Based upon expansions of indigenous research methodologies in the literature, researchers are encouraged to understand indigenous research conceptualization and implementation within various communities. The purpose of this review is to outline six tenets or principles that are intended to engage researchers in practices that privilege the voices and goals of indigenous populations: indigenous identity development; indigenous paradigmatic lens; reflexivity and power sharing; critical immersion; participation and accountability; and methodological flexibility. Future research directions for expanding and operationalizing principles of indigenous research practices are also provided.
Indigenous Research Methodology (IRM) and its embedded engagement with Indigenous Epistemology rises above and lives beyond the reach of the subjugating colonial project of epistemicide, the colonial intention to eradicate Indigenous ways of knowing and being, or epistemologies and ontologies. This paper offers a lens through which I make visible where, when and how particularly situated Indigenous epistemologies continue to thrive. I have selected two documents to provide critical context for the colonial and genocidal intentions of epistemicide, and to purposefully demonstrate the endurance of Waponahki epistemology, and through such evidence of presence, deliberately point out its critical relevance in contemporary schooling. Waponahki refers to the Penobscot, Passamaquoddy, Maliseet, Mi'kmaq and Abenaki peoples who live in Maine and the Maritime Provinces of Canada and have formed a post-contact political alliance, the Wabanaki Confederacy. In this work I discuss the concept of epistemicide from a lived understanding of Indigenous research as a way of life; a way of knowing derived from many years of accumulated experiential knowledge. In an embodied and material way, I am a part of that thread of intergenerational knowledge and both benefit from and contribute to that knowledge and empirical process. My poetic renditions appear in the paper and attempt to provide further insight into the discussion. Given the Waponahki people's continued engagement with the living Gluskabe, a spirit being and teacher in Penobscot culture, epistemicide remains an incomplete colonial project. Gluskabe's encounters with epistemicide are those very places wherein I identify or bring to light the ongoing vitality of Indigenous epistemology, which I identify as Red Hope. ; peer-reviewed
"This book addresses the conceptualization and practice of Indigenous research methodologies especially in Sámi and North European academic contexts. It examines the meaning of Sámi research and research methodologies, practical levels of doing Indigenous research today in different contexts, as well as global debates in Indigenous research. The contributors present place-specific and relational Sámi research approaches as well as reciprocal methodological choices in Indigenous research in North-South relationships. This edited volume is a result of a research collaboration in four countries where Sámi people live. By taking the readers to diverse local discussions, the collection emphasizes communal responsibility and care as a key in doing Indigenous research. Contributors are: Rauni Äärelä-Vihriälä, Hanna Guttorm, Lea Kantonen, Pigga Keskitalo, Britt Kramvig, Petter Morottaja, Eljas Niskanen, Torjer Olsen, Marja-Liisa Olthuis, Hanna Outakoski, Attila Paksi, Jelena Porsanger, Aili Pyhälä, Rauna Rahko-Ravantti, Torkel Rasmussen, Ilona Rauhala, Erika Katjaana Sarivaara, Irja Seurujärvi-Kari, Trond Trosterud and Pirjo Kristiina Virtanen"--
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.
The possibility of a defined Indigenous Research Methodology is exciting to indigenous and non-indigenous scholars alike, though probably for different reasons. Present assumptions suggest that such a methodology would determine standards for authenticity of indigenous research, and would enable a more effective critique of research dealing explicitly with indigenous reality. The question of who should participate in the development of an indigenous research methodology is critical since every scholar who has any connection with indigenous research topics or indigenous people will feel directly impacted. Responses to the question will indicate the form or quality of interactions between indigenous and non-indigenous scholars grappling with the political, social, and personal issues that assuredly will arise in any discourse of an indigenous research methodology. Such a concept might be perceived as a threat to existing forms or models of knowledge and knowledge creation. While indigenous scholars must be aware of such reactions, they will nonetheless experience themselves as the "active-centre" in the process of any indigenous research which they choose to live through. They are a piece of the heart in the body of growing indigenous knowledge. Indigenous research methodology is and has always been the central structure of support for the creation of indigenous knowledge. There are some principles which underlay most indigenous research - where this is understood to mean research conducted by indigenous people. Moving however to a discourse which includes indigenous and non-indigenous participants in an academic focus on indigenous research methodology might profitaby include a consideration of such principles as (a) the interconnectedness of all living things, (b) the impact of motives and intentions on person and community, (c) the foundation of research as lived indigenous experience, (d) the groundedness of theories in indigenous epistemology, (e) the transformative nature of research, (f) the sacredness and responsibility of maintaining personal and community integrity, and (g) the recognition of languages and cultures as living processes.
