First nations research lessons

Tenth annual review

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Gabriele Bammer (biography)

By Gabriele Bammer.

This is the tenth annual “state of the blog” review.

What are the major achievements of i2Insights for 2025? What have been the main themes of the contributions made? How do these reflect the aims of i2Insights?

This is the last post for 2025. We’ll be back on January 13, 2026 and already have a number of great contributions to start the new year.

Achievements

We celebrated three major achievements in 2025.

1. Our 10th anniversary

In November i2Insights marked its 10th birthday as a global, comprehensive, living toolkit.

We are particularly delighted that INTEREACH (Interdisciplinary Integration Research Careers Hub) is devoting its 2025-2026 webinar series to spotlighting themes from i2Insights.

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Four conditions for co-designing for First Nations leadership

By Jessica Wegener, Barry Williams, Jacqueline Gothe and Sarah Jane Jones.

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1. Jessica Wegener (biography)
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.

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Principles for place-based community participation

By James A. Turner.

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James A. Turner (biography)

How can a community’s sense of connection and responsibility to care for their place be strengthened? How can this lead to ground-up change, driven by communities, to tackle complex social, economic, and environmental issues? How can such change draw on the deep sense of care and belonging people feel for their communities and environments to tailor solutions to the unique needs and context of a place?

We identified eleven key principles associated with successful place-based community-led projects. These are the first principles to be developed in-country, rather than being imported from overseas and, because these are place-based, they are specific to Aotearoa New Zealand. We share them here to illustrate what specific place-based principles look like.

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Practising responsible research within an Indigenous paradigm

By Norma Romm

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Norma Romm (biography)

What might it mean to practise responsible research within a postcolonial Indigenous paradigm? What is distinctive in terms of the conception of responsible research practice? How does research informed by this paradigm include responsiveness to the voices/spirit of the more-than-human world?

A postcolonial Indigenous paradigm as defined by scholars from a variety of geographical regions is offered as a way of doing research that expressly draws out and tries to revitalise the relational knowing-and-being processes of Indigenous communities in Africa, the Indigenous peoples of Canada, Australia and New Zealand, and the USA (First Nations). These scholars (Indigenous, as well as non-Indigenous ones who can be regarded as allies) have tried to credentialise this research paradigm by expanding upon the underlying suggestion that processes of knowing are inextricably tied to ways of living (being in relation to others, human and more-than-human).

This implies a specific conception of responsibility to try to nurture (in all fields of our influence, including in research practices) relationships that can be considered reciprocal rather than exploitative (of other humans or of other species and of the land and its communities).

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Weaving knowledge systems: Honouring Indigenous knowledge

By Chels Marshall, Rosalie Chapple and Joanne Wilson

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1. Chels Marshall (biography) (photo credit: Michael Powers)
2. Rosalie Chapple (biography)
3. Joanne Wilson (biography)

What is Indigenous science? How can it be properly recognised? How can we overcome current practices where Indigenous knowledge-holders are generally not regarded as experts, their knowledge is not used as evidence or in decision-making, and non-Indigenous people think Indigenous knowledge needs to be ‘validated’ by Western science?

Lack of recognition of Indigenous data sovereignty raises concerns about the conduct of research – by and for whom? Indigenous cultural knowledge is often used without permission or proper protocols, and is used and appropriated under Western science.

What does successfully honouring Indigenous knowledge look like?

“Our culture is the science.”

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Decolonising your writing

By kate harriden

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kate harriden’s biography

As an Indigenous person, it is draining, infuriating and tedious to consistently encounter recently written academic material that invokes, seemingly uncritically, colonial tropes. Paired with these tropes is usually a mix of arrogance, condescension and ignorance on which notions of ‘western’ superiority are based. I am Totally. Over. It. Not only are these tropes inaccurate and offensive, they allow the colonized researcher to avoid critiquing the impacts of colonization and (un)conscious biases in their work.

If you don’t understand ‘the problem’, chances are you are part of it, so sit down and open your mind as we go through this together. Hopefully the tips provided on how to decolonize your academic writing will start your journey into decolonizing writing.

Learning to recognize colonial writing

Undoubtedly you have read substantially more academic material imbued with colonial values and assumptions than decolonial academic material.

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What lessons for improving interdisciplinary collaboration emerged from the 2019 Science of Team Science conference?

By Julie Thompson Klein and Ben Miller

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1. Julie Thompson Klein’s biography
2. Ben Miller (biography)

Six lessons emerged from the seven plenary panels at the May 2019 Science of Team Science conference hosted by Michigan State University in the US.

