Acessibilidade / Reportar erro

Respecting Aboriginal Parents’ Involvement in their Children’s Learning

Abstract:

In Australia (and arguably in many other countries) parent involvement in their child’s learning is dominated by Western notions of learning, education, pedagogy and knowledge. We discuss the application of a critical anthropology of education angle to these dominant discourses and methodological resources that encourage us to be in the field, to take time, and to, with critical reflexivity, listen and learn. We describe how we worked to create an Aboriginal Guided approach and drew on Aboriginal Research Protocols to maintain a steady and sharp emphasis on our practice as researchers.

Keywords:
Learning; Aboriginal; Critical Cultural Social Marketing; Educational Disadvantage; Australia

Resumo:

Na Austrália (e possivelmente em muitos outros países), a participação parental na aprendizagem dos filhos é dominada por noções ocidentais de aprendizagem, educação, pedagogia e conhecimento. Discutimos a aplicação de uma antropologia crítica sob o ângulo da educação a estes discursos e recursos metodológicos dominantes, pois nos incentiva a estar no campo, despender tempo e, com reflexividade crítica, escutar e aprender. Descrevemos como trabalhamos para criar uma abordagem Aborígene-Orientada e nos embasamos em Protocolos de Pesquisa Aborígene para manter uma ênfase firme e acentuada sobre nossa prática como pesquisadoras.

Palavras-chave:
Aprendizagem; Aborígenes; Marketing Social Cultural Crítico; Desfavorecimento Educacional; Austrália

Introduction

Helen: I think they talk about it more. Wayne: Yeah, they do. They talk about it more. (Girral Aboriginal Learning Centre, 2017)

When stating I think they talk about it more, Helen, an Aboriginal parent who had a young child, was describing how the parents that she knew talked about leading learning more. Helen and Wayne were discussing the Lead My Learning campaign and parent involvement in their children’s learning. They were at an Aboriginal Playgroup in the Girral Aboriginal Learning Centre, in Girral, one of the community-wide campaign sites in our project. Girral (a pseudonym) is a large regional town in NSW (population 29,000) with a population of Aboriginal people much higher than the Australian national population (12% compared with the 3.3%). Playgroups are for parents, families and caregivers and their young children (babies to preschool age). They have facilitator/s who may be employed (if the playgroup is part of a service), or if in community groups, voluntary and are usually based in designated spaces that are young child friendly. Playgroups differ markedly from childcare; while the latter usually does not include parents, playgroups are filled with both parents and their young children.

Using Critical Cultural Social Marketing (Harwood; Murray, 2019bHARWOOD, Valerie; MURRAY, Nyssa. The Promotion of Education: A Critical Cultural Social Marketing Approach. Cham: Palgrave Macmillan, 2019b.) the Lead My Learning campaign sought to respectfully describe the learning practices of parents with their young children - practices that are too often overlooked or delegitimated in mainstream education. Developed as part of a four-year project, Lead My Learning was the outcome of seeking to create a discourse that parents recognise as inclusive of their involvement in their children’s learning. When Helen and Wayne said that these parents talk about it more, they are explaining that the parents are talking more about their involvement in their children’s learning after participating in the Lead My Learning campaign. Lead My Learning included Aboriginal and non-Aboriginal parents who experience educational disadvantage and was run at seventeen sites in regional and rural/remote communities in New South Wales, Australia. In this paper we focus on how we worked to create an Aboriginal Guided approach that was inclusive of Aboriginal and non-Aboriginal people.

Helen and Wayne’s conversation is not framed by deficit notions, such as Aboriginal parents being less involved or less engaged in their children’s learning. From their comments and feedback from the other parents, the Lead My Learning campaign was not a corrective. Rather we could say that it contributed what we’ve called strategic discourse production (Harwood; Murray, 2019aHARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a.), that is, a strategically developed discourse that speaks to what the parents are doing (but which has been elided in mainstream official discourses of parent involvement in education). For instance, Deanne, who participated in a different interview, stated when asked about her experience of Lead My Learning, that, I’m sure it has but definitely for me like it’s more … I’m more conscious of it now (Deanne, Girral Kindergarten, 2017). Similar comments about Lead My Learning were frequently made by the 122 other parents who participated in our post campaign yarning and semi-structured interviews.

Importantly, Helen’s, Wayne’s and Deanne’s comments make clear firstly, that the parents were talking more about something that they were doing - their involvement in their children’s learning. And secondly, that the Lead My Learning campaign had managed to respectfully connect with these learning practices - and represent these in way that connected with the parents. We began with discussion of the comments by Helen, Wayne and Deanne because it helps us to demonstrate what our research project set out to do. In the remainder of the paper we move from this discussion of empirical data to a discussion of how we worked with an Aboriginal Guided approach. In this sense this paper sets out to introduce the research practice that produced the Lead My Learning campaign.

In the next section we outline the issues with how parent involvement in their child’s is dominated by mainstream Western notions of education. In this discussion we point to our need to apply a critical anthropology of education angle to these dominant discourses, one that throws light upward, as it were, on these discursive productions and practices. At the same time, we drew on methodological resources from anthropology of education that encourage us to be in the field, to take time, and to, with critical reflexivity, listen and learn. We then provide a brief outline of Critical Cultural Social Marketing, which we adapted from social marketing. From this discussion we move to describe how we drew on Aboriginal Research Protocols, which not only informed our research practices, but in our view, improved our own practice as researchers. We then discuss how we worked with an Aboriginal Guided approach throughout our research. In the remainder of the paper we provide an overview of the research processes and discuss the crafting of Critical Cultural Social Marketing - one of the outcomes of our research efforts.

The Domineering Discourses of Parent Involvement in their Child’s Learning

There is a serious problem with how parental involvement in their children’s learning is conceptualised in Western mainstream education, and this can detrimental impacts for Aboriginal parents (Lea; Thompson; Mcrae-Williams; Wegner, 2011LEA, Tess; THOMPSON, Helena; MCRAE-WILLIAMS, Eva; WEGNER, Aggie. Policy Fuzz and Fuzzy Logic: researching contemporary indigenous education and parent-school engagement in North Australia. Journal of Education Policy, London, v. 26, n. 3, p. 321-339, 2011.; Lowe; Harrison; Tennent; Guenther; Vass; Moodie, 2020LOWE, Kevin; HARRISON, Neil; TENNENT, Christine; GUENTHER, John; VASS, Greg; MOODIE, Nikki. Factors Affecting the Development of School and Indigenous Community Engagement: a systematic review. The Australian Educational Researcher, Canberra, v. 46, n. 2, p. 253-271, 2020.; Martin, 2017MARTIN, Karen Lillian. It’s Special and It’s Specific: Understanding the Early Childhood Education Experiences and Expectations of Young Indigenous Australian Children and Their Parents. The Australian Educational Researcher , Canberra, v. 44, n. 1, p. 89-105, 2017.). This issue has resonance with what González, Wyman and O’Connor (2016GONZÁLEZ, Norma; WYMAN, Leisy; O’CONNOR, Brendan. The Past, Present and Future of “Funds of Knowledge”. In: LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education. Oxford: Wiley Blackwell, 2016. P. 482-494.) describe as the underlying premise of the influential work on Funds of Knowledge (FofK) (González; Mull; Amanti, 2006GONZÁLEZ, Norma; MULL, Luis; AMANTI, Cathy. Funds of Knowledge: theorizing practices in households, communities and classrooms. London: Routledge, 2006. ; Rogoff et al., 2017ROGOFF, Barbara et al. Noticing Learners’ Strengths Through Cultural Research. Perspectives on Psychological Science, London, v. 12, n. 5, p. 876-888, 2017.; Urrieta, 2015URRIETA, Luis. Learning by Observing and Pitching In and the connections to Native and Indigenous Knowledge Systems. In: CORREA-CHEVAZ, Maricela; MEJIA-ARAUZ, Rebeca; ROGOFF, Barbara (Ed.). Children Learn by Observing and Contributing to Family and Community Endeavours: a cultural paradigm. Waltham, MA: Elsevier, 2015. P. 357-380.). As they state, “The work began with a simple premise: learning about students and their communities is as important as learning about subject matter and content” (González; Wyman; O’Connor, 2016, p. 482). Significantly, with the Funds of Knowledge,

