Decolonizing Methodologies Research and Indigenous People Assignment The instructions and requirements has been uploaded below. one page for outline, two
Decolonizing Methodologies Research and Indigenous People Assignment The instructions and requirements has been uploaded below.
one page for outline, two pages for paper. ( The paper including summary and response)
PLEASE READ the guidelines before you start writing.how to write summary
Here is the page range for the articles.
Smith, L. T. 1999. Introduction, in Decolonizing Methodologies: Research and Indigenous People. Zed Books. Pp 1-19.
Harrison, F. 1991. Introduction, in Decolonizing Anthropology: Moving further towards an Anthropology of Liberation. Association of Black Anthropologists. American Anthropological Association. Pp. 1-15.
Cahill, C, Farhana Sultana, and Rachel Pain. 2007. Participatory Ethics: Politics, Practices, Institutions. ACME: An International E-Journal for Critical Geographies 6 (3):Pp 304318.
Atalay, S. 2012. Guiding Principles in Community Based Participatory Research, in Community-Based Archaeology: Research with, by, and for Indigenous and Local Communities. UC Press. Pp. 55-88
The paper is only 2 pages and so work on editing your ideas AFTER you have written them out. ‘This book is a counter-story to Western ideas about the benefits of the
pursuit of knowledge. Looking through the eyes of the colonized, cautionary
tales are told from an indigenous perspective, tales designed not just to voice
the voiceless but to prevent the dying – of people, of culture, of ecosystems.
The book is particularly strong in situating the development of counter
practices of research within both Western critiques of Western knowledge
and global indigenous movements. Informed by critical and feminist
evaluations of positivism, Tuhiwai Smith urges researching back and
disrupting the rules of the research game toward practices that are more
respectful, ethical, sympathetic and useful vs racist practices and attitudes,
ethnocentric assumptions and exploitative research. Using Kaupapa Maori,
a fledgling approach toward culturally appropriate research protocols and
methodologies, the book is designed primarily to develop indigenous peoples
as researchers. In short, Tuhiwai Smith begins to articulate research practices
that arise out of the specificities of epistemology and methodology rooted
in survival struggles, a kind of research that is something other than a
dirty
word to those on the suffering side of history.’ PATII LATHER, PROFESSOR OF
EDUCATIONAL POUCY AND LEADERSHIP, OHIO STATE UNIVERSITY AND
AUTHOR OF
Getting Smart: Feminist Research and Pedagogy With/ in the Postmodern
AND Troubling the Angels: Women Living With HJVIAIDS,
SMITHIES (WESTVIEW, 1 997).
(ROUTLEDGE, 1 991)
WITH CHRIS
‘Finally, a book for researchers working in indigenous context. Finally, a
book especially for indigenous researchers. Linda Smith goes far beyond de
colonizing research methodology. Our contextual histories, politics, and
cultural considerations are respectfully interwoven together. Our distinctive
ness remains distinct, but there are important places where our issues and
methodologies intersect. Stories of research experiences, examples of
projects, critical examination, and mindful reflection are woven together to
make meaningful and practical designs related to indigenous issues and
research.’ JO-ANN ARCHIBALD, STO:LO NATION AND DIRECTOR OF THE FIRST
NATIONS HOUSE OF LEARNING AT THE UNIVERSITY OF BRITISH COLUMBIA.
‘A book like this is long overdue. It will be most useful for both indigenous
and non-indigenous researchers in educational and non-educational institu
tien,s?It.will
em ower indi enous students to undertake research which uses
methods that are culturally sensitive an
appropriate-instead-ef..dl.ese…w.hich_
out in Research Methods courses in universities which
assume that researc
an
rese
researchers occupy some kind of moral high ground from which they can
observe their subjects and make judgements about them.’ KONAI THAMAN,
PRO FESSOR OF PACIFIC EDUCATION AND CULTURE, AND UNESCO CHAIR OF
EDUCATION, UNIVERSITY OF THE SOUTH PACIFIC.
