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:

• Producing fire
• Dances expressing joys on hunting and killing the prey.
• Expressing sorrows at the time of someone’s death
• Marriage with elopement after boys convincing the girls on their hunting skills
• Dowry is given to the girls, and it consists usually of arrow, bow, axe, water pot and a live dog.  They are regarded as enough for a livelihood based on hunting. Dog is helpful for safety, and for tracking the prey.
• Rituals for pleasing the Gods – taking place usually 4 / 5 times in a year

At the end, they had something hand-made for sale. Team members purchased some of those items. It is followed by a jungle walk, and a sip of tea from the local flowers. Rich with new experiences, the EvalIndigenous Team members left the community village.

Related posts:
Part 1. About the Community
John T. Njovu's post about the Academic Symposium and visiting the Dambana Village

When 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 

• Current Population: The Vedda population in Dambana is estimated to be around 350 families. This translates to approximately 1,000 individuals. 
• Trend: Historically, the Vedda community was much larger. However, over the past few decades, the Vedda population has been on a decline. This is attributed to the pressures of modern society, loss of traditional lands, and the younger generation moving away from traditional practices, and integration with other communities. 
• Current Efforts: There are ongoing efforts by both the government and non-governmental organizations to support the Vedda community and preserve their cultural heritage. These efforts aim to stabilize and potentially increase their population by improving living conditions and promoting cultural education.

The Vedda community continues to face challenges, but there is hope that with continued support, they can preserve their unique cultural identity and way of life.

​Cultural Identity

1. Language: The Vedda people have their own language, known as Vedda, which is distinct from Sinhala and Tamil, the country's official languages.
2. Spirituality: Vedda spirituality is closely tied to nature, with beliefs in spirits residing in natural elements such as trees, rocks, and animals. They have traditional rituals and ceremonies to honor these spirits and seek their blessings.
3. Music and Dance: Vedda culture features unique forms of music, dance, and storytelling. Traditional musical instruments include drums and flutes, and dances often depict hunting scenes or celebrate aspects of nature.
4. Oral Traditions: The Vedda community traditionally lived in small, close-knit groups led by elders who passed down oral traditions, cultural practices, and knowledge of the land to younger generations.

Despite facing challenges such as loss of traditional lands and socioeconomic marginalization, the Vedda community continues to preserve their cultural identity and way of life. Efforts by both the government and non-governmental organizations aim to support the preservation of Vedda culture and improve the livelihoods of community members.

​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:

• Restrictions on Land Use

The regulations often restrict access to traditional lands that the Vedda community relies on for hunting, gathering, and agriculture. These restrictions are intended to protect wildlife and natural habitats but can limit the community's ability to sustain their traditional practices.

• Prohibition of Hunting and Gathering

Hunting and gathering are integral parts of the Vedda culture and livelihood. However, conservation laws often prohibit these activities within protected areas, forcing the community to abandon these practices or face legal consequences.

• Limited Access to Resources

The regulations can also limit access to essential resources such as medicinal plants, wild fruits, and other forest products. This restriction not only affects their diet and health but also their cultural practices that involve the use of these resources.

• Forced Relocation

In some cases, conservation efforts have led to the relocation of indigenous communities from their ancestral lands. This displacement disrupts their way of life and can lead to socioeconomic challenges as they adapt to new environments.

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

​Introduction
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.

T​he "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:

• Outcome Harvesting: Focuses on identifying, verifying, and analyzing outcomes without predefined indicators, making it ideal for complex and non-linear programs.
• Most Significant Change: Uses storytelling to capture and analyze significant program changes, emphasizing participant perspectives and qualitative insights.
• Success Case Method: Highlights best practices and successful examples to understand what works under specific conditions.
• Randomized Controlled Trials (RCTs): Employed as a gold standard for causal inference, offering robust comparisons between intervention and control groups.
• Contribution Analysis: Explores causal links and the contribution of interventions to observed outcomes, fostering accountability.
• Document Review: Focuses on systematically analyzing existing records to extract relevant data and insights.

