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Moving from research ON, to research WITH and FOR Indigenous communities: A critical reflection on community-based participatory research
Abstract
Research projects conducted on Indigenous communities have largely been developed within a dominant Western research paradigm that values the researcher as knowledge holder and the community members as passive subjects. The consequences of such research have been marginalizing for Indigenous people globally, leading to calls for the decolonization of research through the development of Indigenous research paradigms. Based on a reflexive analysis of a five-year partnership focused on developing capacity for tourism development in Lake Helen First Nation (Red Rock Indian Band), we offer a way of understanding the connection between Indigenous research paradigms and the western construct of community-based participatory research as a philosophical and methodological approach to geography. Our analysis shows that researchers should continue to move away from methods that perpetuate the traditional ways of working ON Indigenous communities to methods that allow us to work WITH and FOR them, based on an ethic that respects and values the community as a full partner in the co-creation of the research question and process, and shares in the acquisition, analysis, and dissemination of knowledge. Our reflection also shows that when research is conducted on a community, the main beneficiary is the researcher, when conducted with, both parties receive benefit, while research for the community may result in benefits mainly for the community. We further contend that any research conducted within a community, regardless of its purpose and methodology, should follow the general principles of Indigenous paradigms, and respect the community by engaging in active communication with them, seeking their permission not only to conduct and publish the research but also with respect to giving results of the research back in ways that adhere to community protocols and practices.
... Researchers and practitioners must ensure the highest levels of community participation at all stages of the research cycle ( Fig. 2 and Fig. 3) (Arnstein, 1969;Koster et al., 2012). This means that Indigenous communities are not just participants, they must share power as research partners and contributors throughout the research cycle, from conceptualising the study to data collection, analysis, and communicating the results. ...
... Co-publishing with Indigenous co-authors is one strategy to ensure power-sharing. Adhering to minimum standards for best practice in participatory research methods is crucial (Arnstein, 1969;Banks and Brydon-Miller, 2018;Koster et al., 2012;UN, 2007). Participatory research methods should be democratic, empowering, and educational (Banks and Brydon-Miller, 2018). ...
... Participatory research methods should be democratic, empowering, and educational (Banks and Brydon-Miller, 2018). Genuine power-sharing enables Indigenous communities to move from being objects of research, 'research on', to working alongside the researchers, 'research with', and ultimately to becoming full partners in the research cycle, 'research by' (Koster et al., 2012). Several of the studies in this scoping review showcase this best practice approach as evaluated under Objective 2. ...
Indigenous Cultural Mapping (ICM) has the capacity to contribute to sustainably managing Sea Country. While there is a growing community of practice using ICM of marine, island, and coastal areas to incorporate Indigenous knowledge and cultural values into sustainability and conservation efforts, the literature is widely dispersed, and the method is not clearly defined or described. This scoping review evaluates the breadth and depth of practice undertaking ICM in island, coastal, and marine areas as captured within the English language scientific and grey literature. The objectives of this review were: 1) to determine the extent to which ICM is used a tool to manage Sea Country; 2) to evaluate the methods used throughout the process of ICM; and 3) to assess the studies against Arnstein’s (1969) ladder of participation. We used the Population Concept Context framework, searched Scopus, Web of Science, and Informit databases and Google Scholar, and identified studies that mapped Indigenous culture and/or cultural values in Sea Country. We included 54 studies that used ICM methods and were focused on Sea Country. These studies contribute to a growing body of work that demonstrates the value Indigenous knowledge adds to the sustainability of Sea Country now and into the future. High-level power-sharing and partnership throughout the research process is critically important. However, a lack of consistent standards of practice perpetuates research practices that exclude Indigenous communities from the research cycle. This limits the ability of ICM to improve sustainable practices that conserve and protect Sea Country.
... Respectful co-production allows Indigenous people to control and advise the research, ensuring it is conducted ethically and accounts for what they want and need (Cochran et al., 2008;Cunningham and Mercury, 2023;Gorman and Toombs, 2009;Koster et al., 2012;Raciti, 2023;Smith, 2021). Respectful co-production implies that people traditionally known as 'participants' become part of the research team, collaborating with the knowledge production process, including but not limited to defining research questions and objectives, devising methods, conducting data analysis, and disseminating findings (Beran et al., 2021;Graham et al., 2022). ...
... Past research conducted on Indigenous lands has been criticised for being biased, extractive, disempowering, and thus perpetuating colonialism (Cochran et al., 2008;Gorman and Toombs, 2009;Koster et al., 2012;Smith, 2021). Earlier colonialist research approaches led Indigenous people to mistrust researchers, questioning their role and motivations, the methodologies employed, and the benefits (if any) for the community (Smith, 2021). ...
... In line with the view that one critical consideration of Indigenous research is engaging with Indigenous people from the beginning of the process (Cochran et al., 2008;Gibson et al., 2020;Gorman and Toombs, 2009;Koster et al., 2012), we planned to connect with Shipibo Elders and Indigenous organisations in Pucallpa to seek support from the community to design and implement the research program. However, we conducted our research program between 2021 and 2022, when the COVID-19 pandemic peaked as a public health emergency and travel restrictions were still in place. ...
Purpose
Respectful co-production is one of the principles of ethical Indigenous research. However, this participatory approach has yet to be thoroughly discussed in social marketing. This study aims to provide reflections and recommendations for respectful co-production of research with Indigenous people in social marketing.
Design/methodology/approach
This study draws upon case study reflections and lessons learned from a research program respectfully co-produced with members of the Shipibo-Konibo Indigenous group of the Peruvian Amazon called the Comando Matico. The authors focus on the challenges and strategies for respectful co-production during different stages of the research process, including consultation, fieldwork and co-authoring articles. The authors foreground how their Comando Matico co researchers infused the research process with Shipibo knowledge.
Findings
The authors reflect on three recommendations concerning 1) respectful co-production, 2) power dynamics and 3) facilitating co-authorship. Social marketers interested in respectful co production of research with Indigenous people may need to adopt a flexible and practical approach that considers the characteristics of the context and Indigenous co-researchers.
Originality/value
This study contributes to the discussion about the importance of respectful co-production of research with Indigenous people to ensure it accounts for their needs and wants.
... Though not specifically categorized as Indigenous methodologies, participatory action research, action research and community-based participatory research (CBPR) have been identified by Indigenous and non-Indigenous researchers alike as being well aligned with Indigenous research paradigms and appropriate methodologies in research involving Indigenous peoples (Bond, 2010;Castleden et al., 2010;Fletcher, 2003;Koster et al., 2012;Kovach, 2021;Wilson, 2001). CBPR, like Indigenous research paradigms and protocols, is grounded in the foundational principles of relationships, respect, responsibility, and reciprocity (Castleden et al., 2010;Fletcher, 2003;Koster et al., 2012). ...
... Though not specifically categorized as Indigenous methodologies, participatory action research, action research and community-based participatory research (CBPR) have been identified by Indigenous and non-Indigenous researchers alike as being well aligned with Indigenous research paradigms and appropriate methodologies in research involving Indigenous peoples (Bond, 2010;Castleden et al., 2010;Fletcher, 2003;Koster et al., 2012;Kovach, 2021;Wilson, 2001). CBPR, like Indigenous research paradigms and protocols, is grounded in the foundational principles of relationships, respect, responsibility, and reciprocity (Castleden et al., 2010;Fletcher, 2003;Koster et al., 2012). It is an approach to research that is designed to engage community members as codesigners and authentic partners in all phases of the research process, allowing researchers to be accountable to research participants (Holkup et al., 2004;Ishimaru et al., 2019, Koster et al., 2012. ...
... CBPR, like Indigenous research paradigms and protocols, is grounded in the foundational principles of relationships, respect, responsibility, and reciprocity (Castleden et al., 2010;Fletcher, 2003;Koster et al., 2012). It is an approach to research that is designed to engage community members as codesigners and authentic partners in all phases of the research process, allowing researchers to be accountable to research participants (Holkup et al., 2004;Ishimaru et al., 2019, Koster et al., 2012. ...
Indigenous research methodologies have been theorized by prominent Indigenous scholars over the past few decades and advocated for in research focused on Indigenous communities for their emancipatory power to reestablish Indigenous peoples’ expertise and self-determining and sovereignty rights over education and research. Western intrusion in Indigenous education and community focused research through colonial schools and Western research methodologies has negatively impacted the schooling experiences of Indigenous children, their families and communities, as well as the ways they are studied and depicted in research. Responding to calls for Indigenous methodologies in research focused on Indigenous communities, this literature review introduces an Indigenist Methodological Framework, developed from canonical scholarship on Indigenous methodologies, that we use to explore the applications (and potential misapplications) of Indigenous methodologies in 20 international studies about Indigenous family and community engagement. We aimed to determine if adherence to the elements of an Indigenist Methodological Framework served to disrupt extractive, exploitative, and damage-centered practices in and portrayals of Indigenous communities (common in Western research methodologies). Further, we critically analyzed the findings of these studies to see if they offered more culturally responsive and strength-based conceptualizations of Indigenous families and communities. We uncovered applications and misapplications of Indigenous methodologies that impacted researchers’ commitments to and actions towards establishing and maintaining relational accountability throughout and beyond the research while also influencing findings that, in most cases, challenged narrow and deficit-based perceptions and portrayals of Indigenous students, families, and community members.
... L ' en contextes autochtones n' est pas exempt de tensions pour les universitaires allochtones (Hervé 2020). Au fait de récits troublants sur les dérives éthiques de certaines instances de recherche au milieu du 20 e siècle (Kovach 2009 ;Gentelet, Basile et Gros-Louis McHugh 2018), de la fatigue des communautés autochtones envers le déferlement de scientifiques dans leurs milieux (Ford et al. 2016 ; Inuit Tapiriit Kanatami 2018) et de la conscience d'une transformation profonde des traditions de recherche auprès des communautés autochtones toujours en cours (Hervé 2020 ;Koster, Baccar et Lemelin 2012), l'impression d'un terrain de recherche miné s'installe parfois chez les universitaires. Comme le remarquent Leung et Min (2020), des émotions telles que le déni, l' apathie, la culpabilité, la colère et, à l'inverse, un enthousiaste désir de « sauver l' Autre » chez les universitaires et étudiants allochtones peuvent nuire aux efforts de réconciliation dans les milieux académiques. ...
