Summary Data Table
Queensland State Library operates a vast network of public libraries and indigenous learning centers (IKC). In particular, the organization collaborates with 340 public libraries and 22 IKCs. The over 340 libraries are not single entities, as some of them are sub-branches of the leading organization or its affiliates. Thus, the current analysis considered the main libraries from which a sample of 10 was selected. The present study randomly selected the libraries in Queensland State Library’s main listing page and the respective websites explored for variables in this study. A sample of 10 was a statistically significant representation of the Queensland libraries.
Also, Queensland State Library and its affiliates pay close attention to the Indigenous people’s issues and the Torres Strait Islanders, thus representing all Australian libraries. Moreover, the analysis considered both major libraries and smaller ones, thus creating an understanding of the libraries’ operation in terms of reaching cities, regions, and Indigenous communities. The inclusion criteria for the selection included whether the website had enough content or not. Websites that did not meet the minimum requirements were excluded from the analysis. The table below shows the statistical data collected from the websites based on the variables used in the content analysis.
Findings
The sample analysis revealed that the libraries met most of the important requirements for informing a study. In particular, evidence of statements or information relating to Indigenous resources and/or services, indigenous collection, and engagement with the Indigenous community produced an outcome of 90%. Other notable information on the library website regarding Indigenous matters not yet addressed, and the Australian Library and Information Association (ALIA) Libraries and information services and Indigenous people’s guideline outcomes revealed a 90% outcome. Only 50% of the websites analyzed produced evidence of Indigenous language inclusion in the libraries’ affairs. Ten percent of the websites indicated evidence of Indigenous language inclusion. However, all the websites (100%) addressed one or more Aboriginal and Torres Strait Islander Library, Information, and Resource Network (ATSILIRN) outcomes. In conclusion, these websites provide sufficient data to study issues related to Indigenous communities.
Summary of the Libraries
The libraries identified in this analysis are rich in information relating to the indigenous people. As part of the Queensland State Libraries, these centers act to preserve the heritage of the land by sharing and collecting different arts and materials related to the community. The libraries have collections that come from other parts of the country, indicating the need for unifying the nation through cultural diversity appreciation. Also, the libraries have dedicated collections for universal information, enabling the aboriginals and Islanders to appreciate those who live within the country and are not among the indigenous members of the land. Most importantly, these libraries offer unique services such as digitization, which encourages the development of the indigenous people in literacy and connectivity with the outside world. Above all, the libraries identified in this case are committed to using their capacities to continue to collect and digitally store critical information relating to the aboriginals for future generations.
The Indigenization of Australian Libraries: Research Paper
Abstract
Traditional Western information structures have failed to accurately understand and manage Indigenous knowledge in culturally appropriate ways. Australian libraries have, in some ways, contributed to the misrepresentation and underserving of the Indigenous community, which has overarchingly perpetuated levels of distrust towards information systems. While colonial narratives have dominated Australian libraries in the past, more recent incorporations of Indigenous priorities be seen through an increasing offering of special collections and other initiatives, including spaces and services such as dedicated Indigenous knowledge centers. This research examined appropriate methods of knowledge management and determined how they can influence service provision for Indigenous Australians. As this research was conducted during COVID-19 social restrictions, appropriate virtual data collection methods were used. Specifically, a user needs analysis was undertaken using existing literature, and a sample of Queensland libraries was selected for website content analysis. The websites were analyzed based on outcomes established in the earlier phases of research.
Background
There is a complex history between Indigenous Australia and libraries. Traditional information structures have failed to accurately understand and manage Indigenous knowledge in culturally appropriate ways (Mckemmish, Faulkhead & Russell, 2011). Libraries have, in some ways, contributed to misrepresentation and underserving of the Indigenous community, which has overarchingly perpetuated levels of distrust towards information systems (Maddison, 2019; Mckemmish, Faulkhead & Russell, 2011). While the colonial narratives have dominated Australian libraries in the past, more recent incorporations of Indigenous priorities be seen through an increasing offering of special collections, spaces, and services, including Indigenous collections and dedicated Indigenous knowledge centers (Thorpe, 2019; Maddison, 2019).
Australian libraries should be seeking alignment with the Australian Library and Information Association (ALIA) Library and information services and Indigenous peoples Policy so that librarians can work with their communities in representative and culturally safe ways.
The Indigenization of knowledge organization within library and information studies is an emerging research field that can be attributed to the rising popularity of Indigenous scholarship. The gradual but distinct worldwide Indigenous knowledge recognition as valuable and legitimate raises a large number of challenges within the sector of library and information services (LIS). Both organizations and professionals are becoming aware that they work with the Australian Indigenous knowledge area within their frameworks, which require management that is culturally appropriate.
For the LIS sector, recognizing Indigenous knowledge offers a range of challenges and issues for further consideration, such as the strategies under which a new system can be developed in order to meet the expectations of Indigenous peoples in terms of managing their knowledge. Due to the history of colonialism that has significantly affected both past and current Indigenous peoples’ circumstances, developments in knowledge management and preservation in the LIS context will be intersectionally challenged (Lilley, 2019). Libraries and archives that hold the sources of Indigenous knowledge must deal with the broader issues of knowledge preservation of documented literary heritage (Lilley, 2019).
In addition, it is imperative to consider the fact that Indigenous knowledge should always be considered contemporary as it is continuously changing and evolving hand-in-hand with the oral tradition (REF). However, the tension with other knowledge systems makes it complicated to ensure the accurate transmission of knowledge. Without simplifying and questioning the importance of Indigenous knowledge in both previous and current contexts, LIS professionals should be informed of Indigenous priorities and seek appropriate methods of knowledge management and determine how it can influence service provision for Indigenous Australians (REF).
This research aims to study the manner in which the knowledge of Indigenous peoples is being presented in the Western library collection, with the focus placed on the misinterpretation and underserving of Indigenous communities through the pervasive influence of Westernised information systems. It is essential to understand how the representation of Indigenous knowledge has transformed throughout history to determine positive changes that can rectify past wrongs. Taking a qualitative research approach, the study findings will be derived from relevant literature on the topic published at different points of modern scholarly discourse to provide a comprehensive perspective on the representation of Indigenous knowledge within the LIS industry.
The Interception of Two Systems
“It is a multi-layered and multi-dimensional space of dynamic relations constituted by the intersections of time, place, distance, different systems of thought, competing and contesting discourses within and between different knowledge traditions, and different systems of social, economic and political organization. It is a space of many shifting and complex intersections between different people with different histories, experiences, languages, agendas, aspirations and responses” (Nakata, 2007, p. 199).
