By Jessica Wegener, Barry Williams, Jacqueline Gothe and Sarah Jane Jones.
2. Barry Williams (biography)
3. Jacqueline Gothe (biography)
4. Sarah Jane Jones (biography)
How can research effectively strengthen Indigenous leadership and incorporate respectful design to support Indigenous sovereignty and self-determination?
We retrospectively reflected on our experience of working together in a project focused on land and fire management in a specific region in Australia, a project that involved Indigenous Cultural Fire Practitioners, Elders, and community members, as well as Local Aboriginal Land Councils, local councils and government agencies (Gothe et al., 2025). This reflexive analysis aimed to understand and share what we have learned as participants in this Indigenous project as a contribution to the complex work of ensuring meaningful ways to support Indigenous sovereignty, self-determination, and the use of co-design in Indigenous-led land-based projects situated in urban contexts.
Here we focus on four conditions for effective co-design in Indigenous led projects. They are:
- Indigenous leadership, ethics, and reciprocity
- Respect and time
- Design, storytelling and cultural responsibility
- Respectful and appropriate sharing.
Indigenous leadership, ethics, and reciprocity
Particularly important are foresight informed by care; respect and reciprocity in all aspects of a project; the importance of listening; and of dedicating time for trust to develop. Also vital is ensuring protocols are respected so that there is responsible sharing of Indigenous Ecological Knowledge (IEK) with consent and approvals to uphold Indigenous Cultural Intellectual Property (ICIP).
In our case, the processes of co-design provided structures that bring the plurality of the voices of participants (Cultural Fire Practitioners, Elders and communities) to the design project outcomes (the guided walks, interpretive signs, a book, and videos).
Further, in our case, the relinquishing of leadership by the (non-Indigenous) design team was seen as a gift to the community that enabled shared decision-making by the Cultural Fire Practitioners and created the condition of possibility for the Fire Practitioners to take leadership in the development of content and the form of the designed outcomes.
Respect and time
An essential consideration is the recognition of the time and resources needed to undertake the process in a respectful and considered way that ensures shared leadership, empowerment, trust, and mutual benefit.
In our case, the conceptualisation of the funding application was informed by Indigenous values and the vision of our goal in supporting Indigenous sovereignty and self-determination. Most important is that funding supports full participation and learning for all participants to bring the vision of Indigenous leadership, guided by Indigenous knowledge, into reality.
In our case, attention was paid to everyone’s life circumstances, including ensuring employers supported the time that the Indigenous Cultural Fire Practitioners would commit to the project and ensuring the grant provided funds to enable attendance at all the events for these practitioners, as well as Elders and the community.
Design, storytelling and cultural responsibility
The design processes need to be connected and guided by Indigenous cultural practices and protocols building on embodied experience in the field and the integrity of the translation of oral storytelling. This integrity is dependent on the legitimacy of the approval processes undertaken by the Cultural Fire Practitioners with Elders and community. These consultations are often shared in and with community and require time for discussion and approval. This brings a level of personal connection and cultural responsibility for community approval of processes and content.
In our case, key issues included:
- Ensuring respectful relations in complex hybrid contexts (face to face, remotely across large distances on different landscapes and on Country)
- Supporting the storytelling that highlights First Nations leadership embodied in the Indigenous Cultural Fire Practitioners’ experience in various landscapes, knowledge of Country and of 4 years of mentoring focussed through practices of reading Country, respect for people and protocol, and connections to spirit and practice through kinship affiliations.
Respectful and appropriate sharing
Key here is how much should be shared in an impersonal manner (eg., on a sign or in a printed form) versus what should be reserved for sharing on Country by a Knowledge Holder. Sharing of traditional ecological and cultural knowledge by a Knowledge Holder on Country allows attention to be directed, for example, to the plant, its fibre use, its medicine, and allows the Knowledge Holders to do all of those things on Country to ensure an embodied form of practice and traditional knowledge transfer.
Conclusion
This project aimed to support contemporary Indigenous cultural leadership, in the face of the continuing impact of colonisation, and built on a long-term relationship between the design team (Jacqueline and Sarah Jane), the practitioners (Jessia and Barry) and the community.