‘Unda Tuhiwai Smith is the leading theorist on decolonization of Maori in
New Zealand. This book opts for a dynamic interpretation of power relations
of domination, struggle and emancipation. She uses a dual framework – the
whakapapa
of Maori knowledge and European epistemology – to interpret
and capture the world of reality for a moment in time. Thus the search for
truth. in complex human relations is a never-ending quest.’
RANGINUI
WALKER, FORMERLY PROFESSOR OF MAORI STUDIES DEPARTMENT AND PRO
VICE CHANCELLOR, UNIVERSITY OF AUCKLAND.
We have needed this book. A cademic research facilitates diverse forms of
economic and cultural imperialism by shaping and legitimating policies which
entrench existing unjust power relations. Linda Tuhiwai Smith’s powerful
critique of dominant research methodologies is eloquent, informed and
timely. Her distinctive proposals for an indigenous research agenda are
especially. valuable. Decolonization, she reminds us, cannot be limited to
deconstructing the dominant story and revealing underlying texts, for none
of that helps people improve their current conditions or prevents them from
dying. This careful articulation of a range of research methodologies is
welcome and full of promise.’ LAURIE ANNE WHTIT,
vital,
PROFESSOR OF PHILOSOPHY,
MICHIGAN TECHNOLOGICAL UNIVERSITY.
‘A brilliant, evocative and timely book about an issue that serves to both
define and create indigenous realities. In recent years, indigenous people,
often led by the emerging culturally affirmed and positioned indigenous
scholars, have intensified the struggle to break free from the chains of
colonialism and its oppressive legacy. In writing this book, Linda Tuhiwai
Smith makes a powerful and impassioned contribution to this struggle. No
budding researcher should be allowed to leave the academy without reading
this book and no teacher should teach without it at their side.’ BOB
DIRECTOR, JUMBUNNA CAISER, CENTRE FOR ABORIGINAL
AND
MORGAN,
TORRES STRAIT
ISLANDERS, UNIVERSITY OF TECHNOLOGY, SYDNEY.
About the Author
Linda Tuhiwai Smith (Ngati A wa and Ngati Porou) is an A ssociate
tf! l!!dUCini
I
I D’t slt!f 8t ±e
Iorematjppa} i
and Indigenous Education at the University o
ro esso
esearch Institute for Maori
uckland.
Decolonizing Methodologies
Research and Indigenous Peoples
L INDA TUHIWA I SMITH
Zed Books Ltd
LONDON
&
NEW YORK
University of Otago Press
DUNEO IN
Decolonizing Methodologies was
first published by
Zed Books Ltd, 7 Cynthia Street, London N1 9JF, UK,
and Room 400, 175 Fifth Avenue, New York, NY 10010, USA
and
University of Otago Press, Level 1/398 Cumberland Street, Dunedin, New Zealand
Fax 64 3 479 8385, email univcrsity.press@otago.ac.nz
in 1999
Distributed in the USA exclusively by
Palgrave, a division of St Martin’s Press, LLC,
175 Fifth Avenue, New York, NY 10010, USA
Copyright © Linda Tuhiwai Smith, 1999
Twelfth impression, 2008
Printed and bound in Malaysia
Cover designed by Andrew Corbett.
Laserset by Long House, Cumbria, UK.
Printed and bound in Malaysia.
All rights reserved
The right of the author of
this work has been asserted by her in
accordance with the Copyright, Designs
and Patents Act, 1988.
A catalogue record for this book
is available from the British Library.
ISBN-13: 978 1 85649 623 0 Cased (Zed Books)
ISBN-13: 978 1 85649 624 7 Limp (Zed Books)
ISBN-10: 1 877133 67 1 Limp (Unive rsity of Otago Press)
Contents
ix
Acknowledgements
1
Introduction
1
19
20
25
28
29
33
35
37
Imperialism, History, Writing and Theory
Imperialism
On being human
Writing history and theory
Is history important for indigenous peoples?
Contested histories
Is writing important for indigenous peoples?