Libraries play a critical role in storing the accurate socio-cultural, political, and economic history of different people around the world (REF; Thorpe & Galassi, 2018). In the past, before the emergence of written records, many communities relied on oral literature, especially the use of folk tales, poems, songs, puns, proverbs, myths, and legends, to pass cultural practices and information from one generation to another (Flood, 2019).
The Indigenous Australians, sometimes referred to as Aboriginal and Torres Strait Islander people or simply as first Australians, used this approach to pass important cultural practices and beliefs from one generation to another before the arrival of white settlers (Langton et al., 2018). When the British colonial power settled in the region, Westernised economic, social, and information structures were introduced, and for the first time, there was an effort to record history, cultural beliefs and practices, and many other factors about the Aboriginals in the context of a Western ideology of information management (REF).
The colonial power introduced formal education among the Indigenous people and there was a deliberate attempt to change some of their practices that the white settlers considered retrogressive. As Poirier (2017) observes, some of the earliest records of the history and culture of the Indigenous people were recorded by white scholars who had prejudice toward some of the cultural practices of the locals. In an effort to justify the need for a change of culture, their historical records focused on connotating negative stereotypes of Indigenous tradition, painting a picture of primitive people who embraced a dangerous culture (Poirier, 2017).
In the process, important cultural truths were misrepresented and lost, and it became nearly impossible to understand why some practices were considered sacred and critical for Indigenous Australians (REF). The institutionalized discrimination of Indigenous Australia was so prevalent that the earliest Aboriginal scholars, who had the opportunity and capacity to challenge and correct the mistakes in white literature, failed to do so because they had been made to despise and disconnect from their own culture (Deivasigamani, 2018).
Australian libraries play a role in providing information that local communities need and Langton (2019) argues that literature in these libraries can only be of use when they have accurate information about specific issues. Aboriginals and Torres Strait Islanders have developed the desire to understand their history (REF). Just like other residents of the country, they find it essential to understand the role that they played in socio-economic and political developments and the values of their peoples, society, and culture (REF). However, there is cause for concern if libraries are not serving the needs of the Indigenous communities and if the only historical records in these libraries misrepresent the truth about native Australians (REF). This research will evaluate content and collections held by Australian libraries, specifically Queensland libraries, to assess the provision of information accessible to Indigenous Australians pertaining to their history and culture.
Relationship Over Time
The complicated relationship between the two systems can be historically analyzed and explained in key phases of interception.
- Prehistory Indigenous Australians: although it has not been easy to accurately determine how long aboriginals had been living in Australia prior to the invasion by the white settlers, archeologists believed that they had been living in different parts of the country for over 30,000 years. Archeologists found some of the earliest remains at Lake Mungo (Flood, 2019).
- Entry of early explorers to the coastal parts of Australia: Willem Janszoon was one of the earliest European navigators to explore the coastal parts of Australia in 1606. Lieutenant James Cook visited the country in 1720 and made recommendations to the British government that the country should be colonized, and by 1790, the Royal forces had suppressed local resistance (Olsen & Russell, 2019).
- The colonization and intersection of the two systems of knowledge management: white settlers, especially from Great Britain, started coming to Australia in 1795. They faced resistance from the local Indigenous communities, but their military superiority made it easy to force their settlement. It is estimated that by 1830, the armed conflict had claimed the lives of over 60% of the aboriginals. It was during this time that there was a deliberate misrepresentation of the history of the aboriginals (Carson & Kerr, 2017).
- Efforts to address the misconstrued facts: in the 21st century, efforts have been made to address the concerns of the aboriginals regarding the misrepresentation of their culture and history (Maddison, 2019). Indigenous systems of knowledge management have gained credence in Western literature.
Indigenous Knowledge
Indigenous knowledge is essential in the investigation of the systems of information management that exist in Aboriginal Australia. According to Malcolm and Hall (2018), this form of knowledge focuses on subsistence, such as the approach that the ancestors take to cultivate the land and hunt for wild animals. It also focuses on midwifery, ecological knowledge, craft skills, traditional medicine, ethnobotany, ethnoastronomy, and celestial navigation, among others (Carson & Kerr, 2017). Some Indigenous communities had elaborate systems of medicine and well-being practices that helped in ensuring that mothers delivered their babies safely, and some of these traditional methods are still used by a section of the communities that find it difficult to trust Western medicine (Carson & Kerr, 2017).
Some of the herbs that locals used to treat various ailments, including snakebites, are still considered effective. However, traditional knowledge of this nature can be difficult to find recorded in any of the books commonly found in Australian libraries (Carson & Kerr, 2017). Some researchers believe that herbal medicine may be more effective in managing some health problems than conventional Western medicine (Carson & Kerr, 2017). There is a need to reconcile the conflict in knowledge and recognize the Indigenous Australians as a people and culture that have played a major role in the modern civilization of Australia (REF).
Clark (2017) reports that before colonization, the majority of the Indigenous communities knew how to live in perfect harmony with the environment. They were able to feed themselves and meet all their basic needs without posing any threat to the environment (Rudy, 2017). reverence and respect for the land were one of the most important traditions among the Aboriginals (Rudy, 2017). The white settlers did not understand the significance of this belief and classified it as one of the retrogressive practices of the locals (Watson, 2018). At that time, environmental conservation was a relatively strange concept among the Western civilization as their focus was to expand their agricultural and industrial production, which led to massive environmental degradation (Watson, 2017). As the global community is grappling with the impacts of climate change and global warming, the protection, and sacristy of land, in the way that it has always been prevalent in Aboriginal Australia, is being recognized by Western society (Watson, 2018).
As Sirakaya-Turk et al. (2017) observe, the history and culture of Indigenous peoples can best be told by the locals other than foreign scholars may not have a proper understanding of the issue under investigation. Oral tradition was and remained the only hope of understanding the truth about the past of these communities (REF). Legends may help in understanding the role that specific people in these communities played. Some of these stories focus on true events that happened in the past and explain what the community cherished (Flood, 2019). Songs were also essential in passing critical information and cultural practices to the next generation for continuation (REF). Tracing some of these traditional songs may help in understanding the truth about the Aboriginals, what they find sacred, and how they have successfully sustained a rich cultural heritage for hundreds of thousands of years (REF). Indigenous laws and customs can also be used when looking for an alternative to Western information sources (REF).
