Bringing research back home: exploring Indigenous Melanesian tok stori as ontology

Abstract

Indigenous knowledge is generally understood to be knowledge developed by a particular group in their specific environment over an extended period of time. In academia generally, bodies of knowledge of differing origins are not often understood. This article employs ontology as a ground for developing relational clarity in the academy by considering two oral traditions—talanoa (a Polynesian conversational form) as represented in research and Melanesian tok stori (a Melanesian form of discursive group communication) understood through an Indigenous Solomon Islands ontology. The discussion of tok stori offers a window into the complex ontological thinking required of the academy when seeking to learn from the knowledge of Mala’ita Solomon Islands specifically, and from Indigenous groups generally. The value to the wider research community suggests that bringing research back home through approaches constructed on the way people act can capitalise on the logic of aligning ontology and practice in research.

Methodological confluence: Weaving Constructivist Grounded Theory (CGT) and Indigenous research methods

“…It promotes the ideals of meritocracy, individualism, and neoliberal rationality that is inherent in the American culture. The approach does not pay much attention to geographic or cultural borders (Sanga and Reynolds, 2021). On the other hand, Indigenous knowledge is based on place-based knowing, cosmology, and altruistic communal relationships.…”

“…Knowledge is contextspecific and relies on the experiences of local communities. In line with this thinking, Sanga and Reynolds (2021) argue that ''both traditional and indigenised knowledge are fluid and malleable elements in lives which are continually adjusting to find relevance'' (p. 534). Knowledge creation is relative and a by-product of social and historical experiences.…”

“…A good example that demonstrates how a relativist ontology might work in Indigenous research is through Talanoa which is a form of interaction that is common in most Pacific areas. In research, Talanoa fosters conversations and “involves dialogic empathetic engagement in a space safe for all participants (Sanga and Reynolds, 2021: 534). It gives Indigenous communities the platform and opportunity to articulate their lived experiences that are sacred to them.…”

Whose voice is heard?

“…The Pacific region is rich in indigenous oralities (Sanga & Reynolds, 2021), habitual oral forms of communication that include talanoa (Suaalii-Sauni & Fulu-Aiolupotea, 2014) and tok stori . Dialogue is part of the Pacific way (Airini et al, 2010).…”