An Overview of Indigenous Research Methods and Methodologies

Transcription

1 An Overview of Indigenous Research Methods and Methodologies

2 Looking Forward, Reaching Back Our own Paradigm

3 Who has the right to create knowledge and by what means?

4 Research from Our Place and Paradigm

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6 From our ancestors: Research was a dirty word Conducted in Aboriginal lands 1. Without permission, without knowledge of the culture, 2. Without consultation, 3. Without involvement of Aboriginal people, 4. Without Respect. Grab and go. 5. Indigenous peoples were objects of curiosity and subjects of research to be seen, but not asked, heard or respected.

7 They are Just nosey. Researchers? They just want to find out stuff. They got rich off us. They never ask us what we need. None of the data or soluaons come back to us. They take our stories, write the book or whatever their professors want and never give back to us. They never tell us what they found and if they do, it is in language we donʼt understand.

8 Can Indigenous Research Methods Change the image of researchers and help Indigenous CommuniAes Literature from Indigenous researchers in mainstream universiaes: Canada, New Zealand, Australia, Botswana Dr. Maggie Kovach Dr. Shawn Wilson Dr.Bagele Chilia Literature from United States Dr. Oscar Kawagly Dr. Vine Deloria Dr. Beatrice Medicine Dr. Joe Gone Dr. Michael Yellow Bird Dr. Ku Kahakalau

9 Indigenous ò From a place: ò A species of fish, plant or human living in a particular place ò Polar bears are Indigenous to the Arctic ò Penguins are Indigenous to the Antarctic ò Salmon are Indigenous to specific streams in the Northwest but catfish are not.

10 Indigenous Peoples ò A Population of human beings who have lived in a certain place since before colonization. ò In the past, Not necessarily Indian or Native peoples ò Today the term has come to mean Native peoples or Indian peoples. And the key word is COLONIZED people.

11 Casuary Dance: Australia

12 What is Research? ò Finding out how the world works and how humans interact with the world

13 Indigenous peoples have always been Researchers ò Discovered that beans, squash, and corn grow better when planted together. ò Learned that smoked buckskin is water proof and unsmoked is not. ò Learned by trial and error or by watching animals what plants treated certain ailments. ò Discovered aspirin/willow reduced fevers; discovered the yew plant or rose hips prevented scurvy

14 Indigenous Research ò Comes from the heart/passion of the researcher and why you want to do that research. ò Researcher must understand and be sensitive to the culture of the community/of the tribe. ò Tribe sets the agenda or collaborates with the researcher in what is researched.

15 Western Methods ò Western Academia has influenced our voices as Indigenous researchers. ò Emerging Literature in Indigenous Research Methodologies~ coming from Indigenous scholars in mainstream academies: ò The Academy has lost the value of Indigenous Research Methodologies. ò Shawn Wilson, Margaret Kovach, Linda T. Smith, Beatrice Medicine

16 Research From Our Paradigm World view, Lifeways~ 560 federally recognized tribes, many unrecognized, many Indigenous groups around the globe: All have their own paradigm. So Kootenai Paradigm, Mi kmaw Paradigm, Salish Paradigm.

17 The Indigenous Paradigm ò There is no one Indigenous Paradigm ò Mi kmaq Paradigm and how I fit into that landscape.

18 Indigenous Knowledge Creators

19 Indigenous Knowledge Creators

20 What Can Coyote Teach Us? Learning From the Animals ò Historically, Indigenous peoples were researchers; they watched animals and learned from their behaviors. ò Do the animals have something to teach us about ourselves? ò So we begin with animals. ò How we gain knowledge by watching animals

21 Learning from the Animals

22 Clay eating parrots

23 Monkey eating plants with antibacterial elements and rough leaves

24 Centering Tribal Place-Based Knowledge

25 ENGINEERING

26 Choice of: Method Indigenous Research Research Topics How the question is asked ~ question of resiliency Data Collection Methods~ study of the methods Forms of analysis~ Qualitative and Quantitative Presentation of the Data in ways the community understands.

27 The Research Path: Confusing like going hunting, you need a path to follow/ hunting for truth.

28 Conceptual Framework ò This is the "path that researchers follow" to conduct research. ò The framework comes from personal values, "place" and from an Indigenous or tribally centered epistemology.

29 The Conceptual Framework: Why do we need one? Gathering data is like hunting 1. Makes visible the way we see the world. 2. Reflects the researcher s perception of reality. 3. Demonstrates how the research empowers the community. ò 4. Can demonstrate how the research helps the community heal from Historical Trauma. ò 5. Demonstrates that the researcher understands the community s culture. ò 7. Demonstrates responsible ethics.