It is necessary to address major weaknesses of literature found in Australian libraries about Indigenous Australians. Reynolds (2018) states that the missionaries and white settlers misrepresented and oppressed Indigenous Australians, manipulated and forced them to assimilate. The misrepresentation was meant to convince the oppressed that it was okay to lead a life of a servant and, in return, abandon what the settlers defined as primitive culture (Reynolds, 2018). It has become evident that information contained in the oral literature, which was not influenced by the missionaries and white scholars through the formal education system, paints a significantly different picture from what is told in the books (REF). The Indigenous knowledge management system demonstrates that these people were civilized (REF). They highly valued morals that the modern society considers critical in fostering unity and prosperity and approaching challenges communally (REF).
There is still a population of Indigenous Australians who have maintained some traditional Indigenous customs and sacred cultural connections despite having gone through formal education institutionalization (REF). These customs and traditions explain complex social structures, including how children should relate with their parents when one is expected to marry and social and cultural rituals that are being undertaken around marriage, birth, and death (REF). Information on surviving Indigenous knowledge can provide crucial insight into the past to understand the level of civilization of the locals at the time when the foreign forces took control of the country (REF). Indigenous Australians had sophisticated and complex social constructs, systems of information and law, community, and spiritual beliefs (REF). Western ideals degrade the Indigenous existence because it fails to recognize the entirely different socio-cultural perspective of Indigenous being (REF).
The Colonial Context
The Australian libraries have elaborate records pertaining to the history of the Indigenous people in the country (REF). According to Olsen and Russell (2019), there has been a deliberate attempt to have an accurate record of the Aboriginals and Torres Strait Islander people. However, it is evident that some of these records have major weaknesses that many now believe compromise their accuracy (REF). Western literature was recorded by foreigners who claimed to have interviewed the local Indigenous peoples and monitored their lifestyle (REF). This approach to collecting information was not effective, especially at the time in which it was collected (REF).
The colonial power used force to ensure that they took control of the country, and there was evidentially no trust between the Aboriginals and the settlers (REF). Westerners viewed Aboriginals as inferior people with a retrogressive culture; the negative perception of these early historians had made it impossible for them to see anything positive about the locals and resulted in systematic bias and misrepresentation (REF). White settlers were keen on promoting the belief that they were the superior race as a way of introducing a new culture in the new country and dominating the original occupiers of the land (REF). When trying to promote formal education, they worked to convince Aboriginals that their tradition and culture were inferior to Western civilization (REF). Laws that allowed the mistreatment and systemic erasure of culture and accused attempted genocide of a culture continually stripped Indigenous peoples of the ability to tell their truths REF).
The same negative perception towards the Indigenous community defined a significant majority of Western literature that dominates Australian libraries. An example of the systematic erasure is the infamous declaration by colonists that Australia was terra nullius land, meaning “land belonging to no one” – the High Court’s judgment on this case introduced the Native Title, recognizing the Indigenous people’s prior occupation of the land and the subsequent fiction behind the claim. Palmer (2018) argues that the British colonial rule was able to assert its authority in Australia because of the superiority of its military.
However, that does not mean the traditional landowners were extremely primitive, nor did they practice a dangerous culture as perpetuated by colonists. The fact that they were able to overcome various socio-economic challenges and fight against the colonial system that has underserved and misrepresented them means that they have some form of civilization with enduring socio-cultural constructs that are not appropriately captured in Western literature. A section of the community feels that the true culture and history of Indigenous Australia may be lost forever if more is not done to address weaknesses in the current literature.
Indigenous Collections
Libraries in Australia play a significant role in the preservation of Indigenous materials, and their activities should correspond to the changes regarding their storage methods (REF). It is necessary to assess the approaches to Indigenous collections in Australian libraries and, in the process, identify improvements to the system of libraries’ functioning for the benefit of Indigenous users. Preservation of Indigenous collections in libraries through the digitalization of the Indigenous physical collections is becoming more common an initiative in Australian libraries (REF). However, for the successful implementation of digitalization programs, it is necessary to review the existing physical materials as well as reveal the issues regarding access to them (REF). There is a number of academic papers intended to consider these challenges, and they are vital for further research on the preservation of Indigenous collections and access to them (REF).
Review of Literature
The Current State of Indigenous Materials in Australian Libraries
Some collections of Indigenous materials belong to libraries of universities, and some present them on their websites to provide access for Indigenous students and scholars; research conducted by Lilley (2019) intends to demonstrate the current state of these materials on the example of such universities in Australia and New Zealand. The author considered forty-eight university libraries with the help of a six-factor tool for evaluation (Lilley, 2019).
The importance of this study is defined by the necessity to offer extensive resources to Indigenous students (Lilley, 2019). The universities should ensure their active participation in the studying process and foster their academic success. For this purpose, the author analyzed such factors as the use of Indigenous language on the website, availability of strategic documents, Indigenous collections and library guides, contacts, and Indigenous staff (Lilley, 2019). This analysis allowed him to reveal the issues that should be resolved for the inclusion of Indigenous students and the provision of essential services. The author found that the primary failure of the library system is the lack of specific services and materials in some universities in Australia (Lilley, 2019). Only 45% of the websites include information on Indigenous owners of the land, and only 25% of universities have strategic documents referring to Indigenous students (Lilley, 2019). The conducted research implies further development of a strategy allowing to place the Indigenous resources on the websites of Australian universities.
Indigenous ownership rights are not observed according to the guidelines developed by First Languages Australia (FLA) and National and State Libraries of Australasia (NSLA) (Nicholls et al., 2016). In order to evaluate and improve the situation, researchers assessed Indigenous language resources from the State Library of New South Wales (SLNSW) (Nicholls et al., 2016). The results of the study allowed them to conclude the necessity to strengthen the connections between SLNSW and Indigenous population groups (Nicholls et al., 2016).
The research was based on the consideration of Australian records related to Indigenous people. Such records included the materials of different periods and their evaluation with the help of NSLA and FLA guidelines (Nicholls et al., 2016). The scholars recommended Aboriginal and Torres Strait Islander peoples be informed about these resources and their role in the development of practices related to their preservation (Nicholls et al., 2016). The application of this research can be expanded to other institutions in the future to include the principles of building relationships with Indigenous communities in Australia; the approach combining the efforts of researchers and librarians in terms of proper processing and provision of Indigenous resources was beneficial (Nicholls et al., 2016).
Transformative Praxis – Building Spaces for Indigenous Self-Determination in Libraries and Archives (Thorpe, 2019) presents the views of an archivist working in the library sector in Australia on the development of Indigenous materials. She highlights the need for their greater inclusion in further research and preservation. The work explores how the representation of Indigenous resources in Australian libraries would allow revealing the effects of ongoing colonization on the way of life of Aboriginal peoples and the existing disparities in society (Thorpe, 2019).