[...] the intent was to combat uninformed and stereotypical ‘cultural’ explanations for behaviors that seeped into discourse around parents’ involvement, valuing of education, and investment in academic achievement… FofK praxis also promoted a deep engagement with the historical locations of communities, in an effort to move beyond ‘shallow cultural analyses’… (González; Wyman; O’Connor, 2016GONZÁLEZ, Norma; WYMAN, Leisy; O’CONNOR, Brendan. The Past, Present and Future of “Funds of Knowledge”. In: LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education. Oxford: Wiley Blackwell, 2016. P. 482-494., p. 482-483).

For our research we also needed to combat uninformed and stereotypical views that “[...] seep into discourse around parents’ involvement, valuing of education and education achievement” (González; Wyman; O’Connor, 2016GONZÁLEZ, Norma; WYMAN, Leisy; O’CONNOR, Brendan. The Past, Present and Future of “Funds of Knowledge”. In: LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education. Oxford: Wiley Blackwell, 2016. P. 482-494., p. 482-483). And this demanded a critical approach to how educational problems are constructed (Harwood; Hickey-Moody; McMahon; O’Shea, 2017HARWOOD, Valerie; HICKEY-MOODY, Anna; MCMAHON, Samantha; O’SHEA, Sarah. The Politics of Widening Participation and University Access for Young People: making educational futures. London: Routledge , 2017.; McMahon; Harwood; Hickey-Moody, 2016MCMAHON, Samantha; HARWOOD, Valerie; HICKEY-MOODY, Anna. “Students that just Hate School wouldn’t Go”: educationally disengaged and disadvantaged young people’s talk about university education. British Journal of Sociology of Education, Oxford, v. 37, n. 8, p. 1109-1128, 2016.). Aboriginal and non-Aboriginal parents who have experienced educational disadvantage certainly experienced a raft of deficit accounts about both themselves, their children and their involvement in their children’s learning (Harwood; Murray, 2019b). For the Aboriginal parents involved in our research project, this included the ongoing impacts of colonisation, of racism and of deficit narratives.

Vital to building our attention to what parents were doing were the conversations and the research that describes these different practices. The published work that informed us or helped us to describe what we were experiencing about parent involvement included the work on LOPI (Learning By Observing and Pitching In) (Correa-Chávez; Mejia-Arauz; Rogoff, 2015CORREA-CHÁVEZ, Maricela; MEJIA-ARAUZ, Rebeca; ROGOFF, Barbara. Children Learn by Observing and Contributing to Family and Community Endeavours: a cultural paradigm (volume 49). Waltham. MA: Academic Press, 2015.; Mejía-Arauz; Rogoff; Dayton; Henne-Ochoa, 2018MEJÍA-ARAUZ, Rebeca; ROGOFF, Barbara; DAYTON, Andrew; HENNE-OCHOA, Richard. Collaboration or Negotiation: two ways of interacting suggest how shared thinking develops. Current Opinion in Psychology, Amsterdam, v. 23, p. 117-123, 2018.; Rogoff, 2014ROGOFF, Barbara. Learning by Observing and Pitching In to Family and Community Endeavours. Human Development, Basel, v. 57, p. 69-81, 2014. ; 2016; Rogoff et al., 2017; Urrieta, 2015URRIETA, Luis. Learning by Observing and Pitching In and the connections to Native and Indigenous Knowledge Systems. In: CORREA-CHEVAZ, Maricela; MEJIA-ARAUZ, Rebeca; ROGOFF, Barbara (Ed.). Children Learn by Observing and Contributing to Family and Community Endeavours: a cultural paradigm. Waltham, MA: Elsevier, 2015. P. 357-380.). This work, based in the Americas, focusses on learning practices that differ from the Western school focus,

Learning by Observing and Pitching In appears to be particularly common in Mexican and Central American communities, especially those with Indigenous histories, as well as among immigrants to the US from those regions and in Native North American communities (Rogoff, 2016ROGOFF, Barbara. Culture and Participation: a paradigm shift. Current Opinion in Psychology , Amsterdam, v. 8, p. 182-189, 2016., p. 185).

While much of the research on LOPI has focussed on these communities, Rogoff (2016ROGOFF, Barbara. Culture and Participation: a paradigm shift. Current Opinion in Psychology , Amsterdam, v. 8, p. 182-189, 2016., p. 185) goes on to suggest that,

[...] it is likely that LOPI is used in all communities, especially as children learn their first language by participating in its use. In addition, a few innovative schools are organized in ways that resemble LOPI, with collaboration among children and adults in school-community endeavors.

Interestingly Rogoff (2016ROGOFF, Barbara. Culture and Participation: a paradigm shift. Current Opinion in Psychology , Amsterdam, v. 8, p. 182-189, 2016.) proposes a contrast between LOPI, which emphasises a participation in cultural practices paradigm, with the assembly line approach of modern schooling. While we did not research LOPI in our work, the concepts were extremely useful for helping us to differently think about and recognise the learning practices of the parents.

Building recognition and appreciation of the parents’ involvement, then, can be argued to require a “[...] deep engagement with historical locations of communities” (González; Wyman; O’Connor, 2016GONZÁLEZ, Norma; WYMAN, Leisy; O’CONNOR, Brendan. The Past, Present and Future of “Funds of Knowledge”. In: LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education. Oxford: Wiley Blackwell, 2016. P. 482-494., p. 483), as well as a critical awareness of how deficit problems are constructed. That is a political-historical awareness - as well as the careful and sustained in-depth and in the field attention to how the parents are involved in their children’s learning. Here anthropology of education offers valuable approaches and insight to education and parent involvement. For instance, Hurtig and Dyrness (2016HURTIG, Janise; DYRNESS, Andrea. Parents as Critical Educators and Ethnographers of Schooling. In:LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education . Oxford: Wiley Blackwell , 2016. P. 530-546, p. 531) discuss the contributions of,

[...] critical ethnography and ethnographically informed participatory action research to our understanding of how parents from marginalised communities engage in, and think about, their participation in their children’s education.

In a similar way and inspired by a critical ethnographic approach, we were able to build our understanding of the parents’ involvement, and we welcomed an emphasis on Aboriginal Research Protocols and an Aboriginal Guided approach.

Critical Cultural Social Marketing and those Dominating, Colonising Deficit Discourses of Learning

As argued above, the discourse about Aboriginal parent involvement in their children’s learning is impacted by colonising and deficit accounts of parental involvement and learning that are narrow and lacking. There is then a need to find ways to describe/name what the learning parents do with their children (but which is excluded from official discourse). The Critical Cultural Social Marketing approach to the promotion of education is one of the outcomes of our research.