Examined is indigenous research by Third World nations. Several objections by developing countries to the process of technology transfer are reviewed, including the presence of extensive monopoly elements, a subordinate bargaining position by entities acquiring the technology, & the poor fit of transferred technology to conditions in the Third World. Summarized are some of the more salient characteristics of this indigenous effort: (1) pure or basic research tends to garner an excessive proportion of the science & technology budget; (2) research projects due to considerations of international prestige are frequently ill-suited to genuine development needs; (3) indigenous research & development increases the efficiency of technology transfer through a variety of complementary interactions; (4) the range of production techniques more suitable for Third World factor endowments is broader than generally believed; & (5) there is a need for developing countries to be aware of several scale effects or critical thresholds of research activities. Related policy issues are discussed. Modified AA.
BACKGROUND: Genetic research has potential benefits for improving health, such as identifying molecular characteristics of a disease, understanding disease prevalence and treatment, and developing treatments tailored to patients based on individual genetic characteristics of their disease. Indigenous people are often targeted for genetic research because genes are easier to study in communities that practice endogamy. Therefore, populations perceived to be more homogenous, such as Indigenous peoples, are ideal for genetic studies. While Indigenous communities remain the focal point of many genomic studies, some result in harm and unethical practice. Unfortunately, the harms of poorly formulated and unethical research involving Indigenous people have created barriers to participation that prevent critical and lifesaving research. These harms have led a number of Indigenous communities to develop guidelines for engaging with researchers to assist in safely bridging the gap between genetic research and Indigenous peoples. SPECIFIC AIMS: The specific aims of this study were: (1) to conduct an international review and comparison of Indigenous research guidelines that highlight topics regarding genetics and use of biological samples and identify commonalities and differences among ethical principles of concern to Indigenous peoples; and (2) develop policy recommendations for Indigenous populations interested in creating formal policies around the use of genetic information and protection of biological samples using data from specific aim 1. METHODS: A comparative analysis was performed to identify best research practices and recommendations for Indigenous groups from four countries: Canada, New Zealand, Australia, and the United States. The analysis examined commonalities in political relationships, which support self-determination among these Indigenous communities to control their data. Current international Indigenous guidelines were analyzed to review processes of how genetic research is conducted and the use of biological samples is handled with Indigenous peoples. RESULTS: Results suggest the need for genetic and genomic research policies for the world's Indigenous people. Indigenous groups are most vulnerable to research exploitation and harm; therefore, identifying principles that work for Indigenous people will lead to best practices for all populations. CONCLUSIONS: Development and implementation of best practices informed by research guidelines in Canada, New Zealand, Australia, and the U.S. may be helpful to advise Indigenous leaders, policy makers, and researchers to the proper conduction of genetic research within Indigenous communities. Comparative analyses are a useful tool for identifying areas for further work in developing genetic research policy for Indigenous communities. OUTCOME: The outcomes of this analysis are relevant and useful to Indigenous communities and inform the development of community-based genetic research guidelines. The recommendations can be used in designing appropriate policies for future genomic research with Indigenous peoples.
Intro -- A Note on the Book's Cover Image -- Contents -- Notes on Contributors -- List of Figures -- List of Tables -- 1 Introduction -- Introducing the Editors -- The Field of Peace and Conflict Studies -- Decolonising Academic Research -- Indigenous Research -- PACS and Indigenous Research -- What Is Covered in This Book? -- References -- Part I Indigenous Epistemologies, Methodologies and Method -- 2 Decolonizing Peacebuilding Research in Africa Through Indigenous Knowledge Systems: Experience of Igbo-Speaking Group of Niger-Delta Region, Nigeria -- Introduction -- Coloniality and Western Dominance in Peace and Conflict Research -- Decolonization Through Indigenous Knowledge System -- Theoretical Contributions in Decolonizing Peacebuilding -- Decolonization of Peacebuilding -- Indigenous Philosophy for Peacebuilding in Igbo-speaking Communities -- Traditional Practices of Peacebuilding in Igbo-speaking Communities -- The Challenges of Indigenous Methodology for Peacebuilding in Africa -- Conclusion and Recommendations -- References -- 3 Restoring Balance and Harmony to Peace and Conflict Studies: Engaging Indigenous Paradigm Research in Collaborations of Integrity -- Indigenous Worldviews and Peace -- Re-centering Indigenous Worldviews Within Peace and Conflict Studies -- Collaborations of Integrity Between Indigenous and Non-indigenous Peoples -- References -- 4 Affirming an Indigenous Approach Within Peace and Conflict Studies -- Introduction -- Indigenous Epistemology -- Indigenous Epistemology and Kaupapa Māori Research -- Waitaha First Nations People -- Kaupapa Māori Potential Approach Utilising Pūrakau | Indigenous Narratives -- Conclusion -- References -- 5 When an Indigenous Researcher Sees, Speaks and Writes: The Experience of Palestinian Research in Israel -- Introduction -- The Duty to Speak and Write.
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