Indigenous researchers are knowledge seekers who work to progress Indigenous ways of being, knowing and doing in a modern and constantly evolving context. This book describes a research paradigm shared by Indigenous scholars in Canada and Australia, and demonstrates how this paradigm can be put into practice. Relationships don't just shape Indigenous reality, they are our reality. Indigenous researchers develop relationships with ideas in order to achieve enlightenment in the ceremony that is Indigenous research. Indigenous research is the ceremony of maintaining accountability to these relationships. For researchers to be accountable to all our relations, we must make careful choices in our selection of topics, methods of data collection, forms of analysis and finally in the way we present information. I'm an Opaskwayak Cree from northern Manitoba currently living in the Northern Rivers area of New South Wales, Australia. I'm also a father of three boys, a researcher, son, uncle, teacher, world traveller, knowledge keeper and knowledge seeker. As an educated Indian, I've spent much of my life straddling the Indigenous and academic worlds. Most of my time these days is spent teaching other Indigenous knowledge seekers (and my kids) how to accomplish this balancing act while still keeping both feet on the ground.
In Walking Together in Indigenous Research, the editors have assembled powerful texts that reflect where Indigeneity is today, where it has come from, and where it will move in the years ahead. The sheer variety of topics in this collection-from poetry to policy analyses, from research paradigms to the many faces of reconciliation-is testimony to the vibrancy of Indigenous Studies and to the energy of its many practitioners. The contributors selected by Forsythe and Markides seek neither to comfort nor to confront the reader; rather, they ask us to consider thoughtfully and converse honestly. The epidemic of Indigenous youth suicide, still far too widespread, is examined from the powerful viewpoint of parents rather than sociologists or social workers. A decolonized future beckons, whether in law enforcement or the natural environment, even as we are forced to acknowledge its continuing power in legislation and school curricula. Walking Together in Indigenous Research offers students, scholars, and citizens a multifaceted, powerful account of Indigeneity past, present, and future.
This book brings together the theory and practice of anti-oppressive approaches to social science research. It is a work that will have a place in the classroom, as well as on the desks of researchers in agencies, governments, and private consulting practice. The first section of the book is devoted to the ontological and epistemological considerations involved in such research, including theorizing the self of the researcher. The second section of the book offers exemplars across a range of methodologies, including institutional ethnography, narrative autobiography, storytelling and Indigenous research, and participatory action research. This is a unique text in that it describes both theoretical foundations and practical applications, and because all of the featured researchers occupy marginalized locations. It is also firmly anchored in the Canadian context.
Indigenous research is an important and burgeoning field of study. With the Truth and Reconciliation Commission’s call for the Indigenization of higher education and growing interest within academic institutions, scholars are exploring research methodologies that are centred in or emerge from Indigenous worldviews, epistemologies, and ontology. This edited collection moves beyond asking what Indigenous research is and examines how Indigenous approaches to research are carried out in practice.
Research Journeys in/to Multiple Ways of Knowing is an interdisciplinary collection of Indigenous research and scholarship that pushes boundaries of expectation and experience. While the topics are diverse, there are many points of affinity across the issues including themes of identity, advocacy, community, rights, respect, and resistance. The authors present counter-narratives that disrupt colonial authority towards multiple ways of knowing. Regardless of worldview or specialization, the chapters in this book have something to offer. Like the whorl of a spiral, the curve can be observed as traveling inward or outward. At different points in the conversations, the assertions may be congruent or disparate from the reader's perspective. The discussions may resonate on individual or societal levels. While tensions may arise, the push and pull of competing constructs demonstrates that the ideas are connected and held in relationship to one another--negotiating alterity is a space of reconciliation. Together the pieces contrast, blend, and broaden the landscape of Indigenous research and decolonizing discourse. "I hope you enjoy the critical and creative gifts here and witness and participate in the vibrancy, dynamism, and beauty of Indigenous scholarship." - Niigaan Sinclair, Associate Professor, Department of Native Studies, University of Manitoba, from the Foreword of Research Journeys in/to Multiple Ways of Knowing.