Critical cultural social marketing applies a critical frame that is culturally informed and intends to destabilise or challenge dominant deficit accounts that problematise people and/or their communities. Critical cultural social marketing situates culture and critique at the forefront for gauging how social marketing concepts, techniques and practices might be used in a particular social and cultural context and with an appreciation of how dominant practices can have impacts on the contexts of people’s lives and their relationships to education and learning. Underpinning how social marketing activities are conceptualised, planned and applied, the activity of critique and attention to the cultural form an approach that problematises the production of knowledge and draws on the tradition of critical methodologies and researcher reflexivity (Harwood; Murray, 2019bHARWOOD, Valerie; MURRAY, Nyssa. The Promotion of Education: A Critical Cultural Social Marketing Approach. Cham: Palgrave Macmillan, 2019b., p. 96).

Critical Cultural Social Marketing engages with the recent scholarship in social marketing that has sought to think through interdisciplinary connections with the critical social sciences as well as with the new work arguing for decolonizing approaches in social marketing research with Aboriginal people (Madill; Wallace; Goneau-Lessard; Stuart MacDonald; Dion, 2014MADILL, Judith; WALLACE, Libbie; GONEAU-LESSARD, Karine; STUART MACDONALD, Robb; DION, Celine. Best Practices in Social Marketing Among Aboriginal People. Journal of Social Marketing , Bingley, v. 4, n. 2, p. 155-175, 2014.). There are very few adaptations of methodologies such as social marketing for use in the complex cultural and social landscape of educational disadvantage (Truong, 2014TRUONG, Dao. Social Marketing: A Systematic Review of Research 1998-2012. Social Marketing Quarterly , London, v. 20, n. 1, p. 15-34, 2014.). There are however a number of studies that are drawing on approaches such as ethnography (Brennan; Fry; Previte, 2015BRENNAN, Linda; FRY, Marie-Louise.; PREVITE, Josephine. Strengthening Social Marketing Research: harnessing “insight” through ethnography. Australasian Marketing Journal (AMJ), Sydney, v. 23, n. 4, p. 286-293, 2015.; Cullen; Matthews; Teske, 2008CULLEN, Elaine T.; MATTHEWS, Lori N. H.; TESKE, Theodore D. Use of Occupational Ethnography and Social Marketing Strategies to Develop a Safety Awareness Campaign for Coal Miners. Social Marketing Quarterly, London, v. 14, n. 4, p. 2-21, 2008.) and that are using sociological conceptual work such as cultural capital (Kamin; Anker, 2014KAMIN, Tanja; ANKER, Thomas. Cultural Capital and Strategic Social Marketing Orientations. Journal of Social Marketing, Bingley, v. 4, n. 2, p. 94-110, 2014.). At the same time scholars have drawn on the critical social sciences to question the motives of social marketing, for instance, the Foucauldian critiques of social marketing as forms of biopolitical governance (Crawshaw, 2012CRAWSHAW, Paul. Governing at a Distance: social marketing and the (bio) politics of responsibility. Social Science and Medicine, Oxford, v. 75, n. 1, p. 200-207, 2012.; Pykett; Jones; Welsh; Whitehead, 2014PYKETT, Jessica; JONES, Rhys; WELSH, Marcus; WHITEHEAD, Mark. The Art of Choosing and the Politics of Social Marketing. Policy Studies, Abingdon, v. 35, n. 2, p. 97-114, 2014.).

Paying close attention to a critical cultural emphasis that seeks to address the complex problems of disadvantage (Harwood; Hickey-Moody; McMahon; O’Shea, 2017HARWOOD, Valerie; HICKEY-MOODY, Anna; MCMAHON, Samantha; O’SHEA, Sarah. The Politics of Widening Participation and University Access for Young People: making educational futures. London: Routledge , 2017.; Wolff; De-Shalit, 2007WOLFF, Jonathan; DE-SHALIT, Avner. Disadvantage. Oxford: Oxford University Press, 2007.) was crucial. And notably, this involved deploying critical cultural social marketing from the ground up (Murray; Harwood, 2016MURRAY, Nyssa; HARWOOD, Valerie. The importance of Aboriginal Protocols in promoting educational futures. National Centre for Student Equity in Higher Education, Perth, 4 May, 2016.). This enabled us to create a critically informed approach for use in the promotion of educational futures in communities and places where there is significant educational disadvantage.

Aboriginal Research Protocols

Our efforts have been informed by our sustained attention to Aboriginal Protocols (Murray; Harwood, 2016MURRAY, Nyssa; HARWOOD, Valerie. The importance of Aboriginal Protocols in promoting educational futures. National Centre for Student Equity in Higher Education, Perth, 4 May, 2016.). We pause to emphasise here that “[...] we are not claiming there is one set of Aboriginal protocols” (Murray; Harwood, 2019b, p. 15). This point is explained by Karen Martin (2012MARTIN, Karen Lillian. Childhood, Lifehood and Relatedness: aboriginal ways of being, knowing and doing. In: PHILLIPS, Jean; LAMPERT, Jo (Ed.). Introductory Indigenous Studies in Education: reflection and the importance of knowing. 2. ed. Frenchs Forest: Pearson Australia, 2012. P. 27-40., p. 28), a Noonuccal Woman, in her chapter Childhood, lifehood and relatedness: Aboriginal ways of being, knowing and doing,

The ideas in this chapter should not be considered as generic Aboriginal understandings of reality. While some universal principles may appear and there may be some common principles among us as Aboriginal peoples, I can only speak from my own understanding, experiences and realities. Therefore, one size does not fit all because the one-size-fits-all model is not respectful.

The Aboriginal protocols that we used were central to informing and guiding our approach in this research project and are not generic but rather the protocols that we worked with based on our own understandings. The nation state now known as Australia has a diversity of Aboriginal and Torres Strait Islander people. The Australian Government (2015) reports that before colonisation of Australia (prior to 1776) there were “[...] over 500 Aboriginal and Torres Strait Islander clan groups or ‘nations’ around the continent” (Australian…, 2015AUSTRALIAN Government. Our People. Canberra, 2015. Available at: <Available at: https://www.australia.gov.au/about-australia/our-country/our-people >. Accessed on: 27 Mar. 2020.
https://www.australia.gov.au/about-austr...
). This number is, however, likely to be higher, and crucially, “[...] it is also problematic to use past tense to describe the rich, diverse living cultural practices and knowledges of the continent that since colonisation has been called Australia” (Harwood; Murray, 2019bHARWOOD, Valerie; MURRAY, Nyssa. The Promotion of Education: A Critical Cultural Social Marketing Approach. Cham: Palgrave Macmillan, 2019b., p. 14). A map depicting this diversity is available online8 1 Available at: <https://aiatsis.gov.au/explore/articles/ aiatsis-map-indigenous-australia>. , and we point out that this is produced as an “[...] attempt to represent the language, tribal or nation groups of Aboriginal people of Australia [...]” and that “[...] the information on which the map is based is contested and may not be agreed to by some landowners” (Australian…, 2019AUSTRALIAN Bureau of Statistics. Census of Population and Housing: socioeconomic indexes for areas (SEIFA), Australia, 2011. Canberra: ABS, 2013. Available at: <Available at: http://www.abs.gov.au/websitedbs/censushome.nsf/home/seifa2011?opendocument&navpos=260 >. Accessed on: 04 Feb. 2019.
http://www.abs.gov.au/websitedbs/censush...
).

