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As Indigenous researchers, we have encountered
a number of challenges in conducting research from Indigenous
perspectives. Essentially research is a Western paradigm based
on Western philosophies and values. Research has traditionally
been conducted by non-Indigenous researchers who have interpreted
our peoples, cultures and languages through their own cultural
and social lens. This has resulted in false representations of
us and our cultures. These research findings have been presented
as truth firstly to Western society and then back to us in the
form of policy, programs and academic discourse and texts.
Indigenous researchers from Aoteoroa (New Zealand),
Australia and Canada; [Tuhiwai Smith (1999), Irabinna Rigney (1997)
and Battiste (1996)] have identified that the concept of research
is deeply problematic for Indigenous peoples. It involves an emotional
roller coaster journey, savors humiliation, depression, anger,
pain, outrage, guilt and anxiety. It is not simply an intellectual
process. It conveys deep cynicism and suspicion. The concept of
research elaborates histories of encounters between Indigenous
peoples and researchers embedded in the story of imperialism and
colonialism. Indigenous peoples until recently have always been
'the researched'. We have been measured, judged and treated as
the 'object', the 'subject' of research - the 'other'. Tuhiwai
Smith (1999) further states that the word 'research', is probably
one of the dirtiest words in the Indigenous world's vocabulary.
How many of us have heard people in our own communities
utter with such venom;
"we have been researched to death and
there is nothing on the ground to show for it … why don't
they leave us alone".
It is critical at this point of the debate, that
Indigenous peoples who have been the 'object' of research have
an outlet to voice their expectations about research methodology.Appropriate
research must be conducted to give voice to peoples concerns and
to identify the most appropriate means to conduct research. Umulliko
is committed to conducting research and indeed exploring research
methodologies that celebrate and centralise these voices.
Indigenous researchers such as Tuhiwai Smith,1999,
from Aoteoroa, Battiste,1996, from Canada and Irabinna Rigney,1997
and Brady,1992 from Australia assert that Indigenous research
agendas are overtly political, are highly emotive, are about changing
and improving conditions and are concerned with the survival of
Indigenous peoples, languages lands and cultures. Further Indigenous
research agendas are driven by a purposeful dream not a prescription.
The purpose and activities of the research are strategic. The
approach is critical of non-indigenous world view of Indigenous
peoples and cultures. It is informed by an analysis of imperialism
and colonialism; of what it has meant and what it means to be
colonised. (Tuhiwai Smith,1999, Battiste,1996, Moreton-Robinson,1998).
It is concerned with social change and emancipatory outcomes for
Indigenous peoples (Irabinna Rigney,1997, Tuhiwai Smith, 1999).
The approach is concerned with self-determination and liberation.
It is concerned with linguistic competence, a new composite language.
Battiste argues that;
Indigenous researchers cannot rely on colonial
languages and thought to define our reality. If we continue
to define our reality in the terms and constructs drawn from
Eurocentric diffusionism, we continue the pillage of our own
selves (Battiste,1996)
Central to much of the discussion surrounding
the development of an appropriate research agenda is the process
of decolonisation. This is fundamental according to Tuhiwai Smith
and Battiste because the term 'research' is inextricably linked
to European imperialism and colonialism' (Tuhiwai Smith,1999).
All Indigenous peoples continue to strive for
a decolonised context in an hysterically antagonistic Eurocentric
canon, a context in which our Indigenous cultures, languages and
knowledges can exist legitimately and safely. We seek a postcolonial
context that builds, analyses and synthesis without exclusions
or a strategy of differences. (Battiste 1996)
It is important to note here that 'decolonised
does not mean and has not meant a total rejection of all theory
or research or Western knowledge. Rather, it is about centring
our concerns and world views and then coming to know and understand
theory and research from our own perspectives and for our own
purposes. (Smith 1999).
The Umulliko Research Team is committed to conducting
research that positions ourselves as Indigenous researchers, our
participants and their communities at the centre of our research
with everything else standing in relation to that. We will continue
to explore the notion of decolonisation which is a step towards
us retelling our own stories, reconstructing and re-presenting
knowledge about us. We will continue to explore and evolve our
own constructs.
Indigenous peoples will become increasingly receptive
to the importance and significance of research; research that
is designed, implemented, evaluated and fed back to Indigenous
communities so that 'something is left on the ground'.
The Umulliko Research Team is committed to research
methodology/ies that provide the basis for analysing the works
of non-Indigenous researchers that have been promoted as fact,
and the findings of the perceived 'experts' on our peoples and
cultures. We are committed to facilitating Indigenous voices at
the centre of our research.
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