1. Understanding the nature of team science is crucial to monitoring team behavior, including managing conflict, diverse voices, and strong leadership.

The Science of Groups and Teams plenary panel affirmed one approach alone is not sufficient. It featured perspectives from psychology, management, and organizational behavior in two regional research institutions, the University of Michigan and Michigan State University.

2. Networking and collaboration increase access to pertinent expertise and skills, equipment, and other resources including funding, relevant techniques, education and training, visibility and recognition.

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Good practice in community-based participatory processes in Aboriginal and Torres Strait Islander research

By Jan Chapman, Alyson Wright, Nadine Hunt and Bobby Maher

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1. Jan Chapman (biography)
2. Alyson Wright (biography)
3. Nadine Hunt (biography)
4. Bobby Maher (biography)

How can participatory process in Aboriginal and Torres Strait Islander communities be made adaptable and flexible? How can theoretical frameworks take into account the cultural and geographical complexities of communities and their contexts?

Here we provide five key principles that we have found useful in engaging communities in the Mayi Kuwayu Study (https://mkstudy.com.au/).These include: community decision-making; involvement in study governance; community capacity development; effective communications; and, long-term and multi-engagement processes.

Community decision-making

A key principle is to seek community endorsement and decision-making from Aboriginal and Torres Strait Islander governance groups on their community’s participation in the study.

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Conditions for co-creation

By Gabriele Bammer

This is part of a series of occasional “synthesis blog posts” drawing together insights across blog posts on related topics.

Gabriele Bammer (biography)

What is required for effective co-creation, especially between researchers and stakeholders? In particular, what contributes to a productive environment for co-creation? And what considerations are relevant for deciding who to involve?

Twelve blog posts which have addressed these issues are discussed. Bringing those insights together provides a richer picture of how to achieve effective co-creation.

What makes a productive environment for co-creation?

A good starting point is to be working in an environment and organizational culture that support co-creation and to have sufficient financial, personnel and other resources, as pointed out by Kit Macleod and Arnim Wiek.

Dialogue-based processes are often an important part of co-creation and they need to be established as a generative space, focused on synergy, not conflict.

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Undertaking bi-cultural research: key reflections from a Pākehā (non-Māori) New Zealander

By Maria Hepi

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Maria Hepi (biography)

What does it mean to be a bi-cultural researcher? The following eight key reflections are based on working bi-culturally in New Zealand.

I am a Pākehā (non-Māori) New Zealander and started learning Māori language and culture at university in 1995. Previously I had little to no contact with te reo Māori (the Māori language) or te ao Māori (the Māori world and culture). During my studies I became involved in kapa haka (the university Māori cultural club), and as such was exposed to a whole new world.

When I embarked on my journey into te ao Māori I naively thought I would be only learning about the Māori language and culture, however I also learnt what it meant to be Pākehā. I had been blind to my own culture as I had nothing to reflect it back to me.

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Cross-cultural collaborative research: A reflection from New Zealand

By Jeff Foote

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Jeff Foote (biography)

How can non-indigenous researchers work with indigenous communities to tackle complex socio-ecological issues in a way that is culturally appropriate and does not contribute to the marginalisation of indigenous interests and values?

These questions have long been considered by participatory action researchers, and are of growing relevance to mainstream science organisations, which are increasingly utilising cross-cultural research practices in recognition of the need to move beyond identifying ‘problems’ to finding ‘solutions’.

As an example, I borrow heavily from work with colleagues in a partnership involving the Institute of Environmental Science and Research (a government science institute), Hokianga Health Enterprise Trust (a local community owned health service) and the Hokianga community.

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Powhiri: An indigenous example of collaboration from New Zealand

By Rawiri Smith

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Rawiri Smith (biography)

Collaboration is important in New Zealand as a method of bringing communities together to work on complex problems. A useful collaborative model is the Powhiri, practiced by Maori, the indigenous people of New Zealand, for hundreds of years.

The formal welcome to an area in New Zealand is a Maori process known as the Powhiri. The Powhiri recognises the mana of all the participants. One of the most important values of the Maori people is manaaki, or caring for the mana of everyone. The Maori word mana means the importance associated with a person. The performance of a Powhiri acknowledges the importance of a person being welcomed to an area.

The deeper meaning behind the Powhiri process gives more meaning and indicates what should be occurring through the Powhiri.

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