Research methods as a situated response: Towards a First Nations' methodology

Hermes, Mary

doi:10.1080/095183998236944

Cited by 41 publications

(30 citation statements)

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“…There is also work to be done in articulating inclusive theoretical foundations that build more extensively on indigenous knowledge systems (see for example Hermes, 1999;Smith, 1999), feminist theories (Brydon-Miller, Maguire & McIntyre, in press;Morawski, 2001), postcolonial (Bhabha, 1994;McClintock, Mufti & Shohat, 1997) or critical race theories (Crenshaw, Gotanda, Peller & Thomas, 1995;Delgado & Stefancic, 2000;Parker, Deyhle & Villenas, 1999). It is our hope that this journal may provide a forum for such conversations regarding theory, and in doing so, might help to advance both the theory and practice of action research.…”

Section: The Integration Of Theory and Practicementioning

confidence: 99%

Why Action Research?

2003

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Members of the editorial board of Action Research responded to the question, `Why action research?' Based on their responses and the authors' own experiences as action researchers, this article examines common themes and commitments among action researchers as well as exploring areas of disagreement and important avenues for future exploration. We also use this opportunity to welcome readers of this new journal and to introduce them to members of the editorial board.

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Section: The Integration Of Theory and Practicementioning

confidence: 99%

Why Action Research?

2003

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“…Indigenous peoples have their "original instructions from our Creator" through which research (Garroutte, 2003, p. 115 (Hermes, 1999). Stories are not merely "myth" or "folklore" (Alfred, 1999, p. 11); they are theory (Brayboy, 2006;Mohawk, 1992).…”

Section: Resisting Assimilation In This Sense Means Maintaining An mentioning

confidence: 99%

“…The academy can be a place of objectivity with an emphasis on quantitative data, but it can also be a system that privileges European colonial epistemologies where education exerts the power to "other" and marginalize groups (Foucault, 1995). IHEs consist of disciplines that value particular areas of expertise (Dill, 1984 (Hermes, 1999) as well as protocols of the academy (Brayboy, 1999). Initial codes and findings were shared with non-Native colleagues as an "outsider's check" (Waterman, 2007) along with peer debriefing of codes with my research assistants.…”

Section: Continuity and Spiritualitymentioning

confidence: 99%

Home-Going as a Strategy for Success Among Haudenosaunee College and University Students

Waterman¹

2012

Journal of Student Affairs Research and Practice

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“…Indigenous scholars across the world, especially in Canada (Hermes, 1998;Weber-Pillwax, 1999;Wilson, 2003), the United States (Cajete, 1994) and New Zealand (Smith, 1999), have made valuable contributions in the area of research, specifi cally in Indigenous research (Smith, 1999). Indigenous research, broadly defi ned, pertains to applying the culturally-situated visions, understandings and directions necessary to engage in processes that ultimately facilitate and promote the well-being of Indigenous communities in a holistic manner.…”

Section: Introductionmentioning

confidence: 99%

“…Although Indigenous peoples are diverse, we do share respect and honouring as important values. Engaging in respectful practices to gather, interpret, share and contextualise these knowledges is part of situating research methods (Hermes, 1998) in a particular culture to challenge how research is implicated in the production of Western knowledge, in the nature of academic work, in the production of theories which have dehumanized Maori [Indigenous] practices that continue to privilege Western ways of knowing while denying the validity for Maori of Maori knowledge, language and culture (Smith in Menzies, 2001, p. 19).…”

Section: Introductionmentioning

confidence: 99%

the Tree of Life as a Research Methodology

Estrada

2005

AJIE

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This paper is grounded on the premise that research, as a colonising practice, needs constant reconceptualisation and rethinking. I propose a methodology based on some of the values, visions and stories from my own Maya Indigenous culture and knowledge in addition to other Indigenous cultures across the world. I argue that researchers need to constantly acknowledge and change the negative impacts of ignoring multiple ways of knowing by engaging in respectful methods of knowledge collection and production. This paper contributes to the work Indigenous scholars have done in the area of research methodologies and knowledge production. First, a general overview of the values and concepts embedded in the Ceiba or the "Tree of Life" is presented; then, a discussion of what respectful research practices entail follows; fi nally, it concludes with a refl ection on how the Ceiba is a small example of how researchers can adapt their research methodology to the local context. (2004), where this work has pertinence because it proposes a research method based on our knowledges. It also expands the work of Indigenous scholars around the world.I am aware that reclaiming oral traditions and Maya cultural practices requires that research is culturallysituated. In this sense, it is both a political and spiritual act, since researching, documenting and disseminating Indigenous knowledges have historically been, on the one hand, a part of what Linda Smith (1999) calls a "colonial project". She claims that more often than not, research has been complicit in a series of actions that undermine, misinterpret and misconstrue Indigenous knowledges in an effort to further advance acts of colonialism and oppression. On the other hand, Indigenous peoples have "always been researchers" (Ermine, 1995) and continue in this role. It is in the spirit of continuing our role as researchers with an awareness of that colonial legacy that I follow the steps of Indigenous scholars who are increasingly creating and participating in research processes. Such processes follow an "ethic" that shifts from "research for research's sake (knowledge in the abstract) to research that serves a specifi c purpose or need of the community within which it is situated" (Hermes, 1998, p. 158). In this paper, I reference specifi c and contextually relevant Indigenous knowledges to honour multiple ways of knowing. Although Indigenous peoples are diverse, we do share respect and honouring as important values. Engaging in respectful practices to gather, interpret, share and contextualise these knowledges is part of situating research methods (Hermes, 1998) in a particular culture to challenge how research is implicated in the production of Western knowledge, in the nature of academic work, in the production of theories which have dehumanized Maori [Indigenous] practices that continue to privilege Western ways of knowing while denying the validity for Maori of Maori knowledge, language and culture (Smith in Menzies, 2001, p. 19).I begin the paper with an overview ...

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Research methods as a situated response: Towards a First Nations' methodology

Cited by 41 publications

References 0 publications

Why Action Research?

Why Action Research?

Home-Going as a Strategy for Success Among Haudenosaunee College and University Students

the Tree of Life as a Research Methodology

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