What has your experience been of co-designing research in meaningful ways to support Indigenous sovereignty and self-determination? Do the conditions we have identified resonate with you? Are there others that you would add?
To find out more:
Gothe, J., Jones, S. J., Wegener, J. and Williams, B. (2025). Co-designing for First Nations leadership in land management: Listening to stories, designing for experience, and advocating for change. CoDesign: International Journal of CoCreation in Design and the Arts. (Online – open access) (DOI): https://doi.org/10.1080/15710882.2025.2505925
Much of this i2Insights contribution is taken verbatim from this paper.
Reference:
Australia State of the Environment. (2021). Indigenous. In, Australia State of the Environment Report, Department of Climate Change, Energy, the Environment and Water, Commonwealth of Australia: Canberra, Australia. (Online – open access): https://soe.dcceew.gov.au/indigenous/introduction
Use of Generative Artificial Intelligence (AI) Statement: Generative artificial intelligence was not used in the development of this i2Insights contribution. (For i2Insights policy on generative artificial intelligence please see https://i2insights.org/contributing-to-i2insights/guidelines-for-authors/#artificial-intelligence.)
Biography: Jessica Wegener is Ngiyampaa Wangaaypuwan Pilaarrkiyalu Mayi and a practitioner of Traditional Knowledge with a lifetime of experience in Traditional Water, Fire and Medicinal Knowledge. Jessica considers Country as her teacher and her most proud achievements have been integrated with Country, Family and Community.
Biography: Barry Williams MA (Wehlubal Clan of the Bundjalung Nation) is a Lecturer in Cultural Landscape at the School of Architecture and Built Environment, College of Engineering, Science and Environment at the University of Newcastle, Australia. He aims to help strengthen connections to Country within the built environment centred on building meaningful relationships and partnerships to drive positive outcomes for community and Country. His diverse professional background across cultural heritage, Aboriginal community engagement, community development, capacity building, consultation and negotiation, strategic planning, cultural competence in both vocational and higher education provides a deep foundation for his contribution.
Biography: Jacqueline Gothe PhD is a design researcher in visual communication design, information design and practices of critical visualisation in the Faculty of Design and Society, University of Technology Sydney, Australia. Her research approach foregrounds research through design as a knowledge creating paradigm. She has widely researched the application of communication and design principles in land management investigating transdisciplinary approaches in environmental projects.
Biography: Sarah Jane Jones PhD is a Senior Lecturer in Visual Communication at the University of Technology Sydney, Australia. She examines ways to incorporate storytelling into urban wayfinding design; central to this is exploring the relationship between physical signage and digital wayfinding.
Being part of this project has been one of the most eye-opening experiences of my life. Coming into cultural fire without a background in it, I was amazed at how much depth, complexity, and science sits within our Indigenous knowledge systems. The more I learned, the more I realised how sophisticated our old people’s understanding of the land truly is,the way fire behaviour, soil health, biodiversity, seasons, and cultural obligations all weave together in a way that Western science is only just beginning to recognise.
This project gave me the space to witness that knowledge in action. It allowed me to stand beside people whose connection to Country is backed by generations of lived experience, observation, and responsibility. The way our people read the landscape, the plants, the soil, the winds.. it’s a level of intelligence, intuition, and scientific precision that left me in awe.
The conditions you described-respect, time, proper process, and true Indigenous leadership shaped the whole experience for me. As a Worimi/Bundjalung woman still early in my cultural fire journey (5 years), being supported to learn and contribute in a culturally safe and ethically grounded way meant everything. Nothing was rushed. Everything was done with care, integrity, and respect for our mobs, our Elders, and our ICIP (Indigenous Cultural Intellectual Property).
One of the greatest gifts of this journey has been the people I’ve met along the way. The Cultural Fire Practitioners, Elders, knowledge holders, and community members who welcomed me, taught me, and guided me, their generosity and strength have had a huge impact on me. I’m constantly humbled by how much knowledge sits quietly in our communities, waiting to be held the right way.