Working with peers in this dynamic environment enhanced my analytical skills, broadened my methodological perspective, and deepened my appreciation for selecting context-appropriate evaluation methods and tools.

​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.

​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. 

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.

As 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).

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.

As participants from EvalIndigenous focusing on decolonising evaluation for the benefit of indigenous communities, we plan to continue discussing the following:

1. How can we incorporate indigenous philosophies such as Tanzania’s Ujamaa and Zambia’s Humanism in evaluation?
2. How can we enhance the involvement of African national VOPEs in the decolonisation of evaluation?
3. How can we involve indigenous communities in Africa in designing and piloting evaluation methods and tools?
4. Developing a curriculum and workshops on indigenous evaluation to empower indigenous evaluators and their communities; and

Enhancing the collaboration of indigenous evaluators to empower them and their communities to lead the evaluation process.

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. 

​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. 

You 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

I arrived ready for the AEA Conference on Wednesday 23 October, and it began at 2:30pm with a welcome, awards ceremony, and opening plenary. This opening plenary was a tribute to our beloved colleague, Ricardo Millett who had passed away. It was entitled ‘Learning from the Life and Legacy of Ricardo Millett: Mentor, Scholar, Field Builder’ and included tributes from David Chavis, Rodney Hopson, Maria Montenegro and other friends and colleagues of Ricardo. He will be much missed.

I then went to the session on ‘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.’ EvalIndigenous member Dr Awuor Ponge spoke on behalf of AfrEA, and was joined by Ian Hopwood, Denise Baer, Safyatou Diallo and others. They all spoke with passion about the importance of investing in the capacity of young and emerging evaluators (YEEs). These YEEs are and will be the innovators and change-makers in our field

I presented on Thursday afternoon on behalf of Phuntsho Choden, in a roundtable session entitled ‘How do we evaluate the contribution of development initiatives to Gross National Happiness (GNH)’. Phuntsho and I have been talking together for the past 5-6 years. The AEA conference was a great opportunity to catch people up with the development of the Wholesome Evaluation (WE) framework from Bhutan, to get their feedback, and to pick their brains about the outcomes for the GNH Domains and the WE principles. I am very grateful for people’s feedback.

​Friday’s plenary was ‘Participatory MEL and MEL Tech – Friends or Frenemies’. EvalIndigenous member Eddah Kanini spoke about the importance of not further marginalising those whose voices are already silenced or who are considered ‘hard-to-reach’. This includes those with hearing and vision impairments, and other disabilities, who may be sidelined by the use of MEL tech technologies in evaluation. She is a passionate advocate who understands the advantages that MEL brings to evaluation, but who is able to balance this with words of caution about missing people out.

​EvalIndigenous members Dr Ponge and Grace Wanjiru Murigo presented their work on ‘Amplifying and Empowering Voices of the Indigenous Communities in Evaluation in Kenya: Case of the Indigenous Ogiek and the Mijikenda of Kenya.’ It was good to see them present at AEA and their paper was well-received. 

Another standout panel on Friday was a panel that included EvalIndigenous member Gladys Rowe, along with Natalie Nicholson, Pearl Walker-Swaney, Millicent Simenson (via video clips) and Roxanne Johnson from Mewinzha Ondaadiziike Wiigaming. Their session, entitled ‘Crafting an Anishinaabe Evaluation Framework: Co-Creation, Iteration, and Community Alignment in Evaluation Practices’, provided wonderful insights into the provision of tribal health services that are of the community and what this then means for culturally responsive evaluation.