... Face aux critiques qui s' élèvent de plus en plus fortement au tournant du e siècle (voir, notamment, Cooke et Kothari 2001), certains évoquent la nécessité de faire de la recherche non seulement avec, mais également pour les communautés. Selon Koster et al. (2012), la recherche doit offrir des bénéfices à la fois aux communautés et aux universitaires impliqués. L'universitaire publie ses résultats de recherche pour faire avancer les connaissances, certes, mais en retire également une reconnaissance de ses pairs et poursuit l' avancement de sa carrière. ...
... Alors que le mode 1 représente une façon traditionnelle de faire de la recherche, ancrée dans la création de connaissances en réponse à des problématiques fondamentales, le mode 2 est caractérisé par le fait que « les questions de recherche n' émergent pas exclusivement du monde scientifique, elles proviennent aussi de demandes sociales portées par la société civile et ses différentes organisations. » (Bussières 2018b : 10) À cet effet, Koster et al. (2012) mettent de l' avant la nécessité pour les universitaires d' être flexibles dans l' élaboration de leurs projets de recherche, de manière à pouvoir les adapter aux besoins de la communauté d' accueil. Les demandes des communautés ne sont pas nécessairement prises telles quelles. ...
Cet article fait état du débat académique sur la posture des universitaires allochtones en contextes autochtones et d’une analyse quant à la légitimité de l’exercice de la recherche, dans le cadre d’un projet doctoral sur l’évaluation de la recherche partenariale en architecture et en aménagement entre communautés autochtones et universités. Une reconnaissance de l’évolution de la recherche sur, avec, pour et par les communautés autochtones permet de comprendre l’importance des balises éthiques aujourd’hui en place. Un exposé des discours en présence, de la culpabilité coloniale paralysante à un rejet de toute responsabilité quant à la colonisation, permet de faire émerger la posture du trait d’union. « Travailler le trait d’union » implique de s’engager dans une démarche transformative et réflexive qui s’attarde aux tensions générées par les différences sans tenter de les effacer, en reconnaissant les impacts de sa présence comme chercheuse, de sa posture et de ses privilèges, mais également de ses compétences.
... Calls to specifically make community-based research products publicly available to enhance exposure to this work for academic credit are uncommon. One explanation for this omission is that community-based dissemination strategies strive to include full community participation and require the permission of the community; instead of broad dissemination, the main priority is giving the research back to the community in ways that directly meet its needs (Koster et al., 2012). These strategies strive to avoid what scholars increasingly recognize as ongoing harms done to subjects of research from marginalized populations often at the centre of community-based research, who are frequently overstudied, misrepresented, and whose pain is commodified for scholarly impact (Gaudry, 2011;Tuck & Yang, 2014). ...
... Discussions among community-based researchers about the value of sharing community-based research products in open access venues are perhaps justifiably limited, considering how this may not benefit the community. When determining dissemination venues, Koster et al. (2012) advise that "any research conducted within a community (Indigenous in particular, but other communities as well), regardless of its purpose and methodology, should respect the community by informing them, seeking their permission, and returning research results" (p. 208). ...
Community-based research often involves communities working in partnership with academic researchers to address issues and problems that the community has raised. Much of this work results in diverse publicly available materials that strive to inform public policy, strengthen funding proposals, empower community members, and advance social change. This article reports on a recent qualitative study exploring the role of institutional repositories in disseminating and preserving these community-based research products, informed by the perspectives, experiences, and motivations of academics involved in this work. Interviews with faculty members and university administrators at Canadian post-secondary institutions suggest that there is a widespread lack of awareness about ways that institutional repository services can leverage the impact and reach of public-facing work generated through these collaborations. Furthermore, a survey of Canadian scholarly communications librarians indicates that libraries do limited outreach to faculty members and administrators engaged in community-based research to promote these services. This article suggests ways that academic libraries can extend outreach strategies to bridge this observed gap between repository services and the dissemination and preservation of community-based research products directly informed by input from research participants. Doing so can advance widespread institutional commitments to community engagement and open science practices to benefit the public good.
... Autonomy-supportive CBC projects include active and diverse community participation from the start. The community identifies the problem, sets meaningful goals and priorities, and identifies measures of success and when there is sufficient information to take action (Alcorn, 1993;Dale & Armitage, 2011;Koster et al., 2012;Reo & Whyte, 2012). The community chooses their entry point for conservation. ...
... Human expectations of each other are higher than any other motivation" . Strong, reciprocal relationships (Pound, 2011;Trosper, 2009) built on trust and created over time (Baker, 2017;Jenkins et al., 2017;Koster et al., 2012) are central to supporting the need for relatedness and creating resilient sociocultural change (Table 2). Strengthening relationships within communities and between communities and external agencies can help foster better decision-making, efficient allocation of resources, and sustainable and resilient initiatives (Jenkins et al., 2017;Ostrom, 2009;Pretty & Smith, 2004). ...
Despite widespread plans to embed justice, equity, decolonization, indigenization, and inclusion (JEDII) into universities, progress toward deeper, systemic change is slow. Given that many community‐based conservation (CBC) scholars have experience creating enduring social change in diverse communities, they have transferable skills that could help embed JEDII in universities. We synthesized the literature from CBC and examined it through the lens of self‐determination theory to help identify generalizable approaches to create resilient sociocultural change toward JEDII in universities. Fostering autonomous motivation (i.e., behaving because one truly values and identifies with the behavior or finds behavior inherently satisfying) is critical to inspiring enduring change in both CBC and JEDII. Based on theory and our examination of CBC, we provide 5 broad recommendations that helped motivate behavioral change in a way that was self‐sustained (i.e., even without external rewards or pressure). Guiding principles support autonomy by creating meaningful choice and different entry points for JEDII; prioritising relationships; designing payment programs that enhance autonomous motivation; developing meaningful educational opportunities that are relevant, timely, relational, and authentic; and creating institutional change by focusing efforts on critical moments.
... The small scale, remote location, and resource constraints faced by many Indigenous communities pose obstacles to adapting programs or interventions originally designed to be delivered for urban settings. However, conducting research and evaluation of programs in Indigenous contexts presents specific challenges, including skepticism about the value of research itself (Koster et al., 2012;Ninomiya & Pollock, 2017), and divergent expectations between researchers and community partners for process and outcome (Chandna et al., 2019). ...
... Many workshop attendees described the troubling history of research in their own communities and shared stories of silencing, insensitivity, exploitation, or abuse by researchers. Decades of difficult and unrewarding experiences, paired with a wider history of cultural oppression, racism, and discrimination, have contributed to justified suspicion about whether community and personal experiences, viewpoints, knowledge, values, and questions will be heard and respected by research teams (Koster et al., 2012). ...
The construct of cultural safety has been advanced as a way to improve clinical training and health services delivery for Indigenous Peoples. In this paper, we discuss its extension to the ethics, politics and practice of implementation research. We convened a three-day workshop, bringing together 23 Indigenous and non-Indigenous collaborators from First Nation communities across Canada as well as University partners to reflect on experiences with the cultural adaptation, implementation, and research process of an Indigenous youth and family mental health promotion program. Participants identified three dimensions central to achieving culturally safe space in implementation research: (1) interpersonal dynamics of collaboration between Indigenous and non-Indigenous partners; (2) structural and temporal arrangements necessary for collaborative work; and (3) the systematic recognition and incorporation of Indigenous cultural knowledge, values, and practices. Attention to cultural safety can mitigate the epistemic injustice that arises from research frameworks and methodologies that exclude Indigenous perspectives, voices, and values. Cultural safety can increase the likelihood that the research process itself contributes to mental health promotion.
... Historically, most research involving Aboriginal peoples in Canada has been primarily developed and conducted by non-Aboriginal researchers, and 'on' rather than 'with' these communities (Cochran et al., 2008;Koster et al., 2012;Mosby, 2013;Young et al., 2016). The methods used have generally not taken into account Indigenous knowledge or world views, and the research aim has not necessarily had meaning or utility for the communities involved. ...
... In this conventional research approach, Indigenous peoples are seen as providers of data, while 'knowledge' is the privilege of academics and scientists who publish their findings. Western or Eurocentric epistemologies, methodologies and methods have thus maintained their supremacy over other ways of learning and producing knowledge (Koster et al., 2012;Louis, 2007;Osborne and Guenther, 2013;Simonds and Christopher, 2013). ...
In recent decades, there has been growing criticism that research has long been conducted ‘on’ Indigenous peoples rather than ‘with’ or ‘for’ them. In response to this, in 1999, Linda Tuhiwai Smith published a critical analysis of colonialism in Western research, arguing for the decolonisation of knowledge and the implementation of new co-constructed projects that respond to societal concerns, rely on methodologies rooted in local knowledge, and use participatory action research approaches. In a seven-year project (2010–17) in Nunavut, Canada, we adopted this approach, using participatory action research to co-construct research questions in collaboration with the Inuit community of Baker Lake (Qamani’tuaq) on issues that most concern them, such as mining impacts and youth future. This article discusses the TUKTU project, analysing its development and the advantages and limitations of Indigenous participatory action research, conceived and conducted by the people it concerns, and based on their vision of the world, valorising their knowledge and contributing to their empowerment.
... Coastal Bangladesh is susceptible to natural calamities like tropical cyclones, storm surges, droughts, salinity incursions, sea level rise, riverbank and coastal erosion, riverine and flash floods, and storms [22][23][24][25][26][27][28][29][30][31][32][33][34][35]. In addition to poverty, unmanageable food and water shortages, unemployment, saline intrusion, addiction to various drugs, and issues with physical and mental health, climate change has a wide range of adverse effects on people, animals, and the ecosystem. ...
... Poverty, unemployment, water crisis, salinity and various natural disasters have left their lives stranded. Moreover, disparities, unequal access to different facilities, marginalization, and social injustice have brought despair to their life [25][26][27][28][29][30][31][32][33][34][35][36][37][38][39][40][41][42]. ...
