Researching our Relations: Reflections on Ethics and Marginalisation

Abstract

Marginalisation occurs when a group of people are pushed to the periphery of a society. Many Mäori reside at the margins of 'mainstream' society, while others are at the margins of Mäori society. The present paper explores how 'by Mäori, for Mäori' research and evaluation can create spaces for voices from the margins to be heard. The paper arose out of a series of hui in which papers on the notion of marginalisation and Mäori were presented and discussed, along with the broader topic of research ethics and protocols. Three themes that emerged from these hui are considered in this paper: relationships between researchers and participants/communities, researchers knowing themselves, and the safety aspects inherent within tikanga. The discussion of these themes draws upon the papers that were written for this project, the feedback from hui participants (researchers, students, health professionals, government workers, community providers), and local and international literature on research 'by and with' indigenous peoples. In making the 'knowing' we hold about these issues more explicit, this paper aims to generate more discussion as well as providing some small guidance for those who may be new to this thing called 'research'.

He aha te mea nui o te ao? He tāngata! (What is the most important thing in the world? It is people!)

“…This research embraced a M aori-centred approach (Pihama 2010), which seeks to understand phenomena from a M aori worldview (Smith 2012) in a way that empowers research participants and M aori communities (Durie 1997;Cunningham 2000;Putaiora Writing Group 2011). Through using collective, participatory and empowering processes, the concerns, interests and preferences of participants were used to guide our research process (Ruwhiu 1999;Pihama et al 2002;Ormond et al 2006;Kerr et al 2010;Kidd et al 2013).…”

Conclusion: Lessons About Indigenous Evaluation

“…Acknowledging sovereignty is linked with evaluators being knowledgeable of the history of the Indigenous context they are working in (Ormond, Cram, & Carter, ). Martinez, Running Wolf, BigFoot, Randall, and Villegas (Chapter 2) write that there is immense value in evaluators understanding the intergenerational trauma brought about by a colonial neglect of Indigenous sovereignty, and the subsequent harm this has been inflicted upon Indigenous families, communities, and tribes.…”

“…(Chapter 2) call for all involved in Indigenous evaluation to be committed to “cultural ways of knowing and learning.” For Māori (Cram, Pipi, & Paipa, Chapter 4), this means that people are both learners and teachers—everyone involved has some expertise to share, and something to learn. Indigenous evaluation thus calls for evaluators to strengthen their capability to be responsive to the Indigenous context they are evaluating in (Ormond et al., ).…”

Caregivers’ voices: The experiences of caregivers of children who sustained serious accidental and non-accidental head injury in early childhood

“…Finally, the experiences of indigenous caregivers are largely unexplored in the literature. It is likely that the central role of a Māori interviewer in our study increased the involvement and engagement of this often hard-to-reach population (Kiro, 2000;Ormond, Cram, & Carter, 2006).…”