Thorpe (2019) used the method of autoethnography to reflect on the issues emerging during her professional career to present the information from her other studies. For the processing of the received information, the author refers to a row of theories and concepts. Some of these approaches are Nakata’s concepts of Indigenous Standpoint Theory and the Cultural Interface, Kaupapa Maori Theory, and the concepts of ‘Decolonization’ and ‘Praxis’ (Thorpe, 2019). The variety of methods allows presenting a clear picture of the current situation regarding Indigenous resources in Australian libraries.
As a result, Thorpe (2019) distinguishes principal areas that need to be improved for the achievement of support of Indigenous self-determination. One of the scholar’s primary suggestions relates to the use of Indigenous research methodologies with the inclusion of the principles of the UN Declaration on the Rights of Indigenous Peoples (Thorpe, 2019). This approach would allow making the cross-cultural exchanges more efficient and provide more support to Indigenous populations. Another suggestion is the adoption of protocols facilitating the development of action plans for the promotion of the representation of Indigenous peoples. Combined with the efforts of professional associations, these protocols would contribute to the greater participation of Aboriginal populations (Thorpe, 2019). The future study of these issues would be benefited from the inclusion of the specialist’s view and suggestions for making more precise conclusions on the problems.
The provision of services to Indigenous peoples in the libraries, as well as the clear structure of storing the available materials, is a critical issue for Australian resources. It primarily relates to the State Library of New South Wales, as it contains one of the largest Indigenous collections in the country (Thorpe & Byrne, 2016). Therefore, Thorpe and Byrne (2016) consider the way this collection is managed and governed in accordance with the new guidelines. They also discuss actions intended to increase the representation of Indigenous peoples in the Library Council. The authors use the existing protocols for their research to consider relationship issues between state libraries and Indigenous population groups. They apply the ATSILIRN (Aboriginal and Torres Strait Islander Archives and Information Services Protocols) to libraries to reveal the current malfunction in their work and make suggestions on possible improvements (Thorpe & Byrne, 2016).
Such documents are vital for compliance with the regulations on the storage of Indigenous records in the context of state libraries in the country. The review allowed them to conclude with recommendations for the provision of services for Indigenous population groups in Australia to better align with the protocols. Overarchingly, they highlighted the significant role of state libraries in the development of relationships with Indigenous populations in New South Wales while providing a recommendation for further improvement opportunities (Thorpe & Byrne, 2016).
The study found there is a need for special consideration of secret and sacred materials in the Indigenous collections – even though their presence was unintended, the consultation with Indigenous communities is critical for the use of such materials (Thorpe & Byrne). Second, the librarians should avoid the possible presentation of offensive materials in their collections (Thorpe & Byrne). Third, particular attention should be paid to the intellectual property of Indigenous peoples (Thorpe & Byrne). The guidelines created by the scholars can be useful for further research considering the proper management of Indigenous resources.
Diversity, inclusion & respect: Embedding Indigenous priorities in public library services (Thorpe & Galassi, 2018) captures the presence of Indigenous resources in Australian libraries as well as their relatively good compliance with the existing protocols and guidelines. However, such materials should be adequately managed by the libraries. Thorpe and Galassi (2018) highlight the importance of their diversity and propose an Indigenous Services Business Plan to promote access to the Indigenous resources and ensure their diverse nature. This project relates not only to the State Library of New South Wales but also to the other libraries in Australia. The researchers primarily refer to the United Nations (UN) Declaration on the Rights of Indigenous Peoples and the data of the International Federation of Library Associations and Institutions (IFLA) (Thorpe & Galassi, 2018). These sources were complemented by the information received in the public libraries of Australia. According to Thorpe and Galassi (2018), the principal objectives of the Indigenous Services Business Plan are the implementation of ATSILIRN protocols as well as the strategies for collecting Indigenous materials, promoting Indigenous priorities, and Aboriginal languages revitalization.
In order to increase the number of Indigenous resources in the public libraries’ collections, it is crucial to explore the methods of gathering information and stories of the first peoples of Australia; Webb & Franks (2019) examine methods and channels to share historical information with these population groups for their higher participation in society (Webb & Franks, 2019). This is a complex process of interaction of various peoples and the creation of knowledge networks for the benefit of public libraries with Indigenous collections. In the study, the authors emphasize the role of both physical and digital materials. In order to ensure the preservation of the Indigenous resources, they consider the case study of a Proclamation Board purchased by the State Library of New South Wales (Webb & Franks, 2019).
It faced the challenge of its digitization and further keeping in the library storage. However, in this case, the librarians managed to maintain the high quality of both physical and digital resources (Webb & Franks, 2019). Another concern of the scholars relates to the idea that non-Aboriginal researchers are unable to present a true picture of the daily life of these populations; on the example of the personal journals of George Augustus Robinson, it was proven that these sources of information do not correspond to reality (Webb & Franks, 2019). The consideration of this case leads to the necessity to reevaluate the existing resources provided by non-Aboriginal people to avoid misinterpretation of their culture (Webb & Franks, 2019). While Indigenous collections are considered to have a significant role in public libraries, however, some of the materials seem to be of questionable nature and need to be reconsidered with consultation from the community (Webb & Franks, 2019).
Preservation, Digitization, and Access
The accessibility of Indigenous digital collections in public libraries of Australia is complicated by the lack of agreement between legislation and organizations providing for their inclusion. Bow and Hepworth (2019) consider the current issues between Australian copyright law and Indigenous Cultural and Intellectual Property (ICIP) and ways to solve them with respect to their policies (Bow & Hepworth, 2019). For this purpose, they compare the guidelines of these projects to address the copyright problems efficiently.
The necessity of their research is defined by the seeming impossibility to match the requirements of these two approaches to the inclusion of Indigenous resources in the collections of public libraries in accordance with current legislation. For this, the scholars consider such aspects as the forms of knowledge, ownership status, value, and time frame (Bow & Hepworth, 2019). The implementation of such a method also allowed them to address the issues of making digital copies and their preservation in public libraries.
As a result of the study, the authors proposed a method to resolve copyright issues in the context of a single project of resource digitalization. Such solutions have not been tested, and they present a new area for scientific research of Indigenous materials in Australia and their use according to different copyright laws of population groups (Bow & Hepworth, 2019). Hence, further, the examination might lead to the emergence of new issues not considered in this article.
