Lara Daley
Biographic Data
| ID | 104102 |
|---|---|
| NAME | Lara Daley |
| GIVEN NAMES | Lara |
| FAMILY NAME | Daley |
| SIGNATURE | DALEY L |
| AFFILIATIONS | University of Newcastle Australia |
| ORCID | 0000-0001-9203-4539 |
| VERIFIED | Yes |
| TOTAL WORKS | 15 |
| TOTAL CITATIONS | 65 |
| AUTHOR COUNT | 15 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 2020 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 4 |
Songspirals as care infrastructure
Being land, becoming research
This paper invites you into conversation about research accountability grounded in relationality and led by Gumbaynggirr Ngambaa ways of knowing. From this place in so‐called Australia, accountability is not a static or bureaucratic process, but an embodied living practice of respect, guided by existing protocols and relationships with and as Country. Engaging in the relational work of Yandaarra, including a story led by Liz about her PhD confirm…
Reframing more-than-human thinking as Country-led practice
The uptake of more-than-human thinking in geography seeks to centre the ways that our diverse life-worlds are sustained by interconnected and more-than-human relations. As a relatively new framework to the discipline, more-than-human thinking has offered different ways to address some of the world’s increasingly complex problems. But to what extent does this framework pay attention to the underlying context of Indigenous and settler colonial land…
What Does Country-Led Mean from Who/Where We Are on Gumbaynggirr Ngambaa Country
Listening to place, practising relationality
Unlearning possessive belonging
The work of Indigenous thinkers as writers of, and commentators on, Indigenous science fiction, calls for the unmaking of settler futurities in ways that assert Indigenous belonging in all times. In this paper, we, as science fiction nerds with settler and white privilege in so-called Australia, try to respond to calls from Indigenous science fiction to sit with, and contribute to, a decentring of presumed settler futures. Together, we read specu…
Walking a relational path towards Indigenous-led collaborative futures
Author-ity of/as Bawaka Country
Bala ga' lili
Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships–with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Co…
Re-membering Weather Relations
In so-called Australia, there is growing engagement with cities and towns as spaces of ongoing Indigenous presence and as Indigenous Country. In this paper, led by Gumbaynggirr Custodian Uncle Bud Marshall, we engage with urban(ising) environments through weather, memories and ancestral presences; re-membering weather's agencies, such as winds and seasons, as Country. Through more-than-human relationships, and our places within them, we attend to…
Songspirals Bring Country Into Existence
Songspirals bring Country into existence. Co-authored by a more-than-human, Yolŋu-led collaboration, this article centers Yolŋu understandings of time and place and elaborates on our work together through a spiral-based framework. Our Indigenous and Country-led Collective nourishes and shares some Yolŋu understandings of songspirals to enable, enrich, and awaken Country; to challenge and expand Western academic frameworks; and to contribute towar…
Unsettling time(s)
Ethics and consent in more‐than‐human research
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 Gum…
Creation, destruction, and Covid
On Gumbaynggirr Country (mid-north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut-string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves …
Yandaarra is living protocol
We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreami…
Yandaarra is living protocol
We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreami…
Ethics and consent in more‐than‐human research
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 Gum…
Listening to place, practising relationality
Creation, destruction, and Covid
On Gumbaynggirr Country (mid-north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut-string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves …
Bala ga' lili
Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships–with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Co…
Author-ity of/as Bawaka Country
Unsettling time(s)
What Does Country-Led Mean from Who/Where We Are on Gumbaynggirr Ngambaa Country
Yandaarra is living protocol
We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreami…
Ethics and consent in more‐than‐human research
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 Gum…
Creation, destruction, and Covid
On Gumbaynggirr Country (mid-north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut-string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves …
Re-membering Weather Relations
In so-called Australia, there is growing engagement with cities and towns as spaces of ongoing Indigenous presence and as Indigenous Country. In this paper, led by Gumbaynggirr Custodian Uncle Bud Marshall, we engage with urban(ising) environments through weather, memories and ancestral presences; re-membering weather's agencies, such as winds and seasons, as Country. Through more-than-human relationships, and our places within them, we attend to…
Songspirals Bring Country Into Existence
Songspirals bring Country into existence. Co-authored by a more-than-human, Yolŋu-led collaboration, this article centers Yolŋu understandings of time and place and elaborates on our work together through a spiral-based framework. Our Indigenous and Country-led Collective nourishes and shares some Yolŋu understandings of songspirals to enable, enrich, and awaken Country; to challenge and expand Western academic frameworks; and to contribute towar…
Unsettling time(s)
Author-ity of/as Bawaka Country
Bala ga' lili
Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships–with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Co…
What Does Country-Led Mean from Who/Where We Are on Gumbaynggirr Ngambaa Country
Listening to place, practising relationality
Unlearning possessive belonging
The work of Indigenous thinkers as writers of, and commentators on, Indigenous science fiction, calls for the unmaking of settler futurities in ways that assert Indigenous belonging in all times. In this paper, we, as science fiction nerds with settler and white privilege in so-called Australia, try to respond to calls from Indigenous science fiction to sit with, and contribute to, a decentring of presumed settler futures. Together, we read specu…
Walking a relational path towards Indigenous-led collaborative futures
Reframing more-than-human thinking as Country-led practice
The uptake of more-than-human thinking in geography seeks to centre the ways that our diverse life-worlds are sustained by interconnected and more-than-human relations. As a relatively new framework to the discipline, more-than-human thinking has offered different ways to address some of the world’s increasingly complex problems. But to what extent does this framework pay attention to the underlying context of Indigenous and settler colonial land…
Songspirals as care infrastructure
Being land, becoming research
This paper invites you into conversation about research accountability grounded in relationality and led by Gumbaynggirr Ngambaa ways of knowing. From this place in so‐called Australia, accountability is not a static or bureaucratic process, but an embodied living practice of respect, guided by existing protocols and relationships with and as Country. Engaging in the relational work of Yandaarra, including a story led by Liz about her PhD confirm…
Sociology (11 works) · Indigenous Health, Education, and Rights (9 works) · Political science (9 works) · Indigenous (8 works) · Anthropological Studies and Insights (7 works) · Ecology (6 works) · Geographies of human-animal interactions (6 works) · Psychology (6 works) · Law (5 works) · Archaeology (4 works)