30 Community Empowerment and Self Determination Community Collaboration and Permission Community Interest and Need Survival and Recovery / Moving the community past Historical Trauma Community / Indigenous Epistemology and Ontology Indigenous: From a place. Your place. Your heart and voice. Why you want to do this research. Tribal and Cultural Specific: your voice and passion. Dissemination of Data in a way the community understands ETHICS and Respect Ownership and Sharing of Knowledge Tribal Protocols / Elders / Tribal Council

31 Indigenous Research ò Methodologies: The study of the methods or an examination of which method is appropriate for data gathering in a particular community. ò Methods: The way we gather the data and the decision to apply that method is unique to each researcher and each community. ò i.e. Face to Face meetings, Talking Circles, Oral Histories, Art, Seal and whale hunts, etc. ò Understanding of the Epistemology, Axiology, Ontology of the community.

32 Introspection: for the researcher ò How does the research empower the community? ò How does the research contribute to self determination? ò How does the research promote recovery from from historical anger, loss of self esteem, loss of tribal identity? ò How does the research protect the natural resources? ò How does the research contribute to cultural values? ò Who owns the data? ò Is the data disseminated in ways the people can understand?

33 Questions for the researcher: Why do I want to do this research? What is my role as a researcher? How am I fulfilling that role? Does this method allow me to fulfill my role in this relationship? How am I changed by this research? (Wilson & Kovach)

34 How is my research demonstrating respect: ò For the culture, For the data, language, the lifeways ò For the community, ò For the person telling the story, ò For the natural resources and sacred places, ò For the history of the people, ò For the ethics of the community ò Am I in collaboration and cooperation of the tribal/indigenous government? ò Did I ask for permission? ò Am I staying for tea?

35 Your Research Question: Question of Resilience Strength-based Inquiry Instead of asking, What are the elements in the lives of 7th grade children who smoke pot? Ask the question: What are the resilience behaviors for 7 th graders who don t smoke pot?

36 Knowledge from Indigenous Research informs Western Scientific Knowledge

37 Indigenous Science ò Observing what happens in nature ò Making a hunch/ Hypothesis ò When does it happen? ò Observing ò Does it happen again? ò Relationships and participation with the land, animals, water, medicine plants. ò Ceremonies ò Stories ò Ecology

38 Indigenous Science ò Holistic knowledge of the environment learned by a people who have lived in a certain place (environment) for hundreds, maybe thousands of years.

39 ò Western Science Versus Indigenous Science Holistic View: ò Indigenous Science sees the whole natural world as one. Included are human beings, plants, 4 legged-animals the winged (Biotic and Abiotic) ò Western Science compartmentalized: ò Biology, physics, geography, geology, meteorology, engineering..

40 Integrative Science ò Two-Eyed Seeing learning to see from one eye with the strengths of Indigenous knowledges and ways of knowing (Albert Marshall, Mi kmaq elder). ò From the other eye with the strengths of Western knowledges and ways of knowing Learning to use both these eyes together, for the benefit of all. ò In Integrative Science, we are exploring "story as relationship" within research projects. Some of our major interests in this regard are to help humans reconnect with the natural world and to help Aboriginal Elders revitalize language while also connecting with children and young people in their communities.

41 CBPR and the Indigenous Research Model ò Important elements for non Indigenous Researchers to conduct research with Native communities, but incorporate Indigenous Research Methods. ò Indigenous Research is done from the heart, paradigm, and culture of the Indigenous Researcher.

42 Streams, soil etc. Researching Ecological Data Elders stories about: Migration patterns, Demise of cultural and medicine plants, Restoration ecology, Fire ecology, Climate changes, Contaminants in Fish

43 Indigenous Research Knowledge informs Western Science Ogimakwe (Ojibwe) described the lesson learned from a group of trees. She talks how older trees give protection to the younger trees. Researcher Dr. Suzanne Simard, UBC discovered though radiation testing of carbon, that the older Douglas Fir trees provide carbon to their saplings.

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45 Indigenous Research in Engineering ò Native use of flax fibers and bio-resins in place of petroleum-based matrices to generate more sustainable and environmentally friendly composite materials. ò Optimizing chemical treatments of fibers and fire retardant additions in polymer resins to improve fiber/matrix adhesion and elevated temperature performance, respectively. The composites may be used as roof shingles, sandwich panel skins, container walls and access door construction where weight reductions are required.

