scholarly journals Reflexive Reflection Co-created with Kehte-ayak (Old Ones) as an Indigenous Qualitative Methodological Data Contemplation Tool

2021 ◽  
Vol 16 (2) ◽  
Author(s):  
Carrie LaVallie ◽  
JoLee Sasakamoose
Keyword(s):  
Ways Of Knowing ◽  
Research Process ◽  
Indigenous Research ◽  
Aftercare Services ◽  
Cultural Renewal ◽  
Research Relationship ◽  
Indigenous Methodologies ◽  
Indigenous Worldview ◽  
Relational Accountability ◽  
Indigenous Methods

The aim of this paper is to propose a new way of understanding data contemplation for Indigenous methodologies. There is a need for Indigenous methods that allow us to explore and organize findings that are steeped in the contextualized story and grounded in the research relationship. A study that asked Cree Kehte-ayak (Old Ones) about the relevance in harmonizing Indigenous and Western ways of knowing in healing from addiction shows that Reflexive Reflection (RR) offers a respectful way for discovery. RR offers epistemological underpinnings for data consideration when engaging Indigenous methodologies. Culturally rooted addictions research can contribute to Indigenous wellness and cultural renewal by bringing awareness to the link between colonialism and addiction and by actively re-centring an Indigenous worldview and governance in the research process (Hall et al., 2015). While challenging colonialism is vital, the strength of Indigenous culture must be central to the overall project, with relational accountability that implies all parts of the research process are related, and that the researcher is responsible for nurturing and maintaining this relationship with the research process and with “all relations.” Indigenous research inquiry involves moments of contemplation that explore dreams, intuition, teachings, and connection to land. It also involves spending intimate hours listening to stories of the “old ones” that are rooted in a sense of kinshipresponsibility that relay culture, identity, and a sense of belonging that are essential to the life of the researcher. Reframing the language around aftercare services for Indigenous Peoples can take place through reflexive investigation and knowledge creation.

scholarly journals Research as Cultural Renewal: Applying Two-Eyed Seeing in a Research Project about Cultural Interventions in First Nations Addictions Treatment

2015 ◽  
Vol 6 (2) ◽  
Author(s):  
Laura Hall ◽  
Colleen A Dell ◽  
Barb Fornssler ◽  
Carol Hopkins ◽  
Christopher Mushquash ◽  
...  
Keyword(s):  
First Nations ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Research Process ◽  
Measurement Tool ◽  
First Year ◽  
Indigenous Research ◽  
Cultural Renewal ◽  
Starting Point ◽  
Cultural Interventions

This article explores the application of two-eyed seeing in the first year of a three-year study about the effectiveness of cultural interventions in First Nations alcohol and drug treatment in Canada. Two-eyed seeing is recognized by Canada’s major health research funder as a starting point for bringing together the strengths of Indigenous and Western ways of knowing. With the aim of developing a culture-based measurement tool, our team carried out an Indigenous-centred research process with our interpretation of two-eyed seeing as a guiding principle. This enabled us to engage in a decolonizing project that prioritized Indigenous methodologies and ways of knowing and knowledge alongside those of Western science. By concentrating on Indigenous governance in the research process, our project supported efforts at Indigenous cultural renewal. Two illustrations are offered, our team’s reconceptualization of Western derived understandings of data collection through Indigenous storytelling and our research grant timeframe with Indigenous knowledge gardening. This article contributes to the Indigenous research and policy literature which is lacking documentation about how Indigenous communities and research teams are benefitting from two-eyed seeing.

scholarly journals Creating Ethical Research Partnerships – Relational Accountability in Action

2017 ◽  
Vol 2 (1) ◽  
pp. 183-204
Author(s):  
Robert Henry ◽  
Caroline Tait ◽  
STRAIGHT UP
Keyword(s):  
Intervention Program ◽  
Research Process ◽  
Indigenous Research ◽  
Street Gangs ◽  
Gang Members ◽  
Street Gang ◽  
Community Based ◽  
Current Article ◽  
Research Relationships ◽  
Relational Accountability

Research that focuses on Indigenous street gangs is primarily derived from the experiences and expertise of individuals who work in the criminal justice system or community-based organizations and not street gang members themselves (Grekul & LaRocque, 2011). The primary reason for this is that it is difficult to build research relationships with individuals who, for the majority of their lives, have tried to keep their lives hidden from those who they consider as outsiders. However, it is these narratives of those who have been directly involved with street gangs that provide the greatest insight into what attracts individuals to join, the realities of street gang life, and what is needed to support individuals to exit street gangs. The current article examines how relational accountability framed within the 4Rs (Kirkness & Barnhardt, 1991) was used to engage in a photovoice research project that focused on how Indigenous male ex-gang members came to construct their notions of masculinity within local street gangs. To engage the men in the research, relationships were built with STR8 UP, a community-based gang intervention program located in Saskatoon, Saskatchewan. By building relationships, the foundational components to Indigenous research, trust between researcher and participants was established where modifications within the research methods could occur to engage the men’s participation more fully. The current article also examines the importance of critical reflexivity within relational accountability, as it provides researchers with a tool to understand their social privileges and how this can impact the research process

