous Education, 41(2), pp.85-96.

Walter, M., 2016. Data politics and Indigenous representation in Australian statistics. Indigenous data sovereignty: Toward an agenda, 38, pp.79-98.

Walter, M., 2018. The voice of Indigenous data: Beyond the markers of disadvantage. Griffith Review, (60), p.256.

Wane, N.N., 2008. Mapping the field of indigenous knowledges in anti‐colonial discourse: A transformative journey in education. Race Ethnicity and Education, 11(2), pp.183-197.

Wilson, S., 2001, 'What is an Indigenous Research Methodology?' Canadian Journal of Native Education, 25:2, p. 175.

Yosso, T.J., 2005. Whose culture has capital? A critical race theory discussion of community cultural wealth. Race ethnicity and education, 8(1), pp.69-91.

INED8020 Timetable

In Australia there are two distinct Indigenous peoples: Aboriginal people and Torres Strait Islander people.

When writing about Aboriginal and Torres Strait Islanders do not use the acronym ‘ATSI’, write in full. Capital letters should always be used when referring to Aboriginal peoples and or Torres Strait Islander peoples.

While Aboriginal and Torres Strait Islander are acceptable terms to use, it should be recognised that these are collective terms and often used improperly to impose a single identity on the many different communities.

Aboriginal and Torres Strait Islander people generally prefer to be known by the language/cultural groups or communities, to which they belong, that is, own names rather than terms such 'the Aboriginals' or 'the Islanders'. For example, Aboriginal people in the area surrounding Macquarie University may refer to themselves as Dharug. It is important that you always check the correct name or terms to use for people in the area/region.

The use of incorrect, inappropriate or dated terminology is to be avoided as it can give offence. Many historical terms or those in common usage some years ago are now not acceptable, including terms such as 'aborigine' ‘native’, ‘savage’ and ‘primitive’. Similarly, do not use the terms ‘half-caste’, ‘part-Aborigine/Aboriginal’ or any reference to skin colour or physical features, as they do not signify that a person is Aboriginal and/or Torres Strait Islander and may cause offence. When quoting from academic or other sources that uses inappropriate, dated terminology or racists language, use (sic) directly after the inappropriate term of phrase, thus calling attention to the fact that it has been sourced from the original and that you understand it to be outdated, inappropriate or problematic in the contemporary context.