Journal articles: 'Yarning'

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Atkinson, Petah, Marilyn Baird, and Karen Adams. "Are you really using Yarning research? Mapping Social and Family Yarning to strengthen Yarning research quality." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 15, 2021): 191–201. http://dx.doi.org/10.1177/11771801211015442.

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Yarning as a research method has its grounding as an Aboriginal culturally specified process. Significant to the Research Yarn is relationality, however; this is a missing feature of published research findings. This article aims to address this. The research question was, what can an analysis of Social and Family Yarning tell us about relationality that underpins a Research Yarn. Participant recruitment occurred using convenience sampling, and data collection involved Yarning method. Five steps of data analysis occurred featuring Collaborative Yarning and Mapping. Commonality existed between researcher and participants through predominantly experiences of being a part of Aboriginal community, via Aboriginal organisations and Country. This suggests shared explicit and tacit knowledge and generation of thick data. Researchers should report on their experience with Yarning, the types of Yarning they are using, and the relationality generated from the Social, Family and Research Yarn.

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Bessarab, Dawn, and Bridget Ng'andu. "Yarning About Yarning as a Legitimate Method in Indigenous Research." International Journal of Critical Indigenous Studies 3, no. 1 (January 1, 2010): 37–50. http://dx.doi.org/10.5204/ijcis.v3i1.57.

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This article demonstrates the credibility and rigor of yarning, an Indigenous cultural form of conversation, through its use as a data gathering tool with two different Indigenous groups, one in Australia and the second in Botswana. Yarning was employed not only to collect information during the research interview but to establish a relationship with Indigenous participants prior to gathering their stories through storytelling, also known as narrative. In exploring the concept of yarning in research, this article discusses the different types of yarning that emerged during the research project, how these differences were identified and their applicability in the research process. The influence of gender during the interview is also included in the discussion.

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Carlson, Bronwyn, and Ryan Frazer. "Yarning circles and social media activism." Media International Australia 169, no. 1 (October 8, 2018): 43–53. http://dx.doi.org/10.1177/1329878x18803762.

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The practices of ‘yarning’ and ‘yarning circles’ are relatively common across groups of Indigenous Australians. This practice broadly consists of storytelling within a respectful and deeply democratic space, where each participant takes turns in speaking, and in which the direction of discussion may meander, fixate, or take divergent and creative lines of flight. The existing literature has explored the use of ‘yarning circles’ in promoting both ethical, culturally appropriate research practices and effective, culturally relevant pedagogical techniques. However, there has yet to be any work to investigate the relationship between yarning circles and Indigenous activism. This article aims to fill this gap by exploring the nexus between Indigenous online activism and yarning circles. In the first section, we outline work that has engaged in different ways with the use of yarning circles. Next, we offer our own, more political conceptualisation of ‘yarning circles’ through a reading of Paolo Freire’s work on conscientisation and, in particular, his concept of the ‘culture circle’. Finally, we draw on this new conceptualisation to explore an actual case of the use of yarning circles in political collaboration and conscientisation. Through this analysis, we discuss a number of convergent and divergent experiences shared by Indigenous activists.

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Barlo, Stuart, William (Bill) Edgar Boyd, Alessandro Pelizzon, and Shawn Wilson. "YARNING AS PROTECTED SPACE: principles and protocols." AlterNative: An International Journal of Indigenous Peoples 16, no. 2 (May 18, 2020): 90–98. http://dx.doi.org/10.1177/1177180120917480.

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Traditional methods of imparting knowledge are known as yarning to Australian Aboriginal Elders and talking circles to North American First Nations peoples. Yarning is a relational methodology for transferring Indigenous knowledge. This article describes an emerging research methodology with yarning at its core, which provides respect and honour in a culturally safe environment. Yarning is highly structured, with protocols and principles providing participants control over the process and their stories. The methodology is embedded in a yarning space, which is framed by six protocols and seven principles. The protocols are gift, control, freedom, space, inclusiveness and gender specificity, and the principles are reciprocity, responsibility, relationship, dignity, equality, integrity and self-determination—to protect participants, stories and data. This is ensured through respectful and honouring relationships, responsibility and accountability between participants. The key camps in which the yarning journey is segmented are the Ancestors, protocols, principles, connections, data, analysis, processing and reporting, and the wider community.

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Christensen, Katie. "Yarning as decolonising practice." International Journal of Narrative Therapy and Community Work 2022, no. 2 (July 1, 2022): 1–8. http://dx.doi.org/10.4320/rxkw8245.

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Yarning has become part of decolonising my practice. Yarning is a way to divest from colonised ways of being and working and of showing respect for First Nations ways. It also supports me in grappling with what is irreconcilable within settler coloniser–Indigenous relations and moving towards returning land and life to Indigenous peoples. This paper shows how I have adapted Bessarab and Ng’andu’s (2010) model of yarning as a research practice and applied it to therapeutic conversations in combination with narrative practices including therapeutic letters and outsider witnessing. It describes work with Mim and Lucy, including transcripts of practice and therapeutic letters that embodied yarning as a decolonising practice.

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Hamilton, Sharynne, Tracy Reibel, Sarah Maslen, Rochelle Watkins, Freeman Jacinta, Hayley Passmore, Raewyn Mutch, Melissa O’Donnell, Valerie Braithwaite, and Carol Bower. "Disability “In-Justice”: The Benefits and Challenges of “Yarning” With Young People Undergoing Diagnostic Assessment for Fetal Alcohol Spectrum Disorder in a Youth Detention Center." Qualitative Health Research 30, no. 2 (November 6, 2019): 314–27. http://dx.doi.org/10.1177/1049732319882910.