This study explores the imperative need for decolonizing climate change adaptation strategies by focusing on Indigenous knowledge and perspectives. Focusing on the Munda Indigenous communities residing in the coastal areas of Bangladesh, the research offers critical insights into the intricate relationship between Indigenous wisdom and sustainable climate adaptation. By engaging with the Munda Indigenous people and their traditions, this study explores how traditional ecological knowledge and practices can inform and enhance contemporary climate adaptation efforts. Following the decolonial theoretical research framework, this research used participatory research methods and collaboration with the Munda Indigenous community. In this study, we shared our learning reflections to uncover unique approaches to climate resilience, including traditional community-based
disaster risk reduction and cultural practices that foster social cohesion. These insights challenge the prevailing Western-centric climate adaptation paradigms, emphasizing recognizing and valuing Indigenous voices in climate discourse. The research underscores the significance of empowering Indigenous communities as key stakeholders in climate adaptation policy and decision-making. It calls for shifting from top-down, colonial approaches towards more inclusive, culturally sensitive strategies. The Munda Indigenous communities’ experiences offer valuable lessons that can inform broader efforts to address climate change, fostering resilience and harmonious coexistence between people and their environment. This study advocates for integrating Indigenous knowledge, practices, and worldviews into climate adaptation frameworks to create more effective, equitable, and
sustainable solutions for the challenges posed by climate change.
... Directing research efforts toward community interests can help reduce research fatigue while also creating space for Indigenous agency over setting research agendas (Koster et al., 2012). As Inuit and other Indigenous Peoples have described in their own research protocols, it is ethical and essential for researchers to engage with community members at every step of the research journey (ITK, 2018;Carroll et al., 2020;Bull, 2019). ...
The people of Nunatsiavut and the Government of Canada have a modern-day treaty that recognizes Labrador Inuit sovereignty on their land and throughout their coastal waters. Together, the Nunatsiavut and Canadian governments outlined the most important research priorities for Nunatsiavut's marine space, which includes setting ecological baselines of the benthos and better understanding Inuit use of benthic resources. This study responds to that priority to understand the social, cultural, and ecological roles benthic species play throughout Nunatsiavut using methodologies that align with Inuit cosmology and concepts of relationality. In doing so, this work attempts to decolonize the process of establishing ecological baselines in Indigenous territories. By conducting semi-structured interviews and adapting network analysis, we show how benthic species are related to each other through the lens of Labrador Inuit knowledge and experience. Labrador Inuit speak of the relationships between the benthos and fish, marine mammals, birds, and terrestrial plants—diminishing the arbitrary boundaries between land and sea to better reflect Inuit worldview. Results also demonstrate how benthic species are integrated into activities such as commercial and subsistence fishing, hunting, play, research, gardening, crafting, ceremony, medicine, and sled dog care. By establishing baselines in this decolonized manner, they contribute to understanding the profound social-ecological effects of climate change that go well beyond the direct and indirect results of changes in species presence, absence, and abundance. Most importantly, however, is the understanding of the complexity of benthic relationships for Labrador Inuit, which supports resilience in the face of climatic change.
... It is research which brings to bear, on any study of indigenous peoples, a cultural orientation, a set of values, a different conceptualization of such things as time, space and subjectivity, different and competing theories of knowledge, highly specialized forms of language, and structures of power. (Tuhiwai-Smith, 2012, p. 44) Different studies emphasise the significance of actively incorporating indigenous and ethnic minority communities into tourism research, underscoring that their involvement is vital for ensuring the adequate representation of their perspectives and needs (Espeso-Molinero et al., 2016;Koster et al., 2012;Nielsen & Wilson, 2012). Van Huy and Trang (2024) posit that the engagement of indigenous researchers can facilitate the alignment of research data with the ideologies of ethnic minorities, accentuating the necessity for active participation in the research process. ...
This paper critiques the Western-centric lens in gender studies, emphasising the need for decolonial, intersectional, and inclusive methodologies in community-based tourism (CBT) research. It argues that universalist narratives often overlook local power structures, gendered labour divisions, and socio-economic inequalities, disregarding localised knowledge and the structural barriers that shape women’s realities in tourism. In the case of rural women, these dominant perspectives fail to address key issues such as the unequal distribution of benefits, the complexities of tourism participation, and the tensions between market demands, social change, and cultural preservation. This paper calls for context-sensitive approaches that amplify women’s voices and lived experiences in CBT. It highlights the urgency of decolonising knowledge, challenging hegemonic epistemologies that homogenise women’s experiences and reinforce Eurocentric gender norms. The study also underscores intersectionality as a crucial tool to expose the overlapping systems of oppression—including ethnicity, class, race, and access to global tourism markets—that deepen gender inequalities in CBT. Without a decolonial and intersectional lens, tourism studies risk reproducing extractivist logics that marginalise local voices and perpetuate inequitable structures. Future research must move beyond Western frameworks, fostering more ethical, sustainable, and socially just approaches to gender studies in tourism.
... A critical component of research among communities is to engage with the community members as partners throughout the process and to share the research findings in an accessible way. 19,20 This process is operationalized by the Navajo Nation Human Research Review Board during their review of study protocols, quarterly updates, and end product reviews (e.g., annual reports, manuscripts, and presentations). 21 Our project team included Navajo members during the study design, data collection, and development of dissemination products. ...
Helicobacter pylori is one of the most common infectious agents linked to any malignancy. Recent studies report higher H. pylori prevalence and gastric cancer incidence rates in the Navajo Nation than in general U.S. populations. Little is known about barriers to care and treatment. Participants of the 2022 Navajo Healthy Stomach Project who had a positive urea breath test for H. pylori were contacted after 6 months to assess health care services sought, treatment received, and barriers to accessing care. Descriptive statistics identified perceived barriers to care seeking and treatment. Of individuals consented to recontact, 83 were surveyed (69.8% response rate). Just over half (52.8%) reported following up with an allopathic clinician. The most common reasons for not seeking care were lack of time (37.5%) and forgetting (25.0%). Care seeking was more common among those who felt that H. pylori was linked to their gastrointestinal symptoms ( P = 0.03) or those less concerned about adverse effects of antibiotics ( P = 0.07). Community engagement throughout the research process and intentionally sharing research finding with communities may be strategies to reduce barriers to care seeking after a positive H. pylori infection diagnosis.
... A key feature of colonialism is that it universalizes a particular conception of human-environment relationships (Proulx and Crane 2020), thus hiding alternative worldviews from practices presented as neutral and objective, such as risk assessments (Stanley 2020). As such, Indigenous worldviews have beenand still are oftenignored and devalued within processes based on scientific and technical knowledge (Castleden, Morgan and Lamb 2012;Koster, Baccar and Lemelin 2012;Smith 2021). The riskscape approach simultaneously and separately takes into account the Indigenous and non-Indigenous worldviews, seen not as universals but as particular ways of being with the world, to avoid considering Indigenous peoples as "just another stakeholder" (Stevenson and Webb 2003) or "reduce the Indigenous to an ethnic category" (Mignolo and Walsh 2018, 81), among others. ...
Risk assessment is a critical aspect of coping with environmental changes. The identification of values at risk-entities, attributes, and ideas that are important to a community-is a key component of a popu-lation's ability to resist or adapt to hazards. In colonial contexts, risk assessment must take into account the distinct relationality to the land of Indigenous and non-Indigenous groups and the historicized power relations. Most risk assessment frameworks ignore or oversimplify the cultural heterogeneity of human-environment relationships by using generalized value concepts. The few context-dependent frameworks that have been proposed do not account for different sociocultural groups living on the same land. We propose a spatial-based risk assessment approach inspired by the concept of riskscape, acknowledging diverse perceptions of risk and landscape among different sociocultural groups. We present a risk assessment method eliciting values for different sociocultural groups in their specific contexts using separate valuation methods, and then aggregating them into a joint geospatial interface to highlight convergent and competing interests. Illustrated with the boreal region of northwestern Quebec (Canada), we discuss how the riskscape framework balances Indigenous and non-Indigenous perspectives in a non-hierarchical assessment of values at risk.
... For contextualization of the environmental scan results, we engaged with the Indigenous Advisory Council of the AOM network. Aligning with community-based participatory research principles with Indigenous Peoples [33], the Indigenous Advisory Council [34], with representation from all six Indigenous AOM sites, identified the need to scan for available relationship-based wellness programs offered to Indigenous youth between the ages of 9 and 30 and participated in the co-development, implementation, and analysis of this research project. The Indigenous Advisory was co-led by GB and CB at the time of the study, and they were instrumental in the development of the project. ...
Background
The legacy of structural and colonial violence has disrupted attachment which has led to the breakdown of healthy relationships within some Indigenous families and communities. A key component of re-establishing attachment is through addressing the effect of historical and on-going colonalism (e.g., intergenerational trauma, cultural connectedness) on individual, family, and community relationships.
Methods
We conducted a descriptive environmental scan of web-based resources and complemented it with community reports from conversations with key Indigenous stakeholders, to identify and describe what programs are available to Indigenous youth within community settings that focus on fostering healthy relations. Qualitative descriptive summaries were used to synthesize information, summary statistics and frequencies described commonalities across programs, and pattern analysis identified patterns within the data based on demographic factors. In total, forty-seven programs were found across thirty-four organizations.
Findings
Programs integrated cultivating healthy relationships by focusing on skill training (55%), Indigenous cultural education and activities (42%), and mentorship (25%). Programs described the relationships they focused on in broad terms such as healthy relationships, intergenerational relations, and relationships with the land. Programs differed based on gender and age; programs designed for girls focused on self-empowerment and those for boys on violence prevention training. Programs for younger youth aimed to foster positive identity, those for teenagers on relationship building, and those for older youth on promoting mental health.
Conclusion
These findings highlight distinct features of healthy relationship programming for Indigenous youth in Canada and offers promising avenues in the future development of such programming based on age and gender. These findings may be of interest to healthcare service research or decision-makers looking to develop healthy relationship programs in Indigenous contexts to develop culturally-relevant and trauma-informed programming to address the effects of historical and on-going colonalism.
... In the case of this article, we present a synthesis of literature and encourage further collaborations on Indigenous interpretation, which together set the stage for more advanced work in this area. These efforts are informed by our positionality as Setter scholars committed to working with Indigenous communities (Grimwood et al., 2017;Koster et al., 2012) and to destabilizing entrenched formations of settler colonial power (Grimwood et al., 2019;Grimwood, 2021; see also Tuck and Yang, 2012). Of French-Canadian settler ancestry and a certified interpretive guide, the first author has been working with and for Indigenous communities in Canada, the United States, and in Mexico for the past three decades. ...
Introduction
The interpretation of national, provincial, territorial, and state parks and heritage sites is a powerful social force that can foster or thwart respectful relationships between Indigenous and non-Indigenous peoples.