Writing theory
2
42
43
45
47
50
53
Research Through Imperial Eyes
The cultural formations of Western research
The intersections of race and gender
Conceptualizations of the individual and society
Conceptions of space
Conceptions of time
SSEstablishing the positional superiority of Western knowledge 59
c J
55
zg dte msctptines
Disciplining the colonized
?8
Colonialism and ‘Native’ intellectuals
69
The ‘authentic, essentialist, deeply spiritual’ Other
72
.3—o
-ther-extw.d?d-familJ-lllember just…f o.r_
being who they are.
ix
Introduction
From the vantage point of the colonized, a position from which I write,
and choose to privilege, the term ‘research’ is inextricably linked to
European imperialism and colonialism. The word itself, ‘research’, is
probably one of the dirtiest words in the indigenous world’s vocabulary.
When mentioned in many indigenous contexts, it stirs up silence, it
conjures up bad memories, it raises a smile that is knowing and
distrustful. It is so powerful that indigenous people even write poetry
about research. The ways in which scientific research is implicated in the
worst excesses of colonialism remains a powerful remembered history
for many of the world’s colonized peoples. It is a history that still
offends the deepest sense of our humanity. Just knowing that someone
measured our ‘faculties’ by filling the skulls of our ancestors with millet
seeds and compared the amount of millet seed to the capacity for mental
thought offends our sense of who and what we are.1 It galls us that
Western researchers and intellectuals can assume to know all that it is
possible to know of us, on the basis of their brief encounters with some
of us. It appals us that the West can desire, extract and claim ownership
of our ways of knowing, our imagery, the things we create and produce,
and then simultaneously reject the people who created and developed
those ideas and seek to deny them further opportunities to be creators
o
_ £their-own-Gul-tw;e-aad-ewfl-aatiefls-.—lt-aager-s–l:l-s–when-pr-atie?kGd
to the last century, and the centuries before that, are still employed to
( j lj
1
1 1
1
·
8
I I 1 ‘1 1 ·
,
tetritories, to the right of self-determination, to the survival of our
languages and forms of cultural knowledge, to our natural resources and
deny tfte ali!i”‘J
·
systems for living within our environments.
This collective memory of imperialism has been perpetuated through
the ways in which knowledge about indigenous peoples was collected,
‘ classified and then represented
in various ways back to the West, and
then, through the eyes of the West, back to those who have been
2
DECO L O N IZIN G METHO D O L O G1ES
colonized. Edward Said refers to this process as a Western discourse
about
the
Other which is
supported
by
‘institutions,
vocabulary,
scholarship, imagery, doctrines, even colonial bureaucracies and colonial
styles’.2 According to Said, this process has worked partly because of the
constant
interchange
between
the
scholarly
and
the
imaginative
construction of ideas about the Orient. The scholarly construction, he
argues, is supported by a corporate institution which ‘makes statements
about it [the Orient], authorising views of it, describing it, by t_eaching
about it, settling it, ruling over it’.3 In these acts both the formal scholarly
pursuits
of
knowledge
and
the
informal,
imaginative,
anecdotal
constructions of the Other are intertwined with each other and with the
activity of research. This book identifies research as a significant site of
struggle between the interests and ways of knowing of the West and the
interests and ways of resisting of the Other. In this example, the Other
has been constituted with a name, a face, a particular identity, namely
indigenous peoples.
While it is more typical (with the exception of feminist
research) to write about research within the framing of a specific
scientific or disciplinary approach, it is surely difficult to discuss
methodology
and
indigenous peoples
research
together, in the same breath, without
having an analysis of imperialism, without understanding the complex
ways in which the pursuit of knowledge is deeply embedded in the
multiple layers of imperial and colonial practices.