I also want to acknowledge Jess Wegener: Your support, leadership, and belief in me have shaped my path more than you know. I’m really thankful for the way you’ve guided me through this journey.
This whole experience has deepened my understanding of Country, of culture, of fire, and of myself. It’s strengthened my commitment to helping bring cultural fire back in a way that honours both cultural lore and ecological science.
It’s been a privilege to walk Country with the fire mob we have here in the Hunter…and we’re just getting started.
The collaboration between Jess, Barry, Jacqueline and Sarah people, who were able to hold deep thought, led to a co-design of contemporary and Aboriginal knowledge in a way that ensures knowledge is shared appropriately and safely. Allowing for Aboriginal knowledge within a contemporary learning style deeply respects and honours the ancient wisdom of Aboriginal people. The approach goes beyond inclusion. It creates meaningful opportunities for on Country learning, where Elders, Knowledge Holders and communities are empowered to interpret, share, and lead. Learning that connects traditional ways of knowing with today’s needs and outcomes. An important part is between what community needs are and where the knowledge can be shared publicly, within the written word and what must remain reserved for sharing on Country by Elders, knowledge holders and community. The connection Jess and so many other fire practitioners within the Firesticks Alliance network on different stages of journey created a space for strength and nurturing with fire. Helping me with my personal journey maintaining cultural integrity and continued strength guiding me on the right path. When knowledge is shared on Country, interpretation can draw attention to connection and belonging, bringing these lessons to life through practice. This approach ensures that cultural knowledge is transferred in the right way, through experience, respect, and connection.
I love the conversation going on here, well done and congratulations on the “Four Conditions for Co-Designing for First Nations Leadership.”
Overall this article demonstrates a genuine and respectful attempt to reflect on co-design practices with First Nations communities. It acknowledges the importance of Indigenous leadership, cultural protocols, and the relational nature of knowledge. From an Aboriginal perspective, it offers valuable insights, though there are areas where deeper cultural grounding and clarity could strengthen its impact. Congratulations to you all and showing the social values to Country and mob and community by collaborating together to make change, Well done.
Strengths
1. Indigenous Leadership and Reciprocity
• The authors rightly centre Indigenous leadership and describe the act of non-Indigenous designers stepping back as a “gift.” This framing is respectful and aligns with cultural values of humility and relational responsibility.
• The inclusion of Cultural Fire Practitioners and Elders in decision-making reflects proper protocol and community-led practice.
2. Respect for Time and Cultural Protocols
• The emphasis on time, trust, and funding to support full participation is critical. Aboriginal communities often face extractive research practices; this approach counters that by valuing lived experience and relational ethics.
• Acknowledging the need for employer support and funding for Elders and community members shows an understanding of the systemic barriers to participation.
3. Storytelling and Cultural Responsibility
• The recognition of oral storytelling, mentoring, and embodied knowledge (e.g., reading Country) is culturally appropriate and honours traditional ways of learning.
• The article’s attention to kinship, spirit, and practice reflects a holistic understanding of Aboriginal knowledge systems.
4. Appropriate Sharing
• The distinction between what can be shared publicly and what must be shared on Country by Knowledge Holders is vital. This respects ICIP and ensures knowledge is not decontextualised or commodified.
Areas for Strengthening
1. Language and Framing
• Some academic language (e.g., “conditions of possibility,” “reflexive analysis”) may not resonate with all Aboriginal readers. Using more grounded, culturally familiar language could improve accessibility and cultural alignment.
• The term “gift” to describe the transfer of leadership is respectful, but it may be more powerful to frame this as a return of rightful authority or recognition of sovereignty.
2. Place-Based Specificity
• While the article mentions the region and Nations involved, it could benefit from deeper engagement with local Lore, governance structures, and specific cultural protocols. Each Nation has distinct ways of working, and this diversity should be honoured explicitly.
3. Sovereignty and Decolonisation
• The article touches on sovereignty and self-determination but could more strongly connect co-design to broader decolonial or indigenised movements. Co-design is not just a method—it’s part of a larger struggle for a voice to be heard and land and water rights considered, cultural resurgence, and justice.