Methods
By conducting a scoping review of relevant literature, this study aims to initiate conversations about how Indigenous interpretation is conceptualized and practiced in relation to national, provincial, territorial, and state parks and heritage sites on Turtle Island (i.e., North America).
Results
Findings indicate that while Indigenous interpretation is rarely explicitly defined, several themes are consistently used to illustrate what Indigenous interpretation entails or should entail . Themes include: (i) responsibility and respect, (ii) relationships, (iii) place-based cultural identity and empowerment, (iv) contested stories and histories, and (v) storytelling.
Discussion
While these thematic dimensions do not represent a definitive definition of Indigenous interpretation, they do suggest potential features that may enhance understandings and applications of Indigenous interpretation in parks, protected areas, and heritage sites on Turtle Island. They also reaffirm the importance of interpretive encounters as a social force encouraging relationships across cultures.
... Co-production ensures that Indigenous research is conducted ethically and accounts for what Indigenous people want and need (Beran et al., 2021) -with a focus on developing findings that are relevant to the community and could inform the implementation of Indigenous health programs, policies, and practice (Farr et al., 2021;Graham et al., 2022). Our co-production approach drew on the principles of Indigenous research (Cochran et al., 2008;Koster et al., 2012;Raciti, 2023;Smith, 2021), centred on equity, involved six stages, and resulted in shared benefits. This process is detailed in Figure 1. ...
Purpose
In marketing and consumer research, the study of Indigenous ideas and rituals remains limited. The authors present an Indigenous-informed study of consumption rituals co-produced with members of the Shipibo–Konibo Indigenous group of the Peruvian Amazon. Specifically, the authors worked with the Comando Matico, a group of Shipibos from Pucallpa, Peru. This study aims to investigate how Indigenous spiritual beliefs shape health-related consumption rituals by focusing on the experience of the Shipibos and their response to COVID-19.
Design/methodology/approach
Drawing upon the principles of Indigenous research, the authors co-produced this study with the Comando Matico. The authors collaboratively discussed the research project’s design, analysed and interpreted data and co-authored this study with members of the Comando Matico. This study uses discourse analyses. The corpus of discourse is speech and text produced by the Comando Matico in webinars and online interviews during the COVID-19 pandemic. The full and active participation of the Comando Matico informed the discourse analysis by ensuring Indigenous knowledge, and worldviews were infused throughout the process.
Findings
The authors foreground how Indigenous spiritual beliefs act as a force that imbues the knowledge and practice of health, wellbeing and illness, and this process shapes the performance of rituals. In Indigenous contexts, multiple spirits coexist with consumers, who adhere to specific rituals to respond to and relate to these spirits. Indigenous consumption rituals involve the participation of non-human beings (called rao , ibo , yoshin and chaikoni by the Shipibos) and this aspect challenges the traditional notion of rituals and ritual elements in marketing.
Originality/value
The authors demonstrate how Indigenous spiritual beliefs shape consumption rituals in the context of health and draw attention to how the acknowledgement of alternative ontologies and epistemologies can help address dominant hierarchies of knowledge in marketing theory.
... Only the criterion in gray (CER scholarship) is less well suited to educationally focused CE. These attributes of CER were distilled from an array of sources [e.g., 7,11,15,[22][23][24][25][26][27]. ...
... In contemporary Arctic anthropological research, involvement with indigenous communities is integral. Indigenous peoples are more than mere objects of study; they are collaborators in advancing social science (Koster et al., 2012;Hodgson 1999). This transdisciplinary approach fosters the development of innovative conceptual, theoretical, and methodological paradigms, transcending traditional, discipline-specific methods and engaging various stakeholders within the context of real-world problems (Bundo 2011;Johnson 2011). ...
... More recently, some feminist geographers have taken feelings and emotions more seriously and turned their attention to affect's role in structuring economic flows and (trans)national political regimes (Thrift 2004;Thien 2005;Sweet and Escalante 2017). Although indigeneity sits at the intersection of many of the above-mentioned disciplinary focuses, the overwhelming majority have approached Indigenous lives and territories as cases to be studied, but not as producers of theoretical knowledge (Koster, Baccar, and Lemelin 2012;de Leeuw and Hunt 2018;Speed 2021). Despite increasing contestation and efforts toward more just research design (Louis 2007;Christensen 2012; McCreary and Murnaghan 2020), a substantial portion of feminist research continues to rely on presumptions that overlook ways of being-in-the-world that reveal corporeal spatialities otherwise. ...
Transnational economic dynamics in which China is increasingly a pacesetter have been widely analyzed as macro-structural processes, rather than in the territories, lives, and bodies of those who experience their effects in an intimate way. This article charts the experiences of Indigenous girls from the Multi-Ethnic Indigenous Territory (TIM) in the Bolivian Amazon undergoing the construction of a highway by a Chinese company. I analyze the collective feminist body-mapping of three cuerpo-territorio maps made by Indigenous girls about the transformations brought by infrastructural development in their territory. This community-centered approach employs body-maps to trace the girls’ feelings of joy, hope, fear, and sorrow as affective navigational coordinates of their community. Putting Indigenous feminist theory in conversation with scholarship on the affective turn and feminist political ecology, I argue for an understanding of cuerpo-territorio as an amalgamation in which Cartesian notions of internal/external, reason/emotion, and objective/subjective are destabilized. This case study centers sensible and extra-linguistic registers to attend to the affective circulations of embodied spatialities that are of interest to feminist and Indigenous geographies. Interrogating the embodied geographies interwoven in global dynamics of power from the girls’ partial perspectives, this article interrupts monolithic accounts of life in the Amazon during construction, and traces a spatial roadmap of living relationally with territory instead.
... Some of these projects are designed by professional research teams and require citizen participation in specific tasks such as data collection or analysis, sharing their acquired knowledge, or providing their tools and resources for research purposes [21,[32][33][34][35], while others are designed collaboratively through mutual involvement of various stakeholders (co-created), and participants can be involved throughout all research phases [33,36]. If the project prioritizes the interests of the participating community, the co-created approach promotes a shift from the traditional hierarchical scientific paradigm [37,38] and allows for better outcomes, such as a more significant social impact, better scientific understandings, success in affecting on timely policy decisions or enhancement on resource management capacity of communities [39,40]. ...
Urban health faces significant challenges due to the rapid growth of cities and the concentration of population in urban settings that have a strong impact on people’s health. The approach to characterize and address these challenges requires increased societal involvement and interdisciplinary solutions to ensure their effectiveness and democratic nature. With this purpose, it is necessary to explore methodologies for citizen participation that foster a critical understanding of the environment and promote their active role in generating scientific knowledge and change. This article describes the creation of a collaborative space for experimentation and learning that, through the intersection of citizen science and social innovation, aims to engage citizens in the research and diagnosis of their local environment, as well as in the design and implementation of local solutions, while raising awareness about the main challenges to urban health. Through a collaborative and participatory framework, the community identified relevant challenges to urban health they wanted to investigate, co-designed and developed the methodology for data collection and analysis, and ultimately, they devised, designed, and implemented innovative solutions based on the scientific evidence obtained. The framework and results of this project hold potential interest for the scientific community, facilities, institutions, and society by offering an innovative and participatory approach to addressing the present and future urban health challenges.
... Following the Indigenist theoretical framework, we used a community-based participatory research approach (CBPR) to guide the study. The CBPR approach allows for the collaborative designing of the study with the community [48], promotes ethical research by upholding the community's cultural protocols [49], and addresses power relations within research [50]. According to Datta et al. [51], the CBPR empowers participants and promotes knowledge ownership in the research process. ...
Indigenous Peoples in Canada have shown great strength and resilience in maintaining their cultures and ways of life to date in the face of settler colonialism. Centering the Water crises within Indigenous sovereignty and self-determination, we explore the impacts these crises have on community members. Particularly, the continuous failure of the Canadian government to end the Water crises in remote Indigenous communities, Star Blanket Cree Nation, is investigated in this paper. What implications have these Water governance gaps had on Indigenous Peoples' sovereignty and self-determination? We adopted an Indigenist theoretical framework to guide the study. Additionally , a community-based participatory research approach was adopted. To achieve our research goals of investigating the implications of the current Water crises for Indigenous sovereignty and self-determination, specific methods of sharing circles were used to gather knowledge from community members, Elders, and knowledge keepers. The research findings strongly highlight the strength and resilience shown by remote Indigenous communities in the face of the current Water crises and continuous government failure. Solving the current Water crises will involve remote Indigenous communities taking charge of their own Water governance through Indigenous-led Water governance systems. Additionally, taking steps to rebuild trust through genuine reconciliation will be key. Therefore, listening to remote Indigenous communities and taking collaborative action are fundamental.
... When workshops and lessons around "A Story About Knowledge" are carried out, the sense of place and community is further ignited by the education and research protocol of respect and mutual understanding that is instilled in the development of the learning and investigation experience (Fitzpatrick et al. 2016;Koster, Baccar, and Lemelin 2012). At the beginning of each session, and following the Indigenous practice of acknowledging traditional territories hosting the human communities, an expression of gratitude to the hosting place is expressed by the session leaders (Blenkinsop and Fettes 2020). ...
This contribution explores ecological literacy as a critical facet of legal inquiry, focusing on expanding knowledge and practices oriented towards nature protection. Evolving to encompass interdisciplinarity and a systems-thinking approach, ecological literacy is crucial for achieving environmental sustainability. The study argues that integrating an approach promoting eco-responsible behaviors is essential for sustainability-centered legal research and education. This necessitates a shift in foundational pillars of legal methodology, moving beyond conventional dogmatic approaches and embracing a participatory and active dimension. The study provides a theoretical foundation for future applications for rethinking legal methodology to implement ecological literacy effectively.
... The systemic approach recognizes the significance of collective creativity in altering and renegotiating identities for the larger whole (Campbell 2000). Such an approach can be beneficial in alleviating cancer outcomes and improving survivorship, as it values the presence of multiple realities (Koster, Baccar& Lemelin 2012. In their study, Rettger et al. (2015) incorporated Psycho-Spiritual Integration Therapy (PSIT) practice in the group process and found that women were able to develop inner processing that increased personal control to actualize life purpose. ...