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Undertaking research with young people presents an array of methodological challenges. We report the findings from a qualitative study that took place alongside a fetal alcohol spectrum disorder (FASD) prevalence study among detainees in Australia. Of 38 participants, 27 were Aboriginal youth. Interviews were conducted using “social yarning” and “research topic yarning,” an Indigenous research method which allows for data collection in an exploratory, culturally safe way. A complex interplay emerged between social yarning and research topic yarning which provided a space to explore responsively with participants their experiences of FASD assessments. Flexibility, including language adaptation and visual descriptions about assessments, was utilized to assist participants recall and retell their experiences. There were, however, challenges in gathering data on the assessment experiences of some participants. We describe how employing a “yarning” method for collecting data could benefit children and young people undergoing neurodevelopmental assessments in the future.

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Jones, L., S. Burgess, and M. Seal. "‘ADVANCE CARE YARNING’ BOOKLET." BMJ Supportive & Palliative Care 3, no. 2 (June 2013): 290.2–290. http://dx.doi.org/10.1136/bmjspcare-2013-000491.168.

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LEE, IL HA, GANG HEE HAN, SEUNG JIN CHAE, JUNG JUN BAE, EUN SUNG KIM, SOO MIN KIM, TAE HYUNG KIM, HAE-KYUNG JEONG, and YOUNG HEE LEE. "CRITERIA FOR PRODUCING YARNS FROM VERTICALLY ALIGNED CARBON NANOTUBES." Nano 05, no. 01 (February 2010): 31–38. http://dx.doi.org/10.1142/s1793292010001809.

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Critical yarning conditions from vertically aligned carbon nanotubes (VACNTs) using a chemical vapor deposition have been investigated. VACNTs with a diameter of around 15 nm have been synthesized with a length up to 3.7 mm. The yarning was realized exclusively in a limited range of the CNT lengths of about 170–1500 μm. Although CNTs became long for longer growth times, some of the CNTs were plucked out from the bottom substrate during growth so that the CNT density decreased at later stages of growth, prohibiting continuous yarning by the suppression of interconnection between CNTs at the bottom part of VACNTs.

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Lin, Ivan, Charmaine Green, and Dawn Bessarab. "‘Yarn with me’: applying clinical yarning to improve clinician–patient communication in Aboriginal health care." Australian Journal of Primary Health 22, no. 5 (2016): 377. http://dx.doi.org/10.1071/py16051.

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Although successful communication is at the heart of the clinical consultation, communication between Aboriginal patients and practitioners such as doctors, nurses and allied health professionals, continues to be problematic and is arguably the biggest barrier to the delivery of successful health care to Aboriginal people. This paper presents an overarching framework for practitioners to help them reorientate their communication with Aboriginal patients using ‘clinical yarning’. Clinical yarning is a patient-centred approach that marries Aboriginal cultural communication preferences with biomedical understandings of health and disease. Clinical yarning consists of three interrelated areas: the social yarn, in which the practitioner aims to find common ground and develop the interpersonal relationship; the diagnostic yarn, in which the practitioner facilitates the patient’s health story while interpreting it through a biomedical or scientific lens; and the management yarn, that employs stories and metaphors as tools for patients to help them understand a health issue so a collaborative management approach can be adopted. There is cultural and research evidence that supports this approach. Clinical yarning has the potential to improve outcomes for patients and practitioners.

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Barlo, Stuart, William (Bill) Edgar Boyd, Margaret Hughes, Shawn Wilson, and Alessandro Pelizzon. "Yarning as protected space: relational accountability in research." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (January 12, 2021): 40–48. http://dx.doi.org/10.1177/1177180120986151.

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In this article, we open up Yarning as a fundamentally relational methodology. We discuss key relationships involved in Indigenous research, including with participants, Country, Ancestors, data, history, and Knowledge. We argue that the principles and protocols associated with the deepest layers of yarning in an Indigenous Australian context create a protected space which supports the researcher to develop and maintain accountability in each of these research relationships. Protection and relational accountability in turn contribute to research which is trustworthy and has integrity. Woven throughout the article are excerpts of a yarn in which the first author reflects on his personal experience of this research methodology. We hope this device serves to demonstrate the way yarning as a relational process of communication helps to bring out deeper reflection and analysis and invoke accountability in all of our research relationships.

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Emmanuel, Elizabeth. "Let's Break the Ice Through Yarning." Nurse Educator 46, no. 1 (May 12, 2020): 38. http://dx.doi.org/10.1097/nne.0000000000000855.

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Lui-Chivizhe, Leah. "Yarning with Other Tough Old Women." Biography 39, no. 3 (2016): 402–5. http://dx.doi.org/10.1353/bio.2016.0048.

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Dean, Cheree. "A yarning place in narrative histories." History of Education Review 39, no. 2 (October 14, 2010): 6–13. http://dx.doi.org/10.1108/08198691201000005.

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Mills, Kathy A., Naomi Sunderland, and John Davis-Warra. "Yarning Circles In The Literacy Classroom." Reading Teacher 67, no. 4 (August 12, 2013): 285–89. http://dx.doi.org/10.1002/trtr.1195.

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Mooney, Janet, Lyn Riley, and Fabri Blacklock. "Yarning up: Stories of challenges and success." Australian Journal of Education 62, no. 3 (November 2018): 266–75. http://dx.doi.org/10.1177/0004944118803403.

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This paper explores the lives of three New South Wales Aboriginal women, mothers, artists and academics. It will identify the women’s success in academia as demonstrated by their pathways to education, employment, job satisfaction, commitment and leadership experiences. In addition, the challenges they have faced, together with balancing family and community commitments and the importance and influence of mentors who assisted them on their pathway to success will be discussed. They employ Aboriginal methodologies that privilege Aboriginal ways of being, knowing and doing utilising a yarning methodology which is a culturally appropriate conversational process of sharing stories to develop knowledge and educate younger generations. In this way, they generate new knowledge on what works and why for Aboriginal women in academia, identifying historical pathways and platforms to success, revealing common significant influences in order to uncover key drivers of success and aspects of cultural and social life, which have enabled them as Aboriginal women to succeed.

