very active field with new forms of data gathering being constantly devised to meet specific circumstances and problems. Different tendencies in the social sciences and humanities such as linguistic, cognitive and participatory give rise to different understandings of how we interpret the world and generate different methodologies. Positivist and quantitative research continues to rely on more traditional approaches to measurement and to not place emphasis on questions of human value and belief within which dilemmas are situated. To resolve this dichotomy, methodologies that involve mixed methods have emerged so that a range of different data sets can be available. This approach seems to be appropriate for research programs involving Aboriginal and Torres Strait Islander communities because it does not impose a particular perspective and allows a range of experience to be considered. While different weightings may be given to different data, mixed methods research needs to be able to analyse and interpret research data in a holistic and integrated manner if it is to move beyond traditional dualities. Research methodologies are of course enacted by researchers in the most respectful way they can in relation to the research environment; it is the approach of the researchers that is crucial, not so much the methodologies selected. 7. That mixed methods methodologies are most likely to be respectful of Aboriginal and Torres Strait Islander culture, knowledge and learning and recognize the history, language and perspectives of Aboriginal and Torres Strait Islander communities. In considering a major theme that runs throughout the report and above issues, we turn in the final section to Indigenous identity. To introduce this aspect of the discussion, we quote Smith (1999, p. 126) at length where she describes layers of belonging’ as ‘multiple ‘nested identities,’ a personal and community perspective that has important social and educational implications: When visiting New Zealand in 1996, African American historian Bernice Reagon Johnson visited a Maori community and, in response to discussions about the significance of land to Maori identity, described her own community as one held together by song rather than by territory. An Aborigine friend also made the comment that sing the land into existence.’ For Maori, there are several ways of identifying ‘we one’s Indigenous One commonly used way is to introduce yourself by ‘community.’ naming the mountain, the river, the tribal ancestor, the tribe and the family. Through this form of introduction, you locate yourself in a set of identities which have been framed geographically, politically and genealogically.
very active field with new forms of data gathering being constantly devised to meet specific circumstances and problems. Different tendencies in the social sciences and humanities such as linguistic, cognitive and participatory give rise to different understandings of how we interpret the world and generate different methodologies. Positivist and quantitative research continues to rely on more traditional approaches to measurement and to not place emphasis on questions of human value and belief within which dilemmas are situated. To resolve this dichotomy, methodologies that involve mixed methods have emerged so that a range of different data sets can be available. This approach seems to be appropriate for research programs involving Aboriginal and Torres Strait Islander communities because it does not impose a particular perspective and allows a range of experience to be considered. While different weightings may be given to different data, mixed methods research needs to be able to analyse and interpret research data in a holistic and integrated manner if it is to move beyond traditional dualities. Research methodologies are of course enacted by researchers in the most respectful way they can in relation to the research environment; it is the approach of the researchers that is crucial, not so much the methodologies selected. 7. That mixed methods methodologies are most likely to be respectful of Aboriginal and Torres Strait Islander culture, knowledge and learning and recognize the history, language and perspectives of Aboriginal and Torres Strait Islander communities. In considering a major theme that runs throughout the report and above issues, we turn in the final section to Indigenous identity. To introduce this aspect of the discussion, we quote Smith (1999, p. 126) at length where she describes ‘multiple layers of belonging’ as ‘nested identities,’ a personal and community perspective that has important social and educational implications: When visiting New Zealand in 1996, African American historian Bernice Reagon Johnson visited a Maori community and, in response to discussions about the significance of land to Maori identity, described her own community as one held together by song rather than by territory. An Aborigine friend also made the comment that ‘we sing the land into existence.’ For Maori, there are several ways of identifying one’s Indigenous ‘community.’ One commonly used way is to introduce yourself by naming the mountain, the river, the tribal ancestor, the tribe and the family. Through this form of introduction, you locate yourself in a set of identities which have been framed geographically, politically and genealogically.