Indigenous Innovations in Qualitative Research Method: Investigating the Private World of Family Life

Abstract

The researched are rarely provided the opportunity to take a role in the collection, analysis, and interpretation of data they themselves provide to researchers. This article describes a novel indigenous research method, for a project in progress, which was developed to explore the relationships between intra-whānau (family) communication and whānau ora (family well-being) within eight whānau over a three year period. The relationships are explored through self-reflexive praxis where research participants are encouraged to think reflexively about their whānau conversations. Conversations that take place in the private world of whānau are audio-recorded by family members, without the imposition of an intrusive researcher. Whānau decide the extent to which their private lives are exposed to the researchers via the recordings and assist the researchers with an interpretation of their everyday conversations. This method offers an opportunity for both whānau and researchers to contribute to insights and understandings of the complex ecologies and realities of life for Māori families. This research methodology involves culturally-centred ethical practice drawn from both Western- and Māori-centred perspectives. Sensitive issues arising from the ways in which individuals perceived their role as active agents of research and the effects of self-reflection on the method are explored.

A consultation journey: developing a Kaupapa Māori research methodology to explore Māori whānau experiences of harm and loss around birth

“…Whakapapa links these three realms as it connects us to everything, including people, all living things, and also the environment (Jackson, 2011; Marsden, 2003). Understanding the role of whakapapa and how it operates in its many levels, contributes towards knowing how to work with whānau and how to act as researchers (Jahnke & Gillies, 2012).…”

“…Therefore, whakawhanaungatanga is the act of building and engaging in meaningful relationships. The practice “of actively building and maintaining relationships emanates from and embraces whakapapa” (Jahnke & Gillies, 2012, p. 502) because it allows for the continuation of the foundation that our relationships derive and are built upon. Bishop (1999) writes that whanaungatanga is one of the most fundamental ideas within Māori culture, both as a value and social process.…”

“…Whānau, especially with grandparents, are a rich source of mātauranga Māori. Speaking with kaumātua such as grandparents is enriching because they are often the repositories of knowledge and are often recognised as being the mentors and guides who hold the responsibility of intergenerational transfer of knowledge (Jahnke & Gillies, 2012). I was also blessed with a karakia (prayer) from my nana (grandmother) to protect me throughout this sensitive research journey.…”

Towards a Decolonizing Pedagogy of Solidarity

“…Collaborative approaches have been developed as a way to address some of the issues with appropriation and misuse of knowledge in Anthropology and incorporate valuable perspectives and feedback from community members represented in texts (Lassiter, 2005). Acknowledging research participants as knowledge keepers and collaborators is a beneficial strategy to mitigate the risk of misrepresentation and encourage critical dialogue (Jahnke & Gillies, 2012;Mitchell, 2006). Collaborative ethnography is an iterative process where different groups deliberately shape the research and final products to benefit to those involved (Marcus & Fischer, 1999).…”

Uncovering Colonial Legacies: Voices of Indigenous Youth on Child Welfare (Dis)Placements

“…Collaborative approaches have been developed as a way to address some of the issues with appropriation and misuse of knowledge in Anthropology and incorporate valuable perspectives and feedback from community members represented in texts (Lassiter, 2005). Acknowledging research participants as knowledge keepers and collaborators is a beneficial strategy to mitigate the risk of misrepresentation and encourage critical dialogue (Jahnke and Gillies, 2012;Mitchell, 2006). Collaborative ethnography is an iterative process 25 where different groups deliberately shape the research and final products to benefit to those involved (Marcus and Fischer, 1986).…”