... Students were invited by school personnel to participate in the focus groups, and in essence, self-selected themselves as well. While the sample size is a potential limitation, the recruitment strategy was appropriate given our partnership approach to working with schools and their students as true research partners as per CBPR principles [49]-especially relational accountability and mindful reciprocity to equalize the power imbalances between the academic community and Indigenous communities [50]. In terms of compliance and response rate, there were attendance concerns with some of the youth which impacted the follow-up focus group for boys. ...
Background
Indigenous youth in settler nations are susceptible to poor mental health due to complex intergenerational systemic inequities. Research has shown benefits of cultural connectedness for improving mental health; however, there are few studies which have evaluated the impact of culturally relevant mental health interventions, particularly among Indigenous youth. The purpose of this study is to assess the impact of a culturally-responsive, land-based, active living initiative on the mental health of Indigenous youth.
Methods
This quasi-experimental qualitative study is part of Smart Indigenous Youth (SIY), a mixed-methods 5-year longitudinal digital citizen science initiative. SIY embeds culturally responsive, land-based active living programs into the curricula of high schools in rural Indigenous communities in the western Canadian province of Saskatchewan. In year-1 (Winter 2019), 76 Indigenous youth citizen scientists (13–18 years) from 2 schools participated in the study. At the beginning of the term, each school initiated separate 4-month land-based active living programs specific to their culture, community, geography, and language (Cree and Saulteaux). Before and after the term, focus groups were conducted with the 2 Youth Citizen Scientist Councils, which included students from both participating schools. This study includes data from focus groups of one participating school, with 11 youth citizen scientists (5 boys, 6 girls). Focus group data were transcribed and analyzed by two independent reviewers using Nvivo to identify themes and subthemes. Both reviewers discussed their thematic analysis to reach consensus about final findings.
Results
Baseline focus group analyses (before land-based programming) revealed themes demonstrating the importance of Indigenous culture, identity, history, and language. Youth emphasized the impact of loss of language and culture, the importance of being a helper, and the necessity of intergenerational knowledge transfer. Follow-up focus group analyses (post land-based programming) indicated that cultural school programming led to students expressing positive mental health benefits, increased interest in ceremonies, increased participation in physical activity, and greater knowledge of culture, identity, and ceremonial protocol.
Conclusions
This novel qualitative quasi-experimental study offers a window into the future of upstream interventions in partnership with Indigenous communities, where Indigenous youth can be engaged in real-time via their digital devices, while participating in culturally-sensitive, land-based school programming that promotes culture, identity, and mental health.
... This form of scholarship encompasses research products that are accessible, public-facing, and intended to directly impact practice and policy to better the lives of others, particularly marginalized populations (Ketchum, 2022;Kezar et al., 2018). With community-based research, however, it is not always in the community's best interest to share these works openly online and the research process may do more harm than good, as discussed in works deliberating the collection and sharing of Indigenous data and knowledge (Koster et al., 2012;Tuck & Yang, 2014). ...
... talking circles) and theoretical frameworks such as feminist political ecology that dig deeper in to some of the power dynamics that can afflict research methodologies, and particularly when they are not applied with reflexivity, empathy and deep ethics (Koster et al., 2012). ...
Globally, land and seascapes across the bioculturally diverse tropics are in transition. Impacted by the demands of distant consumers, the processes of global environmental change and numerous interventions seeking climate, conservation and development goals, these transitions have the potential to impact the relationships and plurality of values held between people and place.
This paper is a Synthesis of seven empirical studies within the Special Feature (SF): ‘What is lost in transition? Capturing the impacts of conservation and development interventions on relational values and human wellbeing in the tropics’. Through two Open Forum workshops, and critical review, contributing authors explored emergent properties across the papers of the SF. Six core themes were identified and are subsumed within broad categories of: (i) the problem of reconciling scale and complexity, (ii) key challenges to be overcome for more plural understanding of social dimensions of landscape change and (iii) ways forward: the potential of an environmental justice framework, and a practical overview of methods available to do so.
The Synthesis interprets disparate fields and complex academic work on relational values, human well‐being and de‐colonial approaches in impact appraisal. It offers a practical and actionable catalogue of methods for plural valuation in the field, and reflects on their combinations, strengths and weaknesses.
The research contribution is policy relevant because it builds the case for why a more plural approach in intervention design and evaluation is essential for achieving more just and sustainable futures, and highlights some of the key actions points deemed necessary to achieve such a transition to conventional practice.
Read the free Plain Language Summary for this article on the Journal blog.
... Many communities and researchers have questioned what it means to give back for what we have received (Atalay and McCleary 2022;Goldberg 2014;Gupta 2014;Koster, Baccar, and Lemelin 2012;Ybarra 2014). Some have asked: When research is done in a community, about a community, or with a community, what exchange is taking place? ...
... Nunatsiavut researchers warn that principles alone may not be enough to account for systemic and contextualized issues such as colonization and data sovereignty 36 . Community researchers insist that the general principles of Indigenous paradigms should be followed and permission should be sought not only to conduct and publish research but also with respect to giving results back to the community in ways that adhere to cultural protocols and practices 37 . ...
The coproduction of health research represents an important advance in the realm of participatory methodologies, which have evolved over the past five decades. This transition to a collaborative approach emphasizes shared control between academic researchers and their partners, fostering a more balanced influence on the research process. This shift not only enhances the quality of the research and the evidence generated, but also increases the likelihood of successful implementation. For Indigenous peoples, coproduced research represents a critical development, enabling a shift from being mere 'subjects' of research to being active controllers of the process-including addressing the extractive and oppressive practices of the past. In this Review, we explore how research coproduction with Indigenous peoples is evolving. An 'Indigenous turn' embraces the concept of shared control while also considering the principles of reciprocity, the incommensurability of Western and Indigenous knowledge systems, divergent ethical standards, strategic and political differences, and the broader impact of processes and outcomes. To illustrate these ideas, we present examples involving New Zealand's Māori communities and offer recommendations for further progress.
... The systemic approach recognizes the significance of collective creativity in altering and renegotiating identities for the larger whole [14]. Such an approach can be beneficial in alleviating cancer outcomes and improving survivorship, as it values the presence of multiple realities [15]. ...
This evaluation work is grounded in the Northern Door: Be on a Good Journey, where the authors share their process for cultivating a place-based program theory for urban Indigenous land-based initiatives in the Waterloo Region, Ontario. This process was an essential first step to an ongoing evaluation project assessing the implementation and early outcomes of two programs for Indigenous children and youth. The authors embarked on this journey recognizing the need for relevant, place-based understandings of context that honour the philosophical and theoretical differences of Indigenous communities compared to Western knowledge. Drawing on guidance in both evaluation theory and Indigenous scholarship, four iterative sharing circles with key Indigenous community members were held to discuss the following thematic topics: program aims, activities, assessment needs, and initial theory assembly. Little published literature that describes culturally responsive program theory development is available. Necessarily, the authors are using this opportunity to develop, implement, and reflect on an urban Indigenous theory-development process.
Digital technologies offer both opportunities and challenges in the development of heritage content in the field of design. Addressing specific cultural aspects and ethical considerations can be achieved through participatory design methods. Based on our previous work with Indigenous Sámi communities in archives and museum contexts, we present a framework that encourages users to approach their work and projects from diverse perspectives. The framework comprises five key aspects that should be viewed with respect to ethical considerations: motivations, community, cultural context, personal reflections and technological choices. Our framework aims to provide a tool for designers, developers and cultural experts collaborating on cultural heritage projects that incorporate technology. The juxtaposition of perspectives allows for the blending of different lenses from the past and future through present-day collaboration in a fruitful and respectful manner.
Purpose
While conducting research in non-Western contexts, local cultural values confront conventional research ethics, which results in methodological difficulties. It is significant for researchers to know the problems and the ways they can manage them.
Design/methodology/approach
Using a decolonial and autoethnographic approach, in this article, I reflect on issues encountered during two rounds of fieldwork on the Taliban’s insurgency (2007–2009) in northwestern Pakistan. I focus on the data-collection phase.
Findings
The major difficulties related to how local values of Pakhtunwali, such as hospitality, bravery, honour and gender differences, challenge research ethics such as confidentiality, informed consent, voluntary participation, equal representation and beneficence. I argue for integrated research approaches that adhere to Eurocentric ethics but are culturally appropriate in a non-Western context, facilitating researchers and positively impacting the researched community.
Research limitations/implications
Researchers need to know how to respond to the difficulties. It is hoped that the insights of this article will contribute to good research practices among those who research indigenous communities, especially the Pakhtuns in northwest Pakistan.
Originality/value
The decolonial efforts have become a rich body of discourse, but decolonising research in the context of Pakhtunwaali (the culture of Pakhtuns) in Pakistan requires greater attention. Methodological difficulties that occur due to applying the Eurocentric approach in the northwest region of Pakistan is a significant area to explore.
We present Indigenous Presence, a design principle for partnering with Indigenous communities to make computing tools responsive to Indigenous priorities. Indigenous Presence blends participatory design methodologies with radical relationality, a concept from Critical Indigenous Theory, and theories of presence from virtual and mixed-reality (MR) research. Examples come from a six-year partnership with local Micronesian and Dakota communities that aims, in part, to use MR to revitalize and exchange cultural knowledges of canoes, waters, lands, and skies. Five factors for activating Indigenous Presence are identifed: 1) having a community-relevant topic, 2) including Indigenous makers, 3) creating culturally identifiable experiences, 4) centering radical relationality in design, and 5) respecting Indigenous protocols. Potential benefits include higher ethical standards for computing research along with increased trustworthiness and participation in computing.
This study examines the role of cultural sensitivity in sustainable tourism, investigating how cultural awareness shapes tourism experiences and destination image. Using a systematic review and thematic analysis, the research identifies key themes highlighting the critical importance of cultural respect in tourism. The findings advocate for the promotion of cultural sensitivity in tourism services and interactions, offering strategies to enhance these practices. This work contributes to the ongoing development of sustainable tourism policies and enriches the academic discourse on the subject.
