 Mae'n dweud am y dyfodol meddwl y tuwgfodd y maesial o adrodd argyfan cyflymau a ffordd o ffordd o'r ddiolch yn y cyffredinol, ac mae'r ddiolch yn ddwyliadol gan ddwydol i'r sgwrsau sy'n rhai amddangos, sy'n gwybod am ddwyliadol, ddwyliadol i'r ddwyliadol a ddwyliadol i'r ddwyliadol argyfrifiadol. Yn ymgyrch yn ei wneud i gael cael ei fod yn bwysigol yng Nghaerweddol, i'r mhelydau i ddechrau i ddechrau i ddechrau i ddechrau i ddechrau i ddechrau. Felly sefydluwyr i gael arall ei ddechrau i ddechrau i ddechrau i ddechrau i ddechrau i ddechrau i ddechrau. Helo Mae Wachbaughns, dyma'r cofnoddio'r greserau ym Mhelydd i Newsyllad, Debra MacGregor, who holds a Canada researcher in Indigenous environmental justice. The other members of our team, one of whom is here is Tula Branaghle— it's a bit nervous for me. Tula is at Bournemouth University and she has been involved in several Indigenous and non-Indigenous research partnership projects. There is also Chris Darlington, who is a communications expert and Olivia Hicks, is a comic artist. An important point is that actually this project built on existing international networking between us, so it didn't just come from nowhere with me contacting people I didn't know and I didn't have established relationships with in response to a call from a funding agency. The production of the resources is a grant under the UK research and innovation known as UKRI which is funded by government and our team then applied to UKRI for funding for this project under their international collaboration scheme. Now the context for our project is the Global Challenges Research Fund known as GCRF, sorry about all these acronyms, which is part of the UK government's official development assistance strategy. The funding scheme supports research partnerships between the UK and developing country researchers and it supports them to address a set of defined challenges that are faced by developing countries. So on the one hand the GCRF is aiming to promote what it refers to as, as you can see the last part of the quote there, equitable partnerships between researchers, practitioners and policymakers in both developed and developing countries. On the other hand it's clear where the actual problem identification and the solution expertise for that lies. It is the GCRF that defines what the UK considers Global Challenges. So to go to the start of the quote on this slide it says that the GCRF aims for UK research excellence to be deployed in strategic and coherent way to understand and suggest solutions to the most significant and complex problems faced by the developing world while at the same time strengthening research capability in developing countries. So the knowledge, the expertise and the skills lie in the UK and in the dominant Euro-Western model of research but that model has been challenged by the decolonisation movement and by indigenous methodologies. So a context for our GCRF, for GCRF as a scheme itself and for our programme is that for indigenous and non-indigenous research partnerships there are these historical, there is this context of historical and ongoing colonisation. So historically there's been mainly western migration to and settling on indigenous lands and settlers have ruled over and oppressed indigenous peoples and we have been and are appropriating and profiting from indigenous peoples resources and knowledge at the same time as we are denigrating indigenous cultures and knowledge. Having an academic indigenous and non-indigenous research partnership can actually perpetrate that exploitative relationship. It can be replicated in how the research focus gets defined in relationships between the indigenous and non-indigenous researchers on the research team as well. Now all research methodologies are grounded in the specificities of peoples world views in what we call their epistemologies and what's referred to as a northern epistemology that assigns authority uniquely to knowledge production that is founded in Euro-Western dominant social viewpoints and histories of colonialism. The Western Academy sets the agenda, it constructs the rules by which the world, including the worlds of indigenous peoples, how they are theorised, how they are investigated and how they are judged and that dominant system determines what is knowledge, what gets, what are legitimate research questions and what are legitimate answers. And it assumes that this version of what counts of knowledge and how it should be best be formed, that applies universally. But the epistemology originates within and it sees from what we call a global north point of view. And the imperial sort of cultural paradigm, the processes of this global north from which these abstracted claims of university are springing, but it's invisible, we don't see it as being there. Moving on to think about southern epistemologies, they are rooted in actually in the societies and the peoples of the global south. They detach what counts as knowledge and how it's produced and how it's used, the attempt is to detach it from imperialism and challenge power structures. So southern epistemologies are acknowledging that knowledge is diverse, it's evolving, there are sets of intellectual traditions and the methodologies that are associated with this are contextualised, they aim to be non-extractive ways of finding out about the world. So in contrast to the northern epistemology, southern epistemologies ways of thinking can advance plural, conceptual and spiritual approaches to knowledge and to the ethical process of inquiry. And the reason they do this is to understand what are the constellations of oppression and the injustices that stemmed from colonialism, what are the struggles and the resistances to them and what are the social and environmental processes and relations and transformations that are alternative. So if we're going to create a space for valuing southern epistemologies when we are actually pursuing these indigenous and non-indigenous research partnerships, then what we need to do is to work at deconalising both the research and the researchers. So deconalising research is about actually dismantling the distortions, the erasias in global northern epistemologies and methodologies and how researchers are positioned within that. And you see you're trying to dismantle that and then open up new forms of knowledge beyond the European, Western modes of research. The colonising researchers involves actually challenging our assumptions, challenging