By: Julie Bull
B.A (h), MAHSR
University of Prince Edward Island, Atlantic Regional Training Centre
Atlantic Regional Health Research Program
Memorial University
NAHO 2009 National Conference
Aag indigenous peoples speciality groups declaration of key questions about r...Dr Lendy Spires
The Indigenous Peoples Specialty Group of the Association of American Geographers works to facilitate ethical research with Indigenous communities. They recognize geography's colonial history and aim to decolonize approaches by centering Indigenous perspectives and self-determination. The IPSG believes collaborative relationships that acknowledge Indigenous communities as knowledge holders, not just informants, can improve research integrity and outcomes. They have compiled questions to guide researchers in thoughtfully approaching communities and negotiating terms, as ethical guidelines will vary locally. The primary goal is respect for Indigenous rights, knowledge, and consent.
The document discusses several traditional symbols of Canadian Aboriginal peoples:
- The turtle represents an origin myth for some First Nations groups.
- The medicine wheel is an important symbol used by Anishinaabe people to represent the four directions and their teachings.
- Coastal symbols highlighted include the Nu-Chah-Nulth house and totem poles representing students in that territory. Inuit symbols discussed are the inukshuk and prints by artist Kenojuac Ashevak.
- Métis symbols mentioned are the Red River cart, flag, sash, embroidery, and canoes. The document also notes the Métis medicine wheel and drumming as other cultural symbols.
The Medicine Wheel symbolizes Native American spirituality and represents the journey of life. It depicts the circle of life with four directions (east, south, west, north), four sacred colors, and seven directions total including up, down, and center. Each direction and color is associated with a season and meaning - east is red and spring, representing new life; south is white and summer, representing peace. The circle and directions depict the cycles of life, death, rebirth and spiritual understanding.
The document provides an overview of Aboriginal history, culture, and contemporary issues in Canada. It discusses how Aboriginal people have a unique relationship to the land that was disrupted by colonization. It also outlines key events such as the Indian Act of 1876, residential schools, the Truth and Reconciliation Commission, and ongoing issues regarding land claims, poverty, health, education, and self-determination faced by Aboriginal communities. The document uses images and discussion questions to complement the written information.
Indigenous Art’s influence on Australian Graphic Designsurfwel
Indigenous Australian art has influenced graphic design in Australia. Key aspects of indigenous art used include dots and lines to create shapes and organization. Colors used are natural earth tones. Examples shown how indigenous designs have been used in logos, tourism marketing, stamps, and by graphic designers to authenticate indigenous art. Collaboration between indigenous and non-indigenous artists has also occurred.
The document outlines the Seven Sacred Teachings of Native American spirituality: Love, Respect, Courage, Honesty, Wisdom, Humility, and Truth. Each teaching is associated with an animal symbol and brief description. The teachings promote acting with love, respecting all life, having courage to do what is right, being honest and true to one's word, using wisdom and gifts to build peace, humility through thankfulness, and always seeking truth. The document provides references and credits for the interpretation and design.
This document lists common Aboriginal symbols and their meanings. It includes symbols such as the star, sun, campfire or site, images of sitting men and women, water or rain related symbols, animal tracks like emu and kangaroo, footprints, and circles representing travelling or resting places.
Aboriginal art originated around 40,000-50,000 years ago when Aboriginal people first settled in Australia. They told stories through paintings using natural pigments, often on bark canvases. Common symbols in Aboriginal art represent animals, plants, people and Dreamtime stories. Dot painting involves applying colored dots in patterns using fingers, sticks or brushes. The dots make designs that reflect Aboriginal culture, rituals, and connection to the land. Aboriginal art is deeply meaningful and an important part of Australia's cultural heritage.
Aag indigenous peoples speciality groups declaration of key questions about r...Dr Lendy Spires
The Indigenous Peoples Specialty Group of the Association of American Geographers works to facilitate ethical research with Indigenous communities. They recognize geography's colonial history and aim to decolonize approaches by centering Indigenous perspectives and self-determination. The IPSG believes collaborative relationships that acknowledge Indigenous communities as knowledge holders, not just informants, can improve research integrity and outcomes. They have compiled questions to guide researchers in thoughtfully approaching communities and negotiating terms, as ethical guidelines will vary locally. The primary goal is respect for Indigenous rights, knowledge, and consent.
The document discusses several traditional symbols of Canadian Aboriginal peoples:
- The turtle represents an origin myth for some First Nations groups.
- The medicine wheel is an important symbol used by Anishinaabe people to represent the four directions and their teachings.
- Coastal symbols highlighted include the Nu-Chah-Nulth house and totem poles representing students in that territory. Inuit symbols discussed are the inukshuk and prints by artist Kenojuac Ashevak.
- Métis symbols mentioned are the Red River cart, flag, sash, embroidery, and canoes. The document also notes the Métis medicine wheel and drumming as other cultural symbols.
The Medicine Wheel symbolizes Native American spirituality and represents the journey of life. It depicts the circle of life with four directions (east, south, west, north), four sacred colors, and seven directions total including up, down, and center. Each direction and color is associated with a season and meaning - east is red and spring, representing new life; south is white and summer, representing peace. The circle and directions depict the cycles of life, death, rebirth and spiritual understanding.