As outlined in the AIATSIS (Australian…, 2012AUSTRALIAN Institute for Aboriginal and Torres Strait Islander Studies. Guidelines for Ethical Research in Australian Indigenous Studies. Canberra: AIATSIS, 2012.) Guidelines for Ethical Research in Australian Indigenous Studies, it is vital that research with and about Indigenous peoples must be founded on a process of meaningful engagement and reciprocity between the researchers and Indigenous people. We recognise the importance of learning from local Aboriginal Elders and of building relationships, establishing respect and conducting research in ways that ensure their rights to maintain intellectual property (Murray; Harwood, 2016MURRAY, Nyssa; HARWOOD, Valerie. The importance of Aboriginal Protocols in promoting educational futures. National Centre for Student Equity in Higher Education, Perth, 4 May, 2016.). The Aboriginal Research protocols (Murray; Harwood, 2016) that we worked with emphasise respect, relationships and rights to knowledge. This approach looks to the strengths of Aboriginal people, Aboriginal Cultures, Aboriginal Communities and Country.

Country is of great significance in Aboriginal Australia. For instance, see McKnight (2015MCKNIGHT, Anthony. Mingadhuga Mingayung: respecting country through mother mountain’s stories to share her cultural voice in western academic structures. Educational Philosophy and Theory, Malden, v. 47, n. 3, p. 276-290, 2015.; 2016MCKNIGHT, Anthony. Meeting Country and Self to Initiate an Embodiment of Knowledge: embedding a process for aboriginal perspectives. The Australian Journal of Indigenous Education, Cambridge, v. 45, n. 1, p. 11-22, 2016.) and the edited collection Us Women, Our Ways, Our World (Dudgeon; Herbert; Milroy; Oxenham, 2017DUDGEON, Pat; HERBERT, Jeannie; MILROY, Jill; OXENHAM, Darlene (Ed.). Us Women, Our Ways, Our World. Broome: Magabala Books Aboriginal Corporation, 2017. ). A published description of Country by Aunty Laklak Burarrwanga, a Datiwuy Elder, Caretaker for Gumatj (Burarrwanga 2013BURARRWANGA, Laklak; WRIGHT, Sarah; SUCHET-PEARSON, Sandie; LLOYD, Kate. Welcome to My Country. Melbourne: Allan & Unwin, 2013.), shares the depth of this meaning,

Country has many layers of meaning. It incorporates people, animals, plants, water and land. But Country is more than just people and things, it is also what connects them to each other and to multiple spiritual and symbolic realms. It relates to laws, custom, movement, song, knowledges, relationships, histories, presents, futures and spirit beings. Country can be talked to, it can be known, it can itself communicate, feel and take action. Country for us is alive with story, law, power and kinship relations that join not only people to each other but link people, ancestors, place, animals, rocks, plants, stories and songs within land and sea. So, you see knowledge about Country is important because it’s about how and where you fit within the world and how you connect to others and to place (Burarrwanga et al., 2013BURARRWANGA, Laklak; WRIGHT, Sarah; SUCHET-PEARSON, Sandie; LLOYD, Kate. Welcome to My Country. Melbourne: Allan & Unwin, 2013., p. 54).

We include this quote by Aunty Laklak Burarrwanga to convey the importance of Country and the vital need to be inclusive of a respect for and an awareness of Country in our work. Such respect and awareness, for example, was critical for our relationships with participants, for appreciating the different Aboriginal people and communities with whom we worked, and for being respectful researchers on Country (McKnight, 2015).

At the same time as being guided by Aboriginal protocols, our work seeks to actively critique deficit and colonising discourses, practices and research approaches. For instance, our attentiveness to Aboriginal protocols continually pushed us to be on the look-out for and to question practices that are colonising, to be better informed about the impacts of the histories of colonisation, and to be open and positively engaged in questioning ourselves and our research practice. This includes attention to the critique of the notion of ‘hunter gatherer’ that has been wrongly used to describe Aboriginal people (Pascoe, 2018PASCOE, Bruce. Dark Emu: Aboriginal Australia and the Birth of Agriculture. Broome: Magabala Books, 2018.) or stereotypes of Aboriginal people associated with ‘the bush’ and not the city (Fredericks, 2013FREDERICKS, Bronwyn. ‘We don’t leave our identities at the city limits’: aboriginal and Torres Strait Islander people living in urban localities. Australian Aboriginal Studies, Canberra, v. 2013, n. 1, p. 4-16, 2013.). In this way, “[...] adhering to these protocols offered the opportunity to connect with deep philosophical and practical ways to undertake research processes and listen to and be guided by those involved in the research” (Harwood; Murray, 2019bHARWOOD, Valerie; MURRAY, Nyssa. The Promotion of Education: A Critical Cultural Social Marketing Approach. Cham: Palgrave Macmillan, 2019b., p. 115). These protocols informed our work at every stage in our research (Murray; Harwood, 2019b) and we maintain that, “[...] embedding Aboriginal Protocols provided a basis for participants and project stakeholders to see us as respectful researchers” (Harwood; Murray, 2019b, p. 115).

An Aboriginal Guided Approach: flipping mainstream strategies

The research that informed the creation of the Lead My Learning campaign was led by two researchers, Nyssa, a Dungutti Woman, and Valerie, a non-Aboriginal woman born on Kaurna Country (Adelaide, Australia) of English, Welsh and German descent. We initially came together to form a research team after Valerie was awarded a four-year Australia Research Council Future Fellowship (FT1301011332) and Nyssa was employed as the Project Manager in January 2015. The larger research team included Aboriginal and non-Aboriginal people. Taking a cross-cultural approach, participants included Aboriginal and non-Aboriginal people who have experienced educational disadvantage, live in places of socio-economic disadvantage and who are involved in parenting young children. The research activities occurred over a four-year period (2015-2018).

The overarching aim was to investigate the adaption of social marketing techniques for use in early childhood educational contexts with families experiencing considerable socio-economic disadvantage, and to improve knowledge about higher education in low socio-economic status early childhood settings. Lead My Learning and the development of Critical Cultural Social Marketing are outcomes of this project.

Through our collaboration together and from our ongoing learning with Elders and communities we decided to flip the paradigm, so to speak, and focus on an Aboriginal Guided approach that was inclusive of Aboriginal and non-Aboriginal people.

[...] we were guided by Aboriginal people. This approach to promoting education flips ‘mainstream’ strategies. Aboriginal people consulted in our research were pleased that non-Aboriginal people were welcome to participate in the campaign. Thus, while our approach did incorporate consultation with non-Aboriginal people, we ensured this was in keeping with the Aboriginal guided approaches (Harwood; Murray, 2019aHARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a., p. 354).

The research was underpinned by a commitment to prioritising Aboriginal ways of knowing, being and doing (Martin; Mirraboopa, 2003MARTIN, Karen Lillian; MIRRABOOPA, Booran. Ways of knowing, being and doing: a theoretical framework and methods for indigenous and indigenist re-search. Journal of Australian studies, St. Lucia, v. 76, p. 203-214, 2003. ) and was guided by Aboriginal people. What we were doing was taking a stand where we “[...] sought to proactively work against the colonialist indifference to Indigenous philosophy” (Watson, 2014WATSON, Irene. Re-Centring First Nations Knowledge and Places in a Terra Nullius Space. AlterNative: An International Journal of Indigenous Peoples, Auckland, v. 10, n. 5, p. 508-520, 2014., p. 517-518)” (Harwood; Murray, 2019, p. 105). Following this guidance encouraged us to reflect on Aboriginal practices, including Dadirri (deep listening), shared by Elder Miriam-Rose Ungunmerr (2017UNGUNMERR, Miriam-Rose. To be listened to in her teaching: Dadirri: Inner deep listen and quiet still awareness. Earthsong Journal: Perspectives in Ecology, Spirituality and Education, v. 3, p. 14-15, 2017.), which has contributed to research approaches (Miller; 2014MILLER, Keith. Respectful listening and reflective communication from the heart and with the spirit. Qualitative Social Work, v. 13, n. 6, p. 828-841, 2014. Available at: <Available at: https://doi.org/10.1177/1473325013508596 >. Accessed on: 04 Feb. 2019.
https://doi.org/10.1177/1473325013508596...
; West; Stewart; Foster; Usher, 2012WEST, Roianne; STEWART, Lee; FOSTER, Kim; USHER, Kim. Through a critical lens: Indigenist research and the Dadirri method. Qualitative Health Research, v. 22, n. 11, p. 1582-1590, 2012. Available at: <Available at: https://doi.org/10.1177/1049732312467610 >. Accessed on: 04 Feb. 2019.
https://doi.org/10.1177/1049732312467610...
).

