雪松项目:以良好的方式与土著人民开展健康研究

Richa Sharma, Violet Bozoki, E. Henderson, L. Demerais, Christian, Sherri Christian, Vicky Thomas, M. Pearce, K. Jongbloed, A. Mazzuca, P. Spittal
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引用次数: 2

摘要

雪松项目是一个跨学科的、社区驱动的研究项目,旨在应对艾滋病毒和丙型肝炎感染危机,并促进正在使用或曾经使用毒品的年轻土著人民的康复。我们是土著长老、保健/社会服务专家、研究人员和非土著盟友的集体成员。我们将我们的工作置于土著人民的力量、韧性和自决权的背景下,同时也承认历史、代际和当前创伤的持续影响,特别是与儿童福利制度有关的创伤。我们提供流行病学和定性证据,反映土著对健康和保健的看法。在本文中,我们强调了17年来与土著社区开展良好研究的共同经验。具体来说,我们详细阐述了我们独特项目的四个关键组成部分。首先,我们的模式是建立在土著青年的力量基础上,同时承认悲痛和历史创伤。我们认识到,雪松的参与者不是统计数据,他们是管理这项研究的土著伙伴的亲属。第二,我们的进程由长老领导的土著政府决定,植根于文化安全。第三,我们的研究伦理是由Cedar项目伙伴关系创建的职权范围以及TCPS和社区研究的指导方针决定的。第四,我们从长辈、合作伙伴、学生、学者和研究人员之间的多重视角和研究关系中获得信息。与更大的研究界分享我们的经验,以原住民知识为中心,给予原住民声音特权,有助于研究空间的非殖民化。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Cedar Project: Conducting Health Research with Indigenous Peoples in a Good Way
The Cedar Project is an interdisciplinary, community-driven research project responding to the crises of HIV and Hepatitis C infection and contributing to the healing of young Indigenous people who use or have used drugs. We are a collective membership of Indigenous Elders, health/social service experts, researchers, and non-Indigenous allies. We situate our work in the context of strength, resilience, and rights to self-determination for Indigenous peoples while also acknowledging the ongoing impacts of historical, intergenerational, and current trauma, specifically those related to the child welfare systems. We provide epidemiological and qualitative evidence that reflects Indigenous perspectives of health and wellness. In this paper, we highlight over seventeen years of shared learnings on conducting research with Indigenous communities in a good way. Specifically, we elaborate on four key components of our unique project. First, our paradigm is to build on young Indigenous people's strengths while acknowledging grief and historical trauma. We recognize that Cedar participants are not statistics—they are relatives of Indigenous partners governing this study. Second, our processes are determined by Indigenous governance, led by Elders and rooted in cultural safety. Third, our research ethics are determined by terms of reference created by the Cedar Project Partnership and by embracing guidelines of TCPS and community-based research. Fourth, we are informed by multiple perspectives and research relationships between Elders, partners, students, academics, and research staff. Sharing our learnings with the larger research community can contribute to decolonizing research spaces by centering Indigenous knowledges and privileging Indigenous voice.
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