Indigenous ResearchIndigenous ResearchA Methodology for Indigenous issues A Methodology for Indigenous issues

and the peoples of Australia, and the peoples of Australia, Aoteraroa-New Zealand, US & CanadaAoteraroa-New Zealand, US & Canada

Why an Indigenous Why an Indigenous Methodology?Methodology?

Legacy of colonialism/imperialism Legacy of colonialism/imperialism Western authorship often understood as Western authorship often understood as

normative (scientific, objective, empirical)normative (scientific, objective, empirical) Privileging of knowledge types & sourcesPrivileging of knowledge types & sources Insider/outsider research Insider/outsider research Self/Other duality Self/Other duality Indigenous researchers & Indigenous agency Indigenous researchers & Indigenous agency Focus on people not on objects of enquiry - Focus on people not on objects of enquiry -

foreground respect & reciprocityforeground respect & reciprocity Contemporary forms of colonialism (neo-Contemporary forms of colonialism (neo-

colonialism)colonialism)

The WestThe West Where is the West? – what is the Where is the West? – what is the

West?West? Drawing upon definitions used by Drawing upon definitions used by

African sociologist Barnor Hesse in African sociologist Barnor Hesse in his post-colonial analysis of Atlantic his post-colonial analysis of Atlantic slavery, the West signifies not a slavery, the West signifies not a geographical location, but a geographical location, but a hierarchically driven politically, hierarchically driven politically, culturally and economically based culturally and economically based project given to colonialism (2002: project given to colonialism (2002: 161).161).

Post-colonialismPost-colonialism Without entering into the debates about when Without entering into the debates about when

post-colonialism was/is, and which geographical post-colonialism was/is, and which geographical locations are (potentially) post-colonial post-locations are (potentially) post-colonial post-colonialism can be seen as a more or less distinct colonialism can be seen as a more or less distinct set of reading practices… understood as set of reading practices… understood as preoccupied principally with the analysis of preoccupied principally with the analysis of cultural forms which mediate, challenge or reflect cultural forms which mediate, challenge or reflect upon the relations of domination and upon the relations of domination and subordination- economic, cultural and political, subordination- economic, cultural and political, between (and often within) nations, races or between (and often within) nations, races or cultures which characteristically have their roots cultures which characteristically have their roots in the history of modern European colonialism and in the history of modern European colonialism and Imperialism, and which equally characteristically Imperialism, and which equally characteristically continue to be apparent in the present era of neo-continue to be apparent in the present era of neo-colonialism (Moore-Gilbert 1997:12).colonialism (Moore-Gilbert 1997:12).

Post-colonial & IndigenousPost-colonial & Indigenous Post-colonial discourse is a response to Post-colonial discourse is a response to

colonial contact and a re-reading of colonial colonial contact and a re-reading of colonial Euro-centric representations – ‘The Empire Euro-centric representations – ‘The Empire Writes Back’ Writes Back’

Post-colonialism encourages self-reflective Post-colonialism encourages self-reflective researcher highlighting cultural positioningresearcher highlighting cultural positioning

Post-colonialism notes the slipperiness of Post-colonialism notes the slipperiness of language and the fuzziness of boundaries language and the fuzziness of boundaries between constructed categories between constructed categories

Indigenous methodologies often go beyond re-Indigenous methodologies often go beyond re-interpreting history, to consider the futures of interpreting history, to consider the futures of those who were/are researched highlighting those who were/are researched highlighting respectful and reciprocal relationships respectful and reciprocal relationships

Aboriginal Australian academic Aboriginal Australian academic Lester Irabbina-Rigby (2003)Lester Irabbina-Rigby (2003)

““Respectful and Culturally Safe Research Respectful and Culturally Safe Research Practices”Practices”

Contemporary Indigenous researchers disrupt Contemporary Indigenous researchers disrupt Eurocentric hegemony through the use of Eurocentric hegemony through the use of methodologies that “protect [Indigenous] methodologies that “protect [Indigenous] identities and cultures from misrepresentation, identities and cultures from misrepresentation, misappropriation, distortion, vulgarization, and misappropriation, distortion, vulgarization, and deculturalization” (2003: 26). deculturalization” (2003: 26).

Indigenous researchers are more likely to be Indigenous researchers are more likely to be the only ones “aware and respectful of other the only ones “aware and respectful of other traditions” (2003: 34). traditions” (2003: 34).

Ignores that Eurocentric research may be Ignores that Eurocentric research may be replaced by its equal and opposite number in replaced by its equal and opposite number in employing an overtly pro-Indigenous stance. employing an overtly pro-Indigenous stance.