The document provides an overview of Aboriginal history, culture, and contemporary issues in Canada. It discusses how Aboriginal people have a unique relationship to the land that was disrupted by colonization. It also outlines key events such as the Indian Act of 1876, residential schools, the Truth and Reconciliation Commission, and ongoing issues regarding land claims, poverty, health, education, and self-determination faced by Aboriginal communities. The document uses images and discussion questions to complement the written information.
Indigenous Art’s influence on Australian Graphic Designsurfwel
Indigenous Australian art has influenced graphic design in Australia. Key aspects of indigenous art used include dots and lines to create shapes and organization. Colors used are natural earth tones. Examples shown how indigenous designs have been used in logos, tourism marketing, stamps, and by graphic designers to authenticate indigenous art. Collaboration between indigenous and non-indigenous artists has also occurred.
The document outlines the Seven Sacred Teachings of Native American spirituality: Love, Respect, Courage, Honesty, Wisdom, Humility, and Truth. Each teaching is associated with an animal symbol and brief description. The teachings promote acting with love, respecting all life, having courage to do what is right, being honest and true to one's word, using wisdom and gifts to build peace, humility through thankfulness, and always seeking truth. The document provides references and credits for the interpretation and design.
This document lists common Aboriginal symbols and their meanings. It includes symbols such as the star, sun, campfire or site, images of sitting men and women, water or rain related symbols, animal tracks like emu and kangaroo, footprints, and circles representing travelling or resting places.
Aboriginal art originated around 40,000-50,000 years ago when Aboriginal people first settled in Australia. They told stories through paintings using natural pigments, often on bark canvases. Common symbols in Aboriginal art represent animals, plants, people and Dreamtime stories. Dot painting involves applying colored dots in patterns using fingers, sticks or brushes. The dots make designs that reflect Aboriginal culture, rituals, and connection to the land. Aboriginal art is deeply meaningful and an important part of Australia's cultural heritage.
Larry Sanders
Research Associate
on behalf of the
SMAHHR research team
Larry SandersResearch Associate Indigenous Peoples’ Health Research Centre (IPHRC)University of Regina(306) 337-2437larry.sanders@uregina.ca
INTRODUCTION LECTURE_RESEARCH DESIGN AND METHODOLOGY.pptxAkwasiOwusu6
This document discusses research design and methodology in health research. It defines research and health research, and explains that health research involves systematically collecting, analyzing, and interpreting data to answer questions and solve problems in order to improve health. The document discusses how research involves turning information into knowledge through critical assessment. It also explains the importance of health research for informing health policy decisions. The document outlines the research process and emphasizes the importance of ethics in research, discussing principles like beneficence, non-maleficence, respect, and justice when working with human subjects. It also discusses several important codes and declarations that guide ethical research practices.
EDRD 6000 Qualitative Research with Indigenous Communities of Canada: Issues,...Rachel deHaan
A look into the historical and current issues around research with indigenous communities in Canada. Potential solutions and guidelines also discussed.
<a rel="license" href="http://creativecommons.org/licenses/by/4.0/"><img alt="Creative Commons License" style="border-width:0" src="https://i.creativecommons.org/l/by/4.0/88x31.png" /></a><br />This work is licensed under a <a rel="license" href="http://creativecommons.org/licenses/by/4.0/">Creative Commons Attribution 4.0 International License</a>.
Project: Development of a community-level knowledge translation framework for Mayi Kuwayu: The National Study of Aboriginal and Torres Strait Islander Wellbeing
Preparing for Genomic Research Among Indigenous People: What Scientists Need to Know – Jeffrey Collmann, PhD; Director, O’Neill Institute for National and Global Health Law, Georgetown University. As presented at Ohio State's Personalized Health Care National Conference.
National Science Day-2014 by Santosh TakaleSantosh Takale
This document discusses the National Science Day celebration in India. It provides information about Raman spectroscopy and its applications. It notes that the 'Raman Effect' was designated an International Chemical Landmark in 2013. It outlines the themes of National Science Day from 1999-2014, with the 2014 theme being "Fostering Scientific Temper." Scientific Temper is described as the attitude of questioning and reasoning, believing facts supported by evidence. Developing this temper is a constitutional duty and can boost social and technological development. The document encourages various activities to promote scientific temper among the public.
The document provides a history of Public Health Services and Systems Research (PHSSR) and the National Coordinating Center. It discusses how early work included developing data standards, funding research through mini-grants, and convening networking opportunities. It also summarizes how the coordinating center aims to advance the field through activities like establishing an endnote library, supporting practice-based research networks, and increasing communication and visibility of PHSSR through various channels. In closing, it reflects on lessons learned about the challenges of cross-sector coordination and promoting underrepresented areas of research like PHSSR.
The ethics of research involving indigenous peoplesDr Lendy Spires
This document provides a literature review and analysis of research ethics involving Indigenous peoples. It was prepared for the Interagency Advisory Panel on Research Ethics to inform their process of revising ethical policies. Some key points:
- Western research has often disregarded Indigenous worldviews and self-determination, resulting in cultural and psychological impacts. There is a growing body of literature providing new perspectives on decolonizing research.
- Issues discussed include unequal power dynamics; problems with scientific discourse, academic freedom, and ownership of Indigenous knowledge and data. Trends toward improving ethics include OCAP principles, research guidelines, and involvement of research ethics boards.