Deciding on sites for where the Critical Cultural Social Marketing campaign might be located was an unhurried process, and an outcome of our formative research. We began in the initial phases with fieldwork in a number of sites in inner regional, rural (outer regional) and remote NSW. In Australia, “[...] [t]he term ‘rural and remote’ encompasses all areas outside Australia’s Major cities” and that following the Australian Statistical Geography Standard (Australian…, 2019AUSTRALIAN Bureau of Statistics. Australian Statistical Geography Standard (ASGS): Volume 5 - Remoteness Structure, July 2016. Canberra: ABS , 2016. Available at: <Available at: https://www.abs.gov.au/ausstats/abs@.nsf/mf/1270.0.55.005 >. Accessed on: 04 Feb. 2019.
https://www.abs.gov.au/ausstats/abs@.nsf...
) “[...] these areas are classified as Inner regional, Outer regional, Remote or Very remote” (Australian…, 2019AUSTRALIAN Institute of Health and Welfare. Rural and Remote Australians. Canberra: AIHW, 2019b. Available at: <Available at: https://www.aihw.gov.au/rural-health-rrma-classification >. Accessed on: 04 Feb. 2019.
https://www.aihw.gov.au/rural-health-rrm...
). To identify places where there was significant educational disadvantage, we drew on the Australian national SEIFA Index of Relative Socioeconomic Disadvantage (Australian…, 2013AUSTRALIAN Bureau of Statistics. Census of Population and Housing: socioeconomic indexes for areas (SEIFA), Australia, 2011. Canberra: ABS, 2013. Available at: <Available at: http://www.abs.gov.au/websitedbs/censushome.nsf/home/seifa2011?opendocument&navpos=260 >. Accessed on: 04 Feb. 2019.
http://www.abs.gov.au/websitedbs/censush...
).

Based on our formative research, these initial sites were then narrowed to specific sites where the ongoing fieldwork, which included the creation and roll out of the Lead My Learning, occurred. The formative stage lasted 14 months, a time period that was required to build rapport with Aboriginal and non-Aboriginal communities and conduct multiple interviews and community visits with parents and a range of services in multiple locations in the Australian State of New South Wales.

Throughout our fieldwork we used interviews (yarning and semi-structured) with parent groups and service providers, and longitudinal interviews (yarning and semi-structured) with parents. Yarning, an Aboriginal methodology, and semi-structured interviews were used. Discussing Aboriginal yarning, Fredericks et al. (2011FREDERICKS, Bronwyn et al. Engaging the practice of Indigenous yarning in action research. ALAR: Action Learning and Action Research Journal, Brisbane, v. 17, n. 2, p. 12-24, 2011., p. 13) explain that

Yarning is more than just a light exchange of words and pleasantries in casual conversation. A yarn is both a process and an exchange; it encompasses elements of respect, protocol and engagement in individuals’ relationships with each other. Yarning establishes relationality and determines accountability (Martin, 2008MARTIN, Karen Lillian. Please Knock Before you Enter: aboriginal regulation of outsiders and the implications for researchers. Teneriffe: Post Pressed, 2008.).

Yarning is a respected Aboriginal method (Bessarab; Ng’Andu, 2010BESSARAB, Dawn; NG’ANDU, Bridget. Yarning About Yarning as a Legitimate Method in Indigenous Research. International Journal of Critical Indigenous Studies, Brisbane, v. 3, n. 1, p. 37-50, 2010. ) and can be used in research by and with Aboriginal people (Geia; Hayes; Usher, 2013GEIA, Lynore K; HAYES, Barbara; USHER, Kim. Yarning/Aboriginal Storytelling: Towards an Understanding of an Indigenous Perspective and Its Implications for Research Practice. Contemporary Nurse, Salisbury East, v. 46, n. 1, p. 13-17, 2013.; Mooney; Riley; Blacklock, 2018MOONEY, Janet; RILEY, Lyn; BLACKLOCK, Fabri. Yarning Up: stories of challenges and success. Australian Journal of Education, Hawthorn, v. 62, n. 3, p. 266-275, 2018.).

The decision of whether to use yarning interviews or semi-structured interviews depended on who was involved in the interview (both participants and researcher) and the context. Yarning occurred usually when Aboriginal people were involved (either the participants or the researcher). If an Aboriginal researcher was present, and participants were Aboriginal and non-Aboriginal, yarning did occur. If all present were non-Aboriginal (participants and researcher) then semi-structured interviews were used. In some instances where one-one interviews were held by the Aboriginal researcher and the non-Aboriginal person was familiar with or comfortable with yarning, yarning methodology was used. Notably, as well as in our interviews with participants, we used yarning in the discussions we had in our research team (Harwood; Murray, 2019bHARWOOD, Valerie; MURRAY, Nyssa. The Promotion of Education: A Critical Cultural Social Marketing Approach. Cham: Palgrave Macmillan, 2019b.). There were occasions where yarning interviews occurred with Aboriginal participants and a non-Aboriginal researcher. In these instances, the Aboriginal Guided approach helped the non-Aboriginal researcher to respect, to listen to be guided by the Aboriginal participants and their yarning approaches in the research context.

This formative work also caused us to reconsider and re-plan our research design for the campaign, with the result that we adjusted to incorporate three different strategies:

1) A community-based campaign (with waitlist) (population ~29,000 people)

2) A multi-playgroup (11 sites) campaign in partnership with a service provider in regional NSW

3) An early childhood centre campaign in services (4 sites) that rely on bus transport for children.

Critical Cultural Social Marketing, similar to social marketing, involves the use of a number of strategies or techniques. We briefly include a description of two of these, segmentation and the proposition statement. In terms of segmentation, our project worked with what we term the happiness vs education segment. This segment valued education - but viewed happiness as more important than education (Harwood; Murray 2019aHARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a.). Through our formative work, we had identified that connecting learning with happiness would be key in the design of Critical Cultural Social Marketing campaign for this priority group.

The proposition statement developed for Lead My Learning was based on our in-depth formative stage. The following proposition statement was developed,

  • It is possible to lead your child’s learning. It only takes a little time and can fit in with everyday activities.

  • You can encourage your child’s learning without having specific knowledge of a topic AND it gives a child the happy experiences of valuing and enjoying learning.

This proposition statement formed the basis from which we developed and tested/sought feedback (and redesigned and sought feedback) on the campaign messages. This led to the developing the clear message, Everyday Activities are Opportunities to Share and Encourage Learning. The associated messages created emphasised sharing and encouraging learning,

  • Sharing and Encouraging learning moments helps children enjoy learning, to feel strong about learning, and importantly, be keen to learn and explore learning relationships.

