Finding Common Ground: Indigenous Research Methods Facilitate Scientific Knowledge Sharing in Cross-Cultural Wildlife Research

Abstract

Western scientists, when collaborating with Indigenous Peoples in conservation science, tend to assume mutual comprehension between parties, including of concepts, knowledge systems, priorities and communication of results. Failure to acknowledge the possibility of mutual incomprehension is likely an artefact of Western science hegemony, resulting in assumptions that Western concepts are universally understood and accepted. Deliberate actions to ensure mutual understanding are essential if we are to decolonise conservation science towards more equitable collaborations. In the present viewpoint, our cross-cultural research team of Yolŋu (Indigenous) and Balanda (Western, here Euro- Australian) researchers reflect on the application of Yolŋu dhawurrpunaramirri (both-ways discussion and negotiation) as an Indigenous research method to guide the cross-cultural negotiation of Western science concepts and results. These concepts and results were central to a wildlife genetics research project conducted collaboratively by the research team, published as a part of this special issue (Campbell et al. in review). Through dhawurrpunaramirri we identified and negotiated key Yolŋu Matha (language) terms that enabled discussion and clarification of Western scientific ontology and epistemology. Yolŋu social organisation (including clan-based and ceremonial connections) emerged as an overarching source of metaphor to culturally inform mutual comprehension of genetics concepts, research results and to generate communication outputs. The Yolŋu terms miṯtji, mala and bäpurru were discussed to contextualise and explain the Balanda notion of 'species'. The Yolŋu concept of gurrkurr (venous system, and by metaphorical extension, root system and 'blood line') was suggested as meaningful to contextualise phylogenetic trees. Related Western genetics concepts of speciation, phylogenetics, DNA, scientist and sequence were also discussed, negotiating and contrasting meanings from Balanda and Yolŋu scientific knowledge systems, whilst balancing ontological incommensurability. We recommend other researchers and cross-cultural research teams engage in Indigenous research methods to identify and improve mutual comprehension and enhance local understanding of genetics research (here; Campbell et al. in review). By finding common ground, respecting Indigenous knowledges and negotiating meanings across knowledge systems we work towards decolonising science and advancing global biocultural conservation and Indigenous rights.

Keywords: Yolŋu; biocultural conservation; both‐ways ecology; mutual incomprehension; science communication; traditional ecological knowledge.