​I presented with my wonderful colleagues Joan LaFrance, Pālama Lee and Kathy Tibbetts on Friday afternoon. Our session on ‘Lifting the Voices of ʻĀina (Land, Sky, Ocean) in Evaluation: Three Indigenous Perspectives’ reflected on our relations – the Land, Sky and Ocean – and how we need to include them in our evaluation if our work is to be in the service of decolonisation. My many thanks for those who attended this session for your attentiveness and ensuring our session was well held in ceremony.

​On Saturday morning I attended Monique Liston and Drew Koleros, about ‘The Evaluative Power Fellowship Model: Demonstrating Dignity-based Data Collection to Empower and Amplify Voices in Evaluation’. This was a powerful session about the importance of engaging with community housing advocates to build’ social movements’ power while ensuring completeness and fidelity in our data collection process.’

​The finale of the conference was Saturday’s plenary by Bagele Chilisa, ‘Breaking the Echo Chamber: Amplifying Marginalized Voices to Resonate with the Dominant Narrative.’ This did not disappoint. Bagele shared story about her academic journey and the lessons she learned along the way about paradigms and the need for the inclusion of an Indigenous evaluation paradigm in any evaluation taxonomy. She encouraged us to include Indigenous knowledge in our evaluation and acknowledge the importance of Indigenous evaluation methodologies. She uplifted us and left us feeling hopeful that the messages she shared will help ensure that evaluation is in the service of Indigenous peoples.

​As always, this conference was about the opportunities to catch up with old friends, to meet new colleagues, to eat together, and to hear messages of provocation, encouragement and resistance. Dr Ponge also ended on a note of thanks from AfrEA and an invitation to the next AfrEA conference. Kia ora koutou – greetings to you all.

​My participation at the Australian Evaluation Society (AES) 2024 Conference in Melbourne /Naarm, Australia, 17 – 20 September 2024, was made possible through the generous support from the EvalIndigenous Global Network, through the support from EvalPartners and the International Organization for Collaboration in Evaluation (IOCE). Additional support for conference registration was obtained from AES and from Katoa Limited.

The first Keynote address at the AES 2024 International Evaluation Conference in Melbourne, was delivered by June Oscar AO, a proud Bunuba woman from Fitzroy Crossing in Western Australia's Kimberley region. She is the Inaugural Chair of The Wiyi Yani U Thangani Institute for First Nations Gender Justice. June Oscar is known for her work on First Nations gender justice and women's voices. Her keynote address was titled: “Re-imagining evaluation with a gender justice lens." Her address touched on themes related to Indigenous rights, gender equality, and the importance of incorporating First Nations perspectives in evaluation practices. She shared the voices of the women from First Nations women whom she had spoken to during her term as Aboriginal and Torres Strait Islander Social Justice Commissioner. Some of the notable quotes include:

• "Women are the social fabric of communities and the glue that holds everything together." 
• "We are the ones that are the backbone that everyone depends on to get things done." 
• "What keeps me strong is my grandmothers. They didn't have the power to have a voice and I am bloody determined to make sure my girls have a voice.”

​The other paper in the session where I presented was by Steven Legg, Associate Director, NSW Treasury and Eugenia Marembo, a NSW Treasury, Senior Analyst, First Nations Economic Wellbeing. Their presentation was titled: “Culturally Responsive Initiatives: Introducing the First Nations Investment Framework.” In their presentation, they argued that there is a need for practical guidance to improve capability across the sector in evaluating and implementing initiatives that impact First Nations people and communities. They mentioned that the First Nations Investment Framework had been developed to address this need. The framework provides structured guidance across several key areas, including foundations for genuine relationships, partnership for shared decision-making, community-led design, data collection and analysis, and transparency and accountability. They concluded their presentation by asserting that implementing culturally responsive approaches can lead to tangible positive impacts for First Nations people and communities.

