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In this paper, Indigenous and non-Indigenous scholars used a decolonial conversation framework to build a meaningful bridge between Indigenous and Western worldviews. Our decolonial conversations approach is a unique and transformative space where Indigenous and Western knowledge systems intersect, facilitating a rich exchange of valuable insights for fostering intercultural dialogue and breathing new ways of knowing and acting into Indigenous cultures. The decolonial conversation provides a platform for transmitting Indigenous knowledge and cultural practices across generations by uniting Indigenous land-based knowledge, community members, and Western researchers. Integrating Indigenous and Western knowledge systems in these environments fosters collaboration, dispels stereotypes, and forges partnerships grounded in reciprocity and trust. Through this collaborative process, traditional cultural camps emerge as potent catalysts for instilling cultural pride, fostering community resilience, and co-creating knowledge. This collaborative approach aligns with the broader objectives of decolonization and cultural revitalization. In our exploration following the decolonial learning conversation, we, comprising an Indigenous woman land-based educator and a racialized academic scholar, focused on the transformative potential and synergies realized by integrating these knowledge systems within the context of traditional cultural camps. [ABSTRACT FROM AUTHOR]

There is a growing call for health researchers to address the inequities in healthcare experienced by indigenous populations by focusing on the development of culturally responsive research approaches. This article presents a contextual example from Aotearoa New Zealand (NZ) of how indigenous (Māori) knowledge and practices helped reimagine and enhance an existing qualitative descriptive research protocol exploring clinicians' perspectives of robotic rehabilitation for people with stroke. The intent was to develop a research design that upheld and valued mātauranga Māori (indigenous knowledge systems) alongside Western clinical sciences knowledge. To achieve this, a collaboration of non-indigenous (tauiwi) and indigenous researchers with experience in Qualitative and Kaupapa Māori (indigenous) methodologies, and clinical practice was formed. The researchers undertook a cyclical process of relationship building, engagement with mātauranga Māori, discussion and exploration of how indigenous knowledge and practices could inform and shape the existing study design. Key influences in adapting the research design were drawn from Māori ethical principles, Māori frameworks of health and wellbeing, and Māori cultural practices for clinical engagement. Drawing on indigenous knowledge and practices to develop a Māori-centred research method resulted in significant changes to the study design, methods, and interview approach. Focused development of a culturally responsive approach enabled the researchers to engage indigenous participants in a research process that was safe, respectful, and culturally appropriate. Transformation occurred within the researcher-participant relationship from one often characterised as transactional, to one of deeper connection and reciprocity, which facilitated a richer and more in-depth inquiry. The explicit valuing and integration of indigenous knowledge and practices in adapting the research method strengthened the cultural responsivity of the research. Central to the process was prioritising working in relational partnership. Non-indigenous researchers' self-reflection on their own culture, alongside being attuned to the influence of historical, political, and social contexts of the participants experiences proved essential. [ABSTRACT FROM AUTHOR]

Over the past two decades researchers have been exploring new hybrid methodologies to decolonise Indigenous mental health research. Grounded Theory with Community Participatory Action Research (CPAR), often using Indigenist methods, is the most common. Grounded Theory's claim to rigour is its transparent, organised process of sifting and theme finding, while CPAR respects Indigenous self-determination and Indigenous ways of knowing doing and being, involving Indigenous research participants in all stages of the research from data collection to analysis. On the surface it would seem to be the ideal methodological approach to navigate the cultural divide. However, this article will argue that Grounded Theory's inherent weakness is in the process of thematic analysis, which uses consensus during the analysis phase to find dominant themes. Drawing on the social systems theory of Niklas Luhmann and the political theory of Chantal Mouffe, this article will argue for a group process of "agonistic pluralism" instead. Searching for shared truths has a tendency to smooth out differences. The article proposes an approach for configuring a research team and conducting team analysis that struggles with, and accounts for, dissonances, disagreements and differences. Furthermore, it argues these differences should be recorded as important findings along with agreed themes. The approach has been developed to explore community perspectives on the relationship between culture and health, and in turn, to develop culturally appropriate mental health therapies for First Nations young people within a Western paediatric hospital. [ABSTRACT FROM AUTHOR]