Maori scholar Linda Tuhawai Maori scholar Linda Tuhawai Smith’s (1999) Smith’s (1999)

The deconstruction of dominant and The deconstruction of dominant and normative understandings of the past to normative understandings of the past to reveal colonial and imperial undertexts does reveal colonial and imperial undertexts does little to assist the contemporary plight of little to assist the contemporary plight of colonised peoples. colonised peoples.

Calls for research protocols to be Calls for research protocols to be established that guarantee Indigenous established that guarantee Indigenous peoples are treated ethically in research. peoples are treated ethically in research.

Indigenous peoples and their problems must Indigenous peoples and their problems must not be looked at in isolation from wider not be looked at in isolation from wider society, and their right to protect society, and their right to protect established and created knowledge and established and created knowledge and tradition should receive proper recognition tradition should receive proper recognition in appropriation discourse. in appropriation discourse.

Questions to askQuestions to ask Whose research is this?Whose research is this? Who owns it?Who owns it? Whose interest does it serve?Whose interest does it serve? Who will benefit from it?Who will benefit from it? Who has designed its questions & framed its scope?Who has designed its questions & framed its scope? Who will carry it out/Who will carry it out/ Who will write it up?Who will write it up? How will the results be disseminated?How will the results be disseminated?

Consider survival, recovery & development Consider survival, recovery & development (p10)(p10)

http://uit.no/getfile.php?PageId=977&FileId=188

Bishop & Glynn (1999) in Bishop & Glynn (1999) in Porsanger Porsanger

http://uit.no/getfile.php?PageId=977&FileIdhttp://uit.no/getfile.php?PageId=977&FileId=188=188

Initiation of a research projectInitiation of a research project Evaluation of accountabilityEvaluation of accountability Representation in object-subject Representation in object-subject

research relationshipsresearch relationships The legitimation that relates to The legitimation that relates to

authenticity & epistemological authenticity & epistemological background of a research projectbackground of a research project

Evaluation of benefitsEvaluation of benefits

Laara Fitznor (2003), a bi-Laara Fitznor (2003), a bi-cultural Cree educatorcultural Cree educator

As Indigenous identity often relates As Indigenous identity often relates to oral history and storying, she to oral history and storying, she asserts that there is room for both asserts that there is room for both traditional referential discourse and traditional referential discourse and the written record of oral accounts the written record of oral accounts within academia.within academia.

Grounds her argument about the Grounds her argument about the significance of naming to Indigenous significance of naming to Indigenous peoples. peoples.

Choctaw historian Devon Choctaw historian Devon Mihesuah (1998) Mihesuah (1998)

Argues for a widespread gathering of Argues for a widespread gathering of oral history to ensure that this oral history to ensure that this potentially “rich store of information” potentially “rich store of information” is not lost for future generations is not lost for future generations (1998: 2), (1998: 2),

But she asserts that not only is a But she asserts that not only is a Native voice Native voice notnot necessarily a necessarily a guarantee of accuracy, but that there guarantee of accuracy, but that there is no single North American Indian is no single North American Indian voice. voice.

Euro-Australian philosopher Euro-Australian philosopher Carolyn D’Cruz (2001) Carolyn D’Cruz (2001)

Who should speak for whom? Authenticity is a Who should speak for whom? Authenticity is a highly contentious issue not only when non-highly contentious issue not only when non-Aboriginals speak for Aboriginals, but when Aboriginals speak for Aboriginals, but when Aboriginals speak for each other. Aboriginals speak for each other.

Draws on post-structuralist French Draws on post-structuralist French philosopher Michel Foucault’s philosopher Michel Foucault’s Archaeology of Archaeology of Knowledge Knowledge (1969). Rather than foregrounding (1969). Rather than foregrounding who has the right to speak, the place where who has the right to speak, the place where the speaking takes place becomes the central the speaking takes place becomes the central focus; discursive sites have given “rules and focus; discursive sites have given “rules and procedures that condition the space made procedures that condition the space made available” & negates “an authentic identity available” & negates “an authentic identity for all circumstances and contexts” (p 2,9). for all circumstances and contexts” (p 2,9).