In future research, it would be useful to include the legal provisions related to the use of Indigenous materials in public libraries. This article represents one of the approaches which can be used for resolving issues resulting from the difference in Western and Indigenous “laws” (Bow & Hepworth, 2019). The intentions of researchers are orientated on the satisfaction of both parties as their mutual support would ensure better preservation of Indigenous resources.
A de Souza et al. (2016) study complements the efforts of researchers in the area of Indigenous materials preservation by adding information on how to properly manage the collected resources in accordance with the existing policies and protocols. For the purposes of this article, the views of both Aboriginal people and archivists were considered (de Souza et al., 2016). In order to receive extensive information on digital technologies applicable to the storage of Indigenous materials, the authors reviewed the works of other scholars and conducted a series of interviews (de Souza et al., 2016). The primary sources allowed them to define the principal themes that need to be discussed in the context of Aboriginal knowledge preservation and digitalization.
Hence, four key areas of research were distinguished and consequently considered by the researchers. They included the ownership and management of resources, the control of metadata, the role of digital archives, and the access to online resources for Aboriginal population groups for further control (de Souza et al., 2016). All these aspects were included in the interviews, and the reflections of respondents on the existing practices and policies were recorded.
With the help of the conducted research, the authors managed to reveal the most critical issue regarding the Indigenous collections in public libraries of Australia. It relates to the lack of opportunities to access the recourses provided by Indigenous population groups by their members (de Souza et al., 2016). Therefore, despite the support of public libraries and their extensive work intended to gather more information and digitalize it for the use of these people, the issue of the availability of specific services remains critical.
This article would be useful for further research as it highlights the importance of orientation of provided services and information on the members of Indigenous population groups in Australia. Indeed, the inability of libraries to ensure the access of Aboriginal peoples to their digital archives would signify the failure to enhance their participation in society. The inclusion of the results of the study will allow considering the issue in all possible aspects.
There is a large number of studies devoted to Indigenous people and information about them. However, in order to turn this theoretical knowledge into developed programs for further improvements, it is vital to reconsider the existing research and define the common topics of interest. For this purpose, Du (2017) reviewed relevant academic papers and revealed the increasing interest of Australian scholars in the subject (Du 2017). Hence, this information would be useful for further consideration of Indigenous resources and their proper management in the public libraries of the country.
For the article, the author used all publications regarding the Indigenous collections written in English. The Australian publications, which became a part of the study, were found in the digital archives of the University of South Australia (UniSA) in Adelaide, and they allowed making precise conclusions about the situation in the country (Du, 2017). With the assistance of professional librarians and archivists, the researcher managed to include all of the Aboriginal population groups of Australia in the article. As a result, she distinguished four major research topics of interest in the context of Indigenous Australian studies.
The first and most popular topic is the preservation of Indigenous culture and knowledge. The articles devoted to it consider the existing methods of preserving the information highlighting the importance of digitalization (Du, 2017). The second area of research relates to Indigenous literacy and education as these issues define the future opportunities of members of Indigenous population groups to access the stored information (Du, 2017). The scholars of the third group of studies examine the issues resulting from the interaction of Indigenous people with technologies, and the fourth topic relates to digital divide issues (Du, 2017). Thus, the revealed topics of interest cover all the possible aspects, and this information allows reevaluating the efficiency of measures in accordance with them.
The conducted review of scholarly articles devoted to the use and management of Indigenous materials allowed the author to conclude on the current state of this global area of research. Moreover, it revealed the principal challenge for Indigenous people of Australia in the use of digital technologies known as the digital divide (Du, 2017). The inclusion of this article in future research would allow analyzing the works of other scholars for developing new guidelines corresponding to the changed situation.
Thorpe, Galassi, and Franks (2016) focus on the improvements in the access to digital archives of Australian public libraries for Indigenous populations. The principal objective of the study is to understand how to eliminate challenges influencing the process of obtaining information and deal with the emotional content of historical resources (Thorpe et al., 2016). For this purpose, the authors reviewed both Australian and international works of scholars regarding Indigenous information management.
The materials under consideration included both physical and digital archives of public libraries in Australia. Their inclusion allowed distinguishing the specific issues related to the use of different types of archives and the methods applicable to the improvements in their management (Thorpe et al., 2016). The researchers also considered protocols for libraries and archives as they play a significant role in creating positive relationships between libraries and Indigenous populations, thereby increasing the participation of the latter.
The information allowed the scholars to review the initiatives of the State Library of New South Wales and their correspondence to the specified objectives. Thus, they evaluated the measures intended to improve the management of Indigenous collections and build the partnership between this institution and primary participants, promoting the development of collection (Thorpe et al., 2016). As a result, the scholars suggested a number of actions for libraries aimed at creating trustworthy environments. They include the need for governance structures, ethical practices, taking risks for better collaboration, methods to define their success, and trusted environments.
The importance of this research is in the impact of such initiatives on the future of Indigenous populations in Australia. The libraries should overcome the issues resulting from the digitalization of Aboriginal collections and ensure access to these materials for researchers. The tools assisting them in the process are various protocols related to both physical and digital resources (Thorpe et al., 2016). The approximate course of action was presented on the example of the State Library of New South Wales, which successfully implemented similar policies and improved the collaboration with Indigenous population groups. Hence, the consideration of this article in future research will be beneficial in terms of following the successful example of this library and comparing its policies to the policies of other public libraries in the country.
The successful implementation of initiatives of public libraries in Australia regarding the preservation and collection of Indigenous materials is conditional upon the proper management of both physical and digital materials. However, the lack of information about the existing relationships between libraries and Indigenous populations complicates their realization. Hence, in future research, it would be necessary to consider the current programs of libraries from the point of view of Indigenous people. The coordination of efforts of various population groups in Australia would be beneficial for the preservation of Indigenous collections, their digitalization, and the provision of access to them.
Methodology
Aim
Australian libraries have a wide collection of the records of the Indigenous people in the country. However, scholars have criticized most of these records for their misrepresentation of information about the Indigenous people. Libraries’ provision of access to information should be considered from the contexts of both Western and Indigenous Australian knowledge principles and needs. In this research project, I undertake two phases of research to firstly seek and identify key aspects of appropriate representation of Indigenous knowledge in Australian libraries and the LIS needs of Indigenous peoples. Secondly, I will evaluate a sample of Queensland libraries based on available information regarding their handling of Indigenous knowledge, engagement with the community, and alignment to relevant ALIA guidelines.
Reconciled Research
The Trust and Technology Project developed a reconciled research method – a collaborative and multidisciplinary approach that incorporates methodologies from different cultural paradigms (Mckemmish, Faulkhead & Russel, 2011). The concept uses multiple methods of discovery and allows for multiple sources of validation, discovery, and dissemination of research and information (Mckemmish, Faulkhead & Russel, 2011).