Generally, conventional biomedically rooted ethical guidelines developed in Western countries for ethnographic research in non-Western countries are often impractical and raise contention. Ethical approval from research ethics committees (RECs) is a significant aspect of the research process. However, for researchers wanting to conduct a research study in an African context in a culturally sensitive manner, identifying ethics procedures that meet the demands of RECs while acknowledging the indigenous ethics of the research context creates ethical dilemmas. In this article, we reflect on our experiences conducting a study on child feeding practices in a rural community in Ghana. The aim is to discuss some ethical dilemmas that confront researchers as they seek to adhere to conventional ethical protocols and regulations while respecting the indigenous ethics, values, and practices of the research setting. RECs need to acknowledge that while researchers must uphold core ethical principles, ethics procedures must also meet the contextual requirements of the research participants. Research ethics is an ongoing process subject to re-negotiation and re-interpretation; therefore, RECs should allow researchers to adapt their methods to local circumstances without needing further review. Consequently, RECs must allow for culturally sensitive ethics procedures. These suggestions have the potential to ensure that research projects in Africa are culturally appropriate, increasing the acceptability of research by indigenous communities. [ABSTRACT FROM AUTHOR]

This article aims to broaden joint performances of talk-story, a form of Indigenous Research Methodology, to give voice to non-indigenous participants who presuppose misrepresentation in qualitative research. Indigenous Research Methodologies emerged to challenge axiological concerns with Western Research Methodologies, which participants perceive to disregard, oppress, and exploit those they claim to represent. Founded on the principle of relational accountability, Indigenous Research Methodologies place learning co-created knowledges and social epistemologies at the center of the study, promoting the publication of authentic explanations and representations that empower participants. In response to grounded theories emerging from talk-story with non-indigenous members of the global surfing tribe, describing their anger and powerlessness against cultural studies researchers who deceive and misrepresent them in a perceived culture war, I explain how non-indigenous researchers and disempowered populations can jointly perform talk-story to co-create depictions that survive participant scrutiny. However, I caution that influential gatekeepers will execute Western a priori assertions and cultural imperialism to silence opposing voices and epistemologies empowered by talk-story. Nonetheless, my article aims to contribute towards promoting performances of talk-story methodology by explaining how an indigenous paradigm enables analytical processes to be shared, thus exposing insights participants perceive to be silenced by Western Research Methodologies. [ABSTRACT FROM AUTHOR]

Introduction: This study used Lekgotla discussion with Batlokwa women to formulate and verify the strategies to empower the women with traditional and cultural dysmenorrhea or pain period knowledge. The Lekgotla discussion is an open forum in which indigenous communities in Sub-Saharan Africa use to debate and reach agreements on community raised issues. It has the potential to identify issues that affect community day-to-day lives and reach consensus to effect changes. Purpose: To present Lekgotla discussion workshop as a decolonized qualitative research methodology. Methods: The study was qualitative, using a Lekgotla discussion process among women with a variety of experience in both Indigenous and Western dysmenorrhea knowledge. Participants were purposively selected to participate in a Lekgotla discussion. The snowballing was also used, whereby the recruited participants were asked to assist in identifying and referring potential participants to the researcher, who contacted them for potential inclusion in the study. The process was repeated until a required sample was reached. A facilitator was selected by the participants to facilitate the discussion and summarizes the inputs once all the participants have raised their ideas and there was no newer information was shared. The debates and dialogues were analysed by the researcher and experts using content data analysis. Results: The Lekgotla discussion followed a workshop process and was divided into four steps: 1) Arrival and Welcome, 2) Engaging participants, 3) Reaching consensus on the strategies to empower Batlokwa women with dysmenorrhea knowledge, 4) Verification and refinement of the strategies to empower Batlokwa women with dysmenorrhea knowledge. Conclusion: The success of applying the process of Lekgotla discussion proved that the indigenous epistemologies are increasingly accepted to achieve research objectives. [ABSTRACT FROM AUTHOR]

