@article{bawaka_country_dukarr_2020,
	title = {Dukarr lakarama: {Listening} to {Guwak}, talking back to space colonization},
	volume = {81},
	copyright = {Bawaka Country; Guwak; Sky Country; N230: Yolngu Matha, dhg Dhangu-Djangu},
	issn = {0962-6298},
	shorttitle = {Dukarr lakarama},
	url = {http://www.sciencedirect.com/science/article/pii/S0962629818304086},
	doi = {10.1016/j.polgeo.2020.102218},
	abstract = {Guided by the Yolŋu songspiral of Guwak, in this collaboratively written paper we argue that the extension of earth-based colonization into space disrupts and colonises the plural lifeworlds of many Indigenous people who have ongoing connections with and beyond the sky. Listening to Guwak, we speak back to promoters of space colonization who frame their projects as harmless according to four core understandings. First, they assume that there are no people or other beings Indigenous to what they think of as ‘outer space’, and that none of the Indigenous people or beings who also live on earth have travelled to or inhabited this space. Second, they assume that space is dead or non-sentient in itself, and that it is incapable of fostering life. Third, they understand that space is cleanly separated from earth, meaning that what happens in space has no effect on earth, or vice versa. Fourth, because of these three assumptions, they do not identify any ethical objections to occupying and exploiting space. We follow Guwak as she undermines each of these assumptions, by moving through and as Sky Country. These learnings emphasize the presence and role of Law, order and negotiation in Sky Country; the active, animate, agential presence of beings in Sky Country; the connectivity and co-becoming-ness of earth and sky; and the ethical obligations to attend to and care for and as Sky Country. We contend that the argument applies to many worlds that intimately connect with, extend into (or beyond) what Western sciences call ‘outer space’. Indeed, we hope that in sharing Guwak we encourage broader conversations about Sky Country and its relations with other Indigenous worlds.},
	language = {N230: Yolngu Matha; dhg Dhangu-Djangu},
	urldate = {2020-10-28},
	journal = {Political Geography},
	author = {{Bawaka Country} and Mitchell, A. and Wright, S. and Suchet-Pearson, S. and Lloyd, K. and Burarrwanga, L. and Ganambarr, R. and Ganambarr-Stubbs, M. and Ganambarr, B. and Maymuru, D. and Maymuru, R.},
	month = aug,
	year = {2020},
	note = {ZSCC: NoCitationData[s0]},
	keywords = {Indigenous geographies},
	pages = {102218},
}

@article{bawaka_country_gathering_2020,
	title = {Gathering of the {Clouds}: {Attending} to {Indigenous} understandings of time and climate through songspirals},
	volume = {108},
	copyright = {Gay’wu Miyalk Mala, Bawaka Country, Arnhem Land, Northern Territory, Australia; N230: Yolngu Matha},
	issn = {0016-7185},
	shorttitle = {Gathering of the {Clouds}},
	url = {http://www.sciencedirect.com/science/article/pii/S0016718519301642},
	doi = {10.1016/j.geoforum.2019.05.017},
	abstract = {New engagements between humans and with the environment are vitally necessary in this perilous period of intensified environmental change. Climate change policy interventions and public discourses persistently frame climate as outside human experience, something to be controlled and understood within a strict, linear, universalist and ultimately colonising understanding of time. Yet constructions that suggest that humans are separate from, act upon or may manage or control a passive environment may be offensive to a sentient world, while relegation of the past to ‘the past’ ignores the many enduring violences of colonialism and multiple sustained efforts to nurture multi-temporal relationships of belonging and care. In this paper, our more-than-human Indigenous and non-Indigenous research collective share understandings of time led by the Yolŋu songspiral, Wukun or Gathering of the Clouds, from northern Australia. Wukun challenges many orders and disciplines of colonial structures, including those associated with time and climate change. In place of an abstract, distant and unbound climate, locked into a linear, passive timescape, Wukun suggests time as multiple, agential, and a manifestation of co-becoming. Rather than being responsible to or responsible for climate as something passive and separate from humans, Wukun signals a need to cultivate abilities to attend deeply to place’s agency and act through co-becoming. In this way, we may understand and respond to climate change as relational and patterned, embodied and affective, and co-constituted through more-than-human placed and multi-temporal relationships.},
	language = {N230: Yolngu Matha; dhg Dhangu-Djangu},
	urldate = {2020-10-28},
	journal = {Geoforum},
	author = {{Bawaka Country} and Wright, S. and Suchet-Pearson, S. and Lloyd, K. and Burarrwanga, L. and Ganambarr, R. and Ganambarr-Stubbs, M. and Ganambarr, B. and Maymuru, D.},
	month = jan,
	year = {2020},
	note = {ZSCC: NoCitationData[s0]},
	keywords = {Aboriginal songlines, Climate change, Indigenous geographies, Time and temporality, Weather},
	pages = {295--304},
}

@article{smith_ethics_2022,
	title = {Ethics and consent in more-than-human research: {Some} considerations from/with/as {Gumbaynggirr} {Country}, {Australia}},
	volume = {47},
	url = {https://www.scopus.com/inward/record.uri?eid=2-s2.0-85122812376&doi=10.1111%2ftran.12520&partnerID=40&md5=1a5bf6427f88484c188d1b6c9f3a1793},
	doi = {10.1111/tran.12520},
	abstract = {A considerable body of recent work within the social sciences has attempted to engage more deeply with place, place-based knowledge, and more-than-human agency. Yet what this might look like in relation to ethical research practice, especially in the case of research proceeding on unceded Indigenous lands, is unclear. Taking more-than-human agency seriously means ethical research practice must be extended beyond a human-centric approach. As a Gumbaynggirr and non-Gumbaynggirr research collective researching on, with, and as Gumbaynggirr Country in so-called Australia, we offer a contribution to discussions of research ethics and protocols that centres the consent of Country: the lands, waters, and skies of Aboriginal and Torres Strait Islander homelands, and the human and more-than-human beings that co-become there. In this paper, we share some of our learnings and discuss how we have tried not just to listen to Country but also to honour its agencies, knowledges, and sovereignties. As part of this honouring, we prioritise in particular the deeply placed Gumbaynggirr knowledges of Aunty Shaa Smith and Uncle Bud Marshall to explore what being guided by Gumbaynggirr Law/Lore and sovereignty means in practice and the challenges and possibilities of gaining consent of Country in ways underpinned by Indigenous Law/Lore. We propose a more expansive understanding of consent that includes attention to more-than-human sovereignties and draw on our collective's learning to reframe the need for limits on research as openings rather than closures. In sharing our Gumbaynggirr-led and Country-led perspectives, we aim to deepen decolonising research praxis within human geography and the social sciences more broadly. The information, practices and views in this article are those of the author(s) and do not necessarily reflect the opinion of the Royal Geographical Society (with IBG). © 2021 Royal Geographical Society (with the Institute of British Geographers).},
	number = {3},
	journal = {Transactions of the Institute of British Geographers},
	author = {Smith, A.S. and Marshall, U.B. and Smith, N. and Wright, S. and Daley, L. and Hodge, P. and {Yandaarra with Gumbaynggirr Country including}},
	year = {2022},
	keywords = {Aboriginal Law/Lore and sovereignty, consent of Country},
	pages = {709--724},
}