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Dawn Hill Adams told me the story below in an email and I got permission from her to share it in this blog. When Dawn talks in the opening sentence about 'these contexts' she's alluding to the difficult times being experienced by many Indigenous peoples around the world - Fiona
In the video they showed this very famous set of huge rocks that used to stick out into the river like cliffs, and the men used to stand on them and spear the leaping salmon that were working up the rapids. These salmon were almost as big as a man. The people went to this place every year during the salmon spawn time and they got all the fish for their whole year, and dried them there. It was a big festival and ceremony time, their major one. At the end of the movie, they showed old photos from when a dam was built across the river to flood that area. The people were real unhappy about this, obviously, and they gathered near the stones as the water got higher and was going to cover them and flood them under the lake. There was an older woman Frank interviewed, who had been there that day as a child. She said that the dam people did not trust the Indians to leave the dam alone if there was a chance to reclaim that place. So she said that before the water swallowed the stones, the men from the dam place laid dynamite and blew them up so they were destroyed and could never be saved even if the dam was gone. As she told abou this, she started crying. This was at the very end of the film, so it ended within moments. By that time, every Indian woman in the room was crying in a bad way. And the Indian men had gotten very red in the face and had stood up, shoving their chairs from the table with their bodies rigid with anger. They began to yell things, and the women began to almost wail. It felt HORRIBLE, what had been done, and all the past feelings of badness were like the flood of that river. And suddenly, in that crazy grief, there was a loud shout and a slam on the table. It was Albert, yelling, "STOP THIS!" Albert was a gentle man. That is the only time I heard his voice raised. He was not angry with us and yelling that way. He was yelling to be heard and also to be firm. He said, "This is how they destroy us! Sit down and stop this!" Then he said that they can do many things to us that are bad, but those things do not destroy us. Even blowing up those stones does not destroy us, however much it hurts. But our own actions, our own responses, DO destroy us. They cause us to drink alcohol and to be violent to one another. They cause us to have diabetes and heart disease and cancer. Then, Albert said, we do the work the white people want done. We finish what they only started. We do their work for them. Albert said that of course these bad things hurt. But our focus must be the future, and our future people, and the future of All Our Relations. Not how sad or angry we feel about what those bad people do. Because if that is our focus, we give them control over us. And so we allow them to destroy us, which is why they do that stuff to begin with. They know this. It is their intention.  Dawn Hill Adams, PhDDawn is based at the Tapestry Institute, which she founded in 1998. As the Tapestry Institute's website says, "We are about the Land, and about the Knowledge that comes from the Land." Reports from the Tapestry Institute are linked below.
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Prabin Chitraker, Chairperson, Community of Evaluators - Nepal
Our EvalIndigenous session, titled 'Integrating indigenous evaluation and culturally responsive evaluation practices into the M&E curriculum',' took place on Wednesday, 04th December 2024 during the ACADEMIC SYMPOSIUM on M&E EDUCATION, 2-4 December 2024, Colombo, Sri Lanka. Session Moderator - Dr. Fiona Cram, Co-Chair of EvalIndigenous The session was moderated by Dr. Fiona Cram the Co-Chair of EvalIndigenous from Aotearoa, New Zealand. Dr. Fiona warmly welcomed all the participants to the session. In her opening remarks she emphasized the importance of entering communities as respectful visitors, good listeners, and valuing cultural norms in the communities. Dr. Fiona introduced the keynote speaker and the panelists of the session, highlighting their diverse expertise and contributions to Indigenous evaluation practices in their respective countries. While introducing Ms. Naomi Lee Be-ilan who is the Indigenous Member of the Ikalahan tribe from Philippines, Dr. Fiona emphasised the importance of including voices and perspectives of the community in such forums and discussions. Lead PresenterDr Almas Fortunatus Mazigo, Dar es Salaam University College of Education (DUCE), TanzaniaDr Almas Fortunatus Mazigo delivered a keynote address titled “Integrating Indigenous Evaluations and Culturally Responsive Evaluation Practices into the Monitoring and Evaluation Curriculum: Lessons from the Master of Arts in Development Evaluation (MADE) Program.” In his keynote address, Dr Mazigo presented a comprehensive overview of the historical context that paved the way for the creation of the Master of Arts in Development Evaluation (MADE) program at DUCE, Tanzania. He elaborated on the significant events and developments that influenced this initiative, emphasizing its importance within the educational landscape. Additionally, he discussed the key findings and insights from the mid-review of the program conducted in 2023, shedding light on its evolution to embrace Indigenous and African-rooted evaluation insights and approaches.