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Cullen, Patricia, Tamara Mackean, Faye Worner, Cleone Wellington, Hayley Longbottom, Julieann Coombes, Keziah Bennett-Brook, et al. "Trauma and Violence Informed Care Through Decolonising Interagency Partnerships: A Complexity Case Study of Waminda’s Model of Systemic Decolonisation." International Journal of Environmental Research and Public Health 17, no. 20 (October 9, 2020): 7363. http://dx.doi.org/10.3390/ijerph17207363.

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Through the lens of complexity, we present a nested case study describing a decolonisation approach developed and implemented by Waminda South Coast Women’s Health and Welfare Aboriginal Corporation. Using Indigenous research methods, this case study has unfolded across three phases: (1) Yarning interviews with the workforce from four partner health services (n = 24); (2) Yarning circle bringing together key informants from yarning interviews to verify and refine emerging themes (n = 14); (3) Semi-structured interviews with a facilitator of Waminda’s Decolonisation Workshop (n = 1) and participants (n = 10). Synthesis of data has been undertaken in stages through collaborative framework and thematic analysis. Three overarching themes and eight sub-themes emerged that centred on enhancing the capabilities of the workforce and strengthening interagency partnerships through a more meaningful connection and shared decolonisation agenda that centres Aboriginal and Torres Strait Islander families and communities. Health and social services are complex systems that function within the context of colonisation. Waminda’s innovative, model of interagency collaboration enhanced workforce capability through shared language and collective learning around colonisation, racism and Whiteness. This process generated individual, organisational and systemic decolonisation to disable power structures through trauma and violence informed approach to practice.

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Terare, Mareese, and Margot Rawsthorne. "Country Is Yarning to Me: Worldview, Health and Well-Being Amongst Australian First Nations People." British Journal of Social Work 50, no. 3 (June 17, 2019): 944–60. http://dx.doi.org/10.1093/bjsw/bcz072.

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Abstract Health inequalities experienced by Australian First Nations People are amongst the most marked in the world, with First Nations People dying some ten years earlier than non-Indigenous Australians. The failure of existing responses to health inequalities suggests new knowledges and questions that need to be explored. It is likely that these new knowledges sit outside of western research or practice paradigms. Through the Indigenous practice of yarning, the importance of worldview and Country emerged as an under-acknowledged social determinant of Australian First Nations People well-being. Yarning is a process of storytelling that involves both sound and silence. It requires embodied deep listening through which stories emerge that create new knowledge and understanding. We anchor our learning by re-telling John’s creation story, a story of healing through discovering his Aboriginal Worldview through reconnecting to Country. Country for First Nations People is more than a physical place; it is a place of belonging and a way of believing. We argue for the recognition of trauma, recognition of diversity and the use of yarning in social work practice. We conclude that reconnecting to Aboriginal Worldview provides hopeful insights into the well-being of Australia’s First Nations People and the social determinants of health.

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Crouch, Kathy. "Wondering From the Womb: Antenatal Yarning In Rural Victoria." Children Australia 42, no. 2 (June 2017): 75–78. http://dx.doi.org/10.1017/cha.2017.15.

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This program development report describes the birth of ‘Wondering From the Womb’, a self-determined antenatal yarning resource created through a culturally respectful action research project undertaken in rural Victoria with Indigenous and non-Indigenous community members and professionals. The qualitative reviews completed within Community involved 40 participants who shared their wisdom and experiences regarding antenatal health, parenting and child-rearing practise and connection to Country. The resulting yarning resource, written from the perspective of a baby in the womb, has encouraged curiosity and wonder about what antenates can teach adults and community members regarding their life, learning and healing. Future uses for such a resource are identified with an aim to continue self-determined, culturally respectful service delivery for Indigenous babies, children and families across the Loddon Mallee region.

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Flückiger, Beverley, Pat Diamond, and Will Jones. "Yarning space: Leading literacy learning through family–school partnerships." Australasian Journal of Early Childhood 37, no. 3 (September 2012): 53–60. http://dx.doi.org/10.1177/183693911203700308.

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Rynne, John, and Peter Cassematis. "Assessing the Prison Experience for Australian First Peoples: A Prospective Research Approach." International Journal for Crime, Justice and Social Democracy 4, no. 1 (April 1, 2015): 96–112. http://dx.doi.org/10.5204/ijcjsd.v4i1.208.

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Australian First Peoples hyperincarceration is concomitant with the trauma of historical and contemporary colonisation in perpetuating social dysfunction. Ongoing colonisation has been sustained by research that does not respect First Peoples epistemology, axiology, and ontology. Given this, the impact of prison quality and the potential association with First Peoples imprisonment and recidivism has been inadequately researched. Therefore there is a need to examine prison quality as experienced by Australian First Peoples. The purpose of this paper is to conceptualise a decolonising prison quality research method that is respectful of and culturally sensitive to Australian First Peoples. The proposed method interfaces First Peoples yarning with Appreciative Inquiry. Underpinning the proposed method is that all researchers, First Peoples or non-Indigenous, are attuned to cultural awareness and sensitive to the engagement process. When yarning is interfaced with Appreciative Inquiry and the latter is modified in consultation with First Peoples input, the proposed research method empowers research participants, potentially contributing to de-colonisation.

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Meldrum, Kathryn, Ellaina Andersson, Betty Sagigi, Torres Webb, Chenoa Wapau, Rachel Quigley, Edward Strivens, and Sarah Russell. "How Australian First Nations peoples living in the Torres Strait and Northern Peninsula Area of Australia describe and discuss social and emotional well-being: a qualitative study protocol." BMJ Open 12, no. 12 (December 2022): e067052. http://dx.doi.org/10.1136/bmjopen-2022-067052.