Cet article fait état du débat académique sur la posture des universitaires allochtones en contextes autochtones et d’une analyse quant à la légitimité de l’exercice de la recherche, dans le cadre d’un projet doctoral sur l’évaluation de la recherche partenariale en architecture et en aménagement entre communautés autochtones et universités. Une reconnaissance de l’évolution de la recherche sur, avec, pour et par les communautés autochtones permet de comprendre l’importance des balises éthiques aujourd’hui en place. Un exposé des discours en présence, de la culpabilité coloniale paralysante à un rejet de toute responsabilité quant à la colonisation, permet de faire émerger la posture du trait d’union. « Travailler le trait d’union » implique de s’engager dans une démarche transformative et réflexive qui s’attarde aux tensions générées par les différences sans tenter de les effacer, en reconnaissant les impacts de sa présence comme universitaire, de sa posture et de ses privilèges, mais également de ses compétences.
In this chapter we report on the Indigenous research methodological approaches used in a study we conducted. Our research explored the needs and experiences of Aboriginal and Torres Strait Islander peoples and non-Indigenous small business owners. We describe the realisation that participatory action research was not a suitable methodological approach, despite it being recommended to the team. Using Indigenous Ways of Being, Knowing and Doing, we adopted an Indigenous research methodological approach that focused on the 5Rs—relationships, relevance, respect, responsibility and reciprocity. After conducting 56 interviews with small business owners and stakeholders across Australia, we recommend that research that is not truly participatory should not try to bolt on a methodological approach that has the potential to be forced. We emphasise the need for methodological approaches that are guided by relational accountability. Insights into the experiences of the authors are designed to be informative for other researchers conducting qualitative research. Findings from this research may be of interest to researchers and policy-makers working with Indigenous small business owners.
This paper presents the findings of a ten-week research project exploring the intricacies of a co-located intergenerational program in Southeast Queensland. The research involved an early learning centre, North Early Learning, operated by a large not-for-profit organisation, Queensland Child Learning, and an aged care residence, Aged Care Living (pseudonyms). The research question underpinning this paper focused on identifying the views of educators, children, and families currently attending the early childhood education and care centre who will participate in the co-located intergenerational program. Employing a community-based participatory research approach, the study explores the perspectives of educators, children, and families participating in the program through visual children’s surveys, facilitated interviews, and online surveys. The findings highlight positive attitudes from educators and families toward intergenerational programs, leading to the development of an implementation timeline aligned with the needs of educators, children, and families that are reflective of the unique context of the centre.
Indigenous nations and communities in the United States have rights as sovereign governments to exercise control and ownership over all data and information generated by or from the tribes, tribal members, or tribal resources. Indigenous nations exercise these rights through data ownership policies established in response to unethical research practices in research involving Indigenous communities. Most universities in the U.S. have “openness in research” policies to ensure academic freedom to publish freely, exercised by retaining university control of data. Here, we describe our study of cultural ecosystem services in the St. Louis River estuary region (Nagaajiwanaang in the language Ojibwemowin) in Duluth, Minnesota, and Superior, Wisconsin, U.S., an area that includes portions of the 1854 and 1842 Ceded Territories and reservation lands of a local band of Ojibwe (hereafter referred to as “the Band”). In this university‐led, Band‐supported study, both the university and the Band sought ownership of data collected based on their respective policies, resulting in a research delay of nearly a year. We found that open research policies that do not consider Indigenous sovereignty can hamper collaboration between university researchers and tribal nations, even when there is broad agreement on research goals and objectives. University open research policies that do not explicitly address Indigenous sovereignty fall short of the open research principles they intend to support and should be revised. Formal adoption of principles for ethical research with sovereign tribal governments by universities is needed to improve coordination and trust among university and tribal researchers and members.
This study investigates the implementation of the Nutrition North Canada (NNC)-funded cooking circle program in the Inuvialuit (Inuit) hamlet of Paulatuk, Northwest Territories. The objectives of this study are to co-develop a culturally relevant logic model and to conduct a process evaluation of program implementation to identify and assess key enablers and barriers. The co-developed Mukluk Logic Model played an instrumental role in the conceptualization of the process evaluation. The process evaluation results indicated that the long-standing sustainability of the program is related to the consistency of program funding, engaging facilitation practices, and creative utilization of the multi-purpose space for program activities. However, significant barriers limit program sustainability. These include funding amounts and distribution, space and equipment limitations, and human resources challenges. This study illustrates the utility of qualitative process evaluation research in a Canadian Arctic community context and generates important place-based knowledge and insights to better support northern community-based food preparation programs.
In this article, we outline a transnational project shaped by Sustainable Development
Goal (SDG) 10: “Reduce inequality within and among countries”. SDG 10 provides a cross-cutting approach insofar as the targets refer to income inequality, discriminatory practices and policies, migration policies, and development aid and assist researchers as well as policymakers and community leaders with implementation. The project builds on two online courses for researchers early in their
careers: one that covers the research context and one that covers preparing a research question and approach. Community-based participatory research (CBPR) is an impactful method of exploring social inequalities and applying research to solve practical problems. For students to learn the basic steps of CBPR, a workshop was conducted with a rural NGO in India that included researchers from three countries, staff members, and community members. The topic, “waste management”, was
chosen by the local NGO and integrated with the university program through a CBPR methodology workshop. This article describes the background, learning process, and results of the participatory research workshop and focuses on the collaboration of students, staff, and community members as well as the application of research for action.
Once again, editors Norman K. Denzin and Yvonna S Lincoln have put together a volume that represents the state of the art for the theory and practice of qualitative inquiry. Built on the foundation of the landmark first edition, published in 1994, the second edition is both the bridge and the roadmap to the territory that lies ahead for researchers across the disciplines. The Second Edition is a significant revision; in fact, it is virtually a new work. It features six new chapter topics, including, among others, auto-ethnography, critical race theory, applied ethnography, queer theory, and testimonies. Another fifteen chapters are written by new contributors. And every chapter in the book has been thoroughly revised and updated. At the beginning of the twenty-first century, it is necessary to re-engage the promise of qualitative research as a generative form of inquiry. The Second Edition of the Handbook reveals how the discourses of qualitative research can be used to imagine and create a free and democratic society. Ground-breaking, thought-provoking, comprehensive and featuring the contributions of a virtual "Who’s Who" in the human sciences, Handbook of Qualitative Research, Second Edition is absolutely an essential text for the library of any scholar interested in the art and science of research.
In the Canadian North researchers of all disciplines are increasingly finding that local communities are neither uninterested nor ignorant of the potential for research to benefit their communities. We propose preliminary field-work as the early stages of research in the field that allow for exploration, reflexivity, creativity, mutual exchange and interaction through the establishment of research relationships with local people often prior to the development of research protocols and ethics applications. Based on a review of field research literature combined with our own personal research narratives from northern Canadian community research, we initiate a much needed discussion on the topic of preliminary field-work in order to understand more clearly its functions and contributions. We reflect on and examine our own experiences providing methodological guidance to other researchers who are contemplating community-based field research. Preliminary fieldwork acknowledges the increasingly intertwined standards of research quality, integrity and broader research ethics.
Reflexivity has become a signal topic in contemporary discussions of qualitative research, especially in educational studies. It shows two general inflections in the literature. Positional reflexivity leads the analyst to examine place, biography, self, and other to understand how they shape the analytic exercise. Textual reflexivity leads the analyst to examine and then disrupt the very exercise of textual representation. The purpose of this article is to develop a critical reading of contemporary formulations of reflexivity in the literature and then reintroduce an earlier discussion in social science, Garfinkel’s ethno-methodological “constitutive reflexivity.” The author suggests that postmodern attachments not withstanding, positional and textual reflexivities may have far more in common with Enlightenment certainties than is commonly allowed. As for constitutive reflexivity, a brief analysis of a videotaped sequence from a fifth-grade classroom is offered as an example of its alternative program and topics.
The principles of ownership, control, access and possession (OCAP) crystallize themes long advocated by First Nations in Canada. Coined by the Steering Committee of the First Nations Regional Longitudinal Health Survey, the principles are discussed as an expression of self- determination in research. The key notions outlined in this paper relate to the collective ownership of group information; First Nations control over research and information; First Nations' management of access to their data and physical possession of the data. Following a critical review of colonial research practices and recent institutional efforts to improve ethics in Aboriginal research, this paper highlights policies and strategies adopted by First Nations organizations - approaches which offer a way out of the muddle of contemporary Aboriginal research and the ethical dilemmas that characterize it. The benefits of OCAP are described including the rebuilding of trust, improved research quality and relevance, decreased bias, meaningful capacity development, and community empowerment to make change.
With a substantial amount of natural (e.g., islands, estuaries, shoals) and cultural (e.g., pictographs, lighthouses, shipwrecks) heritage, the Lake Superior National Marine Conservation Area (LSNMCA), located in Northwestern Ontario, is a protected area steeped in history. Apart from a few exceptions, this region of Ontario has lacked the opportunity to capitalize on potential tourism and recreational opportunities. An historic overview of the region highlights past tourism achievements, such as brook trout fishing in the Nipigon River, and the Rossport Fish Derby, and indicates new tourism opportunities in Northwestern Ontario (e.g., sailing regattas and kayak symposia). The significance of tourism in a region largely dependent upon mining and forestry is also highlighted. The article then reviews the potential role of the LSNMCA in regional tourism development by utilizing Kelleher's levels of stakeholder engagement framework. Although stakeholder involvement in the LSNMCA, according to Kelleher's model, requires further work, the establishment of this protected area (the very first of its kind in Canada) appears to be engaging stakeholders in regional tourism development.
According to Deleuze and Guattari (1987), too much of our understanding in and of the world, today, comes from fixed, static, and sedentary points of view, and we need new nomadic thoughtlines to understand how peoples, places and pasts are conceived, constructed, and valued. Drawing from Deleuze and Guattari, Featherstone (1995, p. 126) suggests that many of our existing models of understanding cannot any longer appropriately gauge the rising complexity and fluidity of contemporary life. What is required is an extensive use of metaphors of movement and marginality to replace the received and mainstreamed authority of fixed/static/sedentary worldviews, and in that decentering of habitual understanding, travel and tourism ought substantially be mined or utilized for the new insights they help carry and for the new knowledges they help produce. To Deleuze and Guattari, and to Featherstone, in the increasingly fluid informational field of contemporary life under the so-called late crisis of representation of and about things (after Marcus & Fischer, 1986), tourism and travel have nowadays an enlarging role in not only the generation of understanding about culture and nature, but in the surveillance of populations, and in the disciplining of peoples. In this regard, tourism is the rising medium for the generation of revised understandings about being and identity (Lanfant, 1995), and for the movement of restyled ideas and images about esteemed inheritances and revered local/regional/diasporic affinities (Kirshenblatt-Gimblett, 1998). Tourism is fast becoming the enunciatory vehicle of choice by which restless populations, subjugated peoples, freshly or correctively announce themselves and their precious, treasured, or sacred environments to the world (Hollinshead, 1998a, 1998b), and thereby tourism is also fast becoming the channel that helps render the world so much more plural and/or new, particularly as the non-West accumulates the resources to speak back and be listened to in the West (Featherstone, 1995, p. 147).