The MADE program is a 24-month accredited program offered at the Dar es Salaam University College of Education (DUCE) in Tanzania. Its goals are twofold: (i) to advance the field of development evaluation within the country, and (ii) to train skilled scholars and professionals in development evaluation. Since 2021, the program has attracted 48 students who are eager to acquire the knowledge and skills needed to conduct high-quality and credible development evaluations. In 2023, a thorough mid-review of the MADE curriculum was carried out to ensure its alignment with the 2021 African Evaluation Principles and incorporate content focused on Indigenous Evaluations. As a result of this review, valuable insights from Indigenous People’s evaluation thoughts and practices have been thoughtfully woven into various courses, enhancing the learning experience and broadening perspectives on development evaluation practices. Some specific changes and updates to the curriculum are detailed below.
Dr Mazigo enriched his keynote presentation with compelling real-world examples that highlighted the active role students could play in community-led evaluation practices. He shared a particularly impactful instance where students collaborated closely with a rural Tanzanian community. Together, they engaged in a multifaceted approach to gathering evidence for their evaluation assignment, utilizing creative methods such as storytelling, digital voices, and community mapping. This hands-on experience not only deepened the students' understanding of evaluation but also fostered a genuine connection with the community. As he concluded his presentation, Dr Mazigo left us with a powerful message, emphasizing the urgent need for academic institutions worldwide to embrace and prioritize ethical and culturally responsive evaluation in the monitoring and evaluation (M&E) education curriculum. His call to action resonated with the audience, motivating us all to commit to these principles and enhance the impact of our educational programs. Panel Discussion
He expressed the benefits of engaging students and parliamentarians through different initiatives which would provide students with real-world experience, networking opportunities, and enhanced practical understanding, complementing their theoretical education. For parliamentarians, these interactions offer access to fresh perspectives and expertise, which can enhance their capacity for informed decision-making. Dr. Bajracharya proposed several collaborative activities, including internships, fellowships, workshops, joint research projects, advisory roles, public hearings, and mentoring exercises. He concluded by emphasizing the mutual benefits of such partnerships, where students gain valuable exposure and skills, while parliamentarians build capacity and develop a deeper understanding of evidence-based policymaking.
Mr. Chitrakar, in relation to the opportunities in Nepal for integrating M&E into the curriculum, stated that Nepal does not offer a dedicated program on M&E as a standalone program, and courses on indigenous evaluation. However, universities like Kathmandu University (KU), Tribhuvan University (TU), Pokhara University, and Purbanchal University incorporate M&E as a components in their courses such as Rural Development, Social Work, and Indigenous Education. KU’s Master in Indigenous Education and Development (MIED) focuses on cultural preservation and sustainable resource management, providing an opportunity to integrate culturally responsive evaluation. Similarly, TU’s Anthropology and Rural Development programs include broader rural development curriculum that includes Social and Cultural Dimensions. He further stated that the demand for skilled evaluation professionals, Nepal’s rich cultural diversity, constitutional commitment to inclusivity, Nepal's M&E Act 2024 which emphasizes accountability and evidence-based decision-making reflects the significant potential to advance M&E education by integrating Indigenous Evaluation into existing curricula and also in developing standalone M&E programs. Mr. Chitrakar expressed the need for a multi-stakeholder approach involving universities, VOPEs, government agencies, NGOs, and international partners which can ensure these opportunities into reality, and shared the following possible roles of stakeholders.
Mr. Eroni Wavu, Co-Leader, EvalYouth Pacific, Fiji
He further shared success stories from Fiji, where community-led evaluations have empowered local populations to influence development initiatives. He shared about a recent evaluation where involved village elders and youth groups, who contributed valuable insights based on their experiences. This collaborative approach not only contributed the evaluation outcomes but also strengthened community. Mr. Eroni emphasized that demystifying M&E and making it accessible to grassroots communities is essential for ensuring that evaluations reflect the needs and aspirations of the people they serve. He further expressed the necessity of continued collaboration and attention to contextual dynamics to ensure meaningful and inclusive evaluation practices across the Pacific.