In order to achieve this type of collaborative input, Indigenous insights need to be incorporated into components of the research. In this project, I was limited to digital research methods due to COVID-19 restrictions. Ideally, first-hand engagement with members of Indigenous communities would allow me to undertake a user needs analysis through consultation methods; instead, I conducted a targeted, qualitative narrative literature review in order to analyze user needs and draw upon key Indigenous priorities identified in previous research that has appropriately engaged and consulted with the community. In the second stage of the research, I systematically assessed Queensland libraries’ Indigenous service offering and provision based on insights from the first research phase. I will do this by undertaking website content analysis on a sample of Queensland libraries and combining findings with supporting reports and publications, including the State Library of Queensland Annual Statistical Bulletin and ALIA guidelines.
User Needs Analysis
An analysis of user needs will be undertaken to identify the objectives and outcomes of the Indigenization of Australian libraries through consultation of established reconciliation themes from available literature from a range of perspectives regarding Indigenous knowledge, libraries, and access. Key engagements between the Indigenous community and libraries need to be addressed and defined in order to establish measures of the relationship through objectives that address Indigenous priorities and ultimately contribute to outcomes. Further to considering Indigenous priorities, these measures will be assessed for relevance to library offering and service and thus identifying key opportunities for libraries to be involved in positive reconciling actions concerning Indigenous knowledge management.
Narrative Literature
This qualitative study uses a semi-systematic or narrative literature review methodology used to synthesize the available evidence regarding the Indigenization of Australian libraries. The approach is intended to shed light on the topic of literature Indigenization, which has not been studied in detail and therefore does not allow to conduct a full systematic review (Snyder, 2019). Besides the objective of overviewing a topic, a narrative literature review will show how studies within the selected field of research have changed over time or how the topic has developed across different research traditions (Snyder, 2019). Overall, this phase of research aims to seek and identify the potentially relevant research traditions for the topic at hand and synthesize them using meta-narratives instead of measuring effect size.
This narrative literature review is expected to yield data for content analysis, which is a technique for identifying and reporting patterns in the form of themes within the text. It will allow shedding light on theoretical perspectives or common issues within a research discipline or methodology (Snyder, 2019). A potential contribution of the narrative literature review is the researcher’s ability to synthesize the state of knowledge and create agenda for future research (Davis et al., 2014). With the help of a keyword search, Australian databases such as Australia’s Heritage Bibliography, Australian Aboriginal Tribal Database, Australian Indigenous Language Databases, Australian Literary and Historical Texts, and others were searched. Keywords used for the search included Indigenous knowledge, knowledge Indigenization, Indigenization issues, Indigenous knowledge documentation, literature Indigenization, and Indigenous knowledge concerns.
The Basis of Indigenous Knowledge
A major challenge that LIS professionals face is concerned with the need to reconcile Indigenous knowledge that is a different system requiring the appropriate handling and management regimes. This is important because the materials are considered different in approach in contrast to those belonging to the system of knowledge management within the Western approach (Pilot, 2005). At its core, Indigenous knowledge is defined as traditional, even though there are debates as to whether the term should be used to replace the traditional knowledge notion (Gall, 2012).
Therefore, Indigenous knowledge is instead considered a category of the traditional knowledge subset and is being used to precisely describe the knowledge inherent to the Indigenous peoples (Nakata et al., 2005). There is a common misunderstanding that prevails in the Australian research that Indigenous knowledge is only relevant in the context of the past, which leads to its simplification and primitivization (Battiste, 2005). Due to the misconception, Indigenous knowledge was seen as primitive in early Western scholarly agenda, and the real complexities of Indigenous cultural and social structures had not been generally recognized.
Based on the definition in the Principles and Guidelines for the Protection of the Heritage of Indigenous peoples, Indigenous knowledge is “a complete system of knowledge with its own concepts and epistemology, and its own scientific and logical validity” (Battiste, 2005, p. 7). Among the qualities of Indigenous knowledge, there are dynamic and practical qualities that have been derived predominantly from the cultural and contextual changes that have called for Indigenous populations to continuously negotiate their value with the external environment (Magni, 2016). According to Bates (2009), maintaining Indigenous knowledge is a constant evolution, which is represented by the generations of creative thought and action within every community that is being challenged by the continuously evolving problems and conditions (Briggs and Sharp, 2004).
Because of the distinct and noticeable connections associated with both contextual and cultural relationships, Indigenous knowledge becomes a valuable aspect of the lives of Indigenous peoples due to the provision of the necessary survival means. As mentioned by Briggs and Sharp (2004), Indigenous knowledge is often facilitated by the utilitarian and pragmatic demands of everyday life, which are also impacted by non-Indigenous components, such as the response of the population in question. In their own knowledge, Indigenous peoples are actors, which means that separating it from the socio-cultural context could be the detriment of misleading interpretations.
Although it is increasingly being recognized and appraised for its vital role in maintaining the livelihoods of populations worldwide and for its innovation potential, it still is devalued when juxtaposed to the role of Western knowledge (Briggs and Sharp, 2004). The attempts of researchers to make sense of the peculiarities of Indigenous knowledge have transformed into the system of contrasting it to Western knowledge, thus simplifying and misinterpreting (Nakata et al., 2007). There has been a common trend associated with approaching Indigenous knowledge as based on invalid data sets that cannot be extracted and incorporated into scientific frameworks.
Due to the historical diminishing of Indigenous knowledge and its overall fragile existence, there should be efforts to preserve it and protect relevant rights to intellectual property in order to ensure an appropriate attribution, use, and documentation (Nakata et al., 2007). The recent interest in the contribution of Indigenous knowledge, even though linked to the reassertion of Indigenous people’s political and cultural roles, has predominantly been urged by scientific and humanitarian activity, particularly research on the practices of sustainable development, conservation, and the loss of biodiversity (Nakata et al., 2007).
Nevertheless, the manner in which Indigenous knowledge is documented goes against the conceptual framework through which it has been described. In the context of sustainable development, the preservation and conservation strategies of knowledge, which imply the acquisition and collection, its documentation and storage, as well as the sharing of information, involve the separation of sections that are meant for exploration and storage in various databases (Agrawal, 2004). Similarly, within the educational setting, the attempts of integrating Indigenous knowledge into the learning curricula are often challenged by the separation and fragmentation throughout the categories of knowledge that cannot be characterized as Indigenous.