In this article, I analyze two separate experiences with the Maya in rural communities within Guatemala and discuss strengths and limitations of Participatory Action Research (PAR) within this context. These experiences are the context in and from which I explore my “situated otherness” within a praxis of solidarity and question dominant theoretical models for conceptualizing and responding to the effects of war on children. Further, I explore, with my Maya colleagues, alternative methodologies (including PAR) for “standing under” these realities from this position of “other.” I conclude the essay with a brief discussion of selected criteria that contribute to evaluating participatory strategies in PAR and a summary of current efforts to extend this praxis from situations of ongoing violence in Guatemala to more local sites, e.g., Boston, Massachusetts.
This paper is based on experiences, views, and stories shared by the 22 par-ticipants who spoke at the Research the Indigenous Way workshop at the Northern Governance Policy Research Conference in November 2009. The paper does not address all the issues raised, but rather focuses specifically on how the workshop sheds new light on the nature of alternative Indigenous research that would support Indigenous governance. The sharing circle for-mat of the workshop is considered as a model reflecting the research para-digm being talked about. This paradigm requires a critique of past north-ern "Indigenous" research that perpetuates colonial concepts of governance. Key messages from the groundbreaking work of the Traditional Knowledge Practitioners Group in 2008–2009 are combined with narratives from the 1. This paper would not be possible without the contributions of participants in the Research the Indigenous Way workshop at the Northern Governance and Policy Research Conference (NGPRC), November 5, 2009. The large number of participants that chose to participate in the workshop was a surprise to the coordinators — approximately 30 people were in attendance, and 22 of these shared a story. Verbal permission to record and transcribe the workshop proceedings was obtained at the inception of the workshop. Highlights from the workshop were aired numerous times on the Native Communication Society's radio station CKLB. The entire transcript was reviewed as the basis for this paper, but only the nine individuals directly quoted in this paper were given an opportunity to review drafts. Each of these has given express consent for use of their quotes, and has provided feedback on the paper as a whole. Special thanks to Alestine Andre, Lia Ruttan, and Celine Mackenzie Vukson who provided detailed input. Thanks also to the two anonymous reviewers whose sugges-tions helped us to strengthen the paper.
Peace accords and international interventions have contributed to the suspension of armed conflict and the censuring of repressive regimes in many parts of the world. Some governments and their opposition parties have agreed to the establishment of commissions or other bodies designed to create historical records of the violations of human rights and foster conditions that facilitate reparatory and reconciliatory processes. This paper explores selected roles that community psychologists have played in this process of remembering the past and constructing new identities towards creating a more just future. With reference to two community groups (in Guatemala and South Africa) we show how efforts to "speak out" about one's own experiences of political and military repression involve complex representational politics that go beyond the simple binary opposition of silencing versus giving voice. The Guatemalan group consisted of Mayan Ixil women who, together with the first author, used participatory action research and the PhotoVoice technique to produce a book about their past and present struggles. The South African group, working within the ambit of the Truth and Reconciliation Commission and in collaboration with the third author and others, explored ways of speaking about their roles in apartheid and post-apartheid society. Although both these initiatives can be seen as moments in on-going struggles to overcome externally-imposed repressive practices that censor the voices of marginalized communities, they also serve to dispel overly romanticized notions of "univocal" communities now liberated to express themselves in an unmediated and unequivocal fashion. The paper discusses how each group of women instead entered into subtly nuanced relationships with community psychologists involving a continual interplay between the authenticity of their self-representational accounts and the requirements of the discursive technologies into which they were being inducted and the material conditions within their sites of struggle. In both cases the group's agenda also evolved over time, so that what emerged was not so much a particular account of themselves, or even the development of a particular "voice" for speaking about themselves, but an unfolding process--for the groups and for the community psychologists who accompanied them--of becoming active players in the postmodern, mediated world of self-representational politics and social struggle.
Participatory Action Research (PAR) is designed to promote active involvement in every stage of the research process by those who are conventionally the focus of research. PAR thereby replaces the traditional hierarchical approach to research with a commitment to mutual inquiry and local ownership. The ideals of PAR have been much written about, but very little PAR literature actually describes how the research unfolded in any particular context, so this article examines the way that mutual inquiry manifested itself in a deeply divided Native community. In this setting, Native participants wanted to learn more about internal community problems and were interested in taking advantage of non-Native time, research skills, and resources for that purpose. However a history of oppression had left this community distrustful of outsiders (inhibiting mutual inquiry) and internally divided (inhibiting self-inquiry). The use of PAR allowed a tenuous alliance to develop between myself as an English Canadian and the members of this Native community. Our particular modifications to the theoretical PAR model facilitated the coordinated participation of community groups that were resistant to working together in a research process that revealed barriers to change in the community and clarified directions for action. To achieve our goals, the PAR principles of mutuality and public responsibility were altered considerably from the prescriptions found in the PAR literature.
The author, who is concerned with the methodological implications of critical theory, explores issues in the developing area of emancipatory research. She defines the concept of "research as praxis," examines it in the context of social science research, and discusses examples of empirical research designed to advance emancipatory knowledge. The primary objective of this essay is to help researchers involve the researched in a democratized process of inquiry characterized by negotiation, reciprocity, empowerment — research as praxis.
Community-based participatory research (CBPR), a qualitative methodology that emphasizes respect for the individual and a commitment to social change, is emerging as a way to enable research to empower communities. This article examines the origins and characteristics of CBPR, and discusses how the methodology is particularly effective in empowering First Nations communities. Drawing on her own experience as a Person doing participatory research with a community human services organization. the author also discusses the pragmatics of doing CBPR. Though it has enormous potential, CBPR is a difficult, demanding and time-consuming process in which the fact of community participation is not easily achieved.
This paper is a discussion of research with people rather than on people. The all/hor reviews the principles of advocacy work in anthropology, and participatory research, in terms of her work with Innu people in Labrador. The methodology she adopted had the important goal of involving community members in the research process, and the more questionable aim a/raising their consciousness. Kurelek concludes that good participatory research al/ows community members /0 raise our consciousness.
Community-based participatory research (CBPR) is generally understood as a process by which decision-making power and ownership are shared between the researcher and the community involved, bi-directional research capacity and co-learning are promoted, and new knowledge is co-created and disseminated in a manner that is mutually beneficial for those involved. Within the field of Canadian geography we are seeing emerging interest in using CBPR as a way of conducting meaningful and relevant research with Indigenous communities. However, individual interpretations of CBPR's tenets and the ways in which CBPR is operationalized are, in fact, highly variable. In this article we report the findings of an exploratory qualitative case study involving semi-structured, open-ended interviews with Canadian university-based geographers and social scientists in related disciplines who engage in CBPR to explore the relationship between their conceptual understanding of CBPR and their applied research. Our findings reveal some of the tensions for university-based researchers concerning CBPR in theory and practice. © Canadian Association of Geographers / L'Association canadienne des géographes.
Geographic engagement with Indigenous peoples remains inextricably linked to colonialism. Consequently, studying Indigenous geographies is fraught with ethical and political dilemmas. Participatory and community‐based research methods have recently been offered as one solution to address concerns about the politics of gathering, framing, producing, disseminating, and controlling knowledge about Indigenous peoples. In this article, we critically engage with the emergence of participatory and community‐based research methods as “best practice” for undertaking research into Indigenous geographies. We articulate four concerns with this form of research: a) dissent may be stifled by non‐Indigenous researchers’ investments in being “good”; b) claims to overcome difference and distance may actually retrench colonial research relations; c) the framing of particular methods as “best practices” risks closing down necessary and ongoing critique; and d) institutional pressures work against the development and maintenance of meaningful, accountable, and non‐extractive relations with Indigenous communities. We then contemplate the spatiality of the critique itself. We consider the ways in which our longstanding friendship, as researchers invested at multiple scales with Indigenous geographies and identities, provides its own distinct space of practice within which to confront the political and ethical challenges posed by research with/about/upon Indigenous geographies and peoples. While not arriving at any concrete template for undertaking research about Indigenous geographies, we suggest that certain friendships, established and situated outside research relationships, may be productive spaces within and through which research methods may be decolonized .
Many Canadian, resource-based communities are facing an economic crisis and often turn to tourism for economic diversification and some recent trends in the growth of tourism employment in Canada's rural areas suggest that such choices are well founded. Despite positive growth indicators, rural tourism is criticized for several reasons, including issues with employment, ownership and lack of understanding of the industry. Although much has been written on the development of community-based tourism and its potential to address such concerns, much of the discussion remains at theoretical levels, with few examinations of practical frameworks for rural communities in crisis, such as the current experience in North-western Ontario, Canada. Enquiries into tourism's contribution to rural community economic development identified two gaps concerning how rural tourism can be a viable industry in resource-dependent communities and how to embed the industry within a community seeking alternatives from a deficit/crisis context. Interviews with a tourism operator in rural Manitoba, Canada seemed to provide an answer to both of these questions, through the application of Appreciative Inquiry (AI) to rural tourism development. Such an examination indicates that although such an approach does not solve the issues, it does provide a new lens through which to understand the potential for tourism in rural communities.
In this article, I critically reexamine what it means to be a qualitative leisure researcher. Specifically, I discuss three areas in which I believe the influence of positivism has distanced and detached us, thereby threatening the quality of our work. I address our failure to recognize and account for the role that our human ''selves'' play throughout the research process and how those selves subsequently shape our products; our failure to recognize and account for the role our emotions and personal experiences play in our research endeavors; and our specific data-collection and writing styles, which tend to adhere more to positivist ideals regarding how research should be conducted and reported. I argue that those things that are thought to be problematic in science need not be, and I propose that we adopt a reflexive methodology in leisure studies, a qualitative methodology more in keeping with the theoretical orientations with which we profess to be working.