Ms. Erika shared that the participatory practices enriched the outcomes of a project aimed at preserving cultural heritage. Local youth were trained as interviewers and facilitators, enabling them to bridge the gap between traditional elders and external evaluators. Erika emphasized that such initiatives not only strengthen evaluation processes but also equip communities with the skills to conduct future evaluations independently. Mr. Erika emphasized the importance of mentorship programs that empower Indigenous communities to take control of their narratives. She stressed that evaluators must approach their work with humility and a genuine willingness to learn from the communities they serve. Ms. Naomi Lee Be-ilan, Indigenous Member of the Ikalahan tribe, Philippines
Mr. John Njovu, Africa Representative, Evallndigenous, Zambia
He argued for curricula that prioritize real-world challenges and integrate Indigenous knowledge systems with examples from Zambia. He attributed the failure of development aid in Africa to not having positive outcomes and impacts, and lifting the standard of living of the majority of citizens in developing nations during the past five decades, to focus on meeting donors’ conditionalities and insignificant participation and lack of ownership of the evaluation process by locals. He argued that the seven military coups in West Africa that were supported by ordinary citizens were a testimony of the failure of governance including evaluation supported by international development aid to deliver good public policy initiatives and reliable and effective supply of public services and goods. He cited the limitations of conventional evaluation frameworks that do not include aspects of an indigenous evaluation paradigm to not often address local realities. He also described the challenges of evaluations involving transient evaluators working in indigenous communities without local knowledge and not using culturally sensitive and indigenous evaluation approaches. e.g. dealing with power influences in his village. Citing that transient evaluators concentrate on dealing with males. Visibility at participatory evaluation meetings organised by transient evaluators is maybe mainly of males. However, it is the females through their sisterhood league, mbumba, that make final decisions on major communal issues. He decried the lack of presence of elected Members of Parliament in their constituencies in Zambia despite efforts to build their capacity in evaluation. He argued that it leads to bad governance as national policy making lacks adequate public consultation. Arguing for APNODE, the evaluation global VOPE of MPs to take note. On emerging evaluators possibilities of influencing evaluations in their communities: He was of the opinion that the youths in evaluation had the energies and skills to represent other young people and vulnerable people. He urged them to ask the right questions to their local and national leaders on behalf of the people. E.g. addressing unemployment in rural areas. He further stated that involving young people in every stage of the evaluation not only benefited the process but also empowered participants to advocate for policy changes. He emphasized that such initiatives are essential for building the next generation of indigenous evaluators. He argued that evaluation's main aim is to make the world a better place than we found it. The emerging evaluators could make this world better for everyone. Audience Engagement Highlighted innovative and participatory approaches for engaging vulnerable communities.
Key Takeaways
Conclusion Dr. Fiona Cram concluded the session by emphasizing the importance of fostering inclusive academic environments that empower Indigenous people and communities. Panelists and participants expressed a collective commitment to advancing indigenous evaluation practices through dialogue, collaboration, and education.  L-R: John Njovu, Dr. Almas Fortunatus Mazigo, Prabin Chitraker, Dr. Bhuban Bajracharya, Dr. Fiona Cram, Naomi Lee Be-ilan, Ana Erika Lareza, Eroni Wavu
PhotographersWe are most grateful for the photos and short clips in this blog. These were taken by Vishwa Gemunu Priyankara and Vinuja Sri Sankalpa.
A Historic Gathering by the Wolastoq River On May 8, 2024, as the waters of the Wolastoq River flowed gently past Ekpahak (Fredericton, New Brunswick, Canada), a significant milestone in Indigenous evaluation was achieved. In conjunction with the Canadian Evaluation Society (CES) Conference 2024, a diverse group of global Indigenous evaluators and allies gathered to craft the Wolastoq Declaration on Indigenous Evaluation. This living document is a collective commitment to honouring Indigenous rights, protecting knowledge sovereignty, and mobilizing traditional paradigms in evaluation. The Declaration was developed through dialogue, ceremony, and reflection, deeply rooted in the cultural significance of place and the relationships formed during the Indigenous Evaluation Gathering. Honouring the Land and the River The Wolastoq River—meaning “the beautiful and bountiful river” in the Maliseet language—has sustained the Wolastoqiyik (People of the Beautiful River) for generations. This sacred waterway, central to their identity and survival, served as the spiritual and physical grounding for the gathering. Participants honoured the river and the land and their stewards, acknowledging the Wabanaki Confederacy and the deep histories embedded in the territory. The Indigenous Evaluation Gathering before the CES Conference was more than an academic event—it was an embodied experience of Indigenous ways of knowing and being. Participants engaged in discussions about self-determination in evaluation, the need to decolonize methodologies, and the importance of ethical and culturally responsive approaches. Following these immersive experiences, a final debriefing session was held after the CES Conference. Here, reflections were gathered, and the seeds of the Wolastoq Declaration were planted. The Wolastoq Declaration: A Commitment to Indigenous EvaluationThe Wolastoq Declaration on Indigenous Evaluation is not just a statement of principles—it is a call to action. It affirms that evaluation should serve Indigenous Peoples on their own terms, grounded in their knowledge systems, worldviews, and values. The Declaration is a powerful tool for:
The Wolastoq Declaration is a living document, designed to evolve through continued collaboration among Indigenous peoples and allies. It invites all those committed to ethical, meaningful, and culturally responsive Indigenous evaluation to join in its implementation. As we move forward, the question remains: How can we, as evaluators, policymakers, and community members, ensure that Indigenous voices are not just included, but centred in evaluation? The journey does not end here. It continues on the land, by the rivers, in the ceremonies, and through the relationships we nurture. Let us honour. Let us protect. Let us mobilize.Bhuban B Bajracharya, Chairman, Nepal Evaluation SocietyMeeting with Uru Warige Wannila Aththo, Community Leader, Dambana Indigenous Community Each of the EvalIndigenous Team members was welcomed in turn. Holding hands together with the community leader in their traditional style, each of the EvalIndigenous team member self-introduced to him. While talking to the Nepal members, he told that he met people from Tamang community while visiting Nepal. Randhika and Chamathkara explained to him about the EvalIndigenous Team, Academic Symposium on M&E Education, APEA and its activities, and about the importance of EvalIndigenous world-wide. Along with Fiona, they presented him a copy of the APEA Toolkit on Indigenous evaluation..