Conducting community-based participatory research (CBPR) is a complex endeavor, particularly when training non-academic community members. Though examples of CBPR training programs and protocols have been published, they often address a limited set of concepts and are tailored for university or medical school students. Here, we describe the process of developing an online CBPR training program for American Indian (United States) and Indigenous (Canada) community members to conduct multi-sited ethnographic dementia research. This program is unique in its breadth and depth, as our program covers CBPR theory, methods, practical research, and administrative skills. Significantly, this program centers Indigenous methodology, pedagogy, and processes such as two-eyed seeing, storywork, and decolonization approaches. Key to this training program is a "second-generation" approach which incorporates experiential knowledge from a prior community-based researcher and academic partners and is designed to develop CBPR capacity among community-based researchers and partnering communities. In this paper, we detail the experience of the first cohort of learners and subsequent improvement of the training materials. Unique challenges related to the specific research focus (dementia), population/setting (American Indian/First Nations communities), and technology (rural digital infrastructure) are also discussed. [ABSTRACT FROM AUTHOR]

Graphic facilitation is a creative, robust visual communication process and tool that can be used by researchers for several benefits including improving data integrity; mitigating barriers between researchers and participants; promoting participants' ownership of data, decision-making, and creativity; and, co-creating knowledge, which is of particular interest among certain cultures and in some contexts. For Indigenous Peoples who traditionally use visual, oral, and narrative modalities as primary forms of communication, graphic facilitation is a methodology that aligns well with these modes of communicating. In this article, we describe our use of graphic facilitation in a community-led project exploring Indigenous parents' perceptions of community strengths, needs and priorities related to healthy early childhood development and optimal parenting. In collaboration with the Indigenous Friendship Centre in Hamilton, Canada, we held a Community Gathering that was facilitated by a graphic artist experienced in working with the Indigenous community; the findings resulting from the Gathering are presented. We discuss how researchers can use graphic facilitation as a tool to ensure adherence to the OCAP® principles of data ownership, control, access, and possession for the Indigenous community and describe the potential for mitigating power imbalances. Finally, considerations for researchers contemplating using graphic facilitation as a tool for research projects with Indigenous people and communities are presented. [ABSTRACT FROM AUTHOR]

Background: There is a long history of research being conducted on Aboriginal and Torres Strait Islander peoples that has offered questionable benefit but occasioned great distress and distrust. Using research methods that are suitable and acceptable to Aboriginal and Torres Strait Islander peoples is a critically important step towards restoring trust and improving the accessibility and relevancy of research that better addresses the needs of Aboriginal and Torres Strait Islander peoples. The current research aims to qualitatively evaluate Aboriginal and Torres Strait Islander peoples' perceptions of the suitability and acceptability of engaging in a think-aloud interview embedded in an individual yarn; a think-aloud yarn. Methods: We employed the think-aloud method as part of the larger What Matters 2Adults study. Aboriginal and Torres Strait Islander participants were engaged in a think-aloud yarn, then immediately following, a follow-up yarn to explore the acceptability of the think-aloud method. The follow-up yarns were audio recorded, transcribed verbatim, and analysed utilising reflexive thematic analysis with an Indigenous epistemological lens. Results: A total of 17 Aboriginal and Torres Strait Islander adults participated in our study. Participants reported that taking part in the think-aloud yarn was acceptable, not difficult and was less onerous than writing down their thoughts. Engaging participants in a social yarn before the think-aloud research yarn ensured they were comfortable verbalising and assured them that the process was confidential. Thinking out loud gave participants the opportunity to reflect and to think critically about their responses. Some found that by thinking out loud they were able to better understand the statements in their own mind and felt they were therefore able to provide a more authentic response. Because of these benefits, participants conveyed that the think-aloud yarn is a vitally important component in testing items and developing measures for Aboriginal and Torres Strait Islander people. Conclusions: Overall, our study found that the think-aloud yarn is acceptable to Aboriginal and Torres Strait Islander peoples and therefore a suitable method for use in studies that involve them. [ABSTRACT FROM AUTHOR]

Young children have rights; they are agents and active constructors of their social worlds. Despite well-established theoretical foundations, the 'methods' and 'ethics' of qualitative research to elicit young children's voice require further exploration to ensure young children are central to our research endeavors. This systematic review examined studies that sought to capture young children's (3–6 years) voice in Early Childhood Education and Care settings. Fifty-eight studies met the inclusion criteria. Interview was found to be the most common strategy; this is often coupled with other child-friendly methods. Findings suggest that young children are increasingly listened to; however, there appears to be a need to further promote children's agency and the inclusion of assent-seeking as an ongoing process. Gaps in methods supporting the inclusion of children with additional needs and Indigenous children are also evident. In addition, advancing non-permanent methods of meaning making to support children's participation appears ripe for methodological innovation. [ABSTRACT FROM AUTHOR]