Decolonizing Research Practice: Indigenous Methodologies, Aboriginal Methods, and Knowledge/Knowing

2020 ◽  
pp. 262-281
Author(s):  
Michael Evans ◽  
Adrian Miller ◽  
Peter J. Hutchinson ◽  
Carlene Dingwall
Keyword(s):  
Traditional Knowledge ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Knowledge Systems ◽  
Indigenous Research ◽  
Research Practice ◽  
Indigenous Methodologies ◽  
Dissemination Of Research ◽  
General Improvement ◽  
Indigenous Methods

Indigenous approaches to research are fundamentally rooted in the traditions and knowledge systems of indigenous peoples themselves, although indigenous methodologies and methods have become both systems for generating knowledge and ways of responding to the processes of colonization. Very specific indigenous methods emerge from language, culture, and worldview. This chapter describes two such indigenous research approaches drawn from the work of two indigenous scholars with their communities in Australia and Canada. Although creative and new, these approaches draw deeply from their communities and thus express and enact traditional knowledge systems in contemporary terms. This approach may result in more pertinent research, better take-up and dissemination of research results, and a general improvement in the situations of indigenous communities and peoples.

scholarly journals Beadworking as an Indigenous Research Paradigm

2019 ◽  
Vol 4 (1) ◽  
pp. 28-57
Author(s):  
Tiffany Dionne Prete
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Research Methodology ◽  
Research Process ◽  
Indigenous Research ◽  
Conceptual Basis ◽  
Research Paradigm ◽  
Research Paradigms ◽  
Indigenous Research Methodology ◽  
Indigenous Worldview

In this article, I outline three principles that form the conceptual basis of an emerging Indigenous research paradigm that I call beadworking. I then relate how beadworking informs my understanding of and engagement with an Indigenous research methodology. Beadworking addresses how Indigenous Peoples’ creation of beadwork can be used to help Indigenous researchers navigate the research process, while being grounded from within an Indigenous worldview. It is my hope that in sharing my research paradigm, it will inspire other Indigenous researchers to define and articulate their own research paradigms through the unique positionality of their own Indigenous People.

Yarning as protected space: relational accountability in research

2021 ◽  
pp. 117718012098615
Author(s):  
Stuart Barlo ◽  
William (Bill) Edgar Boyd ◽  
Margaret Hughes ◽  
Shawn Wilson ◽  
Alessandro Pelizzon
Keyword(s):  
Research Methodology ◽  
Personal Experience ◽  
Indigenous Research ◽  
Indigenous Australian ◽  
Australian Context ◽  
Data History ◽  
Research Relationships ◽  
Relational Accountability ◽  
Relational Process ◽  
The Way

In this article, we open up Yarning as a fundamentally relational methodology. We discuss key relationships involved in Indigenous research, including with participants, Country, Ancestors, data, history, and Knowledge. We argue that the principles and protocols associated with the deepest layers of yarning in an Indigenous Australian context create a protected space which supports the researcher to develop and maintain accountability in each of these research relationships. Protection and relational accountability in turn contribute to research which is trustworthy and has integrity. Woven throughout the article are excerpts of a yarn in which the first author reflects on his personal experience of this research methodology. We hope this device serves to demonstrate the way yarning as a relational process of communication helps to bring out deeper reflection and analysis and invoke accountability in all of our research relationships.

scholarly journals Considering Indigenous Research Methodologies: Critical Reflections by an Indigenous Knower

2018 ◽  
Vol 25 (1) ◽  
pp. 45-56 ◽  
Author(s):  
Joseph P. Gone
Keyword(s):  
Knowledge Production ◽  
Ways Of Knowing ◽  
Indigenous Studies ◽  
Indigenous Research ◽  
Research Methodologies ◽  
Academic Knowledge ◽  
Indigenous Epistemologies ◽  
Indigenous Research Methodologies ◽  
Conducting Research ◽  
University Settings

Within the domain of academic inquiry by Indigenous scholars, it is increasingly common to encounter enthusiasm surrounding Indigenous Research Methodologies (IRMs). IRMs are designated approaches and procedures for conducting research that are said to reflect long-subjugated Indigenous epistemologies (or ways of knowing). A common claim within this nascent movement is that IRMs express logics that are unique and distinctive from academic knowledge production in “Western” university settings, and that IRMs can result in innovative contributions to knowledge if and when they are appreciated in their own right and on their own terms. The purpose of this article is to stimulate exchange and dialogue about the present and future prospects of IRMs relative to university-based academic knowledge production. To that end, I enter a critical voice to an ongoing conversation about these matters that is still taking shape within Indigenous studies circles.

scholarly journals Through the Looking Glass Space to New Ways of Knowing: A Personal Research Narrative