Many researchers, academics and project workers may see -the
benefits of their particular research projects as serving a greater good
‘for mankind’, or serving a specific emancipatory goal for an oppressed
community. But belief in the ideal that benefiting mankind is indeed a
primary outcome of scientific research is as much a reflection of
ideology as it is of academic training. It becomes so taken for granted
that many researchers simply assume that they as individuals embody
this ideal and are natural representatives of it when they work with other
communities. Indigenous peoples across the world have other stories to
tell which not only question the assumed nature of those ideals and the
pr-a?ti?es-that-they-generatt, but also serve to tell an alternative story:
the history of Western research through the eyes o
e co oruzeO. Thes·e
. tance which are repeated and
shared across diverse indigenous commuruttes.
n ,.o
,
indigenous peoples and their communities do not differentiate scientific
or ‘proper’ research from the forms of amateur collecting, journalistic
approaches,
film making or other ways of ‘taking’ indigenous knowledge
that have occurred so casually over the centuries. The effect of travellers’
tales, as pointed out by French philosopher Foucault, has contributed
as much to the West’s knowledge of itself as has the systematic gathering
of scientific data. From some indigenous perspectives the gathering of
INTRODUCTION
3
information by scientists was as random, ad hoc and damaging as that
undertaken by amateurs. There was no difference, from these perspec
tives, between ‘real’ or scientific research and any other visits by
inquisitive and acquisitive strangers.
This book acknowledges the significance of indigenous perspectives
on research and attempts to account for how, and why, such pers
pectives may have developed. It is written by someone who grew up
within indigenous communities where stories about research and
particularly about researchers (the human carriers of research) were
intertwined with stories about all other forms of colonization and
injustice. These were cautionary tales where the surface story was not as
important as the underlying examples of cultural protocols broken,
values negated, small tests failed and key people ignored. The greater
danger, however, was in the creeping policies that intruded into every
aspect of our lives, legitimated by research, informed more often by
ideology. The power of research was not in the visits made by
researchers to our communities, nor in their fieldwork and the rude
questions they often asked. In fact, many individual non-indigenous
researchers remain highly respected and well liked by the communities
with whom they have lived. At a common sense level research was talked
about both in terms of its absolute worthlessness to us, the indigenous
“”
world, and its absolute usefulness to those who wielded it as an
instrument. It told us things already known, suggested things that would
not work, and made careers for people who already had jobs. We are
the most researched people in the world’ is a comment I have heard
frequently from several different indigenous communities. The truth of
such a comment is unimportant, what does need to be taken seriously
is the sense of weight and unspoken cynicism about research that the
message conveys.
This cynicism ought to have been strong enough to deter any self
respecting indigenous person from being associated with research.
Obviously, in this case, it has not, which leads to my other motivation
for writing about indigenous peoples and research. This is a book which
attempt-s-te-cle-semething-more
-t han-:-deconstructing-Western-scholar
ship simply by our own retelling, or by sharing indigenous horror stories
ale11I
11 h lit ” decolotD2Rtg fftttiit! w Uflt, deeOH§&U@f:l(§fi 1§ pm OF
a much larger intent. Taking apart the story, revealing underlying texts,
and giving voice to things that are often known intuitively does not help
people to improve their current conditions. It provides words, perhaps,
an insight that explains certain experiences – but it does not prevent
someone from dying. It is with that sense of reality that the second part
of ?e book has been written. Whilst indigenous communities have quite
valid fears about the further loss of intellectual and cultural knowledges,
D E C O LONIZI N G M E TH O D O L O G I E S
4
and have worked to gain international attention and protection through
covenants on such matters, many indigenous communities continue to
live within political and social conditions that perpetuate extreme levels
of poverty, chronic ill health and poor educational opportunities.4 Their
children
may be removed forcibly from
their care,
‘adopted’
or
institutionalized. The adults may be as addicted to alcohol as their
children are to glue, they may live in destructive relationships which are
formed and shaped by their impoverished material conditions and
structured by politically oppressive regimes. While they live like this they
are
constantly
fed
messages
about
their
worthlessness,
laziness,
dependence and lack of ‘higher’ order human qualities. This applies as
much to indigenous communities in First World nations as it does to
indigenous communities in developing countries. Within these sorts of
social realities, questions of imperialism and the effects of colonization
may seem to be merely academic; sheer physical survival is far more
pressing. The problem is that constant efforts by governments, states,
societies and institutions to deny the histori…
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