​I attended a presentation by Dr. Sandra Ayoo and Stacy Huff titled: “Evaluating Meta-Evaluations: Addressing Social Justice in Program Evaluation.” The presentation focused on the importance of integrating social justice into program evaluation, particularly through the lens of meta-evaluation. It highlighted the current lack of consensus on standards for conducting meta-evaluations and emphasised that addressing social justice is context-dependent rather than based on fixed guidelines. The findings shared advocate for evaluators to prioritise social justice in their designs and methodologies, while also selecting quality assurance tools that align with their specific evaluation contexts. The presentation underscored the shared commitment of organisations like the United Nations and the American Evaluation Association (AEA) to enhance evaluation quality by embedding social justice considerations throughout the evaluation process, aiming to ensure that evaluations benefit both individuals and society at large.

On Day 2 of the Conference, Thursday, 19 September 2024, the first Keynote address was delivered by Elizabeth Hoffecker. The presentation was titled: “Wayfinding Tools for Learning and Evaluation in Complex Systems.” The presenter talked of the context for a systems-aware evaluation, mentioned the key systems components as: elements – whether living or non-living, relationships and purpose and function. She also talked of the need for capacity development – which is a learning-focused activity and research. The presenter then addressed the navigational strategies and tools for systems-aware evaluation.  The strategies included:

• Getting the lay of the land – a systems mapping and stakeholder analysis;
• Orienting inquiry with frameworks;
• Navigating change with middle-range theory – what are the middle-level causal mechanisms?
• Probing to learn with pilots and learning questions;
• Course-correcting with reflective practice – action-learning; collaboratoive sense-making and simple After-Action-Reviews (AAR);
• Identifying Change and results at the systems level, using systems-aware methodologies such as Outcome Mapping, Outcome Harvesting and Contribution Analysis, to mention just but a few.

​Dr. Ellie Taylor and Ellen Hays made a presentation titled: "Nothing about us, without us": Developing evaluation framework alongside victim-survivors of modern slavery using representative participatory approaches.” The presentation outlined the development and implementation of an evaluation framework for the Lived Experience Engagement Program (LEEP), which aims to involve survivors of modern slavery in shaping policies and responses to this issue. Using a representative participatory action research approach, the evaluation sought to understand the program's impact on stakeholders, particularly survivors, while adhering to principles of trauma-informed, strengths-based, and culturally safe practices. Key findings highlighted the program's success in facilitating survivors' transition from lived experience to lived expertise, increasing confidence, fostering peer connections, and developing knowledge and skills. The evaluation process itself emphasised sustainability, fairness, and respect for human rights principles, while allowing for iterative improvements and the integration of diverse perspectives from survivors, staff, and government stakeholders.

​On Day 3 of the Conference, on Friday, 20 September 2024, the keynote address was delivered by Indy Joharon the topic: “Addressing transitions through risk and uncertainties.” Indy is a celebrated personality, who is a RIBA register architect, serial social entrepreneur, and Good Growth Advisor to the Mayor of London, UK. He is a co-founder of Dark Matter Labs and of the RIBA award winning architecture and urban practice Architecture00. Indy emphasised the need for large-scale, systemic transitions to address planetary-scale challenges. He argues that we're moving from small experiments to "micro-massive" swarms of interventions happening simultaneously. He therefore concluded his speech by advocating for the development of new capabilities to build and coordinate these distributed interventions, rather than relying on top-down, centralised approaches.

​Mitchell Rice-Brading, a Consultant with ARTD Consulting Australia made a presentation titled: “Involving children and young people in evaluations: Equity through active participation” The presentation addressed three key issues regarding involving children and young people in evaluations. It explored the ethical considerations of balancing risks and rights, emphasising the tension between protecting children from unnecessary risks and respecting their right to participate in matters affecting them. The importance of careful ethical protocols and informed consent was equally highlighted. The presentation also discussed recruitment challenges, including obtaining approvals, limited participant pools, and low confidence among potential participants, while suggesting strategies for strong engagement and obtaining consent. Lastly, it outlined the approaches to data collection and engagement, emphasising person-centered and strengths-based principles. This presentation provided practical suggestions for age-appropriate data collection methods, such as focus groups, adapted surveys, and interactive activities, while stressing the importance of making participants feel comfortable and addressing power imbalances.