2015 ◽  
Author(s):  
Gabrielle Brand
Keyword(s):  
Qualitative Research ◽  
Health Professional ◽  
Health Care Professionals ◽  
Historical Context ◽  
Ways Of Knowing ◽  
Research Process ◽  
Value Systems ◽  
Research Experience ◽  
Looking Glass ◽  
Personal Research

This article describes how writing personal research narratives during my doctoral research journey challenged my role as a health professional and my personal beliefs and values in fundamental ways. In qualitative narrative inquiry, the reflexive account of the research experience is a key element in conducting ethical, rigorous, and meaningful forms of qualitative research. However, as a novice researcher, I was unprepared for the unlearning journey I experienced during the research process. This uncomfortable experience cut to the core of my identity by dismantling unexamined belief and value systems that lay dormant and hidden from my everyday consciousness as a health professional. In the spirit of transparency, reflexivity and “good” qualitative research, this article presents an explicit account of my exquisite and sometimes excruciating reflexive research journey that profoundly changed how I relate and work with people. I believe health care professionals should adopt a narrative view of experience that creates the “looking glass space” to locate their own stories within the broader socio-cultural and historical context of their lives, especially in relation to their health professional identity. Exchanging diminishing dialogue with deeper dialogue honours both the complexities of young peoples’ lives and social worlds and encompasses socially-conscious methodologies of promise and hope.

Multiple Worlds of Childhood: Culture and the Classroom

2012 ◽  
pp. 380-398 ◽  
Author(s):  
Chee-Hoo Lum ◽  
Kathryn Marsh
Keyword(s):  
New Media ◽  
Cultural Transmission ◽  
Ways Of Knowing ◽  
Pedagogical Practices ◽  
Musical Experience ◽  
Mutual Exchange ◽  
School Communities ◽  
Cultural Renewal ◽  
Multiple Worlds ◽  
The Media

This article investigates the multifaceted worlds of children's musical experience. Reflecting on cultures of childhood, cultural transmission, and cultural renewal, it examines the major changes to children's musical worlds brought about by globalization, migration, and the media. The increasing cultural diversity of these worlds—both real and virtual—provides challenges for teachers working within schools, but also promising prospects of renewed pedagogical practices and resources, particularly those provided by school communities and by the new media, with which children are remarkably adept. Connectedness between schools, communities, and children's own ways of knowing and interrelating with their worlds benefits all participants in this process of mutual exchange.

Moving between theory and practice within an Indigenous research paradigm

2018 ◽  
Vol 19 (4) ◽  
pp. 418-436 ◽  
Author(s):  
Michelle Pidgeon
Keyword(s):  
Higher Education ◽  
Indigenous Peoples ◽  
Paradigm Shift ◽  
Research Process ◽  
Theory And Practice ◽  
Indigenous Research ◽  
Research Paradigm ◽  
Research Projects ◽  
Practical Application ◽  
Indigenous Research Methodologies

There has been a paradigm shift amongst Indigenous peoples and researchers about how research with Indigenous peoples is conceived, implemented, and articulated. The result has been referred to as the Indigenous research paradigm (Wilson, 2003) and has taken the shape of Indigenous research methodologies and processes. The purpose of this article is to discuss the tenets of the Indigenous research paradigm in relation to its practical application within two research projects conducted in higher education settings in British Columbia, Canada. In sharing how these principles are lived during the research process, it discusses how each project embodied Indigenous research processes by being respectful, relevant, responsible, and reciprocal.

Grounded in Culture: Reflections on Sitting Outside the Circle in Community-Based Research With Indigenous Men

2020 ◽  
Vol 30 (14) ◽  
pp. 2343-2350
Author(s):  
Candice M. Waddell ◽  
Rachel V. Herron ◽  
Jason Gobeil ◽  
Frank Tacan ◽  
Margaret De Jager ◽  
...  
Keyword(s):  
Mental Health ◽  
Community Based Participatory Research ◽  
Research Process ◽  
Power Dynamics ◽  
Indigenous Research ◽  
Community Members ◽  
Community Based ◽  
Community Based Research ◽  
Research Paradigms ◽  
Reflexive Practice

Research continues to be a dirty word for many Indigenous people. Community-based participatory research (CBPR) is a means to disrupt power dynamics by engaging community members within the research process. However, the majority of relationships between researcher and participants within CBPR are structured within Western research paradigms and they often reproduce imbalances of power. The purpose of this article is to reflect on the process of CBPR within a research project focused on Indigenous men’s masculinity and mental health. In doing so, we aim to contribute to reflexive practice in CBPR and flatten research hierarchies to facilitate more equitable knowledge sharing. Our reflections highlight the importance of prioritizing healing, centering cultural protocols, negotiating language, and creating space for Indigenous research partners to lead. These critical lessons challenge Western researchers to ground their practices in Indigenous culture while they “sit outside the circle” to facilitate more equitable and engaged partnerships.

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