  • Sharing Learning: Talking about the how to learn, describing things as you see them, sharing information, children watching you learn.

  • Encouraging Learning: Giving acts of encouragement like smiling, thumbs up, positive reinforcement, and praise for trying.

These messages were supported by a range of materials and design components, and processes such as the campaign plan. We had additional iterative consultation phases with representatives of our priority audience (the priority segment that we had identified). These multiple iterations ensured materials were continually refined as the representative audience directed - and helping us to ensure that the campaign and campaign materials were respectful of the parents’ involvement.

Taking note of the Aboriginal Guided approach, the Aboriginal Research Protocols as well as the valued practice of time in the field in anthropology of education, assisted us in our efforts to take the time to carry out our project, particularly the in-depth formative research and the iterative design and feedback cycles. While we did experience a sense of pressure to complete these parts of the research project, we drew strength from these protocols and approaches to stay the distance and take the time to develop relationships and carefully listen, learn and recraft our work. This in-depth research, we believe, was crucial to our successes in the campaign and particularly, to being able to respectfully describe or depict parent involvement in the Lead My Learning campaign. Examples of the posters used in the campaign are included in Figure 1, Share Poster, and Figure 2, Encourage Poster.

Figure 1
Share Poster

Figure 2
Encourage Poster

These posters in Figures 1 & 2 show the messaging and design elements used in the campaign. The photographic images are of people in the local communities, content that was requested by the representative groups with which we consulted9 2 For more examples of the materials and the campaign see <www.le admylearning.com.au> and Harwood and Murray (2019b). .

Strategic Discourse Production and Critical Cultural Social Marketing

Critical Cultural Social Marketing uses what we have termed strategic discourse production, which “[...] operates to deliberately produce discourses of subjugated knowledge that can interrupt dominant procedures of truth” (Harwood; Murray, 2019aHARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a., p. 353-354). In our project,

[...] subjugated knowledges are the learning practices of parents, while the procedures of truth we are seeking to interrupt are the truths that ‘educationally disadvantaged parents are not involved in children’s learning’.

Our case for the need for strategic discourse production is based on the argument that the truths about the parents’ involvement are crucial to be heard, that there are benefits for parents when the truths about their involvement in learning are told and that this is crucial when the dominant truths are so heavily infused with deficit narratives about the parents.

For us, subjectivity, and in particular, Foucauldian theorisation of subjectivity, is a way of understanding how truths can have these impacts (Harwood; Murray, 2019aHARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a.). Attention to subjectivity is not new in anthropology, (for instance, Povinelli (2016POVINELLI, Eizabeth. Geontologies: a requiem to late liberalism. Durham: Duke University Press , 2016.)), and indeed, as Ortner (2006ORTNER, Sherry. Anthropology and Social Theory: culture, power, and the acting subject. Durham: Duke University Press, 2006., p. 128) has stated, is valuable for cultural critique,

I have been concerned to explore the ways in which such an anthropology of subjectivity can be the basis of cultural critique, allowing us to ask sharp questions about the cultural shaping of subjectivities within a world of wildly unequal power relations, and about the complexities of personal subjectivities within the world.

Our attention to strategic discourse production connects in some ways to such an anthropology of subjectivity, broadly conceived, because this very attention to discourses brings us into close proximity with the processes of subjectivation (Harwood; Murray, 2019aHARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a.). Subjectivity is very much to do with subjectivation, “[...] the formation of a definite relationship of self to self” (Foucault, 2014FOUCAULT, Michel. On the Government of the Living: lectures at the College de France, 1979-1980. Translation: Graham Burchell. Basingstoke: Palgrave Macmillan, 2014., p. 231). That is, our relationships with ourselves and our relationships with truth are very much implicated in processes of subjectivation. Truths don’t simply circulate without impacting subjectivity, nor, do they, paraphrasing Ortner (2006ORTNER, Sherry. Anthropology and Social Theory: culture, power, and the acting subject. Durham: Duke University Press, 2006.) operate without a network of power relations. In short, “Foucault encourages attention to how practices of subjectivation are tied to how the subject tells what is true” (Harwood; Murray, 2019a, p. 356).

This conceptual approach has also helped us to interpret how certain knowledge/s are disqualified and subjugated. As Foucault (1980FOUCAULT, Michel. Two Lectures. In: GORDON, Colin (Ed.). Power/Knowledge: selected interviews and other writings 1972-1977. Sussex: Harvester Press Ltd, 1980. P. 78-108., p. 81-82) outlines, this occurs in two ways:

Historical contents that have been buried or disguised in a functionalist coherence or formal systematisation [...] blocs of historical knowledges which were present but were disguised within the body of functionalist and systematising knowledge [...]

[...] [and] Something else [...] a whole set of knowledges that have been disqualified as inadequate to their task or insufficiently elaborated: naïve knowledges, located low down on the hierarchy.

The first way helps us to be aware of how particular historical contents, such as cultural practices of learning can be buried or disguised within a systematising knowledge, such as settler colonialism. For the parents and communities in our study, the second way reminds us how the parents’ knowledges about learning are likely to have been disqualified. Taken together, these two ways force us to differently approach the parents’ relationships with learning. Doing research in this way means it is untenable to conclude that parents, as per the official discourse, are not doing real or educated learning with their children. As researchers, we deliberately resisted such deficit tropes and instead, sought to recognise, and build our appreciation and respect of how this officially unrecognised parent involvement in learning is occurring. Significantly, too, in the politics of this research process, we set out to acknowledge and build our recognition of how domineering legitimised Western education practices produce certain forms of learning as naïve and disqualified. Our critical approach has sought to recognise, describe, depict and visually represent the existent learning practices. Our work establishes that while social science theories such as the work on governmentality by Foucault (1991FOUCAULT, Michel. Politics and the Study of Discourse. In: BURCHELL, Graham; GORDON, Colin; MILLER, Peter (Ed.). The Foucault Effect: studies in governmentality. London: Harvester Wheatsheaf, 1991. P. 53-72.; 2000FOUCAULT, Michel. Governmentality. In: FAUBION, James D. (Ed.). Power, The Essential Works of Michel Foucault (volume III). New York: The New Press, 2000. P. 201-222.) can inform the critique of social marketing, these can also assist in building critical approaches that enable strategically productive discourse techniques that can disrupt dominant deficit views.

Conclusion

Our project demonstrates it is possible to adapt a social marketing approach to promoting education in a way that is respectful of the involvement Aboriginal parents have with their children’s learning. We have also shown how it is possible to conduct cross-cultural research with Aboriginal and non-Aboriginal people that is guided by Aboriginal approaches. This guidance informed not only how Lead My Learning, the Critical Cultural Social Marketing campaign was conceptualised - but how we as researchers understood and conceptualised the problems of educational marginalisation and socio-economic disadvantage. To date there is little published work on social marketing approaches with Aboriginal people (Madill; Wallace; Goneau-Lessard; Stuart MacDonald; Dion, 2014MADILL, Judith; WALLACE, Libbie; GONEAU-LESSARD, Karine; STUART MACDONALD, Robb; DION, Celine. Best Practices in Social Marketing Among Aboriginal People. Journal of Social Marketing , Bingley, v. 4, n. 2, p. 155-175, 2014.). Our work is a contribution to how social marketing might be adapted to work respectfully with Aboriginal parents. Learning from the efforts of many of our colleagues and Aboriginal communities, this approach looks to the strengths of Aboriginal people, Aboriginal Cultures and Aboriginal Communities and at the same time, seeks to actively critique any deficit approaches.