Through the manipulation of Indigenous knowledge and its abstraction, the final form of information may not have the holistic and oral form as well as its complete meaning, which is often attributed to its social context (Nakata et al., 2007). Therefore, the documentation of Indigenous knowledge in libraries risks undermining the purpose and the meaning of the information that should be preserved rather than cut or abstracted (Agrawal, 1995). As mentioned by Langron and Ma Rhea (2003), when the documented Indigenous knowledge is derivative and not presented in its full form, those who set a goal of studying it have to use critical evaluation skills in order to initially test its legitimacy prior to exploration and analysis. This shows that Indigenous knowledge must be documented in its full form to preserve its meanings as well as protect the Indigenous intellectual property.
The Documentation of Indigenous Knowledge
The historical interest associated with studying Indigenous knowledge could be differentiated into academic and developmental areas (Agrawal, 2004). The academic area is concerned with studies in such fields as anthropology and ethnography, while the developmental area is concerned with the issues of land management and participatory development (Agrawal, 2004). Much research conducted in the 1980s underlined the importance of Indigenous knowledge management in the sense of “development from below,” in which knowledge becomes an essential component of increasing the relevance and the adaptation of technological advancements to local needs (Magni, 2016).
Conducting an online search on Indigenous knowledge immediately reveals the extent to which the global community is interested in its documentation (Nakata & Langton, 2007). With the widespread availability of networking and information technologies in the past two decades has enabled the creation of databases, registers, and other resources for accessing Indigenous information globally (Nakata & Langton, 2007). However, in Australia, which is a developed country, the situation concerning the documentation of Indigenous knowledge can be considered insignificant due to the lack of attention to the minority’s interests (United Nations, 2009). The development of the LIS sector does not view Indigenous knowledge documentation is important due to the prioritization of Western-oriented information that dominates the global addenda.
The history of documenting traditional and cultural knowledge in Australia has evolved through the work of missionaries and anthropological activists (Nakata & Langton, 2007). As a result of this, a significant section of Indigenous knowledge is preserved in separate collections around the state, including both secret and sacred information (Nakata & Langton, 2007). Current efforts rely significantly on the interplay of Indigenous populations’ interests and the objectives of academic research, which depend on Australia’s philanthropic funds, which are predominantly scarce.
The interests and motivations behind documenting Indigenous knowledge are varied and multi-dimensional. There is a rising acknowledgment of the future importance and the value of Indigenous knowledge, which is expected to contribute to the well-being of the populations in question with the help of their cultural maintenance (Magni, 2016). Such acknowledgment is expected to yield both economic and social advantages with the help of innovation and a strong desire to maintain, protect, and restore the knowledge for the purpose of cultural and educational advancement (United Nations, 2009). The constraints in the availability of philanthropic funding often result in rather insignificant documentation projects that have been simplified and narrowly defined (United Nations, 2009). Because of such challenges, the particular historical characteristics and the current capacities of groups and communities limit the interests and priorities of documentation despite the fact that the opportunities for it are complex (Magni, 2016).
At the present moment, several categories can be identified regarding Indigenous knowledge documentation within the LIS sector (Nakata & Langton, 2007). One of such categories is represented by the sector of activity that is associated with the urgency of some Indigenous populations to record the oral knowledge, which has been mainly undocumented, that is put at risk by the intergenerational loss (Nakata & Langton, 2007).
The second category is local documentation, which is associated with the recording of the traditional and cultural information gathered from Indigenous groups for centuries and stored in archives or museum collections (Janke and Company, 2018). In addition, there are some projects that have been targeted at documenting knowledge, including knowledge innovation, which stems from a modern collaboration with scientific and academic interests (Nakata & Langton, 2007). Therefore, there is great potential for the ongoing communication of Indigenous knowledge, integration, and innovation across various categories.
The Mistreatment of Indigenous Knowledge
Indigenous knowledge is kept and practiced in order to look after Australia’s cultural heritage, expressing its identity and role in the global context (REF). For many decades, Indigenous knowledge has been mainly transferred down from one generation to another, predominantly through oral tradition, with no specific manual recording (Wohling, 2009). The information is usually shared when the representatives of a younger group are ready to have the knowledge and store it until further transfer (Wohling, 2009). In the form of traditional practices, ceremonies, and other symbols of cultural heritage, Indigenous knowledge is being transferred. However, its mistreatment begins with concerns as to whom and how the knowledge can be shared.
One of the main challenges is concerned with the free use of Indigenous knowledge, failing to acknowledge the rights to ownership (Wohling, 2009). Indigenous people are not in control of the way in which the knowledge that supposedly belongs to them is being recorded and interpreted. Because of the increased use of digitization and databases, the majority of the archival systems and records containing Indigenous knowledge present issues when it comes to owning and accessing the storage of relevant works (Janke and Company, 2018). According to the report Aboriginal Knowledge, Digital Technologies and Cultural Collections conducted by the University of Melbourne, there are four prominent issues of Indigenous knowledge mistreatment encountered within the digital technology context (Janke and Company, 2018).
For instance, during the digital collection of Indigenous knowledge from the representatives of Indigenous communities for the Center for Australian Languages and Linguistics, some challenges in mistreatment emerged. Place names with Indigenous words required consultations with Indigenous peoples, which limited knowledge consistency and accurate representation. First, there are limitations linked to the ownership and management of digital materials containing Indigenous knowledge. Second, there are issues in the control and management of metadata, and third, the role of digital archives in enhancing both community and individual aspirations remains poorly defined and handled. Fourth, the control of Indigenous knowledge online is a complex task that is often limited by inappropriate practices of managing knowledge.
Another example concerns the commercial use of Indigenous words. Under the Trade Marks Act of 1995, there were no requirements for the examiners of trademarks to inquire whether the registration of Indigenous words was verified with community representatives (Janke and Company, 2018). For instance, in cases when trademark applications contained any language elements from the Maori people, there should have been considerations as to whether such elements could be considered offensive to the community (Janke and Company, 2018). Such a case occurred with Telstra, which is a company specializing in digital incubators that brought a new product to the market, Muru-D (Janke and Company, 2018). In order to avoid issues concerning offending Indigenous peoples, Telstra consulted with a Sydney Aboriginal community leader in order for the product’s name to “reflect that traditional language of the land that it was built on” (Janke and Company, 2018, p. 56).
Because there is no legally enforceable framework intended to manage the use of Indigenous knowledge, such as obtaining consent, current practices in Australia are insufficient for ensuring that the knowledge is accessible to minorities and cannot be used against the wishes of their owners (Janke and Company, 2018). The digitalization of materials characterized as old legacy raises concerns regarding copyright ownership, which results in the mishandling of the knowledge through inappropriate dissemination and labeling. Therefore, librarians that work with Indigenous knowledge in digitization projects should be informed about the best practices available for handling materials.