Uru Warige Wannila Aththo briefly introduced his community having hunting and harvesting jungle products as their main livelihood activities. He highlighted some of the challenges the community is facing at the moment - major ones related to the restriction rules of the Ministry of Environment and Wildlife affecting their livelihood activities. They do not have land rights also. Non-compliance to these rules can often take them for some legal actions also. He asked if EvalIndigenous and APEA could do anything in these matters. Thanking him for his welcome remarks, Fiona, Co-Chair of EvalIndigenous, responded to him on what the EvalIndigenous and APEA could do. She explained that negotiation with the Government is quite important and key to solve the problems. For the negotiation process, consulting also with the UNESCO, EvalIndigenous and APEA can help in producing required documents based on various UN resolutions. Such a negotiation process with well thought out documents, the community can reach to the agreement with the Government. He was not so hopeful about the talks with the Government. They have taken this issue to the Geneva Convention which in turn corresponded with the Sri Lankan Government to address to their issues and helping them continue with the age-old traditional practices. The Government has not responded to it so far.  The meeting has been very much helpful in understanding the difficulties that the indigenous communities are facing and are likely to face even more in future due to the conflict between their traditional practices / lifestyles and the government policies. Who need to change or who would have to change is the question, and in the process, the risk of eroding of the cultural identity would be looming large. After the meeting, some of the community members demonstrated some of their routine and cultural practices. Some of them are:
Members of the EvalIndigenous Team
Related posts: Part 1. About the Community John T. Njovu's post about the Academic Symposium and visiting the Dambana Village AuthorBhuban B Bajracharya, Chairman, Nepal Evaluation Society Bhuban B Bajracharya, Chairman, Nepal Evaluation SocietyWhen the Academic Symposium on M&E Education in Colombo, Sri Lanka, concluded on December 04, 2024, some of the participants from the EvalIndigenous team travelled to visit the Dambana Indigenous Village. On the way, we passed through Kandy and paid a visit to the Sri Dalada Maligawa (Temple of the Sacred Tooth). We then reached the Mapakada village of Mahiyangana in the evening of December 05, 2024. The following day, on 6 December, we went to the Dambana Indigenous Village, which is located within a protected forest. There, the we had a meeting with Uru Warige Wannila Aththo, Indigenous Community Leader. About the Community The Dambana indigenous community, also known as the Vedda community, is one of the oldest indigenous groups in Sri Lanka. They have a rich history and unique traditions, but they face several challenges today. Here are some of the salient features of their livelihoods and cultural identity: Population Size and Its Trend
Cultural Identity
Current Status The Vedda people of Dambana are in the process of modernization, which has led to a loss of their traditional identity. Many have integrated into neighboring Sinhala or Tamil communities. The younger generation is particularly influenced by modern media and technology, leading to a shift away from traditional practices. The community has access to media, including a community radio station called Dambana Radio, although it is not fully operational and does not fully meet their needs. Government Initiatives Efforts have been made by both the Sri Lankan government and non-governmental organizations to support the preservation of Vedda culture and improve the livelihoods of community members. These efforts include land rights initiatives, cultural education programs, and sustainable development projects. However, the community still faces significant challenges, including loss of traditional lands and socioeconomic marginalization. The Vedda leaders have sometimes rejected government sponsorship for cultural events, preferring that funds be used for community development projects and education. The government has expressed willingness to reallocate funds for these purposes, but the implementation of such initiatives has been inconsistent. The Vedda community continues to struggle with maintaining their cultural identity while adapting to modern influences. The preservation of their language, traditions, and way of life remains a critical concern for both the community and those working to support them. The regulations of the Ministry of Environment and Wildlife in Sri Lanka, while aimed at conservation, have posed significant challenges to the traditional livelihoods of the Dambana indigenous community. Here are some key ways these regulations impact them:
Impact on Cultural Identity The enforcement of these regulations can erode the cultural identity of the Vedda people. As they are forced to abandon traditional practices, there is a risk of losing their unique cultural heritage and knowledge passed down through generations. While the intention behind these regulations is to protect the environment and wildlife, it is crucial to find a balance that also respects and preserves the rights and traditions of indigenous communities like the Vedda. Efforts to involve these communities in conservation planning and decision-making can help create more sustainable and inclusive solutions. Also see: Part 2. Visiting the community Blog by John Njovu, about the Academic Symposium and visiting the community