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IntroductionColonisation has, and continues to, negatively impact the mental well-being of Australia’s First Nations peoples. However, the true magnitude of the impact is not known, partially because clinicians have low levels of confidence in using many existing screening tools with First Nations clients. In addition, many authors have critiqued the use of tools designed for Western populations with First Nations peoples, because their worldview of health and well-being is different. Therefore, the aim of the overarching study is to develop an appropriate mental well-being screening tool(s) for older adults (aged 45 and over) living in the Torres Strait that can be used across primary health and geriatric settings. This protocol describes the first phase designed to achieve the overarching aim—yarning about social and emotional well-being (inclusive of mental well-being) in First Nations peoples living in the Torres Strait and Northern Peninsula Area of Australia.Method and analysisThe study will be guided by decolonising and participatory action research methodologies. Yarning is an Australian First Nations relational method that relies on storytelling as a way of sharing knowledge. Yarning circles will be conducted with community members and health and aged care workers living on six different island communities of the Torres Strait. Participants will be recruited using purposive sampling. Thematic analysis of the data will be led by Torres Strait Islander members of the research team.Ethics and disseminationThe Far North Queensland, Human Research Ethics Committee (HREC) (HREC/2021/QCH/73 638-1518) and James Cook University HREC (H8606) have approved this study. Dissemination of study findings will be led by Torres Strait members of the research team through conferences and peer-reviewed publications.

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Garvey, Gail, Kate Anderson, Alana Gall, Tamara L. Butler, Joan Cunningham, Lisa J. Whop, Michelle Dickson, et al. "What Matters 2 Adults (WM2Adults): Understanding the Foundations of Aboriginal and Torres Strait Islander Wellbeing." International Journal of Environmental Research and Public Health 18, no. 12 (June 8, 2021): 6193. http://dx.doi.org/10.3390/ijerph18126193.

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Aboriginal and Torres Strait Islander people experience a greater range of health and social disadvantages compared to other Australians. Wellbeing is a culturally-bound construct, and to date, a national evidence base around the components of wellbeing for Aboriginal and Torres Strait Islander people is lacking. Understanding and measurement of wellbeing for this population is critical in achieving health equity. This paper aims to identify and describe the foundations of wellbeing for Aboriginal and Torres Strait Islander adults. This national qualitative study was underpinned by an Indigenist research approach which privileges the voices of Aboriginal and Torres Strait Islander people. Aboriginal and Torres Strait Islander adults were purposively recruited from around Australia between September 2017 and September 2018 to participate in Yarning Circles, led by Aboriginal and Torres Strait Islander researchers. Yarning Circles were audio recorded, transcribed and analyzed. A Collaborative Yarning Methodology was used, which incorporated reflexive thematic analysis to identify and describe the foundations of wellbeing reported by participants. A total of 359 Aboriginal and Torres Strait Islander adults participated. Our analysis revealed five foundations of wellbeing: belonging and connection; holistic health; purpose and control; dignity and respect; and basic needs. These foundations were deeply interwoven by three interconnected aspects of Aboriginal and Torres Strait Islander life: family, community and culture. The findings of this study will substantially aid our efforts to develop a new wellbeing measure for Aboriginal and Torres Strait Islander adults. The iterative Indigenist methods used in this study provide a robust research methodology for conducting large-scale, nationally-relevant qualitative research with Aboriginal and Torres Strait Islander people. Policies and practices that are informed by our results have the potential to address outcomes that are meaningful for Aboriginal and Torres Strait Islander people.

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Eady, Michelle J., and Joel Keen. "Employability readiness for Aboriginal and Torres Strait Islander students: Yarning Circles as a methodological approach to illuminate student voice." Journal of Teaching and Learning for Graduate Employability 12, no. 2 (March 22, 2021): 1–18. http://dx.doi.org/10.21153/jtlge2021vol12no2art962.

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This paper describes the current situation for Aboriginal and Torres Strait Islander graduates entering the workforce and compares this with personal reflections from current Indigenous students engaged in the tertiary setting. The purpose is twofold: first, to promote Aboriginal and Torres Strait Islander student voice; and second, to provide an avenue for this voice to contribute to and influence the design of employability programs in higher education. This study examines how the use of Indigenous research methods, such as yarning/yarning circles, can effectively and ethically collect data to amplify and promote the student voice in ways that conventional Western research methods currently fail to do. This amplified voice can create a platform for researchers and practitioners to understand students’ views and implement informed and tailored approaches to planning programs and delivering curriculum; in this case, employability-readiness skill sets for Aboriginal and Torres Strait Islander students in higher education. The findings are analysed thematically, and recommendations presented for higher-education institutions to consider when creating pedagogical approaches for the employability readiness of Aboriginal and Torres Strait Islander graduates.

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Myllys, Riikka. "Spiritual Yarning: Craft-making as Getting Along in Everyday Life." Journal of Religion in Europe 13, no. 1-2 (December 9, 2020): 121–43. http://dx.doi.org/10.1163/18748929-13010007.

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Abstract This article investigates how spirituality relates to craft-making. Spirituality is understood to have both religious and nonreligious content depending on the person. The data was collected in a one-year period of observation and interviews. The results show that spirituality related to craft-making may be both religious and nonreligious. It is noteworthy, however, that religious and nonreligious spirituality are related to different aspects of craft-making: the social and prosocial aspects of craft-making are mostly religiously spiritual, whereas individually centred aspects are not. Altogether, the spirituality of craft-making is largely immanent and wellbeing-oriented. As such, its focus is on getting along in everyday life.

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Osmond, Gary, and Murray G. Phillips. "Yarning about Sport: Indigenous Research Methodologies and Transformative Historical Narratives." International Journal of the History of Sport 36, no. 13-14 (September 22, 2019): 1271–88. http://dx.doi.org/10.1080/09523367.2019.1691532.

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McKenzie, Jessica, and Angela Brown. "Yarning about cultural safety in midwifery practice for Aboriginal women." Women and Birth 30 (October 2017): 5. http://dx.doi.org/10.1016/j.wombi.2017.08.015.