46 Indigenous Research in Astrophysics ò The Stars we Know: a Blending of Crow Astrophysics, Ethnography, and scientific observation. ò History of the Constellations and sense of place in the universe. ò SKC s Bison Cube Sat cameras on the Mars Rover.

47 Indigenous research in Medicine/Pharmacology The leaves of the Rubus (raspberry and cloudberry), according to modern analysis, are also high in magnesium, which is still in use to prevent miscarriage." Maybe the same useful chemical occurs in all the Rubus species; if so, the Crees were intuitively correct in using Cloudberry plants to help female problems.

48 What is the method of collecting that data? Stories told in Sharing Circles, Interviews with leaders, elders visits, oral histories, field observations, abiotic and biotic data. (what was done in the past and how this has changed over time) One on one visits not just one visit~ grab and go stay for tea create relationships: with the land, people.

49 What can be gathered as Data?

50 Oral Histories

51 Stories as Data Relationship with the story teller, Relationship with the story, Interpretation of the story~ Is this what the story teller means? May not be the same for every listener, Several kinds of stories: Creation stories, historical stories, stories of current events, environmental stories. Is the story teller credible?

52 Indigenous Art as Research Data

53 Art is a Story. The Mud Map series of Dr. Pam Croft-Warcon is a story: of belonging of reconciliation visual narrative personal healing tool teaches to love physical, emotional and spiritual self.

54 Songs as Data: Songs are given to the singer to sing. If a person who dies had a song, that song is waiting around for someone to sing it ò Songs tell a story~ need permission to sing it Honor Songs Flag Songs Powwow Songs Wake up Songs Winter Songs Women s Songs Men s Songs

55 Crafting the Mi kmaq Potato Basket as a metaphor for writing the proposal

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57 The Ceremony of Preparation for the Epistemology Proposal All of the knowledge of the tribe/ community, The Stories told how to go to the forest to gather the black ash tree; Are there songs to sing as the tree is cut down; how to pound the tree so the growth rings separate; Stories told as the basket is crafted, The epistemology of the tribe or community you work with.

58 Axiology Ethics: The Ethics of not fudging your data~ The ethics of not stealing another basket maker s design~ Protection of the culture, the people and their stories, art, songs~ Data.

59 Ontology: Reality The vision the basket maker has of the completed basket. The vision you have for your final research project.

60 Who owns the data ò Not the researcher (Just borrowing) ò Not the professor ò Not the university ò Not the government ò The research done in Aboriginal lands and the resulting data belong to the community.

61 Indigenous Methods of Dissemination

62 The American Indigenous Research Association americanindigenousresearchassociation.org

63 Indigenous Research Within the Academy

64 Research? Not in My Backyard Responsible Research Means Staying for Tea

65 Research Question What do Indigenous communities want research to accomplish? how should researchers behave? How important is knowing the culture? Can Indigenous Research Methodologies Inform Indigenous Psychology?

66 Inform ò The word inform is taluegeg (operationalized) to mean giving melga toq (structure) to the essential characteristics of Indigenous Psychology. ò

67 Indigenous Psychology ò Studying the Behaviours of people living in a certain place. ò Not from outside. ò Not European ò Not Western ò Indigenous treatments: Integrative modalities

68 Indigenous Concepts of Mental Illness ò Loss of soul ò Affected by a wind ò Have Womba ò Emotional and social issues ò Falling sickness ò Witch Spells

69 The partners South Sea Islanders: Queensland, Australia Aboriginal Murri People: Queensland, Australia Sayisi Dene: Northern Manitoba, Canada Salish: Flathead Indian Reservation, Montana

70 Rockhampton South Sea Islanders, Queensland Australia

71 Queensland, Australia

72 Far North Queensland, Australia

73 South Sea Islanders in Australia

74 Sayisi Dene: Tadoule Lake ~ Churchill, Manitoba, Canada

75 Sayisi Dene of Churchill and Tadoule Lake, Manitoba, Canada

76 Dene Village, Churchill, Manitoba, Canada

77 Flathead Indian Reservation, Montana USA

78 Flathead Indian Reservation Montana, USA

79 Methodology Permissions from Tribal/ Community Leaders. Carefully crafted questions. Tribal ethics & decolonization of the people. Asking questions in a positive way. The community owns the data. IRB Human subjects protection. Protection of the culture. Sharing Circles. One on one Interviews. Dissemination of the data.

