Aboriginal Knowledge Narratives & Country: Marri kunkimba putj putj marrideyan
By Payi Linda Ford
Dr. Payi Linda Ford is a senior Rak Mak Mak Marranunggu woman whose country is Kurrindju in the Finniss River and Reynold River regions of the Northern Territory. Educated in an Aboriginal cultural context of Traditional knowledge and practices growing up with her Traditional mother, uncles, aunts, grandparents and extended family, she was authorised to use Rak Mak Mak Marranunggu epistomology and ontology by her Ah-la Ngulilkang Nancy Daiyi in her Doctoral studies at Deakin University and Charles Darwin University. Payi is currently Senior Lecturer with the Aboriginal and Torres Strait Islander Unit at the University of Queensland and a Board member of the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS). As a mother, academic, researcher, educator and practitioner of Indigenous traditions, Payi Linda Ford possesses a unique experience that she now shares with those who wish to enhance their understanding of the Indigenous cross-cultural environment.
The thesis on which this book is based is a culmination of my research which drew on tyangi wedi tjan Rak Mak Mak Marranunggu and Marrithiel knowledge systems. These awa mirr spiritual knowledge systems have guided our Pilu for millennium and have powerful spiritual affi liation to the land and our continued presences. The understandings of the spiritual connectedness and our practices of relatedness have drawn on Pulitj, our deep awa mirr spiritual philosophy that nourishes us on our country. This philosophy gave us our voice and our presence to act in our own ways of knowing and being on the landscapes created by the Western bureaucratic systems of higher education in Australia to bring forth our Tyikim knowledge systems to serve our own educational interests.
From this spiritual ‘Puliyana kunun’ philosophical position the book examines colonising constructions of Tyikim peoples, Tyikim knowledge systems in education, Tyikim research and access to higher education for Tyikim students. From the research, it is argued that the paradigm, within which the enclave-derived approach to Indigenous higher education is located, is compatible with the normalising imperialistic ideology of higher education. The analysis of the Mirrwana/Wurrkama participatory action research project, central to the research, supported an argument for the Mirrwana/Wurrkama model of Indigenous higher education. Further analysis identifi ed fi ve key pedagogical principles embedded within this new model as metaphorically equivalent to wilan~bu of the pelangu. The book identifi es the elements of the spirituality of the narrative exposed in the research-in-action through the “Marri kubin mi thit wa!”. This is a new paradigm for Tyikim participation in higher education within which the Mirrwana/Wurrkama model is located. Finally, the book identifi es the scope for Tyikim
knowledge use in the construction of contemporary ‘bureaucratic and institutionalised’ higher education ngun nimbil thit thit teaching and learning experiences of Tyikim for the advancement of Tyikim interests. Here the tyangi yigin tjan spiritual concepts of narrative and landscape are drawn upon both awa mirr metaphorically and
in marri kubin mi thit wa Tyikim pedagogical practice.
Book Launch Speech 23rd March 2012
I’d like to call upon all the Mak Mak to join me at the front to stand with me.
I’d like to acknowledge and thank Charles Darwin University’s:
Chancellor: Sally Thomas AM
Vice Chancellor: Professor Barney Glover
Pro-Vice Chancellor Indigenous Leadership: Professor Steve Larkins
ACIKE: Associate Professor Terry Dunbar
Director of the Northern Institute: Associate Professor Ruth Wallace.
Thank you Ruth for The Northern Institute sponsorship to launch Dr Ford’s book.
I’d like to acknowledge the Traditional Owners, Raylene Singh an Elder of the Larrakia Nation and all her ancestor of the past, present and future of this land where we meet today to undertake the business of launching a book written by one of the Territory’s own Aboriginal PhD’s.
On behalf of my Daiyi/Sargent, Ford, Rak Mak Mak Marranunggu Family and Marrawulgut Nation Peoples we recognise our sister’s educational life-long journey. Today Dr Payi Linda Ford, an Elder of the Rak Mak Mak Marranunggu is having her book launched:
‘Aboriginal Knowledge Narratives and Country- marri kunkimba putj putj marrideyan.’
Published by Post Pressed, Mt Gravatt, QLD by her Publisher John Knight in 2010.
Let’s take a moment to pay tribute to Dr John Knight who passed recently from a long fight with cancer. (pause for a moment in recognition of Dr Knight’s work).