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Chapman, Naomi. "Yarning circles – their value in midwifery education in Western Australia." Women and Birth 32 (September 2019): S45. http://dx.doi.org/10.1016/j.wombi.2019.07.287.

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Gainsford, Annette, and Su Robertson. "Yarning shares knowledge: Wiradyuri storytelling, cultural immersion and video reflection." Law Teacher 53, no. 4 (October 2, 2019): 500–512. http://dx.doi.org/10.1080/03069400.2019.1667088.

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Daws, Karen, Ethan Quinn, Jane Taylor, Sally Kemp, Robert Clayton, Ruby Tribe, Ashley Barnard, Jane Notman, and Ianthe Tesselaar. "Using Yarning to Improve Cardiac Care at a Metropolitan Hospital." Heart, Lung and Circulation 28 (2019): S41. http://dx.doi.org/10.1016/j.hlc.2019.05.107.

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M Bernardes, Christina, Patricia C Valery, Brian Arley, Gregory Pratt, Linda Medlin, and Judith A. Meiklejohn. "Empowering Voice through the Creation of a Safe Space: An Experience of Aboriginal Women in Regional Queensland." International Journal of Environmental Research and Public Health 17, no. 5 (February 25, 2020): 1476. http://dx.doi.org/10.3390/ijerph17051476.

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Background: Sharing stories creates a space for respectful conversation and contributes to both knowledge and a sense of fellowship. This paper reflects on the experience of the research team in supporting a group of Aboriginal women to create safe spaces and to share their stories of healing, social and emotional wellbeing. Methods: Secondary data of a study exploring community perceptions about cancer were analysed using the holistic model of Indigenous Wellbeing developed by the Rumbalara Aboriginal Cooperative (2008). Qualitative data were collected during yarning sessions with a group of Aboriginal women while creating a quilt. Results: Four elements of the Indigenous Wellbeing model were identified: connectedness, sense of control, threats and relationship with the mainstream. The yarning sessions promoted dialogue, identified needs and supported the voices of the participants. A duality of forces (positive and negative) influencing community wellbeing was identified. Conclusion: This project highlights the need for spaces that support people and the community to express concerns, identify needs, propose solutions and begin a dialogue that encourages empowerment. Community-driven conversation and the identification of safe and empowering spaces can serve to empower social and emotional wellbeing.

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Turpin, Gerry, and Liz Cameron. "Yarning up with Gerry Turpin – An Interview about Indigenous biocultural knowledges." Ecological Management & Restoration 23, S1 (January 2022): 17–21. http://dx.doi.org/10.1111/emr.12531.

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Costello, Oliver, and Liz Cameron. "Yarning up with Oliver Costello – An interview about Indigenous biocultural knowledges." Ecological Management & Restoration 23, S1 (January 2022): 22–25. http://dx.doi.org/10.1111/emr.12530.

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Coombes, Julieann, Patricia Cullen, Keziah Bennett-Brook, Marlene Longbottom, Tamara Mackean, Belinda Field, and Vickie Parry. "Culturally Safe and Integrated Primary Health Care: A Case Study of Yerin Eleanor Duncan Aboriginal Health Services’ Holistic Model." Journal of the Australian Indigenous HealthInfoNet 3, no. 1 (2022): 1–9. http://dx.doi.org/10.14221/aihjournal.v3n1.5.

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Objective To understand the importance of culturally safe integrated primary health care for Aboriginal families in the Central Coast of New South Wales, where their social and emotional wellbeing is impacted through a range of health issues related to domestic and family violence. Methods An Indigenous methodology of yarning through conversational semi-structured interviews with seven primary health care workers at Yerin, an Aboriginal Community Controlled Health Service (ACCHS) in New South Wales. Yarning sessions explored factors that enable and/or inhibit the provision of holistic and comprehensive trauma and culturally informed responses to Aboriginal and Torres Strait Islander women who experience violence. Results Five key themes were identified: 1) The importance of integrated primary health to support women and families; 2) Soft entry pathways; 3) Culturally safe care delivered by health workers experienced in trauma informed care; 4) Community partnerships; and 5) Funding sustainable programs that are community led and delivered by Aboriginal and Torres Strait Islander people. Lessons Learned Culturally safe and trauma informed and responsive care that is integrated within primary health care is important in comprehensively meeting the needs of Aboriginal and Torres Strait Islander women who experience domestic and family violence. The provision of soft entry pathways creates rapport and trust through an integrated team approach, highlighting the importance of more holistic service provision focusing on recovery and healing.

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Henwood, Maree, Amie Shaw, Jillian Cavanagh, Timothy Bartram, Timothy Marjoribanks, and Madeleine Kendrick. "Men’s health and communities of practice in Australia." Journal of Health Organization and Management 31, no. 2 (April 10, 2017): 207–22. http://dx.doi.org/10.1108/jhom-12-2016-0234.

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Purpose The purpose of this paper is to examine the social opportunities for Aboriginal and Torres Strait Islander men created through Men’s Groups/Sheds across urban, regional and remote areas of Australia. Men’s Sheds are a safe space, resembling a work-shop setting or backyard shed, where men are encouraged to socialise and participate in health promotion, informal learning and engage in meaningful tasks both individually and at the community level. Design/methodology/approach Explore five case study sites through Wenger’s (1998) active communities of practice (CoP). Qualitative methods are presented and analysed; methods comprise semi-structured interviews and yarning circles (focus groups). Five Indigenous leaders/coordinators participated in semi-structured interviews, as well as five yarning circles with a total of 61 Indigenous men. Findings In a societal context in which Indigenous men in Australia experience a number of social and health issues, impeding their quality of life and future opportunities, the central finding of the paper is that the effective development of social relations and socially designed programs through Men’s Groups, operating as CoP, may contribute to overcoming many social and health well-being concerns. Originality/value Contributions will provide a better understanding of how Indigenous men are engaging with Men’s Sheds, and through those interactions, are learning new skills and contributing to social change.