Miriam Dominick Mkombozi, Dar es Salaam University College of Education (DUCE), TanzaniaIntroduction Monitoring and Evaluation (M&E) form the backbone of effective development initiatives, providing the tools to measure, understand, and enhance the impact of interventions. As a young and emerging evaluator, I embarked on an incredible journey highlighting the transformative power of education, mentorship, and hands-on experience. My participation in the 5th Asian Pacific Winter School for Young and Emerging Evaluators and the Academic Symposium on M&E Education held from 30 November to 04 December 2024 in Colombo, Sri Lanka, was not just an event—it was a pivotal chapter in my career growth, empowering me with new knowledge and perspectives. The Start of an Enriching Adventure When my supervisor informed me about the Winter School, I immediately saw it as a golden opportunity to gain practical insights into monitoring and evaluation. After meticulous preparation and application, I was selected to attend. Soon after, I was also invited to the Academic Symposium as a panelist, an honor that amplified excitement and challenges, particularly financial ones. With resilience and the collaborative support from EvalYouth Asia, EvalIndigenous, African Evaluation Association (AfrEA), and my supervisor's contributions, I could attend both events. These experiences underscored the value of perseverance and community support in professional development, fostering a deep sense of belonging and shared purpose among us, the young and emerging evaluators. Key Learnings from the Winter School The two-day Winter School, organized by EvalYouth Asia, was a masterclass in M&E principles and practices. One standout session was on the Theory of Change, led by Soma De Silva. The participatory activities and discussions deepened my ability to connect program activities to desired outcomes, emphasizing the power of evidence-based approaches. Another enlightening session was on the Fundamentals of Evaluation Design by Ziad Moussa, who described evaluators as “cloud breakers”—those who clarify the often-obscured link between interventions and impacts. This metaphor vividly illustrates the evaluator's role in guiding meaningful change. Equally impactful was the session on Indigenous Evaluation by Dr. Fiona Cram and Serge Eric Yakeu. They urged evaluators to move beyond colonial frameworks and embrace culturally responsive methodologies. Tools like social mapping and storytelling were emphasized for their ability to empower communities by reflecting on their lived realities, fostering trust, and ensuring inclusivity. These lessons reshaped my understanding of creating evaluations that honor cultural diversity and local knowledge.
The "Methodology Mall" session was another highlight, offering hands-on exposure to six diverse methodologies: Outcome Harvesting, Most Significant Change, Success Case Method, Randomized Controlled Trials (RCTs), Contribution Analysis, and Document Review. Each methodology provides unique insights:
Exploring the Future of M&E Education The Academic Symposium, themed "The Future of Evaluation: The Role of Academic Education in M&E," brought together global experts to explore the evolving landscape of M&E. As a panelist in a roundtable discussion, I shared my journey from a novice to a confident evaluator, shaped by mentorship, volunteering, and education. This session reinforced the importance of standardized M&E curricula and practical training to bridge the gap between theory and fieldwork. We engaged in a crucial conversation about the future of our profession, discussing the need for more inclusive and culturally responsive evaluation practices, the role of technology in M&E, and the importance of continuous learning and mentorship in professional development. One particularly inspiring session centered on culturally responsive evaluation practices. Dr. Fiona Cram’s insights on decolonizing evaluation and embracing Indigenous worldviews resonated deeply with me. Her perspective emphasized how culturally rooted methodologies enhance the relevance of evaluations and empower the communities they serve. This reaffirmed my commitment to inclusive, ethical practices prioritizing stakeholder engagement and respect. Building Connections and Inspiring Growth Beyond the academic sessions, the symposium offered invaluable networking opportunities. I was privileged to connect with renowned experts like Ada Ocampo from IDEAS and Fiona Cram of EvalIndigenous. Conversations with peers from diverse backgrounds were equally enriching, opening doors to collaborative learning and mentorship opportunities that will undoubtedly shape my career trajectory. These interactions not only expanded my professional network but also inspired personal growth, fostering a deeper understanding of the global M&E community and the diverse perspectives that enrich our field.
As I look to the future, I am inspired to advocate for standardized M&E education that bridges the gap between academia and practice. By fostering knowledge-sharing, embracing diversity, and championing cultural inclusivity, we can build a more impactful evaluation profession capable of addressing complex global challenges. A Call to Action I am grateful to the organizations and mentors who made this journey possible. Their unwavering support enabled me to gain insights and experiences that will guide my career for years to come. I urge stakeholders in the M&E field to continue investing in young and emerging evaluators. By creating platforms for growth and collaboration, we can empower the next generation to lead transformative change in global development.