​The closing keynote address was delivered by John Gargani. He is the President of Gargani + Company and a former President of the American Evaluation Association (AEA). His areas of expertise include impact evaluation, scaling impact, value for money, and the use of AI in evaluation. His address was titled: “Finding our way to the future profession of evaluation”. His address focused on impact evaluation and scaling impact. He discussed how evaluators will need to focus more on assessing and helping scale the impact of programs and innovations; the need for integration of AI and technology in evaluation practice and developing new methods for evaluating "value for money" from multiple perspectives and more nuanced ways of assessing value beyond just monetary measures. He also argued that quantitative methods can deepen qualitative understanding of impacts, thereby stressing on the importance of continued use of mixed method approaches in evaluation.

​At the close of the event, by AES President Kiri Parata, the 2024 Conference Organising Committee officially handed over to the next Conference Organising Committee for aes25 to be held in the Australian Capital City of Canberra / Ngambri. All in all, this was a wonderful event full of learning in the ever-evolving field of evaluation practice! Canberra 2025, here we come!

​On Saturday, 7 September 2024, we travelled to Kilifi County in the Coastal region of Kenya to complete our study on the Mijikenda Kayas. The Study was titled: ‘Traditional Decision-Making as Evaluation: Developing Indigenous Evaluation Methodologies with Kenyan Communities’ and was part of the second phase of the Ford Foundation funding for EvalIndigenous Global Network through the International Organization for Collaboration in Evaluation (IOCE).

​The Chenda Chenda 2024 Celebrations at Kaya Fungo Giriama represented a mix of cultural pride, environmental awareness, and community challenges, reflecting the multi-faceted nature of contemporary Mijikenda society, while still retaining the indigenous nature of the society. The celebrations were marked by several significant highlights. The Chenda Chenda festival is usually held annually on September 9 (Nine-Nine or Kenda Kenda in Kiswahili, Chenda Chenda in Mijikenda, representing the nine tribes oof the Mijikenda) is a crucial event for the Mijikenda community. It serves as a platform to celebrate and preserve the rich cultural heritage of the nine Mijikenda tribes. The nine Mijikenda tribes are: Chonyi, Duruma, Digo, Giriama, Jibana, Kambe, Kauma, Rabai and Ribe.

​The theme for the 2024 festival was "Our Culture is Our Pillar". This theme was chosen to emphasize the importance of cultural values and to address the concern that many youths are not familiar with their cultural roots. The festival aimed to educate younger generations about their heritage and traditions. A key highlight of the 2024 celebrations was the focus on environmental conservation. The Kaya elders had set a goal to plant 20 million trees, though they managed to plant 10 million. This initiative was part of their efforts to raise awareness about climate change and the importance of environmental preservation.

In the lead-up to the 2024 festival, there were strong calls for unity within the Mijikenda community. This emphasis on unity was particularly significant as there had been attempts by some leaders to organize parallel festivals, which the Kaya elders strongly discouraged. Unfortunately, the 2024 celebrations were not without controversy. Some chaos erupted during the festival, with political rifts overshadowing the cultural celebrations. This underscores the complex interplay between cultural events and political dynamics in the region.

​The Chenda Chenda celebrations demonstrated traditional decision-making as part of evaluation processes. The festival was spearheaded by the Coastal Kaya elders, who used the occasion to address crucial issues and outline plans for regional development. This reflects the traditional role of elders in community decision-making and planning.

​The celebrations aimed to bring together the nine Mijikenda sub-tribes, fostering unity. This reflects traditional methods of using cultural gatherings to evaluate inter-tribal relationships and make decisions about cooperation. Trees were planted as part of the festival, showing how traditional events are used to evaluate environmental needs and make decisions about conservation efforts.