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Reid, Natasha, Erinn Hawkins, Wei Liu, Marjad Page, Heidi Webster, Mary Katsikitis, Doug Shelton, et al. "Yarning about fetal alcohol spectrum disorder: Outcomes of a community-based workshop." Research in Developmental Disabilities 108 (January 2021): 103810. http://dx.doi.org/10.1016/j.ridd.2020.103810.

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Nagel, Tricia, Rachael Hinton, and Carolyn Griffin. "Yarning about Indigenous mental health: Translation of a recovery paradigm to practice." Advances in Mental Health 10, no. 3 (June 2012): 216–23. http://dx.doi.org/10.5172/jamh.2012.10.3.216.

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Nilson, Caroline, Karrie-Anne Kearing-Salmon, Paul Morrison, and Catherine Fetherston. "An ethnographic action research study to investigate the experiences of Bindjareb women participating in the cooking and nutrition component of an Aboriginal health promotion programme in regional Western Australia." Public Health Nutrition 18, no. 18 (April 22, 2015): 3394–405. http://dx.doi.org/10.1017/s1368980015000816.

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AbstractObjectiveTo investigate the experiences of women participating in a cooking and nutrition component of a health promotion research initiative in an Australian Aboriginal regional community.DesignWeekly facilitated cooking and nutrition classes were conducted during school terms over 12 months. An ethnographic action research study was conducted for the programme duration with data gathered by participant and direct observation, four yarning groups and six individual yarning sessions. The aim was to determine the ways the cooking and nutrition component facilitated lifestyle change, enabled engagement, encouraged community ownership and influenced community action.SettingRegional Bindjareb community in the Nyungar nation of Western Australia.SubjectsA sample of seventeen Aboriginal women aged between 18 and 60 years from the two kinships in two towns in one shire took part in the study. The recruitment and consent process was managed by community Elders and leaders.ResultsMajor themes emerged highlighting the development of participants and their recognition of the need for change: the impact of history on current nutritional health of Indigenous Australians; acknowledging shame; challenges of change around nutrition and healthy eating; the undermining effect of mistrust and limited resources; the importance of community control when developing health promotion programmes; finding life purpose through learning; and the need for planning and partnerships to achieve community determination.ConclusionsSuggested principles for developing cooking and nutrition interventions are: consideration of community needs; understanding the impact of historical factors on health; understanding family and community tensions; and the engagement of long-term partnerships to develop community determination.

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Anderson, Kate, Alana Gall, Tamara Butler, Khwanruethai Ngampromwongse, Debra Hector, Scott Turnbull, Kerri Lucas, et al. "Development of Key Principles and Best Practices for Co-Design in Health with First Nations Australians." International Journal of Environmental Research and Public Health 20, no. 1 (December 22, 2022): 147. http://dx.doi.org/10.3390/ijerph20010147.

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Background: While co-design offers potential for equitably engaging First Nations Australians in findings solutions to redressing prevailing disparities, appropriate applications of co-design must align with First Nations Australians’ culture, values, and worldviews. To achieve this, robust, culturally grounded, and First Nations-determined principles and practices to guide co-design approaches are required. Aims: This project aimed to develop a set of key principles and best practices for co-design in health with First Nations Australians. Methods: A First Nations Australian co-led team conducted a series of Online Yarning Circles (OYC) and individual Yarns with key stakeholders to guide development of key principles and best practice approaches for co-design with First Nations Australians. The Yarns were informed by the findings of a recently conducted comprehensive review, and a Collaborative Yarning Methodology was used to iteratively develop the principles and practices. Results: A total of 25 stakeholders participated in the Yarns, with 72% identifying as First Nations Australian. Analysis led to a set of six key principles and twenty-seven associated best practices for co-design in health with First Nations Australians. The principles were: First Nations leadership; Culturally grounded approach; Respect; Benefit to community; Inclusive partnerships; and Transparency and evaluation. Conclusions: Together, these principles and practices provide a valuable starting point for the future development of guidelines, toolkits, reporting standards, and evaluation criteria to guide applications of co-design with First Nations Australians.

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Ryder, Courtney, Tamara Mackean, Kate Hunter, Julieann Coombes, Andrew J. A. Holland, and Rebecca Ivers. "Yarning up about out‐of‐pocket healthcare expenditure in burns with Aboriginal families." Australian and New Zealand Journal of Public Health 45, no. 2 (March 8, 2021): 138–42. http://dx.doi.org/10.1111/1753-6405.13083.

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Fleming, Tania, Debra K. Creedy, and Roianne West. "The influence of yarning circles: A cultural safety professional development program for midwives." Women and Birth 33, no. 2 (March 2020): 175–85. http://dx.doi.org/10.1016/j.wombi.2019.03.016.

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Jennings, Warren, Geoffrey K. Spurling, and Deborah A. Askew. "Yarning about health checks: barriers and enablers in an urban Aboriginal medical service." Australian Journal of Primary Health 20, no. 2 (2014): 151. http://dx.doi.org/10.1071/py12138.

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The annual health check for Aboriginal and Torres Strait Islander People has been welcomed as a means of conducting a comprehensive assessment to address preventive health care delivery, identify new diagnoses and initiate new treatments. Rates of health check uptake across Australia have been poor with less than 12% of the eligible population receiving one during 2009/10. This qualitative study sought to identify barriers and enablers to undertaking health checks in an urban Aboriginal Medical Service through semistructured interviews with 25 clinical staff (doctors, nurses and Aboriginal and Torres Strait Islander health workers). Clinical systems for conducting health checks were unclear to staff, with barriers relating to time pressures for both patients and clinic staff, and lack of clarity about staff responsibilities for initiating and conducting the health check. Additionally some staff perceived some content as sensitive, invasive, culturally inappropriate and of questionable value. Other barriers included concerns about community health literacy, disengagement with preventative health care, and suspicion about confidentiality and privacy. The development of clear service-wide systems that support the conduct of health checks are required to increase uptake, combined with supportive local clinical leadership and audit and feedback systems. Staff training, consideration of culture and roles, and critical review of health check content may improve staff confidence and community acceptance. Community-based health education and promotion is strongly supported by staff to increase client engagement, knowledge and acceptance of the health check.