Graphic facilitation is a creative, robust visual communication process and tool that can be used by researchers for several benefits including improving data integrity; mitigating barriers between researchers and participants; promoting participants' ownership of data, decision-making, and creativity; and, co-creating knowledge, which is of particular interest among certain cultures and in some contexts. For Indigenous Peoples who traditionally use visual, oral, and narrative modalities as primary forms of communication, graphic facilitation is a methodology that aligns well with these modes of communicating. In this article, we describe our use of graphic facilitation in a community-led project exploring Indigenous parents' perceptions of community strengths, needs and priorities related to healthy early childhood development and optimal parenting. In collaboration with the Indigenous Friendship Centre in Hamilton, Canada, we held a Community Gathering that was facilitated by a graphic artist experienced in working with the Indigenous community; the findings resulting from the Gathering are presented. We discuss how researchers can use graphic facilitation as a tool to ensure adherence to the OCAP® principles of data ownership, control, access, and possession for the Indigenous community and describe the potential for mitigating power imbalances. Finally, considerations for researchers contemplating using graphic facilitation as a tool for research projects with Indigenous people and communities are presented. [ABSTRACT FROM AUTHOR]

Young children have rights; they are agents and active constructors of their social worlds. Despite well-established theoretical foundations, the 'methods' and 'ethics' of qualitative research to elicit young children's voice require further exploration to ensure young children are central to our research endeavors. This systematic review examined studies that sought to capture young children's (3-6 years) voice in Early Childhood Education and Care settings. Fifty-eight studies met the inclusion criteria. Interview was found to be the most common strategy; this is often coupled with other child-friendly methods. Findings suggest that young children are increasingly listened to; however, there appears to be a need to further promote children's agency and the inclusion of assent-seeking as an ongoing process. Gaps in methods supporting the inclusion of children with additional needs and Indigenous children are also evident. In addition, advancing non-permanent methods of meaning making to support children's participation appears ripe for methodological innovation. [ABSTRACT FROM AUTHOR]

Introduction: This study used Lekgotla discussion with Batlokwa women to formulate and verify the strategies to empower the women with traditional and cultural dysmenorrhea or pain period knowledge. The Lekgotla discussion is an open forum in which indigenous communities in Sub-Saharan Africa use to debate and reach agreements on community raised issues. It has the potential to identify issues that affect community day-to-day lives and reach consensus to effect changes. Purpose: To present Lekgotla discussion workshop as a decolonized qualitative research methodology. Methods: The study was qualitative, using a Lekgotla discussion process among women with a variety of experience in both Indigenous and Western dysmenorrhea knowledge. Participants were purposively selected to participate in a Lekgotla discussion. The snowballing was also used, whereby the recruited participants were asked to assist in identifying and referring potential participants to the researcher, who contacted them for potential inclusion in the study. The process was repeated until a required sample was reached. A facilitator was selected by the participants to facilitate the discussion and summarizes the inputs once all the participants have raised their ideas and there was no newer information was shared. The debates and dialogues were analysed by the researcher and experts using content data analysis. Results: The Lekgotla discussion followed a workshop process and was divided into four steps: 1) Arrival and Welcome, 2) Engaging participants, 3) Reaching consensus on the strategies to empower Batlokwa women with dysmenorrhea knowledge, 4) Verification and refinement of the strategies to empower Batlokwa women with dysmenorrhea knowledge. Conclusion: The success of applying the process of Lekgotla discussion proved that the indigenous epistemologies are increasingly accepted to achieve research objectives. [ABSTRACT FROM AUTHOR]