4. Community Voice
• While the authors reflect on their experience, more direct quotes or stories from Elders and Fire Practitioners would amplify community voice and authority. Letting community speak for themselves is a key principle of respectful engagement which has been highlighted in previous workshops. I also acknowledge that has been done in resources produced, but the reader may not know that.
Suggestions for Further Reflection
• How are decisions made within the community? Are Elders consulted at every stage, and is Cultural Lore guiding the process?
• If a First Nations person is not a member of a LALC (Local Aboriginal Land Council) or a registered RAP (Reconcilation Action Plan) practitioner do you include them ?
• What happens after the project ends? Is there a plan for ongoing cultural leadership, or does the project risk being extractive despite good intentions?
Final Thoughts
This article is a thoughtful and respectful contribution to the conversation around co-design with First Nations communities. It shows genuine care and a willingness to listen and learn. From an Aboriginal perspective, it’s encouraging to see non-Indigenous collaborators stepping back and supporting Indigenous leadership. With deeper cultural grounding and stronger community voice, this work could become a model for others.
Two standouts here for me: time and money. Allowing time – for discussion, for things to filter out through networks in a community, and for responses to make their way. And money built into project budgets to pay fire practitioners to tend to those conversations and bring them into the design process.
That puts the wheels under ‘leadership’, let’s people step up and contribute.
The time for community to discuss and consider feedback from the wider community and especially knowledge holders and elders in the community is crucial. The opportunity to be involved should be accessible to all of the community. Often this time can be rushed due to deadlines and funding reporting but allowing the proper time to consider and empowering practitioners to serve their communities builds a trust and respect for the relationships, processes and protocols observed and ultimately will enhance the likelihood of a successful project. As we walk in two worlds as people of culture and in this new world, finding balance can be difficult so the financial benefits can assist we are meeting our responsibilities in both worlds.
So true Leeton and I’d love to see another ‘Kantolong’ book produced for mob across Australia what an excellent way to share generational transfer of knowledge and traditional practises of Caring for Country.
Editor: The ‘Kantolong’ book is referred to in Figure 3 of the published paper – see https://doi.org/10.1080/15710882.2025.2505925
Thank you Ross for your thoughts.
Time is always the thing that is needed for proper consultation, exchange and reflection. As you have noted, there is a link between time and the budget. The budget allowed payments to cultural fire practitioners and community members for their participation. Also the time to negotiate with workplaces to ensure the cultural fire practitioners were available in workshops, collaborations and community consultation – so important.
Another element was the inclusion of practitioners children at the events which allowed parents to be present in an intergenerational experience.
As you also note the sense of leadership was fast tracked through the time and budget which secured time on Country, time to practice and affirmation by community as stories were shared and practices demonstrated. Confidence and certainty thrived alongside the recognition by community of their contribution.
It was a privilege to be able to see this work unfold with the many components that contributed to the experience of leadership by the cultural fire practitioners.
It also is heartening to hear that the cultural fire practitioners are continuing their work and demonstrating leadership in various institutions, government agencies and advisory bodies across the Hunter Valley.
Well said Ross
Many thanks for sharing your work and reflections. I’ve been mulling over your reflections in “Respectful and appropriate sharing” on “Key here is how much should be shared in an impersonal manner (eg., on a sign or in a printed form) versus what should be reserved for sharing on Country by a Knowledge Holder,” especially its ramifications for sharing Indigenous knowledge more generally.
This is particularly pertinent to my ambitions for i2Insights as a globally-relevant toolkit and how we include tools (concepts, methods, processes, frameworks etc) for tackling complex societal and environmental problems from Indigenous knowledge and also from countries and regions that have developed their own ways of doing things, and that are not included in Western knowledge systems.
I can see glimpses of an interesting and important journey that moves beyond simply finding and adding tools, to processes of honouring and acknowledging the Knowledge Holders and sharing their work in non-extractive ways. I’d value any thoughts you might have on this.
Thank you for your considered comment to our post and thank you for your work building the network around transdisciplinarity and ways to tackle complex social and environmental issues through integration of knowledge practices and systems.
