Using Ngaa-bi-nya with program logic

Program logic is possibly the best known element of evaluation for most people. As its name suggests, program logic is a rational approach to describing what goes into a program, and what should come out of it over time.

Using Ngaa-bi-nya with program logic

Sometimes evaluators describe the program logic as part of their work, and sometimes test the program logic as part of their evaluation.

Ngaa-bi-nya doesn’t replace program logic – it improves it. It works to ensure that program is either described or tested in a way that takes into account the things that matter to Aboriginal and Torres Strait Islander people.

For example, using Ngaa-bi-nya allows evaluators to:

  • more clearly see all the inputs into a program, particularly the human ones
  • clarify whether or not the outcomes and impacts have been considered in relation to Aboriginal and Torres Strait Islander people
  • describe assumptions more fully, particularly for non-Indigenous evaluators
  • allow evaluators to more clearly see the full range of external factors, both current and historical, that have an impact on programs and policies
  • consider whether outcomes and impact are relevant to Aboriginal and Torres Strait Islander people, and to what extent.

Ngaa-bi-nya situates policies and programs within the contemporary and historical context, both national and local, of the lives of Aboriginal and Torres Strait Islander people.

It is a great tool to support and clarify the thinking of Aboriginal and Torres Strait Islander evaluators. It is an essential tool for non-Indigenous evaluators who wish to evaluate policies and programs that affect Aboriginal and Torres Strait Islander people in a culturally appropriate way.

Program logic is possibly the best known element of evaluation for most people. As its name suggests, program logic is a rational approach to describing what goes into a program, and what should come out of it over time.

Sometimes evaluators describe the program logic as part of their work, and sometimes test the program logic as part of their evaluation.

Ngaa-bi-nya doesn’t replace program logic – it improves it. It works to ensure that program is either described or tested in a way that takes into account the things that matter to Aboriginal and Torres Strait Islander people.

For example, using Ngaa-bi-nya allows evaluators to:

  • more clearly see all the inputs into a program, particularly the human ones
  • clarify whether or not the outcomes and impacts have been considered in relation to Aboriginal and Torres Strait Islander people
  • describe assumptions more fully, particularly for non-Indigenous evaluators
  • allow evaluators to more clearly see the full range of external factors, both current and historical, that have an impact on programs and policies
  • consider whether outcomes and impact are relevant to Aboriginal and Torres Strait Islander people, and to what extent.

Ngaa-bi-nya situates policies and programs within the contemporary and historical context, both national and local, of the lives of Aboriginal and Torres Strait Islander people.

It is a great tool to support and clarify the thinking of Aboriginal and Torres Strait Islander evaluators. It is an essential tool for non-Indigenous evaluators who wish to evaluate policies and programs that affect Aboriginal and Torres Strait Islander people in a culturally appropriate way.

The way we work

About rights, we rely on the United Nations Declaration on the Rights of Indigenous Peoples, Indigenous peoples’ cultural and intellectual property rights, research ethics, and legislation about work health and safety, including cultural safety.

About Aboriginal and Torres Strait Islander cultures, we actively work with mobs’ holistic concept of health and wellbeing – all the social, physical, mental, emotional, spiritual and environmental elements of life that affect individuals, families, communities, workforces, services, sectors and systems at which change is required. We are strengths-based, addressing deficit discourse, bias and racism. We are healing informed and trauma aware, and work on culturally relevant measures for success. Being community-led where possible we act in accordance with local protocols and ways of knowing, being, and doing. Respecting the diversity within and between Aboriginal and Torres Strait Islander people, we also think intergenerationally, being accountable by sharing knowledges and tools for others’ benefit.

About collaboration, we develop shared agreements to guide our work, often using tools we have developed for transparency and power-sharing. We often work in action cycles, to share insights early, adapt to change, and generate outcomes that partners can use to guide their ongoing work.

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