Payi Linda was fortunate to locate John Knight who was an amazingly intellectual person. He dedicated his life to publishing the work produced by Aboriginal PhD’s such as Payi Linda Ford, Karen Martin and Veronica Arbon when other Publishers would not. Thank you to John Knight. Without John Knight taking this risk we would not be celebrating this book launch today.
Payi Linda has dedicated this book to her Mum: Ahla Ngulilkang Nancy Daiyi. She passed in 2007, but not before she saw her youngest daughter through her PhD to graduate in 2006 at Deakin University, Victoria, Australia.
Payi Linda moved to Brisbane in 2010 where she spent many hours finalizing her PhD thesis into the book and providing the art work for her book cover. When she had completed this task her Publisher requested a Sponsor to publish her book. Payi Linda was successful to locate a Sponsor through her Rak Mak Mak Marranunggu Family – White Eagle Aboriginal Corporation. Payi Linda is fortunate to have such wonderful Family support. Thank you.
Dr John Henry was Payi Linda’s Principal Supervisor for her Doctoral Studies (Education) and his comments reflect: “Dr Payi Linda Ford is a senior Rak Mak Mak Marranunggu woman whose country is Kurrindju in the Finniss River and Reynolds river regions of the NT. Educated in an Aboriginal cultural context of Traditional knowledge and practices growing up with her Traditional mother, uncles, aunts, grandparents and extended family, she was authorized to use Rak Mak Mak Marranunggu epistemology and ontology by her Ah-la Ngulilkang Nancy Daiyi in her Doctoral studies at Deakin and Charles Darwin Universities.”
Mark, Chloe and Emily Ford all share in Payi Linda’s dedication to her higher education academic career in Indigenous higher education since 1991 - 2012.
In closing I would like to cite some quotes from Dr Ford’s book:
“In general terms, the research has been about coming to a new understanding of Indigenous education in Australia and Tyikim peoples’ determination to reform the Australian Education system to become inclusive of Tyikim knowledges.” (pg 20)
“The Koonie Koonie” (a person of high cultural knowledge in the local Tyikim community”) in the case of my research, was Koonie Koonie Ngulilkang Nancy Daiyi. She advised me on the appropriate use of Mak Mak Marranunggu and Marrithiel knowledge at the interface site within my research.” (pg 22)
In conclusion Dr Ford says:
“This book is fundamentally about identifying the prospects and possibilities for an authentic place for Tyikim knowledge within the educational systems of Australia. The book explores these prospects and possibilities within the higher education system, or sector.” (pg 24)
We commend to you all Dr Ford’s story: ‘Aboriginal Knowledge Narratives and Country- marri kunkimba putj putj marrideyan.’
|cCeremonial Dancers at the Book Launch||Payi Linda Ford at Book Launch|
Table of Contents
- Language use in this book
- List of Acronyms
Chapter 1 Introduction to the Study. Ma!
- My Research Project
- Learning Sites, Narratives and Landscapes
- Indigenous Knowledges and Western Education
- My Research Direction and Focus
Chapter 2 Positioning the Researcher in the Study
- Cultural Context of the Researcher
- Tyangi wedi tjan kinin
- Mathutapu – Holders of Mak Mak (Indigenous) Knowledge
- The Researcher’s Journey in Education
- Concerns about Indigenous Higher Education
Chapter 3 Positioning the Study
- Non-Indigenous (White) Constructions of Indigenous (Black) peoples as ‘Others’
- Indigenous Knowledge Systems in Education: an overview of the contemporary scene
- Indigenous Research Agenda and Indigenous Research Reform Agenda
- Indigenous Research Agenda
- Indigenous Research Reform Agenda
- Indigenous Access to Higher Education
Chapter 4 Research Methodology
- Introductory Comment: Indigenous Research Reform Agendas
- Introduction to the Research Methodology
- Mirrwana and Wurrkama Ceremony
- Paigu, Kundu dap kunin Wurrkama ngun!(Working Together!)