Aboriginal protocols used for consultation in research are vital for meaningful engagement with Aboriginal people. These protocols enabled us to maintain an Aboriginal Guided approach, hold respect for this approach throughout the research processes, and apply this to all involved in the research, Aboriginal people and non-Aboriginal people. In closing, we would like to pay our respects and thanks to the many participants and mentors in our research. Embedding Aboriginal protocols into our project is not only for interactions with Aboriginal people; it has provided a basis for non-Aboriginal people to see us as respectful researchers.

Referências

  • AUSTRALIAN Bureau of Statistics. Census of Population and Housing: socioeconomic indexes for areas (SEIFA), Australia, 2011. Canberra: ABS, 2013. Available at: <Available at: http://www.abs.gov.au/websitedbs/censushome.nsf/home/seifa2011?opendocument&navpos=260 >. Accessed on: 04 Feb. 2019.
    » http://www.abs.gov.au/websitedbs/censushome.nsf/home/seifa2011?opendocument&navpos=260
  • AUSTRALIAN Bureau of Statistics. Australian Statistical Geography Standard (ASGS): Volume 5 - Remoteness Structure, July 2016. Canberra: ABS , 2016. Available at: <Available at: https://www.abs.gov.au/ausstats/abs@.nsf/mf/1270.0.55.005 >. Accessed on: 04 Feb. 2019.
    » https://www.abs.gov.au/ausstats/abs@.nsf/mf/1270.0.55.005
  • AUSTRALIAN Government. Our People. Canberra, 2015. Available at: <Available at: https://www.australia.gov.au/about-australia/our-country/our-people >. Accessed on: 27 Mar. 2020.
    » https://www.australia.gov.au/about-australia/our-country/our-people
  • AUSTRALIAN Institute for Aboriginal and Torres Strait Islander Studies. Guidelines for Ethical Research in Australian Indigenous Studies. Canberra: AIATSIS, 2012.
  • AUSTRALIAN Institute of Aboriginal and Torres Strait Islander Studies. Aboriginal Australia Map. Canberra: AIATSIS , 2019a. [1996]. Available at: <Available at: https://aiatsis.gov.au/explore/articles/aiatsis-map-indigenous-australia >. Accessed on: 04 Feb. 2019.
    » https://aiatsis.gov.au/explore/articles/aiatsis-map-indigenous-australia
  • AUSTRALIAN Institute of Health and Welfare. Rural and Remote Australians. Canberra: AIHW, 2019b. Available at: <Available at: https://www.aihw.gov.au/rural-health-rrma-classification >. Accessed on: 04 Feb. 2019.
    » https://www.aihw.gov.au/rural-health-rrma-classification
  • BESSARAB, Dawn; NG’ANDU, Bridget. Yarning About Yarning as a Legitimate Method in Indigenous Research. International Journal of Critical Indigenous Studies, Brisbane, v. 3, n. 1, p. 37-50, 2010.
  • BRENNAN, Linda; FRY, Marie-Louise.; PREVITE, Josephine. Strengthening Social Marketing Research: harnessing “insight” through ethnography. Australasian Marketing Journal (AMJ), Sydney, v. 23, n. 4, p. 286-293, 2015.
  • BURARRWANGA, Laklak; WRIGHT, Sarah; SUCHET-PEARSON, Sandie; LLOYD, Kate. Welcome to My Country. Melbourne: Allan & Unwin, 2013.
  • CORREA-CHÁVEZ, Maricela; MEJIA-ARAUZ, Rebeca; ROGOFF, Barbara. Children Learn by Observing and Contributing to Family and Community Endeavours: a cultural paradigm (volume 49). Waltham. MA: Academic Press, 2015.
  • CRAWSHAW, Paul. Governing at a Distance: social marketing and the (bio) politics of responsibility. Social Science and Medicine, Oxford, v. 75, n. 1, p. 200-207, 2012.
  • CULLEN, Elaine T.; MATTHEWS, Lori N. H.; TESKE, Theodore D. Use of Occupational Ethnography and Social Marketing Strategies to Develop a Safety Awareness Campaign for Coal Miners. Social Marketing Quarterly, London, v. 14, n. 4, p. 2-21, 2008.
  • DUDGEON, Pat; HERBERT, Jeannie; MILROY, Jill; OXENHAM, Darlene (Ed.). Us Women, Our Ways, Our World. Broome: Magabala Books Aboriginal Corporation, 2017.
  • FOUCAULT, Michel. Two Lectures. In: GORDON, Colin (Ed.). Power/Knowledge: selected interviews and other writings 1972-1977. Sussex: Harvester Press Ltd, 1980. P. 78-108.
  • FOUCAULT, Michel. Politics and the Study of Discourse. In: BURCHELL, Graham; GORDON, Colin; MILLER, Peter (Ed.). The Foucault Effect: studies in governmentality. London: Harvester Wheatsheaf, 1991. P. 53-72.
  • FOUCAULT, Michel. Governmentality. In: FAUBION, James D. (Ed.). Power, The Essential Works of Michel Foucault (volume III). New York: The New Press, 2000. P. 201-222.
  • FOUCAULT, Michel. On the Government of the Living: lectures at the College de France, 1979-1980. Translation: Graham Burchell. Basingstoke: Palgrave Macmillan, 2014.
  • FREDERICKS, Bronwyn et al. Engaging the practice of Indigenous yarning in action research. ALAR: Action Learning and Action Research Journal, Brisbane, v. 17, n. 2, p. 12-24, 2011.
  • FREDERICKS, Bronwyn. ‘We don’t leave our identities at the city limits’: aboriginal and Torres Strait Islander people living in urban localities. Australian Aboriginal Studies, Canberra, v. 2013, n. 1, p. 4-16, 2013.
  • GEIA, Lynore K; HAYES, Barbara; USHER, Kim. Yarning/Aboriginal Storytelling: Towards an Understanding of an Indigenous Perspective and Its Implications for Research Practice. Contemporary Nurse, Salisbury East, v. 46, n. 1, p. 13-17, 2013.
  • GONZÁLEZ, Norma; MULL, Luis; AMANTI, Cathy. Funds of Knowledge: theorizing practices in households, communities and classrooms. London: Routledge, 2006.
  • GONZÁLEZ, Norma; WYMAN, Leisy; O’CONNOR, Brendan. The Past, Present and Future of “Funds of Knowledge”. In: LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education. Oxford: Wiley Blackwell, 2016. P. 482-494.
  • HARWOOD, Valerie; HICKEY-MOODY, Anna; MCMAHON, Samantha; O’SHEA, Sarah. The Politics of Widening Participation and University Access for Young People: making educational futures. London: Routledge , 2017.
  • HARWOOD, Valerie; MURRAY, Nyssa. Strategic discourse production and parent involvement: including parent knowledge and practices in the Lead My Learning campaign. International Journal of Inclusive Education, v. 23, n. 4, p. 353-368, 2019a.
  • HARWOOD, Valerie; MURRAY, Nyssa. The Promotion of Education: A Critical Cultural Social Marketing Approach. Cham: Palgrave Macmillan, 2019b.
  • HURTIG, Janise; DYRNESS, Andrea. Parents as Critical Educators and Ethnographers of Schooling. In:LEVINSON, Bradley A.; POLLOCK, Mica (Ed.). A Companion to the Anthropology of Education . Oxford: Wiley Blackwell , 2016. P. 530-546
