A Journey of Doing Research “In a Good Way”: Partnership, Ceremony, and Reflections Contributing to the Care and Wellbeing of Indigenous Women Living with HIV in Canada

Abstract

The relationship between the First Peoples of Canada and researchers is changing as processes of self-determination and reconciliation are increasingly implemented. We used storytelling and ceremony to describe a historic event, the Indigenous Women’s Data Transfer Ceremony, where quantitative data of 318 Indigenous women living with HIV were transferred to Indigenous academic and community leaders. Relationship building, working together with a common vision, the Ceremony, and the subsequent activities were summarized as a journey of two boats. The Truth and Reconciliation Commission of Canada's Calls to Action and Indigenous ethical principles were central to the process. The article ends with team members’ reflections and the importance of shifting power to Indigenous Peoples in regard to data collection, their stories, and the resulting policies.

An Anishinaabe Research Methodology that Utilizes Indigenous Intelligence as a Conceptual Framework Exploring Humanity’s Relationship to N’bi (Water)

“…Anishinaabek teachings explain how humans are accountable for our actions to all our relations. Peltier et al (2020) explains that Indigenous ceremony is critical when conducting research "in a good way" (p. 5). In being accountable to Anishinaabek, all my relations, and myself, I rely on Jim Dumont's "Indigenous Intelligence" of embracing the total breadth and depth of our way of seeing, relating, thinking, and being as my ARP, always avoiding historical and contemporary colonial research.…”

“…Colonization has had devastating effects on Indigenous Peoples. It created processes reliant upon knowledge created about rather than with and for Indigenous Peoples (Peltier et al, 2020). This type of research has not led to improvements in Anishinaabek communities (McGregor, 2018b) nor has it conveyed their worldview as understood and told by them in their stories or language.…”

“…Most of the manipulative and experimental research has damaged relationships between Indigenous Peoples and researchers (Chiblow, 2020; Mosby, 2013). Ethical standards began to change with the introduction of the Ownership, Control, Access and Possession (OCAP) in 1998 after the Royal Commission on Aboriginal Peoples (RCAP, 1996) stated that Indigenous Peoples have to be consulted on what information is gathered, who gathers the information, who maintains the information, and who can have access to it (Peltier et al, 2020; Steffler, 2016). Further to OCAP and the RCAP, the Tri-Council Policy Statement (TCPS2): Ethical Conduct of Research Involving Humans developed Chapter 9 as a framework for ethical conduct involving research on Indigenous Peoples (Government of Canada, 2018).…”

“…A plethora of scholarly articles explain the atrocities of unethical research on Indigenous Peoples as detrimental, being done without their consent, used to perpetuate control over or disempower Indigenous Peoples, and being research on rather than with or for (Chiblow, 2020; Forbes et al, 2019; Freemen & Van Katwyk, 2019; Haitana et al, 2020; Johnston et al, 2018; Lambert, 2014; Martin, 2003; Peltier et al, 2020; Reid, 2020; Starblanket et al, 2019; Strega & Brown, 2015; Smith, 2012). The research has led to mistrust as Indigenous Peoples are over-researched most often with little involvement in the design, purpose, or outcome of the studies.…”

“…We have scholars such as Wendy Makoons Geniusz and Robin Wall Kimmerer who rationalize that our knowledge is not primitive but is wisdom. Many others have expressed that Indigenous knowledge systems are unique and come from various sources such as dreams, ceremony, the land, the sky world, from all life (Debassige, 2010; Dumont, 1993; LaDuke, 2005; McGregor, 2013; Peltier et al, 2020). G’giikendaaswinmin is not found in a bookstore but is place-based and relational.…”