As you describe your thoughts, we are drawn to the word ‘glimpse’. It is so important – an opening to what is not yet known and what can come to be understood. In that spirit we are keen to describe the processes of knowledge sharing that have led to the re-presentation of our work on this blog.
Our response to your comments is specifically related to the project that is described in more detail in the article https://www.tandfonline.com/doi/full/10.1080/15710882.2025.2505925#d1e423
In the project in the Hunter Valley with the Worimi, Biripi, Awabakal, Wonnarua and Darkinjung communities, the knowledge practices and the protocols that were in place consist of three knowledge sharing spaces that are connected and require attention. It is only after these levels have been negotiated that it is possible to represent the work in a printed form or in this case as an online contribution to the i2Insights. It is important to highlight that central to the recognition of Indigenous leadership is to understand that knowledges and practices are shared through a traditional oral transfer on Country and cannot ever be fully comprehended through mediated descriptions such as text video, photography and other publishable forms.
These are the three places of knowledge sharing undertaken by the cultural fire practitioners to ensure protocols for respectful representation are in place – the sacred, the communal and the shared.
The first one is a sacred space that holds sacred knowledge of the ways in which customs and practices within each of the Country types vegetation and the traditional mobs from those lands spiritually connects them to the areas like a totemic relationship forged in responsibility to uphold the knowledge and respectful integrational knowledge transfer. This is done mob to mob without any record or data collection or imagery out of respect for the sacred space. As project leaders and researchers, it is not our place to know, although it is our place to provide time for the mob to decide what is too sacred for sharing and how they will navigate this space to honour the knowledge they are custodians of.
Secondly, there is the communal space held by members of Indigenous communities and in our case the cultural fire practitioners. This communal knowledge space is shared within community and from community to other communities through songlines. In the Hunter Valley where our project is based there are songlines connecting each mob based on country types – Worimi, Biripi, Awabakal, Wonnarua and Darkinjung. It in this space that the practitioners take the time to talk within their communities about how much the Elders, Traditional Knowledge Holders and community want to share from the sacred space and the communal knowledge space into the public realm.
And lastly, it is in the shared knowledge space that Indigenous and non-Indigenous experiences knowledges and practices intersect. For example when anyone visits the project sites described in the article where cultural burning methods have been applied the sign is there as a marker and symbol but there is also the opportunity under the guidance of cultural fire practitioners who with their communities have identified those three realms of knowledge and can walk through the landscape with the stories of the fire and Country speaking from a space of knowing what is appropriate to share in the public realm.
This on-Country experience shared by the cultural fire practitioners on the guided experiences with local communities, schools, scientists, researchers and members of the general public provides an opportunity to dive deeper into asking the questions of Indigenous knowledges. For example, what are the traditional seasonal knowledges of this place? Jessica shares that ‘there are different seasonal knowledge that are located within the site, even down to the timing of the visit. If it is morning, lunchtime or night time, there are different knowledges that are evident within the landscape.’ Sharing these insights highlight the need to be present with Knowledge Holders on Country, experiencing the voice of Elders and practitioners speaking, describing, showing and sharing in place.
An important intention of representing shared Indigenous knowledges is to create the conditions of possibility for people to engage more deeply through a turning to local communities on Country.
Sharing on the i2Insights platform is a representation of that shared knowledge and the three levels that have been negotiated through the appropriate protocols in time and space by Indigenous cultural fire practitioners and the researchers.
And finally turning back to ‘the glimpse’ that Gabriele has seen in her comment -yes we do ‘need to move beyond simply finding and adding tools’. We need to understand the relational connections and responsibility of being in place. As Jessica says ‘understand that we are on Country that will provide’ and through honouring the practices that inform responsible representation acknowledge Country, each other and all entities in our knowledge practices.
Jessica and Jacqueline
Many thanks for this very helpful reply. It reminds me that it’s important to take time, build the relationships and really try to understand. I am in awe of what you have done together and how much it moves learning forward for non-Indigenous folks like me. Thanks again for the original blog post and this detailed reply.