  • KAMIN, Tanja; ANKER, Thomas. Cultural Capital and Strategic Social Marketing Orientations. Journal of Social Marketing, Bingley, v. 4, n. 2, p. 94-110, 2014.
  • LEA, Tess; THOMPSON, Helena; MCRAE-WILLIAMS, Eva; WEGNER, Aggie. Policy Fuzz and Fuzzy Logic: researching contemporary indigenous education and parent-school engagement in North Australia. Journal of Education Policy, London, v. 26, n. 3, p. 321-339, 2011.
  • LOWE, Kevin; HARRISON, Neil; TENNENT, Christine; GUENTHER, John; VASS, Greg; MOODIE, Nikki. Factors Affecting the Development of School and Indigenous Community Engagement: a systematic review. The Australian Educational Researcher, Canberra, v. 46, n. 2, p. 253-271, 2020.
  • MADILL, Judith; WALLACE, Libbie; GONEAU-LESSARD, Karine; STUART MACDONALD, Robb; DION, Celine. Best Practices in Social Marketing Among Aboriginal People. Journal of Social Marketing , Bingley, v. 4, n. 2, p. 155-175, 2014.
  • MARTIN, Karen Lillian. Please Knock Before you Enter: aboriginal regulation of outsiders and the implications for researchers. Teneriffe: Post Pressed, 2008.
  • MARTIN, Karen Lillian. Childhood, Lifehood and Relatedness: aboriginal ways of being, knowing and doing. In: PHILLIPS, Jean; LAMPERT, Jo (Ed.). Introductory Indigenous Studies in Education: reflection and the importance of knowing. 2. ed. Frenchs Forest: Pearson Australia, 2012. P. 27-40.
  • MARTIN, Karen Lillian. It’s Special and It’s Specific: Understanding the Early Childhood Education Experiences and Expectations of Young Indigenous Australian Children and Their Parents. The Australian Educational Researcher , Canberra, v. 44, n. 1, p. 89-105, 2017.
  • MARTIN, Karen Lillian; MIRRABOOPA, Booran. Ways of knowing, being and doing: a theoretical framework and methods for indigenous and indigenist re-search. Journal of Australian studies, St. Lucia, v. 76, p. 203-214, 2003.
  • MCKNIGHT, Anthony. Mingadhuga Mingayung: respecting country through mother mountain’s stories to share her cultural voice in western academic structures. Educational Philosophy and Theory, Malden, v. 47, n. 3, p. 276-290, 2015.
  • MCKNIGHT, Anthony. Meeting Country and Self to Initiate an Embodiment of Knowledge: embedding a process for aboriginal perspectives. The Australian Journal of Indigenous Education, Cambridge, v. 45, n. 1, p. 11-22, 2016.
  • MCMAHON, Samantha; HARWOOD, Valerie; HICKEY-MOODY, Anna. “Students that just Hate School wouldn’t Go”: educationally disengaged and disadvantaged young people’s talk about university education. British Journal of Sociology of Education, Oxford, v. 37, n. 8, p. 1109-1128, 2016.
  • MEJÍA-ARAUZ, Rebeca; ROGOFF, Barbara; DAYTON, Andrew; HENNE-OCHOA, Richard. Collaboration or Negotiation: two ways of interacting suggest how shared thinking develops. Current Opinion in Psychology, Amsterdam, v. 23, p. 117-123, 2018.
  • MILLER, Keith. Respectful listening and reflective communication from the heart and with the spirit. Qualitative Social Work, v. 13, n. 6, p. 828-841, 2014. Available at: <Available at: https://doi.org/10.1177/1473325013508596 >. Accessed on: 04 Feb. 2019.
    » https://doi.org/10.1177/1473325013508596
  • MOONEY, Janet; RILEY, Lyn; BLACKLOCK, Fabri. Yarning Up: stories of challenges and success. Australian Journal of Education, Hawthorn, v. 62, n. 3, p. 266-275, 2018.
  • MURRAY, Nyssa; HARWOOD, Valerie. The importance of Aboriginal Protocols in promoting educational futures. National Centre for Student Equity in Higher Education, Perth, 4 May, 2016.
  • ORTNER, Sherry. Anthropology and Social Theory: culture, power, and the acting subject. Durham: Duke University Press, 2006.
  • PASCOE, Bruce. Dark Emu: Aboriginal Australia and the Birth of Agriculture. Broome: Magabala Books, 2018.
  • POVINELLI, Eizabeth. Geontologies: a requiem to late liberalism. Durham: Duke University Press , 2016.
  • PYKETT, Jessica; JONES, Rhys; WELSH, Marcus; WHITEHEAD, Mark. The Art of Choosing and the Politics of Social Marketing. Policy Studies, Abingdon, v. 35, n. 2, p. 97-114, 2014.
  • ROGOFF, Barbara. Learning by Observing and Pitching In to Family and Community Endeavours. Human Development, Basel, v. 57, p. 69-81, 2014.
  • ROGOFF, Barbara. Culture and Participation: a paradigm shift. Current Opinion in Psychology , Amsterdam, v. 8, p. 182-189, 2016.
  • ROGOFF, Barbara et al. Noticing Learners’ Strengths Through Cultural Research. Perspectives on Psychological Science, London, v. 12, n. 5, p. 876-888, 2017.
  • TRUONG, Dao. Social Marketing: A Systematic Review of Research 1998-2012. Social Marketing Quarterly , London, v. 20, n. 1, p. 15-34, 2014.
  • UNGUNMERR, Miriam-Rose. To be listened to in her teaching: Dadirri: Inner deep listen and quiet still awareness. Earthsong Journal: Perspectives in Ecology, Spirituality and Education, v. 3, p. 14-15, 2017.
  • URRIETA, Luis. Learning by Observing and Pitching In and the connections to Native and Indigenous Knowledge Systems. In: CORREA-CHEVAZ, Maricela; MEJIA-ARAUZ, Rebeca; ROGOFF, Barbara (Ed.). Children Learn by Observing and Contributing to Family and Community Endeavours: a cultural paradigm. Waltham, MA: Elsevier, 2015. P. 357-380.
  • WATSON, Irene. Re-Centring First Nations Knowledge and Places in a Terra Nullius Space. AlterNative: An International Journal of Indigenous Peoples, Auckland, v. 10, n. 5, p. 508-520, 2014.
  • WEST, Roianne; STEWART, Lee; FOSTER, Kim; USHER, Kim. Through a critical lens: Indigenist research and the Dadirri method. Qualitative Health Research, v. 22, n. 11, p. 1582-1590, 2012. Available at: <Available at: https://doi.org/10.1177/1049732312467610 >. Accessed on: 04 Feb. 2019.
    » https://doi.org/10.1177/1049732312467610
  • WOLFF, Jonathan; DE-SHALIT, Avner. Disadvantage. Oxford: Oxford University Press, 2007.

Notes

  • 1
    Available at: <https://aiatsis.gov.au/explore/articles/ aiatsis-map-indigenous-australia>.
  • 2
    For more examples of the materials and the campaign see <www.le admylearning.com.au> and Harwood and Murray (2019b).

Publication Dates

  • Publication in this collection
    22 June 2020
  • Date of issue
    2020

History

  • Received
    21 Nov 2019
  • Accepted
    27 Jan 2020
Universidade Federal do Rio Grande do Sul - Faculdade de Educação Avenida Paulo Gama, s/n, Faculdade de Educação - Prédio 12201 - Sala 914, 90046-900 Porto Alegre/RS – Brasil, Tel.: (55 51) 3308-3268, Fax: (55 51) 3308-3985 - Porto Alegre - RS - Brazil
E-mail: educreal@ufrgs.br