Learning Circles,Underpinned by Dadirri

Abstract

This short take presents the process of a learning circle, underpinned by Dadirri (Ungunmeer-Baumann 1988). This method was used for the purposes of critical reflective practice and data collection activity with non-Indigenous participants. Dadirri is a First Nations (Australian) term for “deep listening.” The learning circle research occurred with social and welfare workers in a regional health service. We found, through privileging Indigenous knowledges in the activity, that this method can enable a generation of learnings and critical reflection and assist workers to apply theory to practice. This method can also be used as a data collection tool to evaluate these aims.

Literature Review

Circles, understood as a ritual, religious, political, or deliberative placement of people to achieve an agreement or fulfill a purpose, are deeply rooted in Indigenous culture and are prevalent within the First Nations people of Canada and many Native American tribes (Wolf and Rickard 2003). Talking circles emerged from the Cherokee community building tradition of Donelawega, which translates to communing people through a circle for a special purpose or powwow (Wilbur et al. 2001). The circle has sacred significance in native beliefs and rituals, representing the continuous interconnected flow of living with one another and alongside the environment in pursuit of harmony (Mehl-Madrona and Mainguy 2014; Wilbur et al. 2001). The circle, often used ceremonially, brings participants together in respectful relationship to one another in a spirit of openness and acceptance (Wilbur et al. 2001). The circle formation allowed participants to express themselves and to strive for collaborative consensus by continually going around the circle and recognizing each speaker’s value (Wolf and Rickard 2003). Circles grounded in the culture of Indigenous people are considered a culturally sensitive way to gather stories in a comfortable environment that privileges safety and confidentiality (Khayyat-Kholghi et al. 2018). The use of a circle encourages experiential ways of knowing, being, and doing (Hanson and Danyluk 2022). Indigenous knowledge systems (Yunkaporta and Shillingsworth 2020) informed the development of the learning circle for reflective practice with social and welfare workers in community services organizations.

Green and Bennett (2018:262) assert the condition of colonialism is the problem. The writer and team, aim to contribute to building the evidence base for de-colonized reflective practices. The goal of the method is to disrupt colonized ways of doing reflective practice that privileges managerialist approaches (Preston-Shoot 2000). We reflected on Muller’s (2016:97–98) work on the colonizers’ six parallel phases of de-colonization in the reflective process following each learning circle. The six phases provided a framework for location of positionality and exploring the subjectivity of the facilitators. An example of the work undertaken was utilizing the term learning circle, as opposed to the Yarning Circle. In Australia, the term yarning circles is used in the First Nations context (Bessarab and Ng’andu 2010) in both research and practice. Using the term learning circle was a deliberate decision to not appropriate First Nations languages for predominantly non-Indigenous participants. If the learning circle was for First Nations staff, then the term would be named by the group rather than for them.

The use of Dadirri (Ungunmerr-Baumann 1988), to underpin each step of the process, was a choice to privilege Indigenous wisdom. We used the meditation of Dadirri to allow space to connect with deep listening and this expanded to each group event. Dadirri is a word, a concept, and a spiritual practice from the Ngan’gikurunggurr and Ngen’giwumirri languages of the Aboriginal peoples of the Daly River region, Northern Territory, Australia (Ungunmerr-Baumann 1988). Dadirri represents inner deep listening and quiet still awareness. The word and practice have been used with permission from the Miriam-Rose Foundation in the development of learning circles in this space. Ungunmerr-Baumann (1988) describes Dadirri as reminiscent of the Western concept of contemplation, which, when experienced, allows her to feel “whole again” (u.p). Ungunmerr-Baumann (1988) says her people are not threatened by silence and amid quiet stillness; there is a sense of waiting without temptation to hurry. These words have allowed for the contemplative nature of Dadirri to be embedded in the process of learning circles, research methodology and in the on-going critical reflection over the course of the project.

Critical reflection (Fook and Gardner 2007) is described as a process and space that allows and promotes knowledge generation from practitioner experience and both formal and informal training. Learning circles, underpinned by Dadirri, is a form of critical reflection. The process and frame described below contribute a new structure for critical reflection to occur.