Over the past two decades researchers have been exploring new hybrid methodologies to decolonise Indigenous mental health research. Grounded Theory with Community Participatory Action Research (CPAR), often using Indigenist methods, is the most common. Grounded Theory's claim to rigour is its transparent, organised process of sifting and theme finding, while CPAR respects Indigenous self-determination and Indigenous ways of knowing doing and being, involving Indigenous research participants in all stages of the research from data collection to analysis. On the surface it would seem to be the ideal methodological approach to navigate the cultural divide. However, this article will argue that Grounded Theory's inherent weakness is in the process of thematic analysis, which uses consensus during the analysis phase to find dominant themes. Drawing on the social systems theory of Niklas Luhmann and the political theory of Chantal Mouffe, this article will argue for a group process of "agonistic pluralism" instead. Searching for shared truths has a tendency to smooth out differences. The article proposes an approach for configuring a research team and conducting team analysis that struggles with, and accounts for, dissonances, disagreements and differences. Furthermore, it argues these differences should be recorded as important findings along with agreed themes. The approach has been developed to explore community perspectives on the relationship between culture and health, and in turn, to develop culturally appropriate mental health therapies for First Nations young people within a Western paediatric hospital. [ABSTRACT FROM AUTHOR]

Generally, conventional biomedically rooted ethical guidelines developed in Western countries for ethnographic research in non-Western countries are often impractical and raise contention. Ethical approval from research ethics committees (RECs) is a significant aspect of the research process. However, for researchers wanting to conduct a research study in an African context in a culturally sensitive manner, identifying ethics procedures that meet the demands of RECs while acknowledging the indigenous ethics of the research context creates ethical dilemmas. In this article, we reflect on our experiences conducting a study on child feeding practices in a rural community in Ghana. The aim is to discuss some ethical dilemmas that confront researchers as they seek to adhere to conventional ethical protocols and regulations while respecting the indigenous ethics, values, and practices of the research setting. RECs need to acknowledge that while researchers must uphold core ethical principles, ethics procedures must also meet the contextual requirements of the research participants. Research ethics is an ongoing process subject to re-negotiation and re-interpretation; therefore, RECs should allow researchers to adapt their methods to local circumstances without needing further review. Consequently, RECs must allow for culturally sensitive ethics procedures. These suggestions have the potential to ensure that research projects in Africa are culturally appropriate, increasing the acceptability of research by indigenous communities. [ABSTRACT FROM AUTHOR]

Background: There is a long history of research being conducted on Aboriginal and Torres Strait Islander peoples that has offered questionable benefit but occasioned great distress and distrust. Using research methods that are suitable and acceptable to Aboriginal and Torres Strait Islander peoples is a critically important step towards restoring trust and improving the accessibility and relevancy of research that better addresses the needs of Aboriginal and Torres Strait Islander peoples. The current research aims to qualitatively evaluate Aboriginal and Torres Strait Islander peoples' perceptions of the suitability and acceptability of engaging in a think-aloud interview embedded in an individual yarn; a think-aloud yarn. Methods: We employed the think-aloud method as part of the larger What Matters 2Adults study. Aboriginal and Torres Strait Islander participants were engaged in a think-aloud yarn, then immediately following, a follow-up yarn to explore the acceptability of the think-aloud method. The follow-up yarns were audio recorded, transcribed verbatim, and analysed utilising reflexive thematic analysis with an Indigenous epistemological lens. Results: A total of 17 Aboriginal and Torres Strait Islander adults participated in our study. Participants reported that taking part in the think-aloud yarn was acceptable, not difficult and was less onerous than writing down their thoughts. Engaging participants in a social yarn before the think-aloud research yarn ensured they were comfortable verbalising and assured them that the process was confidential. Thinking out loud gave participants the opportunity to reflect and to think critically about their responses. Some found that by thinking out loud they were able to better understand the statements in their own mind and felt they were therefore able to provide a more authentic response. Because of these benefits, participants conveyed that the think-aloud yarn is a vitally important component in testing items and developing measures for Aboriginal and Torres Strait Islander people. Conclusions: Overall, our study found that the think-aloud yarn is acceptable to Aboriginal and Torres Strait Islander peoples and therefore a suitable method for use in studies that involve them. [ABSTRACT FROM AUTHOR]