- Gaps in current policies are identified regarding jurisdiction over research, need for
Challenges of Doing Participatory Research in Indigenous CommunitiesBabu George
Paper presented at the International Conference on “Intellectual Property Rights: Conflict/ Coexistence in Human Rights, Health and Indigenous Rights“, held at BPC College, Piravom, Kerala, India, during 17-18 December, 2018.
This is the presentation by Dr. Padmal De Silva - Head of the Research Unit, National Institute of Health Sciences, Sri Lanka done on the inauguration of Medical Research Consortium. http://learnent.net/research-symposium-dgh-hambantota/
Community engagement 101 CBPR Overview.pptxBonnieDuran1
1. Introductions /Share past experience and future plans for CBPR research
2. Define and describe community-based participatory research (CBPR) for health in AI/AN communities
3. Explore the history of CBPR
4. Identify and describe theoretical approaches that align with AIAN CBPR.
ABORIGINAL PEOPLES AND KNOWLEDGEDECOLONIZING OUR PROCESSES.docxbartholomeocoombs
ABORIGINAL PEOPLES AND KNOWLEDGE:
DECOLONIZING OUR PROCESSES
Leanne Simpson
Department of Native Studies
Trent University
Peterborough, Ontario
Canada, K9J 788
Abstract I Resume
The author suggests that Aboriginal scholars need to take control of the
uses of.1raditiQuale.cologicaLknowledge (lEK). She suggests that, as
Aboriginal people heal, and develop new processes for their communities,
T~!S. ~s leamed from_EI(je~.wiIlJ)~come more and. more important.
L'auteur suggere que les universitaires autochtones doivent prendre Ie
controle de I'utilisation du savoir ecologique traditionnel. A son avis, plus
les peuples autochtones s'engagent sur la voie de la guerison et elaborent
de nouveaux processus pour leurs collectivites, Ie savoir ecologique tradi-
tionnel, appris des Aines, deviendra de plus en plus important.
The Canadian Journal of Native stucfes XXI, 1(2001 ):137-148.
138
Introduction
Leanne Simpson
Aaniin. My Anishinaabe name is Petasamosake, Walking Towards
Women, and I completed my Ph.D. at the University of Manitoba, during
which I spent a lot oftime learning from my own Anishinaabeg people, and
learning from the Elders. I work in the field of Traditional Ecological
Knowledge (TEK). My research was unique, in that I did not want to study
Aboriginal people, or my culture, or even Traditional Ecological Knowledge,
but I wanted to study the people who were writing about TEK, defining it
and documenting it in the area of the environment, and I wanted to do this
from an Anishinaabe perspective. I interact with issues about Aboriginal
peoples, our knowledge, and development as an academic, a researcher
and a teacher. More importantly I think, these issues are intemalized within
me, in my heart, my mind and even in the blood that runs through my veins.
Anishinaabe knowledge is part of my internal environment, it is part of who
I am and it comes to me through relationships with family, Elders, spiritual
leaders, and interactions with the spiritual world.
Researchers often now see Traditional Ecological Knowledge as a )
necessary component of environmental impact assessment, natural re-
source management regimes and development projects. The purpose of
this paper is to examine how TEK is used or not used in Canada in terms
of Aboriginal rights, and the role of Aboriginal paradigms, Aboriginal knowl-
edge and Aboriginal processes in ensuring Indigenous peoples survive as
Peoples.
Traditional Ecological Knowledge and Aboriginal Rights
In the past ten years, Traditional Ecological Knowledge has also
become synonymous with Indigenous communities at least amongst non-
Aboriginal researchers. TEK has become a popular buzzword in universi-
ties, non-governmental organizations (NGOs) and in governmental
departments. Academic papers on TEK are filling up journals in numerous
disciplines. Non-Aboriginal researchers are flocking to Aboriginal commu-
nities, with one community in Ontario reporting 50-60 new non-Native
researchers each year a.
Research or Not Research? This Is Not the Question for Public Health Emergencies
November 17, 2021 @ 4:00 pm - 5:00 pm EST
Speaker:
Ghaiath Hussein, Assistant Professor, Medical Ethics and Law, Trinity College Dublin, Ireland
About this Seminar:
Public health emergencies, whether natural or man-made, local or global, in peacetime or during armed conflicts are always associated with the need to collect data (and sometimes biological samples) about and from those affected by these emergencies. One of the central questions in the relevant literature is whether the activities that involve the collection of data and/or biological samples are considered ‘research’, with the subsequent endeavour to define what ‘research’ is and whether they should be submitted for ethical approval or not. In this seminar, I will argue that this is not the central question when it comes to research/public health/humanitarian ethics. Using the findings of a systematic review on the research conducted in Darfur and findings from a qualitative project that aimed at defining what constitutes ‘research’ in public health emergencies I will, alternatively, present what I refer to as the ‘ethical characterization’ of these research-like activities and how they can be ethically guided.
Farouq Ayiworoh Ethics in Qualitative Researchayiworoh
This document discusses ethics in qualitative research. It provides an overview of qualitative research methods such as phenomenology, ethnography, and grounded theory. It also outlines some key unethical qualitative studies in history. The core of the document focuses on important ethical principles for qualitative research including respect for persons, concern for welfare, informed consent, confidentiality, anonymity, and privacy. It emphasizes the researcher's responsibility to minimize risks to participants and adhere to research ethics board guidelines.