Our Approach/Step-by-step Instructions

The Learning Circle

The purpose of the learning circle (group) is to provide a space for reflective practice undertaken in an anti-colonial manner. The facilitators are qualified social workers who are actively doing anti-racist work. They are supported by a cultural consultant who is Indigenous and a holder of local knowledge. The participants are community services staff who work with vulnerable populations who may be Indigenous. There are 10 participants (eight female/two male) in each group who are non-Indigenous and aged between 23 and 67 years. The group aims to honor the contribution of each participant in relation to the topic reflected on. Each participant undertook training and education to learn about Dadirri as a practice. ¹

Artifacts

Each group consisted of a circle. This may be inside, but preferably outside in nature. The circle is set up prior to the group arriving. Each seat has a sensory invitation on it—this may be a smell (i.e., a piece of lavender or gum), an item to touch (i.e., “lambs ear”/Stachys byzantine) or playing the Dadirri meditation at the beginning of the group—to listen. This allows for the group to “ground” into the space—that is, to become fully present in the process of the learning circle. Other artifacts of relevance are the use of awareness of the natural environment. This might include noticing the feeling the sun or wind to increase presence in the group.

Each Group

Prior to each group, the facilitator spends time in the circle. The facilitator uses the process of Dadirri to “tune into” the environment, to think about the frame of the group and ensure members are ready to undertake the learning circle process. In practice, this means meditating for presence in preparation, building awareness of self and regulation and role modeling this stance for the group. The facilitator also supports the group to do this at the beginning of each group through a grounding exercise that supports moving into the practice of Dadirri. The sensory artifacts are used at this time. This included an Acknowledgment of Country and words from Aboriginal and Torres Strait Islander people through various YouTube clips (see Appendix 1 for list of clips used).

Group members are strongly encouraged to be timely in their attendance. The group has a set timeframe. This is 1–1.5 hours, depending on the other commitments from the program area. The facilitator outlines the frame of the group. This confirms the agreed topic with the group. In-between groups, the role of the facilitator is to ensure communication occurs with the group, negotiating topics for upcoming groups and ensures the physical space is organized and ready.

The frame that contains the group is outlined below. This is bought to each group by the facilitator following the acknowledgment and reflection:

1. The learning circle is a form of critical reflective practice underpinned by Dadirri.

2. At the beginning of each session, we contract the topic for discussion. This is drawn from evidence-informed components, (i.e., working with men, Safe & Together program, self-care) from the area of practice. In this case, the community services sector.

3. This is not about advice, critique of narrative, or offering/disputing the viewpoint put forward.

4. The learning circle is a confidential space unless there is an ethical breach. This is then discussed post group with the facilitator and the worker with a view to following organizational guidelines on clinical review.

5. At the core, the client/service users/families are at the center of the work. This is not personal therapy and is a form of reflective practice.

6. Each member is invited to contribute. They bring a story from practice, a reflection on training/professional development, an application of theory to practice, or a narrative about the topic.

7. Each member uses Dadirri to listen to the member contributing. There are minimal encouragers while a member is talking.

8. The facilitator supports the group to be silent while waiting for a member to contribute.

9. The facilitator may renegotiate or summarize after all members have contributed. This may result in an extension topic being undertaken by the group if it takes place within the agreed timeframe.

10. The learning circle is closed at the end of the timeframe, with thanks for each contribution.

The basis of learning circles underpinned by Dadirri, is a belief that members have knowledge and experience that is valued and enables reflective learning in the group. The group may identify gaps in learning or practice that the organization can then use as a way of identifying further education/upskilling.

Learning circles (in this study) were recorded, transcribed, and analyzed using Braun and Clarkes (2006) thematic analysis method. The themes drawn from the circle interactions were used to research the application of theory to practice and assess culturally safe practices in community services work.

Process

Ethical considerations of using decolonizing practices underpin each group. These include:

- Privileging Indigenous knowledge and ways of being.

- Disrupting traditional hierarchical power structures in reflective practice settings.

- Regular review of the process with an Aboriginal cultural consultant who is paid for their work.

- Regular practice of Dadirri by all members and the facilitators.

- Using Indigenous knowledge and voices to begin the group and set the frame.

The group frame enables containment (Bion 1962) and regulation of each member. This, in turn, supports the service user who remains at the center of the learning circle.

Conclusion

The field notes, in the form of journaling by the facilitator, reflected on the challenges of holding the frame of learning circle underpinned by Dadirri. These included deconstructing hierarchy, prioritizing decolonizing practices, and trusting the knowledge that exists within the members of the circle. Critical reflection is integral to ethical practice in community services settings. Practitioners can embed Dadirri at each step of the learning circle and reflect on their own bias, knowledge systems, and application of theory to practice.