This article aims to broaden joint performances of talk-story, a form of Indigenous Research Methodology, to give voice to nonindigenous participants who presuppose misrepresentation in qualitative research. Indigenous Research Methodologies emerged to challenge axiological concerns with Western Research Methodologies, which participants perceive to disregard, oppress, and exploit those they claim to represent. Founded on the principle of relational accountability, Indigenous Research Methodologies place learning co-created knowledges and social epistemologies at the center of the study, promoting the publication of authentic explanations and representations that empower participants. In response to grounded theories emerging from talk-story with non-indigenous members of the global surfing tribe, describing their anger and powerlessness against cultural studies researchers who deceive and misrepresent them in a perceived culture war, I explain how nonindigenous researchers and disempowered populations can jointly perform talk-story to co-create depictions that survive participant scrutiny. However, I caution that influential gatekeepers will execute Western a priori assertions and cultural imperialism to silence opposing voices and epistemologies empowered by talk-story. Nonetheless, my article aims to contribute towards promoting performances of talk-story methodology by explaining how an indigenous paradigm enables analytical processes to be shared, thus exposing insights participants perceive to be silenced by Western Research Methodologies. [ABSTRACT FROM AUTHOR]

Conducting community-based participatory research (CBPR) is a complex endeavor, particularly when training non-academic community members. Though examples of CBPR training programs and protocols have been published, they often address a limited set of concepts and are tailored for university or medical school students. Here, we describe the process of developing an online CBPR training program for American Indian (United States) and Indigenous (Canada) community members to conduct multi-sited ethnographic dementia research. This program is unique in its breadth and depth, as our program covers CBPR theory, methods, practical research, and administrative skills. Significantly, this program centers Indigenous methodology, pedagogy, and processes such as two-eyed seeing, storywork, and decolonization approaches. Key to this training program is a "second-generation" approach which incorporates experiential knowledge from a prior community-based researcher and academic partners and is designed to develop CBPR capacity among community-based researchers and partnering communities. In this paper, we detail the experience of the first cohort of learners and subsequent improvement of the training materials. Unique challenges related to the specific research focus (dementia), population/setting (American Indian/First Nations communities), and technology (rural digital infrastructure) are also discussed. [ABSTRACT FROM AUTHOR]

Photovoice is an emerging qualitative research method used to engage community members in research that highlights their lived experiences and initiate change. Photovoice offers potential benefits to research conducted by and with Indigenous communities through privileging Indigenous knowledge and perspectives. There is a lack of synthesized evidence about the usage, benefits, and challenges of conducting Photovoice research by and with Indigenous communities, which this systematic methods review aims to address. We specifically focus on Indigenous young people in Canada, Australia, Aotearoa New Zealand, and the United States. Five databases were searched systematically for articles including keywords for 'Indigenous' and 'Photovoice'. Empirical studies and methods papers reporting the use of Photovoice with majority cohorts of young Indigenous participants were included. Relevant data were extracted and Photovoice methods analysed using an integrative approach. Database searches yielded 1402 articles, with 109 reviewed in full and 41 included in the review. These articles represented 37 unique studies, with most from Canada (n = 17), and the United States (n = 14). Our analysis revealed great variability in how Photovoice has been applied across studies with Indigenous young people. However, some notable commonalities include recruitment of participants via community networks, and participant involvement in data collection and analysis. The potential benefits associated with using Photovoice with Indigenous young people included: fostering participant autonomy and authority; photography being familiar and fun; the visual medium being culturally appropriate for Indigenous peoples; and the method being effective for engaging the whole community. Challenges associated with Photovoice included: engagement difficulties between researchers and participants; issues with photography; and ethical complexities. These findings suggest that Photovoice is an appropriate and largely effective method to engage young Indigenous people in research. However, there are logistical and ethical issues associated with the method that require careful consideration. [ABSTRACT FROM AUTHOR]

What does it mean to intervene in antiracist interviews with public sector workers? What do interventions look like in research seeking to name complicity in settler colonial violence and imagine otherwise relationships between non-Indigenous and Indigenous people? How might we methodologically define interventions and their pedagogical purpose(s)? In this paper, we share our experience of adopting a dual-pedagogical antiracist interventive research methodology in our qualitative research with public sector workers on settler colonial socialization. Building on antiracist interventive interviewing method, we map out our conceptualization of interventions as multidirectional and multiscalar. We narrate how we see interventions as dual pedagogical moments of disruption and possibility occurring at three scales, where we intervene to support our participants' learning and they intervene to support ours. Our approach is illuminated through illustrations from our transcribed data of virtual interviews with 32 public sector workers in BC (n = 23) and Alberta (n = 9), and through our reflections on our research process. Our analysis demonstrates that interventions have three key effects. First, they are generatively disruptive in that they offer better access to understanding processes of settler colonial socialization. Second, interventions create junctures for antiracist and anticolonial learning. Third, interventions with participants open up opportunities to imagine otherwise beyond the strictures of settler colonialism, and orient towards anticolonial praxis rooted in recognition of Indigenous sovereignties. We conclude with a vocabulary of interventions meant to offer other qualitative researchers possibilities for how to intervene to better access and disrupt sites of deep colonizing. [ABSTRACT FROM AUTHOR]