By the end of this presentation you should be able to:
Describe the common qualitative research approaches
Demonstrate how and when to conduct different types of qualitative research
Understand that focus group discussion and interview are not qualitative research methods or designs. They are just tools for data collection.
Using ethnographic methodology in theological research (2)joshva raja john
1. The document discusses using ethnographic methodology in theological research. It provides examples of how one PhD student used ethnography to study a harvest festival and dance among Ao Tribes in India.
2. It defines ethnography as long-term participant observation research where the researcher lives with and like the people they are studying. The researcher participates in cultural activities while also observing and collecting data through various means.
3. Applying ethnography in theology allows researchers to study how religious experiences are interpreted by particular societies. It provides examples of how ethnography has been used to study liberation theology, interactions after church services, and liturgical dance.
The research group has been running for 15 years and currently has 7 members. They have conducted numerous research projects on topics important to people with learning difficulties like autism advocacy and keeping wartime memories alive. Their research process aims to be inclusive, interest-based, accessible, and useful to people. They emphasize ownership and equal participation of people with learning difficulties. Some challenges they face include limited time and money, physical distance between members, and having their research dismissed. They hope to continue publishing their work to educate others and promote inclusive research.
This document discusses bullying within Aboriginal communities. It notes that:
- Nearly all Aboriginal youth have experienced bullying or lateral violence from their peers. Lateral violence refers to bullying among one's own community or ethnic group.
- 95% of young Aboriginal people have witnessed lateral violence and bullying at home. 95% of bullying among Aboriginal people is directed at other Aboriginal people.
- Lateral violence stems from colonization and oppression and is a way for oppressed groups to internalize pain and direct it at their own community instead of confronting larger systems of power. It causes negative mental health impacts.
- Forms of lateral violence include verbal and nonverbal attacks, sabotage, and scapegoating.
Larry Sanders
Research Associate
on behalf of the
SMAHHR research team
Larry SandersResearch Associate Indigenous Peoples’ Health Research Centre (IPHRC)University of Regina(306) 337-2437larry.sanders@uregina.ca
INTRODUCTION LECTURE_RESEARCH DESIGN AND METHODOLOGY.pptxAkwasiOwusu6
This document discusses research design and methodology in health research. It defines research and health research, and explains that health research involves systematically collecting, analyzing, and interpreting data to answer questions and solve problems in order to improve health. The document discusses how research involves turning information into knowledge through critical assessment. It also explains the importance of health research for informing health policy decisions. The document outlines the research process and emphasizes the importance of ethics in research, discussing principles like beneficence, non-maleficence, respect, and justice when working with human subjects. It also discusses several important codes and declarations that guide ethical research practices.
EDRD 6000 Qualitative Research with Indigenous Communities of Canada: Issues,...Rachel deHaan
A look into the historical and current issues around research with indigenous communities in Canada. Potential solutions and guidelines also discussed.
<a rel="license" href="http://creativecommons.org/licenses/by/4.0/"><img alt="Creative Commons License" style="border-width:0" src="https://i.creativecommons.org/l/by/4.0/88x31.png" /></a><br />This work is licensed under a <a rel="license" href="http://creativecommons.org/licenses/by/4.0/">Creative Commons Attribution 4.0 International License</a>.
Project: Development of a community-level knowledge translation framework for Mayi Kuwayu: The National Study of Aboriginal and Torres Strait Islander Wellbeing
Preparing for Genomic Research Among Indigenous People: What Scientists Need to Know – Jeffrey Collmann, PhD; Director, O’Neill Institute for National and Global Health Law, Georgetown University. As presented at Ohio State's Personalized Health Care National Conference.
National Science Day-2014 by Santosh TakaleSantosh Takale
This document discusses the National Science Day celebration in India. It provides information about Raman spectroscopy and its applications. It notes that the 'Raman Effect' was designated an International Chemical Landmark in 2013. It outlines the themes of National Science Day from 1999-2014, with the 2014 theme being "Fostering Scientific Temper." Scientific Temper is described as the attitude of questioning and reasoning, believing facts supported by evidence. Developing this temper is a constitutional duty and can boost social and technological development. The document encourages various activities to promote scientific temper among the public.
The document provides a history of Public Health Services and Systems Research (PHSSR) and the National Coordinating Center. It discusses how early work included developing data standards, funding research through mini-grants, and convening networking opportunities. It also summarizes how the coordinating center aims to advance the field through activities like establishing an endnote library, supporting practice-based research networks, and increasing communication and visibility of PHSSR through various channels. In closing, it reflects on lessons learned about the challenges of cross-sector coordination and promoting underrepresented areas of research like PHSSR.
The ethics of research involving indigenous peoplesDr Lendy Spires
This document provides a literature review and analysis of research ethics involving Indigenous peoples. It was prepared for the Interagency Advisory Panel on Research Ethics to inform their process of revising ethical policies. Some key points:
- Western research has often disregarded Indigenous worldviews and self-determination, resulting in cultural and psychological impacts. There is a growing body of literature providing new perspectives on decolonizing research.