our position, trying to free ourselves up from these underlying global north academic culture and to offer alternative ways of understanding the world that relates to indigenous peoples. Now there is a growing and really vibrant literature on indigenous methodologies. You can see that from these selective examples. There is no one single indigenous research paradigm. It's very richly diverse. Approaches span qualitative and quantitative research methods. They run across a range of social and behavioural and natural sciences. In fact I'd say actually they are beyond disciplines, not interdisciplinary, beyond disciplines. And they embrace a variety of substantive issues. But there are some common foundations I think in trusting relationships, in the need for transparent accountability, and in the aim to actually fundamentally transform the whole nature of research and the research endeavour. So I mean we may think in western dominated mainstream research we do often aspire to be transformative. But we do that often in ways that are defined by powerful interests, government and businesses. And that actually is evident in the global challenges research fund that I mentioned earlier. I'll never get funding again. But indigenous research is actually aspiring to be critical, transformative, to benefit the community or the collective grouping as they define that themselves. And western dominated research is often, when it looks at indigenous peoples, often challenges as being deficit based. It identifies needs and risks and attempts to solve social problems that are identified as challenges as I said by government. Indigenous research though, it might aspire to questions or purposes concerned with well-being, self-determination, sovereignty and rights and so on. So given everything I've just said, why on earth would any self-respecting indigenous researcher want to collaborate on research projects with non-indigenous researchers? So that actually is a question that I ask my indigenous colleagues. Now I could see the benefits to non-indigenous researchers like me because the research partnerships involve you in collegial and appropriate approaches to gaining knowledge about peoples' lives. That can give you a better understanding of a community's needs, about how to meet those needs on the community's own terms. And my colleagues tell me that for indigenous researchers such as them, that having research partnerships with trusted non-indigenous researchers can provide them with supportive allies in addressing contemporary challenges that face indigenous peoples in appropriate ways. And that collaborations also can help to gain respect for indigenous approaches and knowledges. But in order for that to be the case, it is important for researchers to think about their expectations and their practices across the whole research process, which is why we are producing the indigenous and non-indigenous research partnership project, why we are producing the set of online and audio and visual resources. Now these resources do not offer a definitive blueprint, I have to stress that. But what our website does is introducing decolonising ways of understanding and researching, provides this set of resources that can act as prompts to start people thinking about the challenges and the tensions in partnership working. So I'll just take you briefly through what we've posted so far. So there is an audio resource where our project team are discussing good and proud practice in indigenous research and non-indigenous research collaboration. We're producing illustrations to accompany the discussion, they aren't quite finished yet, but there's a draft of one up on the PowerPoint slide there. As you can see the world is turned upside down. In the audio team discussion we cover how indigenous researchers will be stepping outside their comfort zone in working partnership with indigenous researchers. We cover the legacy of colonialism and how that continues to impact on the way research is undertaken on indigenous communities. We discuss the dangers and the risks that are inherent in researchers from predominantly western backgrounds trying to enter into partnership with indigenous researchers and people. So what are indigenous researchers experience of this? We talk about the lack of information on partnership working that's available to non-indigenous researchers. The methods and approaches and what works, what doesn't in an indigenous context and what good collaboration looks like. How collaborations start, evolve and lead to research that can benefit indigenous communities. So I'm hoping to play you a brief, we always say that, we've got anything that's involving technology. I'm hoping to play you a brief clip where Chris, who is our communications producer, asks me and Helen about the risks that are involved in indigenous and non-indigenous research partnerships. I'll say that actually making this recording was this massive endeavour because Helen is in New Zealand, Deborah is in Canada, me and Tula are in the UK and we actually probably had about an hour where we were all awake at the same time. So we are in the process of producing a comic as a visual resource that people can use in discussion about what effective collaboration would look like. You saw one of the frames from the work in progress comic on the slide that I showed you about epistemologies. Here are some more. The basic story in the comic is that researchers in the UK are collaborating with a Māori researcher in New Zealand and through that they learn what it is to conduct good partnership research that they can't actually rush the project without consulting with and listening to and respecting the knowledge and the input of the Māori community. The story tells about how they went about doing this and working with their co-researcher. Finally we have an ongoing series of blog posts where indigenous and non-indigenous researchers share their experiences. So far we've got blogs on consent and accountability, on the ethics of writing, on care-based approaches and on rights-based frameworks and coming up we've got shortly further blogs including on the concept of co-design, arts-based approaches and third space collaborative projects and hopefully one from Ian as well. So I hope that I have stimulated your interest in the resources that our indigenous and non-indigenous partnership website provides you and I hope that you'll take the time to visit it and find it useful.