The primary objective of this systematic review was to investigate how Western focus groups and Indigenous sharing circles have been blended for the study of Indigenous children's health. The secondary objective of this study was to propose recommendations for adapting focus groups to include elements of sharing circles. This systematic review was conducted using a systematic search of original research articles published between 2009 and 2020 that (a) focused on North American Indigenous children's health and (b) used group-based qualitative methods including focus groups and sharing circles. Each of the articles was screened for relevance and quality. The methods sections were reviewed, subjected to qualitative content analysis, and codes were analyzed to identify common themes and synthesize results. We identified 29 articles, most of which followed a community-based participatory research approach. In these publications, most included a community advisory board, ethics approval was obtained, and in some cases, community members were included as research assistants. There was evidence that sharing circles and focus group methods had been blended in the recent Indigenous children's health literature. This was particularly apparent in the authors' approaches to recruitment, location, facilitation techniques, question format and reimbursement. Several groups have published results that describe approaches that successfully incorporated aspects of Indigenous sharing circles into Western focus groups, thus establishing a research method that is culturally safe and appropriate for the study of Indigenous children's health. [ABSTRACT FROM AUTHOR]

Over the past several years, academic discourse has included discussions around improving research methodologies, particularly related to Indigenous people. Using Western research methodologies and methods when undertaking health research with Indigenous people, in the direction of Indigenous communities, has not been very effective. This is due to the fact that Western research methodologies do not address the need to foster relationships, mutual respect, and reciprocity. Engaging Indigenous communities empowers them to take an active role in how the research is conducted and ensures that the research is relevant to their communities. Engagement with Indigenous communities is also important during the analysis of qualitative data in the form of interviews, focus groups, and sharing circles. Without adequate engagement, data analysis often reverts back to Western methods, leaving the community out of the data analysis process. Bartlett et al. developed the "Collective Consensual Data Analytic Procedure" (CCDAP) in 2006 to address the lack of community involvement in the data analysis process. Analyzing the qualitative data using a community panel to reach a group consensus reduces the possibility of biases that any one person could bring to the research. Furthermore, group participation helps foster relationships and camaraderie within Indigenous communities. The process outlined by Dr. Bartlett could however become tedious and lengthy when dealing with a large number of interviews and data entries. This is why the CCDAP process was streamlined by first doing a thematic analysis of the data using the NVivo software. Following the thematic analysis, digitalization was added to the process by the way of Microsoft PowerPoint presentation and Excel spreadsheet. This made it quicker and easier to perform the analysis remotely using any videoconferencing platform that allows for screen sharing. [ABSTRACT FROM AUTHOR]

Indigenous communities from around the world, and particularly marginalized youth from within these communities, have not always been adequately included and valued as potential collaborators in various research processes. Instead, research has relegated Indigenous youth to subjects where adults, operating primarily from Western knowledge positions and assumptions, remain the experts. Given the role of research in informing programs and policies, the ways research meaningfully engages and includes Indigenous youth are of key concern. This article presents experiences gained throughout the duration of a study that sought to identify the knowledge, resources, and capabilities required to support the health, resilience, and well-being of Indigenous youth within an urban Canadian context. In particular, this article focuses on methods and approaches of integrating Indigenous knowledge systems throughout the research process and how this can in turn foster meaningful and transformative engagements with Indigenous youth. We argue for the importance and value of traditional cultural practices and knowledge systems and what we call ceremonies of relationships, existent within Indigenous communities around the world, and how their integration in research processes can support constructive and meaningful engagements with Indigenous youth research collaborators. [ABSTRACT FROM AUTHOR]