Stories of Diverse Identity Locations in Indigenous Research

Abstract

Indigenous scholars have articulated that Indigenous research methodologies require Indigenous paradigms. Through a circle process at the International Congress of Qualitative Inquiry in 2012, our team members facilitated a talking circle on the importance and implications of self-location in research projects that are either fully incorporating Indigenous research methodologies or in alignment with principles of Indigenous knowledge systems. We asked: “Given the intersection between the practice of Indigenous paradigms and identity, how do individuals with diverse identities and partial understandings take up Indigenous methodological approaches?” Through locating ourselves personally in the context of a nationally funded research project entitled “Removing the Invisibility Cloak,” we seek to explore the tensions and complexities of engaging Indigenous methodologies informed by our various social positions. We conclude that Indigenous approaches to research for many may not simply be about research—they are more holistic, experiential, and spiritual than that. They are something more. That “something more” is found in our stories.

“I Have the Worst Fear of Teachers”: Moments of Inclusion and Exclusion in Family/School Relationships among Indigenous Families in Southern Ontario

“…Schools and school staff can play an active role in strengthening Indigenous family/school relationships by making schools more meaningful and welcoming for Indigenous families (Kovach et al. ). The Ontario Ministry of Education (2007) has implemented various Indigenous‐focused initiatives such as integrating content that reflects First Nation, Métis, and Inuit cultures, perspectives, and histories throughout the Ontario curriculum, and increasing Indigenous representation in the workforce.…”

Language and identity in an Indigenous teacher education program

“…A protocol in Indigenist research is to situate one's self within the research and in relation to the people and place [23]. I am Memorial University's Faculty of Education lead in the Inuit Bachelor of Education program (IBED).…”

Working bi-culturally within a palliative care research context: the development of the Te Ārai Palliative Care and End of Life Research Group

“…Moreover, through this extractive process, researchers run the risk of losing the context, values and struggles of the people and communities that they are researching (Gaudry, 2011) and perpetuating false assumptions which obfuscates indigenous realities and experiences (Shah, Carey, Harris, DeWilde, & Cook, 2013). It is, therefore, a very positive development that indigenous communities have steadily taken such knowledge recovery into their own hands as a form of empowerment, developing their own indigenous methodologies that go beyond the objective paradigm of Western research methods in order to produce research that benefits their own communities (Houston, 2007;Kovach, Carriere, Barrett, Montgomery, & Gillies, 2013;Lyons, 2011;McGregor, 2004;Morgensen, 2012;Wilson, 2004). At the same time, non-indigenous scholars are also being encouraged, despite the 'potential fraughtness of the pursuit' (Felt & Natcher, 2011), to conduct indigenous research, albeit within the auspices of indigenous methodologies (Harvey, 2003;Kovach et al, 2013;Weber-Pillwax, 1999) and self-reflexivity (Krauss & Turpin, 2013).…”

“…It is, therefore, a very positive development that indigenous communities have steadily taken such knowledge recovery into their own hands as a form of empowerment, developing their own indigenous methodologies that go beyond the objective paradigm of Western research methods in order to produce research that benefits their own communities (Houston, 2007;Kovach, Carriere, Barrett, Montgomery, & Gillies, 2013;Lyons, 2011;McGregor, 2004;Morgensen, 2012;Wilson, 2004). At the same time, non-indigenous scholars are also being encouraged, despite the 'potential fraughtness of the pursuit' (Felt & Natcher, 2011), to conduct indigenous research, albeit within the auspices of indigenous methodologies (Harvey, 2003;Kovach et al, 2013;Weber-Pillwax, 1999) and self-reflexivity (Krauss & Turpin, 2013). Louis argued that this is tenable as long as researchers observe the key principles of indigenous research, namely that research is 'conducted respectfully' in indigenous communities, 'from an indigenous point of view' and 'has meaning that contributes to the community' (Louis, 2007).…”