I flew into Colombo in Sri Lanka on Sunday 1st December 2024 as an African representative for EvalIndigenous. Colombo that evening was adorned in bright decorative lights depicting Christmas trees, stars of David and reindeers. The music piped out in many places heralded the coming of a saviour. I was as an agent of a network attending a major and first-time Symposium in Monitoring and Evaluation (M&E) education. It was held in at the Ramada hotel, with the opening graced by the Prime Minister of the Democratic Socialist Republic of Sri Lanka and renowned Evaluator, the Hon. Dr. Harini Amarasuriya
The guidelines from the event organisers stated that the dress code was to be formal. I was in a flat mood as my suitcase had not accompanied me on my flight to Colombo. An hour's delay departing from Lusaka’s Kenneth Kaunda International Airport on 30th November was probably the reason. I learned from a fellow participant at the symposium that I was supposed to have been sent $200 by the faulty airline to enable me to pay for a set of new clothes. However, neither airline helped with any financial compensation to enable me to quickly buy 'formal attire'. If I was an ostrich, I would have buried my head in the sand for appearing in my t-shirt and sneakers at an official grand occasion. The alternative would have been to wear a bed sheet or tablecloth and loop an end over my shoulder, toga style. I needed sandals and bling-bling of a heavy gold chains and armlets to pass as a royal from a distant land far away across the African Ocean. However, I didn’t have enough cash for this sort of 'form'. I was very apologetic and explained to people that I exchanged greetings with that I had not yet got my suitcase. The suitcase arrived two days later without any apology or financial compensation, but its arrival didn’t lift my melancholy state; I had missed once in a lifetime major photo opportunity. During the session on Indigenous M&E in education (Session#10), Dr Cram moderated in her pyjamas. Her aim was to make a point about not being judgmental as evaluators when we go to premises of Indigenous people. Based on academic, personal and professional experiences we all advocated for inclusion of Indigenous and culturally responsive evaluation practices in the M&E curriculum. Dalada Maligava (“Temple of the Tooth”) After the Symposium, we visited Temple of Tooth Relic in Sri Dalada Maligawa. It is of major spiritual significance to Buddhists as it has a tooth of the revered Buddha and the World Buddhism Museum. The Buddha, also known as Siddhartha Gautama or Shakyamuni, lived in South Asia in the 6th or 5th century BCE. He is the founder of Buddhism, a religious faith followed mainly in many countries of Asia and the Pacific. There were flowers and incense vendors on the ground near the temple and security was visibly tight. We bought a pass into the main Temple, leaving our shoes at the entrance. I was worried about the heat of the concrete encased pathways so I kept my socks on. It is common in many cultures when in a sacred place for people to take off their shoes. Dambana VillageAs Coordinator of the EvalIndigenous Voices and Atlas Projects, I had already been to the Dambana village. My first time in Sri Lanka was from 14th to 20th September 2018, when I attended on the eve of the EvalColombo2018 conference of the Global Parliamentarians Forum for Evaluation (GPFE). I met the King, Honorable Wannila Aththo and the village Coordinator, Mr. Rathnapala, of the Vedda to learn more about their ethnic group and to witness their spiritual ceremony. My guides during that visit also passed on to the King an invitation to the assembly (see picture of that visit on the left below). The members of the team to Dambana during my second visit consisted of myself, Dr Fiona Cram, Bhuban and his wife, Prabin and his wife and son, Brian, young evaluators Randi, Chama of Sri Lanka, and Erika and Naomi of the Philippines, and a crew of two. Seeing the young members of EvalIndigenous in the field very much gladdened my heart. The small spark of decolonising M&E lit during the launch of EvalIndigenous in Bishkek in 2017 had lit flames in hearts of similar thinking indigenous people. Seeing the torch that we brought to Sri Lanka in 2018 being carried by local emerging evaluators gave me great hope that the fight would be sustained. When it was my turn to greet the King, I stretched both my hands and held his lower arms below the elbows in traditional greeting style. “Greetings, your Royal Highness. I bring greetings to your land, yourself and people from my land of Africa and people across the African Ocean. I come here once more as a fellow member of the indigenous peoples across the globe. I am glad to see that our children followed my footsteps from my first visit and have been working closely with you these past years.” The King usually receives a lot of visitors and there were people outside the gazebo waiting to see him. Apart from being a traditional leader, he is also a renowned herbalist. The emerging evaluators of Sri Lanka had embarked on a program of working closely with the people of Dambana. This had resulted in the preparation of a Toolkit to guide evaluators in carrying our indigenous evaluations across Asia and Pacific. The Toolkit was presented to the King by Dr Cram. It was pleasant to witness an occasion of evaluation practitioners going back to the community that they have worked with and presenting their leaders the product of that work. Often, evaluators and researchers do not go back to communities where they have been doing their work. They instead present to donors, technocrats, politicians and government officials in flashy premises away from poor communities. The King reported to the team the challenges of his people. They had been promised by the government to have