‘Don't talk about what you don't know’: on (not) conducting research with/in Indigenous contexts

Abstract

Her more recent research has focused on the use of autobiographical narratives to deconstruct the normativity of 'whiteness' and the social construction of gendered and racialised subjectivities. AbstractThis paper raises the perennial question whether or not non-indigenous researchers should attempt to research with/in Indigenous communities and represents a learning journey that has moved from wanting to be a researcher who did 'solid' research with/in Indigenous contexts to questioning the feasibility of such a project. If research is indeed 'a metaphor of colonization' (Blodgett, et al. 2011, p. 522), then as researchers we have two choices: to learn to conduct research in ways that meet the needs of Indigenous communities and are non-exploitative as well as culturally appropriate, or to relinquish our roles as 'white' researchers and make way for Indigenous researchers. Hence in this paper I trace my learning journey; a journey that has culminated in the realisation that it is not my place to conduct research within Indigenous contexts, but that I can use 'what I know' -rather than imagining that I know about Indigenous epistemologies or Indigenous experiences under colonialism -to work as an ally with Indigenous researchers. Coming as I do, from a position of relative power, I can contribute in some small way to the project of decolonizing methodologies by speaking 'to my own mob ' (Ngarritjan Kessaris 2006, p. 360).

Exploring the pedagogical possibilities of Indigenous sport-for-development programmes using a socio-personal approach

“…Finally, this approach to examining learning in sport-for-development settings may have great value in accounting for the learning of research workers given a variety of scholars have called for greater consideration of 'who' does research in this space (e.g. Aveling, 2012;Blodgett et al, 2014;Rossi et al, 2013) …”

‘Our common world’ belongs to ‘Us’: constructions of otherness in education for sustainable development

“…Race is a visible symbol in the categorisation of normality and otherness, and it has been shown through many studies how whiteness is repeatedly established as a norm while black people are marked as black, and never as simply 'humans' (e.g. Aveling, 2013;Dyer, 1997). Although race is a strong visual symbol, it is also deeply embedded in language.…”

Indigenous Geographies: Research as Reconciliation

“…In this regard, reflexive methods have the potential to enhance the research process though improved insight and self-discovery (England, 1994;Finlay, 2002;Fook, 1999;Kovach, 2009). Yet at the same time, critics of this method caution that reflexivity runs the risk of being self-indulgent and narcissistic if not done with the intent of applying one's knowledge to a greater good (Aveling, 2013;England, 1994;Kobayashi, 2003;Pillow, 2003). If it is not "tied to a larger agenda," preferably one that is "meant to change the world" (Kobayashi, 2003, p. 348), then reflexive methods run the risk of becoming nothing more than navel gazing.…”

“…Although some criticize this practice as self-indulgent, especially for non-Indigenous researchers (Aveling, 2013), we feel it is important for our readers to understand who we are and how we became involved with this research project. We believe that doing this provides a more meaningful background to our findings.…”