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Nagel, Tricia, Rachael Hinton, Valerie Thompson, and Neil Spencer. "Yarning about gambling in Indigenous communities: an Aboriginal and Islander Mental Health Initiative." Australian Journal of Social Issues 46, no. 4 (December 2011): 371–89. http://dx.doi.org/10.1002/j.1839-4655.2011.tb00225.x.

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Henson, Connie, Boe Rambaldini, Bronwyn Carlson, Monika Wadolowski, Carol Vale, and Kylie Gwynne. "A new path to address health disparities: How older Aboriginal & Torres Strait Islander women use social media to enhance community health (Protocol)." DIGITAL HEALTH 8 (January 2022): 205520762210844. http://dx.doi.org/10.1177/20552076221084469.

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Background Digital health offers a fresh avenue to address health disparities experienced by Aboriginal and Torres Strait Islanders. Despite the scant evidence about how Aboriginal and Torres Strait Islanders access and use health technology, the Australian government has prioritised research that uses technology to enable people to manage their health and promote better health outcomes. Older Aboriginal and Torres Strait Islander women are cultural leaders in their communities, enabling them to provide valuable insights about the safety and efficacy of health care messaging. However, no research has engaged older Aboriginal and Torres Strait Islander, women as partners in digital health research. Objective This paper provides a protocol for co-designed translational research that privileges older Aboriginal & Torres Strait Islander women’s cultural expertise to design and test a framework for accessible, culturally safe and feasible digital health technologies. Methods This mixed-methods research project will use the collective impact approach, a user-centred, co-design methodology and yarning circles, a recognised Indigenous research methodology. A series of yarning circles with three different communities will elucidate enablers and barriers to access health information; co-create a framework clarifying what works and does not work for digital health promotion in their communities; and test the framework by co-creating three digital health information programs. Conclusions Privileging the cultural expertise of older Aboriginal and Torres Strait Islander women will provide a novel perspective and vital guidance that end users and developers can trust and rely upon to create and evaluate culturally safe and efficacious digital health promotion programs.

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Ristevski, Eli, Sharyn Thompson, Sharon Kingaby, Claire Nightingale, and Mahesh Iddawela. "Understanding Aboriginal Peoples’ Cultural and Family Connections Can Help Inform the Development of Culturally Appropriate Cancer Survivorship Models of Care." JCO Global Oncology, no. 6 (September 2020): 124–32. http://dx.doi.org/10.1200/jgo.19.00109.

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PURPOSE To explore the cancer diagnosis, treatment, and survivorship experiences of Aboriginal people in the Gippsland region, Victoria, Australia, and identify factors critical to the development of a culturally appropriate cancer survivorship model of care. PATIENTS AND METHODS Yarning circles were used to capture the stories of 15 people diagnosed with cancer and/or those of family members. Yarning circles were conducted in two locations in the Gippsland region. Sessions were facilitated by an Aboriginal Elder, audio recorded, and transcribed verbatim. Thematic analysis of the data were triangulated among three researchers and incorporated researcher reflexivity. RESULTS Cultural connections and family were critical supports on the cancer journey. Putting the needs of the family first and caring for sick family members were more important than an individual’s own health. There was “no time to grieve” for one’s own cancer diagnosis and look after oneself. Cancer was a private experience; however, the constancy of deaths highlighted the importance of raising family awareness. Health professionals did not always understand the importance of people’s cultural and family supports in their treatment and recovery. There were negatives attitudes in hospitals when family come to visit, seeing family as too large and overstaying visiting times. Health professionals did not seek family assistance with communication of information to family members whose literacy level was low, nor did they include family in treatment decision-making. Access to services depended on family support with transport, finances, and family responsibilities, often resulting in lapses in treatment and follow-up services. CONCLUSION Understanding the importance of Aboriginal peoples’ cultural and family connections can help to inform the development of culturally safe cancer survivorship models of care.

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Kuo, Chung-Feng Jeffrey, Ching-Pei Tien, and Chin-Hsun Chiu. "Analytical research on intellectual control of yarning characteristics for cotton collocation and rotor spinning." International Journal of Advanced Manufacturing Technology 32, no. 7-8 (April 4, 2006): 764–73. http://dx.doi.org/10.1007/s00170-005-0396-z.

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Vujcich, Daniel, Marilyn Lyford, Chontarle Bellottie, Dawn Bessarab, and Sandra Thompson. "Yarning quiet ways: Aboriginal carers’ views on talking to youth about sexuality and relationships." Health Promotion Journal of Australia 29, no. 1 (December 28, 2017): 39–45. http://dx.doi.org/10.1002/hpja.14.

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McRae, Tracy, John Jacky, Janine McNamara, Slade Sibosado, Janella Isaac, Joshua Augustine, Rosanna Smith, Jessica Bunning, and Asha Bowen. "Keeping it real: Virtual connection with SToP trial community navigators." Journal of the Australian Indigenous HealthInfoNet 1, no. 1 (2020): 1–5. http://dx.doi.org/10.14221/aihjournal.v1n1.5.