Beyond the challenges that emerge as a result of knowledge digitalization, there are issues concerning the misappropriation and misuse of traditional knowledge. Fundamentally, any commercial use of traditional Indigenous knowledge can take place only in cases when people agree after being adequately informed about the potential implications, both positive and negative (Nakata et al., 2007). Nevertheless, Indigenous Australians currently represent the most researched subset of the population, with significant sections of research being associated with their knowledge, their ways of life, as well as the struggle for attaining self-determination (Nakata et al., 2007). Due to the complexity of the subject areas that are being studied, questions regarding the misuse and misappropriation of traditional knowledge arise (Nakata & Langton, 2007).
According to the National Principles of Intellectual Property Management for Publicly Funded Research, any Indigenous knowledge studies should consider the strategies of addressing cases in which research potentially threatens or has threatened the spiritual, cultural, and other aspects of Indigenous populations’ lives (Nakata et al., 2007). However, the principles do not offer any guidance on how the cases of knowledge mistreatment should be handled, nor do they address the ways of obtaining informed consent from the representatives of Indigenous communities. Overall, despite the fact that the issues of mishandling Indigenous knowledge are acknowledged, there is little effort at this time aimed at improving the situation, with the extent of future changes and developments remaining unclear.
Approaching Indigenous Knowledge Materials
The Indigenous knowledge that has been documented is a component of the archived heritage of the Australian nation and, therefore, has the capacity of intersecting with the LIS sector (Nakata et al., 2005). When it comes to approaching the handling of Indigenous knowledge materials, the LIS system is challenged by the recognition of such information as distinct sections of knowledge with their peculiar management regimens (Nakata & Langton, 2007). The traditional rights of access are located within the customary systems of law and kinship that can authorize the regulation and transfer of Indigenous knowledge from one custodian to the next. Besides, the restrictions on access to knowledge can include age, gender, status, and other characteristics (Nakata et al., 2005). The primary rights to intellectual property belong to each of the Indigenous groups, with rights to ownership derived from relationships based on kinship, although such aspects can vary between groups across Australia.
Despite the fact that the challenges with handling Indigenous knowledge start with the differentiation between the systems, the limitations in handling such information do not stem from management systems (Nakata et al., 2005). The limitations are more likely to emerge from the interplay of the two systems and the information handling sector, especially regarding Indigenous knowledge being challenged by the issues of “ownership, attribution, and conditions of access to knowledge that may have been collected without informed consent” (Nakata & Langton, 2007, p. 29). The traditional knowledge management systems have dissolved under the pervasive influence of colonialism, which has led to the destruction of languages, cultures, traditions, unique perspectives, and people (Nakata & Langton, 2007). Nevertheless, there remains a significant desire of Indigenous populations to use the wide range of collections and archives in order to acquire as much traditional knowledge as possible that is related to their ancestors specifically and the country in general.
Information services and libraries are, therefore, increasingly required to take into account the documented knowledge not as a component of historical archives but as contemporary forms (Nakata & Langton, 2007). As mentioned previously, Indigenous knowledge is always contemporary, which means that through its connections to the oral traditions, it will change and adapt (Nakata & Langton, 2007). Moreover, it has been shown that the knowledge could be in conflict with other systems and approaches, such as the Western framework and related transmission tools and technologies (Pilot, 2005). Professionals operating in the field of knowledge preservation and recording should have the informed acknowledgment of Indigenous people’s concerns as well as the intentions with which research on Indigenous knowledge is being done.
Indigenous Knowledge Centres
The development of Indigenous Knowledge Centers (IKC) is a step forward in the direction of establishing effective procedures of Indigenous knowledge management and a facilitator of a reciprocal learning process between Indigenous communities and State Libraries, as suggested by Pilot (2005). For instance, throughout Queensland, the development of such centers implied working with remote communities in Torres Strait regions and Queensland’s Cape York to establish several centers Lockart River, Darnley Island, New Mapoon, Wujal Wujal, Poruma Island, Mabuiag Island, Injinoo, Aurukun, and Pormpuraaw (Pilot, 2005). The mentioned Indigenous Knowledge Centers were developed through challenging and questioning the traditional models of library management and creating new environments intended to meet the Indigenous populations’ knowledge needs (Pilot, 2005).
The creation of IKCs plays a vital role in recognizing the essential needs of the community in terms of determining how the knowledge is created, retrieved, spread, used, and owned (Pilot, 2005). As mentioned by Taylor (2003), “IKCs are established in close consultation with the community. When the community decides to proceed, the State Library of Queensland uses community development processes to engage the council and community to work with them to develop plans for their IKC. Local staff is recruited at this stage so that they are involved in the entire planning and establishment process” (p. 280). The purpose of creating IKCs is to enable each Indigenous community to shape its own system that will meet specific knowledge needs (Taylor, 2003). The partnership between local governments and communities is expected to give the latter broad access to traditional library resources as well as supplement materials that would support both the visual and oral traditions of Indigenous populations (Pilot, 2003). With the help of IKCs, there is an opportunity of capturing the multi-dimensional history and customs of communities while also providing a knowledge framework for future generations.
While the introduction of IKCs for local Indigenous communities is expected to have a positive influence on the education of the population rooted in the preservation of their cultural heritage (Pilot, 2005). However, despite the advantages, it is important to consider the challenges of implementing the IKC model (Pilot, 2005).
Two of the most prominent barriers to implementation include the employment, training, and retention of trained staff, as well as the access and support for high-quality technologies and communications. In regard to the training and staffing issue, there is a need for developing pilot programs involving professional librarians working with community members to facilitate knowledge development and improvement. With the help of a training program, there is an option of improving the delivery of services and information access of Indigenous individuals through their collaboration with trained staff. The lack of available technologies can also be a significant limitation due to the inefficient processing of library information. Additional funding is needed to support the advancement of information communication and technology services (ICT) available at IKCs. To facilitate an effective work of IKC, it is imperative to establish a strong technology infrastructure, reliable access to the Internet for staff, online training, as well as the availability of video conferencing facilities (Pilot, 2005).
For the Indigenous communities of Australia, IKC models represent opportunities to gather information about the past and today’s presence, preparing populations to meet their future (Taylor, 2003). Knowledge should be an important part of their lives, without reductions or simplifications, in order to give an understanding of where they are from and where they are heading.