80 What is the method of collecting that data? Sharing Circles, Interviews with leaders, elders visits, field observations, One on one visits/not just one visit~ grab and go ~ hand out a survey tool stay for tea stay and live with the family. Don t just come for a day to do observations and hand out surveys.

81 Research is a dirty word Conducted in Aboriginal lands 1. Without permission, 2. Without consultation, 3. Without involvement of Aboriginal people, 4. Without respect. 5. Indigenous peoples are objects of curiosity and subjects of research to be seen, but not asked, heard or respected.

82 They are Just nosey. Researchers? They just want to find out stuff. They got rich off us. They never ask us what we need. None of the data or solutions come back to us. They take our stories, write the book or whatever their professors want and never give back to us. They never tell us what they found and if they do, it is in language we don t understand.

83 Results: Themes

84 !!! ò! Theme #1: Perception that Historical Trauma is the cause of mental illness in Indigenous communities.!

85 Most negative coping behaviors, suicides, substance and spousal abuse, and other mental health problems among Indigenous communities stem from historical trauma. Participants in Canada and Australia reinforce what American Indians have described relating to language loss, culture loss, and being devalued as an Indigenous person through the residential and boarding school experience. In that respect, researchers who enter Indigenous communities to do research in mental health need to be aware of this.!

86 Theme #2: The researcher needs to respect and understand the culture of the community.

87 ò When researchers understand, and are familiar with the culture, their presence will be more acceptable and the community will trust the researcher and the data. Participants indicated that researchers should attend functions when they are invited, eat the food, live and participate in community life. Don t just go to observe!

88 Theme #3 ò The research must contribute to community empowerment and self-determination.

89 They are researchers but they are not doing it for us for our community. They are not fu---g doing it for us. They are doing it for the white man so they can get money. That is where all the bull shit is. And that is where the cycle keeps going and going and going. They are willing to give us royalties but excuse me, royalties. That is our land and they are getting a lot of money from that stuff (Manitoba, Canada/ Sayisi Dene).

90 Theme #4: The research data should contribute to the community survival and recovery.

91 I believe that research that is done in Aboriginal communities must be done from the cultural values of that community. The research must be to move the community forward, to heal issues of historical trauma, to promote self-determination, and to make visible the issues in those communities, so we can come together as a community and make a plan to remedy the issues. (Australia)

92 Theme #5 The research must focus on community interest and need.

93 If they go into the community and say, I want this or I want that. They need to care about us, and the community. One of the things that is really important to me is that a young researcher has to go with the flow of the community. If they don t go with the flow, then they [community members] will say, What the hell are they doing here, if you are not going to help me? What do they want? As a researcher, you are supposed to hand everything over to them, you know? (Manitoba)!

94 Theme #6 the community must be in collaboration and give permission for the research to be done. People need to have council approval, which should include a board that would keep an eye on ethics and any issues that might come up, whether it is wildlife or mental health. (Salish)

95 Theme #7 The researcher must do the work with an understanding of the community s epistemology and ontology. It is all about respect. Researchers also need to participate and live in the community and not just watch. People will accept them better if they participate. They are bringing something to the community. They are not stand offish. They may have a picture in their head about Aboriginal people. (Australia)

96 . Theme #8! The community must own the data. Our stories belong in the community. They do not belong to the university or the government. They are ours, our data, and they belong to the Aboriginal community where the research is being carried out. (Australia)

97 The people [in the community] should own the stories that come from the community, but it never cones back. The researcher never comes back. There has never been one that I can see evidence of giving back to the community that research has been taken. (Canada)

98 Theme #9:! The researcher must disseminate the data in ways that the community can understand

99 The researchers write up reports and send it to where it needs to go, but I never see any good come from it. Dissemination takes place through working groups, written papers, and community groups. Men versus women have different roles in each community, and perhaps a male researcher cannot speak with a female member of the community (Australia) They never come back to the community (Canada)

100 Theme #10: The integrity of the story and the storyteller or the informant are keys to knowledge. When a researcher hears a story from someone, I do not think that the researcher hears the story in the same way it was told. It doesn t have the same meaning. When the elders tell you something, their words are sacred when they come out of their mouth (Montana)

101 Mental Health and Healing ò Community members ought to share ideas in treatment modality options available to them. Each Indigenous group will have their own cultural concepts for treatment. Gone (2013) also indicates this, and describes it as hybridization of therapies to fit the community.

102 Art As Data What can our art and stories teach us about Community? Telling our stories and creating art can help with mental healing.

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