their traditional rights over their land restored so they would be able to hunt wild animals and collect wild plants. He asked whether there was a way EvalIndigenous could assist his ethnic group to get their government to act and honour its pledges. Dr. Fiona answered that EvalIndigenous could assist by writing to the Members of Parliament and the Prime Minister to urge the government to honour its promises on land protection and hunting rights. The challenges of Dambana over the land ownership and hunting rights are common to most indigenous people. Independent governments have inherited laws from colonisers. They were meant to disadvantage indigenous communities. Naomi narrated that in the Philippines they had overcome such disadvantages by signing agreements between the indigenous communities and the government. Performance by village cultural and drama group In a clearing in the dense forest there was an arena. The village cultural and drama group put up a splendid cultural art performance there for our visiting team. They mesmerised us with their drama of sketches, dances, drumming and songs on their traditions and culture. We even joined in a spiritual dance to their ancestors. Our many thanks to the peoples of the Dambana Village for a wonderful visit with themAlso see related blogs by Bhuban B Bajracharya, Chairman, Nepal Evaluation Society: Part 1. About the community Part 2. Visiting the community
EvalIndigenous was represented by John T. Njovu (Zambia), Dr Dereje Mamo (Ethiopia) and Dr Almas Mazigo (Tanzania). Dr Mazigo (Taboos group) and John T. Njovu (Spirituality group) were invited as Technical Advisors and Dr Dereje Mamo (Spirituality group) as an expert and secretary. It was a very intensive lab. The University plans to use the information gathered to test the tools and design a workshop on Indigenous evaluation. As members of EvalIndigenous, we plan to use what we observed in Botswana to better organise our own workshops and deliberation on decolonising evaluation in our future programs. We noted some challenges that made us realise why we have many management challenges in evaluation bodies. Being good critics (evaluators) may not mean that we can be best artists (operators and administrators). We noted that top-down initiatives and hidden power plays had resulted in pre-determined outcomes in the past in favour of those with financial resources. The local elite and notable people of colour (black peacocks) end up rubber stamping foreign initiatives. They prop up and defend foreign dominance in development. This had laid to the current challenges in development evaluation and increasing calls for decolonisation. Therefore, we hope the Botswana workshop is different and will have positive effects in the decolonisation of evaluation.
As participants from EvalIndigenous focusing on decolonising evaluation for the benefit of indigenous communities, we plan to continue discussing the following:
The conference began on Wednesday, at 2.30 PM, with a welcome from the AEA24 President, awards of the AEA 24 Recipients and a Plenary opening session, titled: ‘Learning from the Life and Legacy of Ricardo Millet: Mentor, Scholar, Field Builder’. This was a tribute to the late Ricardo Millet from David Chavis, Rodney Hopson, and Maria Montenegro. Dr Ricardo Millet was a friend to many and focused his professional life to creating a community in Evaluation and shaping the lives and careers of evaluators and practitioners of color who were often unseen and had not found their way/ place in the AEA and the broader field of Evaluation. Dr. Millet was honored and will be greatly missed. After the plenary session, I went to another session; Engaging Youth as Leaders as DRG & Evaluative Practice: Cross-TIG, Cross-Cultural & MultiLinguistic Lessons Learned in the U.S. and African Contexts to Amplify and Empower Youth Voices in Evaluation. The session was a roundtable presentation, Chaired by Julie Poncelet, and the presenters being Dr Awuor Ponge, EvalIndigeous member, who spoke on behalf of AfrEA, and was joined by Ian Hopwood, Denise Baer, Safyatou Diallo. They were all in support of engaging the Young Emerging Evaluators (YEEs) in the organizational level or the Voluntary Organization of Professional Evaluators (VOPES), since the YEES are the future/ innovators of Evaluation, and the change makers with their fresh perspectives and innovative minds.   Dr Awuor Ponge On Thursday, I attended a plenary Session: Generative AI: Navigating Pthe Ethical Frontier in Evaluation, moderated by Meredith Blair Pearlman- of the David and Lucile Packard Foundation. He was joined by Olivia Delch, Linda Raftree, Dr. Aileen M. Reid, and Zach Tilton. Their presentation sought to identify the transformative impacts of Generative AI on the evaluation practices, the opportunities and the challenges brought by AI in evaluation. They shared their personal insights about integrating AI in Evaluation, and having a balance between the risks associated and the benefits AI brings in Evaluation. On Friday, the day began with a plenary session: ‘Participatory MEL and MEL Tech- Friends or Frenemies’, presented by EvalIndigenous member Eddah Kanini, Hanna Camp, and Josh Dewald. The session focused on elevating the voices of the voiceless and emphasizing the need for involving program participants in the design, implementation and evaluation of program MEL and accountability processes. Eddah Kanini, a passionate advocate of the marginalized talked about empowering the voices of the voiceless/ already silenced voices. This includes those with hearing and vision impairments, and other disabilities, who may be sidelined by the use of MEL tech technologies in evaluation. Eddah Kanini was able to outline the balance between missing people out and the advantages that MEL brings to evaluation field.