- Issues discussed include unequal power dynamics; problems with scientific discourse, academic freedom, and ownership of Indigenous knowledge and data. Trends toward improving ethics include OCAP principles, research guidelines, and involvement of research ethics boards.
- Gaps in current policies are identified regarding jurisdiction over research, need for
Challenges of Doing Participatory Research in Indigenous CommunitiesBabu George
Paper presented at the International Conference on “Intellectual Property Rights: Conflict/ Coexistence in Human Rights, Health and Indigenous Rights“, held at BPC College, Piravom, Kerala, India, during 17-18 December, 2018.
This is the presentation by Dr. Padmal De Silva - Head of the Research Unit, National Institute of Health Sciences, Sri Lanka done on the inauguration of Medical Research Consortium. http://learnent.net/research-symposium-dgh-hambantota/
Community engagement 101 CBPR Overview.pptxBonnieDuran1
1. Introductions /Share past experience and future plans for CBPR research
2. Define and describe community-based participatory research (CBPR) for health in AI/AN communities
3. Explore the history of CBPR
4. Identify and describe theoretical approaches that align with AIAN CBPR.
ABORIGINAL PEOPLES AND KNOWLEDGEDECOLONIZING OUR PROCESSES.docxbartholomeocoombs
ABORIGINAL PEOPLES AND KNOWLEDGE:
DECOLONIZING OUR PROCESSES
Leanne Simpson
Department of Native Studies
Trent University
Peterborough, Ontario
Canada, K9J 788
Abstract I Resume
The author suggests that Aboriginal scholars need to take control of the
uses of.1raditiQuale.cologicaLknowledge (lEK). She suggests that, as
Aboriginal people heal, and develop new processes for their communities,
T~!S. ~s leamed from_EI(je~.wiIlJ)~come more and. more important.
L'auteur suggere que les universitaires autochtones doivent prendre Ie
controle de I'utilisation du savoir ecologique traditionnel. A son avis, plus
les peuples autochtones s'engagent sur la voie de la guerison et elaborent
de nouveaux processus pour leurs collectivites, Ie savoir ecologique tradi-
tionnel, appris des Aines, deviendra de plus en plus important.
The Canadian Journal of Native stucfes XXI, 1(2001 ):137-148.
138
Introduction
Leanne Simpson
Aaniin. My Anishinaabe name is Petasamosake, Walking Towards
Women, and I completed my Ph.D. at the University of Manitoba, during
which I spent a lot oftime learning from my own Anishinaabeg people, and
learning from the Elders. I work in the field of Traditional Ecological
Knowledge (TEK). My research was unique, in that I did not want to study
Aboriginal people, or my culture, or even Traditional Ecological Knowledge,
but I wanted to study the people who were writing about TEK, defining it
and documenting it in the area of the environment, and I wanted to do this
from an Anishinaabe perspective. I interact with issues about Aboriginal
peoples, our knowledge, and development as an academic, a researcher
and a teacher. More importantly I think, these issues are intemalized within
me, in my heart, my mind and even in the blood that runs through my veins.
Anishinaabe knowledge is part of my internal environment, it is part of who
I am and it comes to me through relationships with family, Elders, spiritual
leaders, and interactions with the spiritual world.
Researchers often now see Traditional Ecological Knowledge as a )
necessary component of environmental impact assessment, natural re-
source management regimes and development projects. The purpose of
this paper is to examine how TEK is used or not used in Canada in terms
of Aboriginal rights, and the role of Aboriginal paradigms, Aboriginal knowl-
edge and Aboriginal processes in ensuring Indigenous peoples survive as
Peoples.
Traditional Ecological Knowledge and Aboriginal Rights
In the past ten years, Traditional Ecological Knowledge has also
become synonymous with Indigenous communities at least amongst non-
Aboriginal researchers. TEK has become a popular buzzword in universi-
ties, non-governmental organizations (NGOs) and in governmental
departments. Academic papers on TEK are filling up journals in numerous
disciplines. Non-Aboriginal researchers are flocking to Aboriginal commu-
nities, with one community in Ontario reporting 50-60 new non-Native
researchers each year a.
Research or Not Research? This Is Not the Question for Public Health Emergencies
November 17, 2021 @ 4:00 pm - 5:00 pm EST
Speaker:
Ghaiath Hussein, Assistant Professor, Medical Ethics and Law, Trinity College Dublin, Ireland
About this Seminar:
Public health emergencies, whether natural or man-made, local or global, in peacetime or during armed conflicts are always associated with the need to collect data (and sometimes biological samples) about and from those affected by these emergencies. One of the central questions in the relevant literature is whether the activities that involve the collection of data and/or biological samples are considered ‘research’, with the subsequent endeavour to define what ‘research’ is and whether they should be submitted for ethical approval or not. In this seminar, I will argue that this is not the central question when it comes to research/public health/humanitarian ethics. Using the findings of a systematic review on the research conducted in Darfur and findings from a qualitative project that aimed at defining what constitutes ‘research’ in public health emergencies I will, alternatively, present what I refer to as the ‘ethical characterization’ of these research-like activities and how they can be ethically guided.
