Developing ethical standards in criminology and criminal justice research: a focus on Indigenous Australian peoples

Criminology and criminal justice research in Australia that involves Indigenous peoples or has an Indigenous focus currently needs to follow guidelines of the National Health and Medical Research Council National Statement on Ethical Conduct in Human Research (Updated 2018) and the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) Guidelines for Ethical Research in Australian Indigenous Studies (2012). However, neither of these documents specifically focus on research or evaluations in the criminology and criminal justice space, resulting in discipline-specific gaps. Drawing from both the Declaration on the Rights of Indigenous Peoples and Indigenous and post-colonial literature on research ethics, our chapter focuses on three core questions: (a) What does 'free, prior and informed consent' to participate in research mean and how should it be obtained and operationalised in criminology and criminal justice research involving Indigenous peoples and communities? (b) What does the requirement that research be 'for the benefit of Indigenous peoples' mean in the context of criminal justice research? and (c) How can ethical guidelines ensure that Indigenous-focussed criminological and criminal justice research and evaluation enhance and support Indigenous peoples' empowerment and self-determination

The Anti-Festival: Kimberley Aboriginal Cultural Politics and the Artful Business of Creating Spaces for Kardiya to Hear and Feel Across Difference

Slater\u27s focus is settler Australia\u27s inability to hear Aboriginal people on their own terms. The chapter explores a five-day cultural immersion and knowledge programme-run at the KALACC festival, Kimberley, Western Australia-in which government and non-government agencies were invited to \u27listen in\u27 to how traditional owners envision the \u27problems\u27 and \u27solutions\u27 to pressing issues in their lives, and how the grant-makers might support community-driven solutions. The festival is an untranslatable space-an anti-festival-in which the Kimberley Aboriginal world is not readily accessible and understandable to non-Indigenous people. She examines the event as an invitation for non-Indigenous Australians to recognise their crisis of hearing and listen across difference. Ethical listening, and thus transforming the foundations of settler colonialism, requires creating spaces for respectful non-comprehension