Methodological sensitivities for co-producing knowledge through enduring trustful partnerships

Abstract

Indigenous ways of caring for the environment have long been marginalised through research methodologies that are blind to a range of ways of knowing the world. Co-production of knowledge across Indigenous knowledge systems and Western scientific approaches is receiving attention both internationally and within the science system in Aotearoa New Zealand. Addressing power asymmetries as part of the co-production process is also slowly gaining recognition. Those involved in knowledge co-production initiatives must support learning about different world views, ways of knowing and accounting for the environment, while also enabling learning of the many biases and assumptions built into methodologies. This deliberation is needed, so non-Indigenous researchers can form enduring trustworthy partnerships and contribute to co-production initiatives. Presented here are insights shared by a cohort of environment research practitioners who have been deliberating on co-production occurring across knowledge systems in Aotearoa New Zealand. Originating from analysis of interviews undertaken about relationships recreational groups have with Te Urewera (forested hill country in the North Island of Aotearoa New Zealand), this paper depicts a layered reflection on how non-Māori (primarily but not exclusively) across Aotearoa New Zealand are learning to be manuhiri (those being welcomed on arrival to a place by the Indigenous people of that place). As a contribution to this collective learning, a set of methodological sensitivities are proposed as support for research amidst changing relationships with places. Doing so we aim to contribute to reflexive and decolonising encounters with Indigenous approaches to environmental care.

Developing methods of knowledge co-production across varying contexts to shape Sustainability Science theory and practice

“…This may include, in some instances, careful consideration of entrenched inequality within research disciplines, and the careful attention to the capacity of all those involved to enable a more equal starting point (e.g., researchers build skills to work with communities, Indigenous groups foster self-efficacy and agency via research partnerships- Carter et al 2021). It may also include the recognition that such learning is not just personal, but also collective (Greenaway et al 2021). Intentional interventions to confront colonial histories can be enabled via the sharing of histories, truth-telling (with regards to more recent injustices and/or inappropriate research practices), genuine discussions that enable, as Greenaway et al (2021) eloquently put it, 'glimpses across world views' and the recognition of relational and shared values.…”

“…It may also include the recognition that such learning is not just personal, but also collective (Greenaway et al 2021). Intentional interventions to confront colonial histories can be enabled via the sharing of histories, truth-telling (with regards to more recent injustices and/or inappropriate research practices), genuine discussions that enable, as Greenaway et al (2021) eloquently put it, 'glimpses across world views' and the recognition of relational and shared values. We see this throughout the papers where care for (and with) the environment is represented as the responsibility of a collective of human and non-human actors.…”

“…Contributors highlight the need to be mindful of where the power lies within any knowledge action system and how methodologies may reinforce or subvert power inequalities. Importantly, non-indigenous researchers and practitioners should consider themselves as 'guests in other worlds', and when they see themselves and are seen that way, they are able to contribute more effectively to those worlds (Blackett et al 2021;Greenaway et al 2021). Further, researchers and Indigenous leaders should be cognizant of the roles and responsibilities within any researcher partnership and/or knowledge action system, and to consider if a cultural shift is required within the community of practice.…”

“…In Aotearoa New Zealand, Greenaway and her Māori and non-Māori colleagues bring focus to the role of non-indigenous researchers to embrace the geographical, cultural and social place in which they find themselves as 'guests'. They discuss the notion of the need for non-indigenous researchers 'to prepare to arrive as guests' in a co-production of knowledge process and to enable this notion as central to methodological sensitivities of such work (Greenaway et al 2021). They present nine signs to help non-indigenous researchers and practitioners to navigate the co-production of knowledge and practices shaping environmental outcomes.…”

Kauri Dieback Prevention: Relational Values of Knowledge Producers

“…Similarly, Tim described that he has a lot of "respect for kauri", which also attests that there are ethics and morals that influence how people understand their relationship to kauri. Research by Greenaway et al (2021) also explores this concept of non-Māori "being manuhiri," (responsible guests and visitors) and details ways that manuhiri can be ethical researchers in co-producing knowledge and building trusting relations with indigenous peoples. This further ascertains the role that values, and ethics play in research and researcher's relationships both to kauri and other knowledge producers or knowledge holders.…”