Farouq Ayiworoh Ethics in Qualitative Researchayiworoh
This document discusses ethics in qualitative research. It provides an overview of qualitative research methods such as phenomenology, ethnography, and grounded theory. It also outlines some key unethical qualitative studies in history. The core of the document focuses on important ethical principles for qualitative research including respect for persons, concern for welfare, informed consent, confidentiality, anonymity, and privacy. It emphasizes the researcher's responsibility to minimize risks to participants and adhere to research ethics board guidelines.
By the end of this presentation you should be able to:
Describe the common qualitative research approaches
Demonstrate how and when to conduct different types of qualitative research
Understand that focus group discussion and interview are not qualitative research methods or designs. They are just tools for data collection.
Using ethnographic methodology in theological research (2)joshva raja john
1. The document discusses using ethnographic methodology in theological research. It provides examples of how one PhD student used ethnography to study a harvest festival and dance among Ao Tribes in India.
2. It defines ethnography as long-term participant observation research where the researcher lives with and like the people they are studying. The researcher participates in cultural activities while also observing and collecting data through various means.
3. Applying ethnography in theology allows researchers to study how religious experiences are interpreted by particular societies. It provides examples of how ethnography has been used to study liberation theology, interactions after church services, and liturgical dance.
The research group has been running for 15 years and currently has 7 members. They have conducted numerous research projects on topics important to people with learning difficulties like autism advocacy and keeping wartime memories alive. Their research process aims to be inclusive, interest-based, accessible, and useful to people. They emphasize ownership and equal participation of people with learning difficulties. Some challenges they face include limited time and money, physical distance between members, and having their research dismissed. They hope to continue publishing their work to educate others and promote inclusive research.
Similar to “Authentic” Research Relationships to Improve Aboriginal Health? (20)
This document discusses bullying within Aboriginal communities. It notes that:
- Nearly all Aboriginal youth have experienced bullying or lateral violence from their peers. Lateral violence refers to bullying among one's own community or ethnic group.
- 95% of young Aboriginal people have witnessed lateral violence and bullying at home. 95% of bullying among Aboriginal people is directed at other Aboriginal people.
- Lateral violence stems from colonization and oppression and is a way for oppressed groups to internalize pain and direct it at their own community instead of confronting larger systems of power. It causes negative mental health impacts.
- Forms of lateral violence include verbal and nonverbal attacks, sabotage, and scapegoating.
Diane McClymont Peace, Environmental Health Research Division, First Nations and Inuit Health Branch, Health Canada. Presentation at the HOUSING REALITIES FOR INUIT 2012 WORKSHOP organized by Inuit Tuttarvingat of NAHO, February 16, 2012.
Tom Kovesi MD
Pediatric Respirologist
Associate Professor of Pediatrics
Children’s Hospital of Eastern Ontario
University of Ottawa
Ottawa, Canada
Presentation at the HOUSING REALITIES FOR INUIT 2012 WORKSHOP, organized by Inuit Tuttarvingat of NAHO, February 16, 2012, Ottawa, Ontario.
This document summarizes a presentation on housing, health, and the ongoing crisis for Inuit in Canada. It notes that Inuit have significantly lower life expectancy and higher rates of infant mortality and respiratory diseases than other Canadians. Housing is often overcrowded and in need of repair. Research is needed to better understand the links between housing conditions and health impacts and to identify policies to address the ongoing housing crisis for Inuit in Canada.
This document discusses factors contributing to housing (in)security and homelessness in the Northwest Territories of Canada. It explores how the meaning of "home" is context-dependent and multidimensional for Indigenous communities, involving connections to land, family, community, and traditional way of life. The document presents stories from individuals experiencing homelessness and housing insecurity, and examines how northern housing and social policies can both help and hinder solutions.
National Aboriginal Housing Association
Association Nationale d’Habitation Autochtone
Presentation
NAHO Speakers Series
Housing is Health: What Remedies for Urban Aboriginal Peoples?
Ottawa Ontario
March 1, 2012
Charles W. (Charlie) Hill, Executive Director
Social media is not a replacement of previous forms of communication. Keep doing those things you used to do, social media is just another tool. The strength of social media is that it can empower your audiences to participate in your communication and brand development….hopefully in a good way.
Social media is not a replacement of previous forms of communication. Keep doing those things you used to do, social media is just another tool. The strength of social media is that it can empower your audiences to participate in your communication and brand development….hopefully in a good way.
This document summarizes a project to engage Inuit youth in tobacco use reduction through video stories about quitting smoking. [1] The National Aboriginal Health Organization and Inuit Tuttarvingat developed the Inuit Tobacco-free Network to share knowledge about tobacco use reduction. [2] They hired Inuit youth to film video testimonials from people in their communities who have quit or tried to quit smoking. [3] The videos were used in a classroom contest in Nunavut schools to encourage youth to think about the harms of smoking and consider quitting. The contest provided feedback on the videos and strategies to improve youth tobacco prevention efforts.
Canadian Public Health Association
Annual Conference June 22 2011
Dianne Kinnon, Inuit Tuttarvingat, National Aboriginal Health Organization
Martin Lougheed, Inuit Qaujisarvingat: The Inuit Knowledge Centre, Inuit TapiriitKanatami
NAHO 2011 Speaker Series, Ottawa, February 23, 2011
Pierre S. Haddad PhD
Department of Pharmacology Université de Montréal
This talk is dedicated to the memory of Elders
Sam Awashish, René Coon Come,
Smally Petawabano and Sally Matthews
26th International Papillomavirus Conference: Satellite Symposium
Enhancing HPV Prevention among Indigenous Populations: International Perspectives on Health and Well-Being
Montreal, Quebec
July 5, 2010
Panel 1 , Researching the Burden of HPV Disease, Immunization, and Cervical Screening among Indigenous Populations.