Applying Indigenous Research Methods focuses on the question of "How" Indigenous Research Methodologies (IRMs) can be used and taught across Indigenous studies and education. In this collection, Indigenous scholars address the importance of IRMs in their own scholarship, while focusing conversations on the application with others. Each chapter is co-authored to model methods rooted in the sharing of stories to strengthen relationships, such as yarning, storywork, and others. The chapters offer a wealth of specific examples, as told by researchers about their research methods in conversation with other scholars, teachers, and community members. Applying Indigenous Research Methods is an interdisciplinary showcase of the ways IRMs can enhance scholarship in fields including education, Indigenous studies, settler colonial studies, social work, qualitative methodologies, and beyond.
Now in its eagerly awaited second edition, this bestselling book has been substantially revised, with new case-studies and examples and important additions on new Indigenous literature, the role of research in Indigenous struggles for social justice, which brings this essential volume urgently up-to-date.
From Oceania to North America, indigenous peoples have created storytelling traditions of incredible depth and diversity. The term 'indigenous storywork' has come to encompass the sheer breadth of ways in which indigenous storytelling serves as a historical record, as a form of teaching and learning, and as an expression of indigenous culture and identity. But such traditions have too often been relegated to the realm of myth and legend, recorded as fragmented distortions, or erased altogether. Decolonizing Research brings together indigenous researchers and activists from Canada, Australia and New Zealand to assert the unique value of indigenous storywork as a focus of research, and to develop methodologies that rectify the colonial attitudes inherent in much past and current scholarship. By bringing together their own indigenous perspectives, and by treating indigenous storywork on its own terms, the contributors illuminate valuable new avenues for research, and show how such reworked scholarship can contribute to the movement for indigenous rights and self-determination.
Research as Reconciliation will profile stories of Indigenous and non-Indigenous researchers engaging in research that is aligned with Indigenist ways of knowing. The contributors in this volume represent various disciplines, backgrounds, and diverse conceptions of reconciliation and its meaning in relation to ongoing settler colonial projects. This edited collection will highlight Indigenist research, methodologies, and pedagogy as forms of knowledge production and transmission that extend beyond the theoretical into practical work that demonstrates possibilities for reconciliation processes in action. Contributors include Indigenous and Non-Indigenous voices from communities across Canada as well as a few international Indigenist scholars. The book will be comprised of research stories written in a variety of creative forms, such as stories, letters, twitter conversations and visual methodologies. By emphasizing stories rather than traditional academic chapters, we aim for the book to be reflective of individual voices, relevant to Indigenous traditions of storytelling, and interesting to practitioners, community members and others outside of academia who are engaging with research.
Indigenous methodologies have been silenced and obscured by the Western scientific means of knowledge production. In a challenge to this colonialist rejection of Indigenous knowledge, Anishinaabe re-searcher Kathleen Absolon describes how Indigenous re-searchers re-theorize and re-create methodologies. Indigenous knowledge resurgence is being informed by taking a second look at how re-search is grounded. Absolon consciously adds an emphasis on re with a hyphen as a process of recovery of Kaandossiwin and Indigenous re-search. Understanding Indigenous methodologies as guided by Indigenous paradigms, worldviews, principles, processes and contexts, Absolon argues that they are wholistic, relational, inter-relational and interdependent with Indigenous philosophies, beliefs and ways of life. In exploring the ways Indigenous re-searchers use Indigenous methodologies within mainstream academia, Kaandossiwin renders these methods visible and helps to guard other ways of knowing from colonial repression. This second edition features the author's reflections on her decade of re-search and teaching experience since the last edition, celebrating the most common student questions, concerns, and revelations.
An innovative and important contribution to Indigenous research approaches, this revised second edition provides a framework for conducting Indigenous methodologies, serving as an entry point to learn more broadly about Indigenous research.
From the First Nations Information Governance Centre, The First Nations principles of ownership, control, access, and possession – more commonly known as OCAP® – assert that First Nations have control over data collection processes, and that they own and control how this information can be used.
The current movement toward open data and open science does not fully engage with Indigenous Peoples rights and interests. Existing principles within the open data movement (e.g. FAIR: findable, accessible, interoperable, reusable) primarily focus on characteristics of data that will facilitate increased data sharing among entities while ignoring power differentials and historical contexts. The emphasis on greater data sharing alone creates a tension for Indigenous Peoples who are also asserting greater control over the application and use of Indigenous data and Indigenous Knowledge for collective benefit.