Collaborative ethnograpby—the collaboration of researchers and subjects in the production of ethnographic texts—offers us a powerful way to engage the public with anthropology. As one of many academic/applied approaches, contemporary collaborative ethnography stems from a well-established historical tradition of collaboratively produced texts that are often overlooked. Femi- nist and postmodernist efforts to recenter ethnography along dia- logical lines further contextualize this historically situated col- laborative practice. The goals of collaborative ethnography (both historical and contemporary) are now powerfully converging with those of a public anthropology that pulls together academic and applied anthropology in an effort to serve humankind more di- rectly and more immediately.
What are Indigenous research methodologies, and how do they unfold? Indigenous methodologies flow from tribal knowledge, and while they are allied with several western qualitative approaches, they remain distinct. These are the focal considerations of Margaret Kovach's study,which offers guidance to those conducting research in the academy using Indigenous methodologies.Kovach includes topics such as Indigenous epistemologies, decolonizing theory, story as method, situating self and culture, Indigenous methods, protocol, meaning-making, and ethics. In exploring these elements, the book interweaves perspectives from six Indigenous researchers who share their stories, and also includes excerpts from the author's own journey into Indigenous methodologies. Indigenous Methodologies is an innovative and important contribution to the emergent discourse on Indigenous research approaches and will be of use to graduate students, professors, and community-based researchers of all backgrounds - both within the academy and beyond.
Reviews writings of Indigenous scholars concerning the need for and nature of an Indigenous research methodology. Discusses why an Indigenous research methodology is needed; the importance of relational accountability in such a methodology; why Indigenous people must conduct Indigenous research; Indigenous knowledge and ways of knowing (including revealed knowledge acquired through dreams, visions, cellular memory, and intuition); and aspects of Indigenous worldview. (Contains 34 references and resources.) (SV)
Indigenous methodologies are an alternative way of thinking about research processes. Although these methodologies vary according to the ways in which different Indigenous communities express their own unique knowledge systems, they do have common traits. This article argues that research on Indigenous issues should be carried out in a manner which is respectful and ethically sound from an Indigenous perspective. This naturally challenges Western research paradigms, yet it also affords opportunities to contribute to the body of knowledge about Indigenous peoples. It is further argued that providing a mechanism for Indigenous peoples to participate in and direct these research agendas ensures that their communal needs are met, and that geographers then learn how to build ethical research relationships with them. Indigenous methodologies do not privilege Indigenous researchers because of their Indigeneity, since there are many ‘insider’ views, and these are thus suitable for both Indigenous and non-Indigenous researchers. However, there is a difference between research done within an Indigenous context using Western methodologies and research done using Indigenous methodologies which integrates Indigenous voices. This paper will discuss those differences while presenting a historical context of research on Indigenous peoples, providing further insights into what Indigenous methodologies entail, and proposing ways in which the academy can create space for this discourse.
Participatory Action Research (PAR) is designed to promote active involvement in every stage of the research process by those who are conventionally the focus of research. PAR thereby replaces the traditional hierarchical approach to research with a commitment to mutual inquiry and local ownership. The ideals of PAR have been much written about, but very little PAR literature actually describes how the research unfolded in any particular context, so this article examines the way that mutual inquiry manifested itself in a deeply divided Native community. In this setting, Native participants wanted to learn more about internal community problems and were interested in taking advantage of non-Native time, research skills, and resources for that purpose. However, a history of oppression had left this community distrustful of outsiders (inhibiting mutual inquiry) and internally divided (inhibiting self-inquiry). The use of PAR allowed a tenuous alliance to develop between myself as an English Canadian and the members of this Native community. Our particular modifications to the theoretical PAR model facilitated the coordinated participation of community groups that were resistant to working together in a research process that revealed barriers to change in the community and clarified directions for action. To achieve our goals, the PAR principles of mutuality and public responsibility were altered considerably from the prescriptions found in the PAR literature.
Since the earliest days of the European Enlightenment, Western people have sought to remove themselves from nature and the ‘savage’ non-European masses. This distancing has relied upon various intellectual techniques and theories. The social construction of nature precipitated by Enlightenment thinking separated culture from nature, culture being defined as civilised European society. This separation has served to displace the Native voice within the colonial construction of Nature. This separation has also served as one thread in the long modern ‘disenchantment’ of Westerners and nature, a ‘disenchantment’ described so adeptly by Adorno and Horkheimer (1973). Unfortunately though, this displacement is not only a historical event. The absence of modern Native voices within discussions of nature perpetuates the colonial displacement which blossomed following the Enlightenment. In his book entitled, Native Science, Gregory Cajete describes Native science as ‘a lived and creative relationship with the natural world ... [an] intimate and creative participation [which] heightens awareness of the subtle qualities of a place’ (2000, 20). Perhaps place offers a ‘common ground’ between Western and Indigenous thought; a ‘common ground’ upon which to re/write the meta-narrative of Enlightenment thought. This paper will seek to aid in the re/placement of modern Native voices within constructions of nature and seek to begin healing the disenchantment caused through the rupture between culture and nature in Western science.
Ethical tensions exist regarding the value and practice of acknowledging Indigenous contributions in community-based participatory research (CBPR). Semistructured phone interviews with researchers documented their perspectives on authorship in the scholarly dissemination of their community-based participatory Indigenous research. Thematic analysis resulted in four key ideas: (1) current practices regarding methods of acknowledging community contributions; (2) requirements for shared authorship with individual versus collective/community partners; (3) benefits to sharing authorship with collective/community partners; and (4) risks to sharing authorship with collective/community partners. Findings suggest an emerging but inconsistent practice.
Contenido: Parte I.Cuestiones conceptuales en la investigación cualitativa: Naturaleza de la investigación cualitativa; Temas estratégicos en la investigación cualitativa; Diversidad en la investigación cualitativa: orientaciones teóricas; Aplicaciones cualitativas particulares. Parte II. Diseños cualitativos y recolección de datos: Estudios de diseños cualitativos; Estrategias de trabajo de campo y métodos de observación; Entrevistas cualitativas. Parte III. Análisis, interpretación e informe: Análisis cualitativo e interpretación; Incrementar la calidad y la credibilidad del análisis cualitativo.
Incluye bibliografía e indice
Scientific research occurs within a set of socio-political conditions, and in Canada research involving Indigenous communities has a historical association with colonialism. Consequently, Indigenous peoples have been justifiably sceptical and reluctant to become the subjects of academic research. Community-Based Participatory Research (CBPR) is an attempt to develop culturally relevant research models that address issues of injustice, inequality, and exploitation. The work reported here evaluates the use of Photovoice, a CBPR method that uses participant-employed photography and dialogue to create social change, which was employed in a research partnership with a First Nation in Western Canada. Content analysis of semi-structured interviews (n=45) evaluated participants' perspectives of the Photovoice process as part of a larger study on health and environment issues. The analysis revealed that Photovoice effectively balanced power, created a sense of ownership, fostered trust, built capacity, and responded to cultural preferences. The authors discuss the necessity of modifying Photovoice, by building in an iterative process, as being key to the methodological success of the project.
Putting ourselves forward: Location in Aboriginal research
- K Absolon
- C Willet
- L Brown
- S Strega
What is " partnership " within a community-university research project? References Absolon, K., and C. Willet. 2005. Putting ourselves forward: Location in Aboriginal research. In Research as resistance: Critical Indigenous, and anti-oppressive approaches, ed. L. Brown and S. Strega. Toronto, ON: Canadian Scholars Press/Women's Press, 97–126.
Ethics in First Nations Re-search. Ottawa, ON: Assembly of First Nations Environ-mental Stewardship Unit Preliminary field-work: Methodological reflections from northern Cana-dian research
- K J Cain
- C M Davison
- E J Stewart
Assembly of First Nations. 2009. Ethics in First Nations Re-search. Ottawa, ON: Assembly of First Nations Environ-mental Stewardship Unit. http://www.afn.ca/uploads/files/ rp-research ethics final.pdf. Cain, K. J., C. M. Davison, and E. J. Stewart. 2009. Preliminary field-work: Methodological reflections from northern Cana-dian research. Qualitative Research 9(4): 489–513.
Commentary: Research, redskins, and reality
- Deloria
Deloria, V. 1991. Commentary: Research, redskins, and real-ity. The American Indian Quarterly XV: 457–468.
Reflexivity and voice
- R Hertz
Hertz, R., ed. 1997. Reflexivity and voice. London, UK: Sage.
Research protocol: Work-ing together for healthy nations BC: ITHA. http://www.turtleisland.org/healing/itharesearch.pdf. ITK (Inuit Tapiriit Kanatami) and NRI (Nunavut Research In-stitute) Negotiating research relationships with Inuit communities: A guide for researchers
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Inter Tribal Health Authority. 2005. Research protocol: Work-ing together for healthy nations. Nanaimo, BC: ITHA. http://www.turtleisland.org/healing/itharesearch.pdf. ITK (Inuit Tapiriit Kanatami) and NRI (Nunavut Research In-stitute). 2007. Negotiating research relationships with Inuit communities: A guide for researchers, ed. S. Nickels, J. Shirley, and G. Laidler (now Ljubicic). Ottawa, ON and Iqaluit, NU: ITK and NRI.
Emerging from the margins: Indige-nous methodologies. In Research as resistance: Critical, The Canadian Geographer
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Kovach, M. 2005. Emerging from the margins: Indige-nous methodologies. In Research as resistance: Critical, The Canadian Geographer / Le Gé canadien 2012, 56(2): 195–210
Discussion paper on research and Indigenouspeoples. Prepared for the Indigenous peoples Specialty Group of the Association of American Geographers
- R Andz Louis
- Grossman
Louis, R., and Z. Grossman. 2009. Discussion paper on research and Indigenous peoples. Prepared for the In-digenous peoples Specialty Group of the Association of American Geographers, March 2009. http://www. pacificworlds.com/ipsg/Discussion paper.pdf.
Anti-colonial research: Working as an ally with Aboriginal peoples In Critical issues in anti-racist research methodologies
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Max, K. 2005. Anti-colonial research: Working as an ally with Aboriginal peoples. In Critical issues in anti-racist research methodologies, ed. G. J. Sefa Dei and G. S. Johal. New York, NY: Peter Lang, 79–94.
Reciprocal appropria-tion: Toward an ethics of cross-cultural research
- R A Rundstrom
- D Deur
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