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Building trust and forging relationships with remote Aboriginal communities is an essential element of culturally informed, reciprocal research. Historically these relationships have been formed over-time where community members and researchers come together face to face to share their knowledge and yarn in both an informal and formal manner. Researchers from Telethon Kids Institute are partnering with local stakeholders and remote Aboriginal communities in the Kimberley, Western Australia (WA) to support healthy skin through the SToP (See, Treat, Prevent skin sores and scabies) Trial. The SToP trial, a collaboration between Telethon Kids Institute, Kimberley Aboriginal Medical Services (KAMS), Nirrumbuk Environmental Health Services and Western Australia Country Health Services (WACHS) – Kimberley is a clustered randomised trial with a stepped-wedge design. SToP trial consultation with stakeholders and communities commenced in 2016 to proceed consenting in 2018 and trial commencement in 2019. Since that time, the SToP trial team have been conducting intermittent fieldwork in nine remote Aboriginal communities in the Kimberley. However, due to the COVID-19 pandemic when Aboriginal health leaders recommended a cessation to research related travel in northern WA from March 11, 2020 to prevent the incursion of COVID-19 into Aboriginal communities with health vulnerabilities, crucial face-to-face yarning was no longer possible. At the time it appeared the existing relationships with communities involved in our research (the SToP trial) would be challenging to maintain without this ability to visit the communities. Fortunately, when tested, this assumption was erroneous. Here we report the successful use of technology to bridge the inability to visit communities in 2020 due to COVID-19. The Telethon Kulunga Aboriginal Unit (Kulunga) and SToP trial team members were able to connect virtually with Community Navigators from the Dampier Peninsula communities. The initial virtual meeting using Microsoft Teams technology involved four Community Navigators and their mentor, three Telethon Kids Institute and five Kulunga staff members. Community Navigators joined Microsoft Teams from their respective communities and Kulunga and Telethon Kids Institute staff joined from their homes. Not only was this an exciting new way of communicating, it enabled existing relationships to continue to be strengthened. Since the initial meeting, the teams have continued to meet virtually, and plan SToP trial health promotion activities including a community-driven, collaborative music video. While the significance of face-to-face yarning can never be overstated, having to adjust to a new way of yarning has reiterated the importance of connection, albeit virtually. Unfortunately, due to technical limitations, intermittent internet connectivity and various other challenges, there has been no opportunity to engage virtually with SToP trial communities in the East Kimberley. However, we continue to seek ways where virtual communication in these communities is possible.

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Hamilton, Sharynne Lee, Sarah Maslen, David Best, Jacinta Freeman, Melissa O'Donnell, Tracy Reibel, Raewyn Mutch, and Rochelle Watkins. "Putting ‘Justice’ in Recovery Capital: Yarning about Hopes and Futures with Young People in Detention." International Journal for Crime, Justice and Social Democracy 9, no. 2 (January 20, 2020): 20–36. http://dx.doi.org/10.5204/ijcjsd.v9i2.1256.

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Aboriginal and Torres Strait Islander young people are over-represented in Australian youth detention centres and the justice system. In contrast to deficit-focused approaches to health and justice research, this article engages with the hopes, relationships and educational experiences of 38 detained youth in Western Australia who participated in a study of screening and diagnosis for fetal alcohol spectrum disorder. We report on a qualitative study that used a ‘social yarning’ approach. While the participants reported lives marred by substance use, crime, trauma and neurodevelopmental disability, they also spoke of strong connections to country and community, their education experiences and their future goals. In line with new efforts for a ‘positive youth justice’ and extending on models of recovery capital, we argue that we must celebrate success and hope through a process of mapping and building recovery capital in the justice context at an individual and institutional level.

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Coombes, J., C. Lukaszyk, L. Keay, C. Sherrington, A. Tiedemann, and R. Ivers. "60 Yarning, giving a voice to older aboriginal people on healthy ageing and fall prevention." Injury Prevention 22, Suppl 2 (September 2016): A23.3—A24. http://dx.doi.org/10.1136/injuryprev-2016-042156.60.

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Dimer, Lyn, Ted Dowling, Jane Jones, Craig Cheetham, Tyra Thomas, Julie Smith, Alexandra McManus, and Andrew J. Maiorana. "Build it and they will come: outcomes from a successful cardiac rehabilitation program at an Aboriginal Medical Service." Australian Health Review 37, no. 1 (2013): 79. http://dx.doi.org/10.1071/ah11122.

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Objective. Cardiovascular disease (CVD) is the leading disease burden in Aboriginal Australians, but culturally appropriate cardiac rehabilitation programs are lacking. We evaluated the uptake and effects on lifestyle, and cardiovascular risk factors, of cardiac rehabilitation at an Aboriginal Medical Service (AMS). Methods. The program involved weekly exercise and education sessions (through ‘yarning’) for Aboriginal people with or at risk of CVD. Participants’ perceptions of the program and the impact on risk factors were evaluated following 8 weeks of attendance. Results. In twenty-eight participants (20 females) who completed 8 weeks of sessions, body mass index (34.0 ± 5.1 v. 33.3 ± 5.2 kg m–2; P < 0.05), waist girth (113 ± 14 v. 109 ± 13 cm; P < 0.01) and blood pressure (135/78 ± 20/12 v. 120/72 ± 16/5 mmHg; P < 0.05) decreased and 6- min walk distance increased (296 ± 115 v. 345 ± 135 m; P < 0.01). ‘Yarning’ helped identify and address a range of chronic health issues including medication compliance, risk factor review and chest pain management. Conclusions. AMS-based cardiac rehabilitation was well attended, and improved cardiovascular risk factors and health management. An AMS is an ideal location for managing cardiovascular health and provides a setting conducive to addressing a broad range of chronic conditions. What is known about the topic? Cardiovascular disease is the leading cause of morbidity and mortality in Aboriginal Australians, but less than 5% of eligible Aboriginal people attend hospital-based cardiac rehabilitation. What does this paper add? This is the first study to describe a culturally appropriate cardiac rehabilitation program conducted in a metropolitan Aboriginal Medical Service. It provides a detailed account of the program’s components and its effects on physical and psychosocial determinants of cardiovascular health in participants. What are the implications for practitioners? Health management programs similar to the one evaluated in this study could be developed to suit the specific needs of other Indigenous communities around Australia to address a range of chronic conditions.

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Journal articles on the topic 'Yarning'

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