- Firing the pelangu
- Participatory Action Research
- Research Procedures
- The Landscapes of the Research Project in Symbolic Form
- Description of the Ma-wadi
- Interpretative Summary of the Ma-wadi
- Marrung Pilu ni-nni (My story in the ma-wadi)
- Concluding overview the ma-wadi
Chapter 5 Case Study: Wurrkama - getting to the sweet bread in Mirrwana
- Introduction: the Indigenous Metaphorical Underpinning to the Case Study
- Phase 1: Talking the idea into existence
- 1998: Beginning with my Mak Mak Marranunggu Family
- 1998: Beginning with the Higher Education System
- 2003: The Project Proposal
- Objectives of Proposed Research
- Description of Proposed Project
- Expected Outcomes from the research
- Phase 2: “Doing It’
- The Action Research Project (ARP)
- Week 1: Teaching and Learning Session
- Post-session Reflections
- Week 2
- Weeks 3 to 6
- Weeks 7 to 11
- Weeks 12 to 15
- Student Presentations: Week 12
- The Indigenous Community Reference Group Presentation: Week 13
- Faculty Academic Reference Group Presentation: Week 13
- Indigenous Academic Teaching Group Presentation: Week 14
- Linda Ford’s Presentation: Week 15
- Done It!
- Phase 3: ‘A Success or What?’
- Beyond the ARP-based ETU323 Pilot of 2003
- Concluding Comment
Chapter 6: Analysis on the Case Urra ngung ngi~ing yangi marri! “Give me your story!”
- My Project and Organisational Changes at CDU 2000 - 2004
- 2003 Semester 3
- Unit ETU323 as a cultural representation of the Indigenous Cultural Identity “Nginaba ngung?” “Who are you?”
- Unit ETU323 and the ARP Project as an example of Indigenous Research-in-Action
- The ARP Project and Indigenous Access to Higher Education
Chapter 7: Narratives and Landscapes in Indigenous Higher Education Kar-na Marri gu nidin kan!
- An Authentic Place for Indigenous Knowledge within Higher Education Institutions
- An Expanded Mirrwana/Wurrkama Model of Indigenous Higher Education
- Potential Barriers and Obstacles to the Mirrwana/Wurrkama Model of Indigenous Education
- Pedagogical Principles in Indigenous Higher Education
- Narrative as Pedagogy
- Relationality as Pedagogy
- Discursiveness as Pedagogy
- Political Integrity as Pedagogy
- Indigenist Research as Pedagogy
- Pedagogical Principles as a holistic approach to Indigenous Higher Education
Chapter 8: Conclusion to the Study Marri gu Waki tjan!
- Addressing My Research Questions
- Marri yigin ga kabalwa parrp wanthi nging wa
Appendix 1 Ethics Application: Plain Language Statement for Student Teacher Participants
Table of Figures
Figure 1: The Action Research ‘Moments’ and Spiral
Figure 2: Mapping the Changes in Indigenous Education at NTU/CDU
Figure 3: The Mirrwana/Wurrkama Model of Indigenous Higher Education applied to one Unit of study in a Pre-service Teacher Education Degree Course at CDU
Figure 4: An Expanded Mirrwana/Wurrkama Model of Pre-service Indigenous Teacher Education
Figure 5: Addressing Indigenous Knowledge through Pedagogical Principles acting Holistically in Higher Education
Payi Linda Ford has written a groundbreaking book.
The book draws on the knowledge systems within which Payi grew up guided by her Elders; the tyangi wedi tjan Rak Mak Mak Marranunggu and Marrithiel knowledge systems. It was from within these same Aboriginal knowledge systems that Payi identified deep metaphors that her people, her Tyikim, had used to guide their understandings of spiritual connectedness and practices of relatedness that nourishes them on their country. In this book Payi has turned these metaphors to give voice for Indigenous action in ways of knowing and being on the contemporary landscapes created by the Western systems of higher education in Australia.
This book is a timely contribution to the debates over the place of Indigenous knowledges within universities in Australia and elsewhere in the world. It is particularly timely for Australian universities given that in this book Payi argues that it is time to move beyond the enclave-derived paradigm, now over thirty years old, for providing access to higher education for Aboriginal Australians. This paradigm provides, at best, limited respect for the knowledge and cultural positioning of Aboriginal adult students. Payi argues that universities are still trapped within colonising constructions of Indigenous peoples and their knowledge systems in education, research and access to higher education for Indigenous students.
Payi provides a description and analysis of a participatory action research project, centred in academic context of the Northern Territory University and on the Aboriginal countries of the hinterland of Darwin. From this project Payi presents, with the full support of her Elders, an argument for the Mirrwana/ Wurrkama model of Indigenous higher education. Through this model Payi shows how Aboriginal peoples can bring forth their own knowledge systems to serve their own educational interests. Recommended reading for those in universities and elsewhere seeking an avenue into a more powerful paradigm of Indigenous higher education.
Dr John Henry, Geelong, Victoria, Australia
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