26th International Papillomavirus Conference: Satellite Symposium
Enhancing HPV Prevention among Indigenous Populations: International Perspectives on Health and Well-Being
Montreal, Quebec
July 5, 2010
Panel 2: Primary and Secondary Prevention of HPV Diseases, Cervical and other cancers among Indigenous Populations: Promising Interventions and Wise Practices.
26th International Papillomavirus Conference: Satellite Symposium
Enhancing HPV Prevention among Indigenous Populations: International Perspectives on Health and Well-Being
Montreal, Quebec
July 5, 2010
Panel 1 , Researching the Burden of HPV Disease, Immunization, and Cervical Screening among Indigenous Populations.
26th International Papillomavirus Conference: Satellite Symposium
Enhancing HPV Prevention among Indigenous Populations: International Perspectives on Health and Well-Being
Montreal, Quebec
July 5, 2010
Panel 2: Primary and Secondary Prevention of HPV Diseases, Cervical and other cancers among Indigenous Populations: Promising Interventions and Wise Practices.
26th International Papillomavirus Conference: Satellite Symposium
Enhancing HPV Prevention among Indigenous Populations: International Perspectives on Health and Well-Being
Montreal, Quebec
July 5, 2010
Opening Address
Valorie Whetung
Director of the First Nations Centre
Knowing Your Roots: Indigenous Medicines, Health Knowledge
and Best Practices
Café Scientifique
October 2010
More from National Aboriginal Health Organization (20)
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“Authentic” Research Relationships to Improve Aboriginal Health?
1. “Authentic” Research Relationships to
Improve Aboriginal Health?
By: Julie Bull
B.A (h), MAHSR
NAHO Conference Our People Our Health November 2009
2. • How can research proceed responsibly
against a backdrop of colonialism and
inequity?
• What is the role of community
involvement in research?
• Where does the paradigm of
individual informed consent break
down and why?
• What are the limitations of benefit-
sharing as a model for ethical
research with communities?
NAHO Conference Our People Our Health November 2009
3. The outer ring of the graphic is inspired by the
traditional native medicine wheel, with the 4 colors
representing the focus on the spiritual, mental,
emotional, and physical health. The eagle, a
traditional symbol of protection, is combined with the
scales, a symbol representative of justice and ethics, to
form a caduceus – a modern representation of
Western medicine. Lines drawn from the edge of the
outer ring toward the center in the fashion of a
dreamcatcher form an inukshuk.
The interconnectedness of the design illustrates
Labrador Innu, Inuit, and Metis people working
together. As a whole the graphic symbolizes the dream
of combining traditional and modern medicine, while
focusing on the importance of health research ethics
NAHO Conference Our People Our Health November 2009
4. Background
Political backdrop of Canadian
representation and history of
research „on‟ aboriginal
peoples
+
National guidelines &
provincial legislation
=
Explicit tension of research
ethics goals
NAHO Conference Our People Our Health November 2009
5. Background: Issue
• Political Backdrop
– Assimilation
– Resistance
• History of research „on‟ aboriginal
peoples
– Assimilation
– Resistance
NAHO Conference Our People Our Health November 2009
6. Background: Issue
• Canadian Institutes of Health
Research Guidelines for Research
Involving Aboriginal Peoples
(2007)
• Provincial Health Research Ethics
Authority
• Draft 2nd edition of TCPS (2009)
NAHO Conference Our People Our Health November 2009
7. Background: Context
“Community Health Research in
Labrador: Listening, Learning and
Working Together”
Labrador
-Nunatsiavut Government Department
of Health and Social Development
-Sheshashui Innu Health Commission
-Mushuau Innu Health Commission
-Labrador Metis Nation
NAHO Conference Our People Our Health November 2009
8. Labrador Innu, Inuit, and Metis Communities
NAHO Conference Our People Our Health November 2009
10. Method
Participation:
to have a part of or share in something
Action:
the bringing about of an alteration
...using research as a tool
Theoretical Assumptions
Reality is situated (Berger & Luckmann, 1966)
Researchers cannot acquire the depth
of understanding the „community‟
already has through living (Elden & Chisholm,
1993)
NAHO Conference Our People Our Health November 2009
11. Results
Research imposition
Assimilation, exploitation, exoticism
“Quite often, when you get involved in
research, you‟re influenced by numbers
and statistics and exotic backgrounds of
people and things like that.”
“don‟t they know everything there is to
know about us by now?”
NAHO Conference Our People Our Health November 2009
12. Results
“[There were] researchers coming through the
hospital and cutting people‟s hair and blood
samples and going up the coast and doing the
same thing, and nobody is really sure what
they‟re doing or why they‟re doing it and, you
know, hiring guides to take them to [a
community] and stuff like that by boat, and
they really have no idea of what the purpose of
their study was. You know, brought them for
a boil-up and all of this stuff. They never did
speak about the study. They just… you know,
enjoyed the Labrador experience and took
what they needed and left.”
