The ‘Naked’ Researcher

by Jeevika Vivekananthan

Vankkam. Wominjeka.

I am a Tamil diaspora woman living on the land of Wurundjeri people. I acknowledge the elders past, present and emerging for their wisdom and the resistance against all forms of oppression. Even though I come from a war-and-conflict-affected Tamil community in the North of Sri Lanka, I acknowledge my positionality as someone exposed to both the Global South and the Global North, using North and South labels in a metaphorical distinction to denote an entire history of colonialism, neo-imperialism and geopolitics. I am not an academic nor an expert. As a toddler researcher, I recently presented a reflection piece at a conference hosted by the Development Studies Association of Australia in Melbourne, reflecting on my journey from a student researcher to a researcher. This is the written script of my presentation, slightly modified for the purpose of publication at Convivial Thinking, encouraging the readers to contest and reflect on the concept/ practice- the ‘naked’ researcher.

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Torpor and Awakening

by Vanessa de Oliveira Andreotti

I am from a family with Indigenous Latin American and German ancestry. I have been to many different countries and lived in different places. I believe this is partly because the Indigenous tradition my family comes from is nomadic. They see the earth as a living entity, and if they stay in one place they believe the land gets sick. They travel to where their ancestors send them, and this and other important messages are conveyed through their dreams. I married into a Cree and Blackfoot family where ceremonies are performed with the Blackfoot in Alberta. My son also married into a Maori whanau (family) in Aotearoa, New Zealand.

This inter-weaving of bloodlines gives me a perspective of many different Indigenous communities. I am no expert in any of them, and I do not speak for any of them. I also find it difficult to pinpoint only one place where I “come from.” In part, this is because I believe that the earth is alive and upset about fences and divisions. It is also because the tradition of being always on the road, crossing many different types of borders means one has to feel the pathway itself as a place too: one that enables you to see different patterns, different connections, as well as many similarities, and that offers a different kind of contribution to the whole. From this place, I would like to offer a story that speaks to the crossroads and the in-betweens.

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