After the plenary session, I made a presentation with my Co- presenter, Dr. Awuor Ponge on ‘Amplifying and Empowering Voices of the Indigenous Communities in Evaluation in Kenya: Case of the Indigenous Ogiek and the Mijikenda of Kenya.’ Our presentation was drawn from two studies conducted among the indigenous communities in Kenya, namely the Mijikenda and the Ogiek. The studies were funded by the Ford Foundation under the auspices of the EvalIndigenous Global Network. Our presentation highlighted the importance of engaging the indigenous voices in the evaluation process, and fostering a meaningful partnerships between evaluators and indigenous communities. It was such an honor making this presentation as a YEE. I’m looking forward to making more presentations at AEA Conferences to come. Big thank you to everyone who attended and listened to my presentation. That meant a lot to me.
The climax of the AEA 2024 Conference was the closing plenary session by Prof Bagele Chilisa; ‘Breaking the Echo Chamber: Amplifying Marginalized Voices to Resonate with the Dominant Narrative.’ The session was very engaging and mind blowing as Prof. Bagele shared her lif and academic journey, and the lessons learnt along the way about paradigms and the need for the inclusion of an Indigenous evaluation paradigm in any evaluation taxonomy. She emphasized on the need for evaluators to include Indigenous knowledge in evaluation and acknowledge the importance of Indigenous evaluation methodologies in the hope that evaluation will not only be evaluation but evaluation in service of Indigenous peoples.
A post from Fiona Cram, Co-Chair, EvalIndigenousYou may have noticed that we here at EvalIndigenous have been assembling open access Indigenous Evaluation Resources. It's been a pleasantly surprising exercise to see the resources that are available. And of course there's room for many more resources about Indigenous evaluation principles, guidance, methods and practice examples - so keep writing. For now, here are seven inter-related principles of Indigenous evaluation that the resources we've gathered touch upon. Self-Determination Self-determination is a foundational principle that acknowledges the sovereignty of Indigenous peoples and upholds their rights to self-governance. This principle ensures that Indigenous peoples have the authority to shape every aspect of an evaluation, from design and implementation to the interpretation and use of findings. By maintaining control, Indigenous peoples can ensure that the evaluation aligns with their cultural values, priorities, and long-term visions for development. Evaluation should therefore provide Indigenous peoples with the tools and knowledge to make informed decisions and advocate for their wellbeing. Relational Accountability Relational accountability is a core principle in Indigenous evaluation, emphasizing the interconnected nature of relationships within and between Indigenous peoples, their environment and the cosmos. It underscores the responsibility of evaluators to uphold respectful and reciprocal relationships throughout the evaluation process. This principle is deeply rooted in the understanding that relationships are not merely transactional but sacred and enduring. Evaluators are expected to engage with Indigenous peoples in a manner that is respectful of their traditions, social structures, and values. This involves a long-term commitment, recognizing that the relationship does not end when the evaluation project concludes.
Ethical Responsibility and Data Sovereignty Ethical responsibility in Indigenous evaluation emphasizes protecting the rights and dignity of Indigenous peoples. Evaluators must adhere to culturally appropriate ethical standards, including obtaining Free, Prior, and Informed Consent (FPIC). Data sovereignty is a critical component, meaning that communities retain control over how their data is collected, used, and shared. This principle counters historical patterns of exploitation and ensures that data serves the interests of Indigenous peoples. It aligns with global movements advocating for Indigenous rights and recognizes the importance of self-determined research and evaluation practices. Reciprocity Reciprocity in Indigenous evaluation ensures that the process is mutually beneficial, going beyond data collection to provide tangible benefits to Indigenous peoples. This principle is about giving back in meaningful ways, recognizing the Indigenous peoples' contributions and ensuring that the evaluation process is not extractive. Evaluators are expected to share the knowledge generated from the evaluation in accessible formats, enabling Indigenous peoples to use the findings to inform their decisions and improve their practices. Furthermore, reciprocity involves mutual learning, where both evaluators and Indigenous peoples gain insights and skills.
Capacity Building Indigenous evaluations aim to enhance the skills and knowledge of Indigenous peoples so they can conduct their evaluations in the future. Capacity building includes training in data collection, analysis, and use. It is also about fostering a structural analysis of how the potential of Indigenous peoples is often stifled by societal barriers and racism. This principle supports the broader goal of enabling Indigenous peoples to take ownership of their development and governance. It ensures that the benefits of evaluation extend beyond the immediate project, contributing to long-term resilience and self-determination. Concluding Remark Together with the other guidance from the assembled indigenous evaluation resources, these principles create a framework that is respectful and ethical, as well as relevant to the unique contexts of Indigenous peoples. Adherence to the guidance offered and these principles will help ensure that evaluations contribute positively to Indigenous peoples' aspirations, rather than being extractive by only serving external interests. Also available in Spanish: Principios de Evaluación Indígena - Fiona Cram (Spanish version by Celeste).pdf
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