NAHO Conference Our People Our Health November 2009
13. Results
Authentic research
Consent
“It can‟t be a broad consent that then gives the
person carte blanche to do whatever they want
with that research.”
“the consent cannot be so stringent as to
inhibit a researcher from writing a journal
article”
NAHO Conference Our People Our Health November 2009
14. Results
Authentic research
Ownership, control, access
“in the last few years that people
[in Labrador] are recognizing how
much of a benefit that might be to
communities … to be involved …
and to decide on what kind of
research is happening in their
community.”
NAHO Conference Our People Our Health November 2009
15. Results
Authentic research
Research relevance
“we need to make sure that research that‟s
taking place are on topics that are going to be
beneficial to us and not only to the researcher to
get their masters degree.”
“[R]esearchers have [this idea] that ...academic
freedom means that you don‟t have that obligation
to people…the community has a stake in what
you‟re doing.”
NAHO Conference Our People Our Health November 2009
16. Results
“[Y]ou would have to apply a philosophy
of equity …not to do things to catch
headlines or to make a story or to make
yourself feel good, or to have alarming
statistics for certain areas or whatever, but
to go in and look for the truth and get a
balanced approach and then apply it. Find
a way to apply your unbiased research to
unbiased results, and I think that would
be quite ethical”
NAHO Conference Our People Our Health November 2009
17. Results
“We would like to see
some of the research get
put into use instead of
continually conducting
research that doesn‟t
seem to go further than
a technical written
report.”
NAHO Conference Our People Our Health November 2009
18. Results
Local Review Process
– Guiding principles & values
• Community
• Cohesiveness
• Customs
• Respect
• Reciprocity
– Ethical review procedures
NAHO Conference Our People Our Health November 2009
19. Summary of Results
Research imposition
– Exploitation and assimilation
Authentic research
– Consent
– Ownership, control, access
– Research relevence
Local processes
– Values and procedures
NAHO Conference Our People Our Health November 2009
20. Policy Implications
• Canadian Institutes of Health
Research (CIHR)
– „downstream‟ approach will only
work if other stakeholders
comply (i.e. REBs, funders)
• Provincial Health Research
Ethics Authority (PHREA)
– Even with centralization,
community autonomy and self
governance should be respected
NAHO Conference Our People Our Health November 2009
21. Recommendations
The provincial board should take this
opportunity to actively engage aboriginal
communities in Newfoundland and
Labrador in the development of its
processes and procedures. This is the
perfect opportunity to set precedence in
the country to ensure that aboriginal
review boards have the capacity and
power to act, rather than feeling
exploited and disengaged.
NAHO Conference Our People Our Health November 2009
22. Recommendations
It is recognized that little research has
direct benefit to the research participant
or the community yet “benefit sharing”
is included in the CIHR Guidelines (and
many community guidelines). This
should be explained to researchers who
can then comply by offering training,
capacity building, or other indirect
benefits of research.
NAHO Conference Our People Our Health November 2009
23. Recommendations
Communities believe and practice an
interconnectedness of content, agenda,
and ethics: This should be explicitly
available information because researchers
are likely to generally separate these three
components and focus primarily on
research ethics.
NAHO Conference Our People Our Health November 2009
24. Conclusion
• Cultural safety and collaboration
• Respect and reciprocity
• Contextualized with the communities
In other words.....
AUTHENTIC RESEARCH
NAHO Conference Our People Our Health November 2009
26. References
Atkins, C. J., Reuffe, L., Roddy, J. E., Platts, M. J., Robinson, H.S., & Ward, R. (1988). Rheumatic disease in
the Nuu-Chah-Nulth native Indians of the Pacific Northwest. Journal of Rheumatology, 15, 684-690.
Canadian Institutes of Health Research (CIHR). (2005). CIHR Guidelines for Health Research Involving
Aboriginal Peoples: Draft for Consultation. Retrieved April 1, 2007, from http://www.cihr-
irsc.gc.ca/e/documents/CIHR_ethics_guidelines_V1_e.pdf
CBC News (2005). School abuse victims getting $1.9B. Retrieved April 8, 2008, from
http://www.cbc.ca/story/canada/national/2005/11/23/residential-package051123.html.
Dokis, Terry. Cartoons
Ermine, W.J. (2000). The Ethics of Research Involving Indigenous Peoples. University of Saskatchewan.
Unpublished Master‟s Thesis.
National Aboriginal Health Organization (NAHO). (2000). Governance of Research Involving Human Subjects:
Research Brief. Ottawa, Ontario.
Poole, R. (1972). Towards Deep Subjectivity. New York, NY: Harper Torch Books.
Saskatchewan Indian. (2004). History of Indian Act. Retrieved February 1, 2008, from
http://www.sicc.sk.ca/saskindian/a78mar04.htm.
Snarch, B. (2004). Ownership, Control, Access, and Possession (OCAP) or Self-Determination Applied to
Research, A Critical Analysis of Contemporary First Nations Research and Some Options for First Nations
Communities. Journal of Aboriginal Health, 14(16).
NAHO Conference Our People Our Health November 2009
27. Tshanaskumitan
Nakkumek
Thank You
NAHO Conference Our People Our Health November 2009