ReferencesReferences D’Cruz, C. 2001. ‘Does it matter whose speaking? Authenticity & Identity in Discourses of D’Cruz, C. 2001. ‘Does it matter whose speaking? Authenticity & Identity in Discourses of

Aboriginality in Australia’. Aboriginality in Australia’. http://152.1.96.5/jouvert/v5i3/cdcr.htmhttp://152.1.96.5/jouvert/v5i3/cdcr.htm (last accessed 05/09/08) (last accessed 05/09/08) Fitznor, L. 2003. ‘The Power of Indigenous Knowledge: Navigating the Naming of Fitznor, L. 2003. ‘The Power of Indigenous Knowledge: Navigating the Naming of

Indigenous Groups & Identities amidst the Legacy of European Colonial Definitions in Indigenous Groups & Identities amidst the Legacy of European Colonial Definitions in Canada’. In, Goduka, N.I., & Kunnie, J.E. (eds). Canada’. In, Goduka, N.I., & Kunnie, J.E. (eds). Indigenous Peoples Wisdom & Power: Indigenous Peoples Wisdom & Power: Affirming Our LegacyAffirming Our Legacy. Hampshire: Ashgate: 40-56.. Hampshire: Ashgate: 40-56.

Hesse, B. 2002. ‘Forgotten Like a Bad Dream: Atlantic Slavery & the Ethics of Postcolonial Hesse, B. 2002. ‘Forgotten Like a Bad Dream: Atlantic Slavery & the Ethics of Postcolonial Memory’. In, Goldberg, D.T. & Quayson, A. (eds). Memory’. In, Goldberg, D.T. & Quayson, A. (eds). Relocating PostcolonialismRelocating Postcolonialism. Oxford: . Oxford: Blackwell: 143-173.Blackwell: 143-173.

Irabbina-Rigney, L. 2003. ‘Indigenist Research, First Nations People in Australia, & Irabbina-Rigney, L. 2003. ‘Indigenist Research, First Nations People in Australia, & Colonized Peoples’. In, Goduka, N.I., & Kunnie, J.E. (eds). Colonized Peoples’. In, Goduka, N.I., & Kunnie, J.E. (eds). Indigenous Peoples Wisdom & Indigenous Peoples Wisdom & Power: Affirming Our LegacyPower: Affirming Our Legacy. Hampshire: Ashgate: 25-38.. Hampshire: Ashgate: 25-38.

Mihesuah, D.A. 1998. Mihesuah, D.A. 1998. Natives & Academics: Researching & Writing about American Natives & Academics: Researching & Writing about American IndiansIndians. London: University of Nebraska Press: . London: University of Nebraska Press:

Moore-Gilbert, B. 1997. Moore-Gilbert, B. 1997. Postcolonial Theory: Contexts, Practices, PoliticsPostcolonial Theory: Contexts, Practices, Politics, London: Verso., London: Verso. Porsanger, J. Undated’ An essay about Indigenous Methodology’. See link from: Porsanger, J. Undated’ An essay about Indigenous Methodology’. See link from:

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Books (C 8).Books (C 8).Also see:-Also see:- Grimes, R.L. 1996. ‘This May be a Feud, but It Is Not a War: An Electronic, Interdisciplinary Grimes, R.L. 1996. ‘This May be a Feud, but It Is Not a War: An Electronic, Interdisciplinary

Dialogue on Teaching Native Religions’. Dialogue on Teaching Native Religions’. American Indian QuarterlyAmerican Indian Quarterly 20 (3): 433-450. 20 (3): 433-450. Strega, S. 2005. ‘The View from the Poststructural Margins: Epistemology & Methodology Strega, S. 2005. ‘The View from the Poststructural Margins: Epistemology & Methodology

Reconsidered’. In, Brown, L. & Strega, S. (eds.). Reconsidered’. In, Brown, L. & Strega, S. (eds.). Research as Resistance: Critical, Research as Resistance: Critical, Indigenous, & Anti-oppressive ApproachesIndigenous, & Anti-oppressive Approaches. Toronto: Canadian Scholars Press: 199-236.. Toronto: Canadian Scholars Press: 199-236.

Stillitoe, P. 2002. ‘Globalizing indigenous knowledge’. In, Sillitoes, P., Bicker, A. & Pottier, J. Stillitoe, P. 2002. ‘Globalizing indigenous knowledge’. In, Sillitoes, P., Bicker, A. & Pottier, J. (eds.). (eds.). Participating in Development: Approaches to Indigenous KnowledgeParticipating in Development: Approaches to Indigenous Knowledge. London: . London: Routledge: 108-138.Routledge: 108-138.

Yellow Bird, M. 1999. ‘What We Want To Be Called’. Yellow Bird, M. 1999. ‘What We Want To Be Called’. American Indian QuarterlyAmerican Indian Quarterly 23 (2): 1- 23 (2): 1-21.21.