Indigenous Knowledges and Ethics PDF

MODULE 1: Indigenous Knowledges and Ethics Lecture 1: 1. Indigenous Knowledge. What is it? 1. Spatial (from physical space). And land based [place specific], Indigenous theory goes together with practice. Both physical (outer) and metaphysical (inner-spac...

MODULE 1: Indigenous Knowledges and Ethics Lecture 1: 1. Indigenous Knowledge. What is it? 1. Spatial (from physical space). And land based [place specific], Indigenous theory goes together with practice. Both physical (outer) and metaphysical (inner-space[spiritual]), Originates in traditional teachings, empirical observations [using your senses] and revelations 2. According to Cook-Lynn, what is the main concern of Indigenous knowledge? 1. To defend Indigenous communities and the Indigenous Nations claims to sovereignty not so much to feed academy. 3. What, according to Deloria Jr., is the gatekeeper of truth [Western truth, that is]? 1. The academy as “the institutionalization of [Western] truth.” 4. What is the difference between the two (Western and Indigenous) knowledges? 1. Western theories according to Deloria Jr are temporal and seek converts wherever Western powers settled. Western civilization monopolizes [the term] “civilization” and thus colonialism and capitalism. This only the Western elite can theorize the Other 2. Main differences summary: Western theories are temporal and seek converts wherever Western powers settled 5. What are the risks to Indigenous knowledges? 1. To be under “postcolonial” or “ethnic” studies 2. To be “domesticated” under a multiculturalist project 3. To be prey of political and intellectual projects that see Indigenous as something disappearing 4. To fight for “recognition” as Coulthard argues, rather than self determination 6. Indigenous [and Western] theory and practice go together in areas outside North America. Give two examples (countries) of these places. 1. (Chiapas- Mexico, Bolivia, Brazil, Ecuador in p.18). Other countries include Columbia, Chile, Guatemala, Canada and the US as per my observation, readings 7. According to Younging, what is traditional (Indigenous) knowledge? 1. Before Colonization, Indigenous peopled developed societies and social institutions. The accumulated experience, wisdom and know how technique to nations and/or communities of people living in specific environment of America, Africa, Asia and Oceania 8. What is (academic and other contemporary) Indigenous knowledge? 1. Academic Indigenous Knowledge includes contemporary Indigenous knowledge and knowledge developed from a combination of traditional and contemporary knowledge 9. Categories of traditional knowledge [which could be observed in various Indigenous ways of creating and doing things] as per the UN Intellectual Property Organization. 1. Categories of traditional knowledge include: 1. Agricultural, Scientific, technical, ecological, medicinal knowledge- including related medicines and remedies-, bio-diversity related knowledge, traditional cultural expressions 10. Where can the influence of Indigenous knowledge be observed (in academia)? 1. Observed in the use of “ecological and social interaction” (lived experience) methodologies. These methodologies can be views in parallel with western-based theories of 1) historical methodology regarding primary resources and oral tradition; and 2) Discourse Analysis 11. Sources of oral traditional Indigenous knowledges 1. Belongs to each nation/community, any reference to other people’s knowledge must be referenced. 2. Sources of oral tradition are “Elders and other authoritative experts within Indigenous cultural confines” 12. Other non-human sources for Indigenous [traditional] knowledge? 1. The natural and cosmological world is another source of knowledge, and this is something universal among Indigenous peoples. As it is alive conscious and flowing with knowledge and energy. 13. Younging list of sources of traditional and contemporary Indigenous knowledge [*] 1. Customary [or Indigenous] law (not the same as national/international) 2. Traditional seen as folklore [or primitive customs] 3. Sovereignty (under internation law Indigenous peoples have no right to sovereignty): symbols, landmark, place, people, dwellings, precolonial treaties, forms of government 4. Other intellectual and material creations are stolen, and credits not given to IP 1. Cyclical patterns in ecosystems and other natural law, animals, Ceremonies, Stories and Philosophies, trial and error, empirical- like knowledge, oral traditions, learning from Elders’ perspectives and intuition, ancient knowledge [oral or written]  Indigenous theories and methodologies, Contemporary Indigenous [social] condition, Language, the cosmos, mysticism Written language, social and structures, concepts of ownership, arts, music/song/dance, planting/harvesting 14. Who owns [traditional] Indigenous knowledge? 1. Traditional knowledge is intellectual property owned collectively by Indigenous nations or groupings there in (which is not acknowledged in the IPR system) 15. Negative effects of stealing, pirating, misappropriation, misusing Indigenous knowledge. 1. Credits are not given to Indigenous authors nor royalties or profits 2. Intellectual appropriation happens when non-Indigenous authors “hear” stories, publish them and give no credit to Indigenous peoples collectively or individually 16. According to Belanger, what are the two main schools of Indigenous thought today? 1. Indigenous science focused and Indigenous ethics and codes of conduct focused 17. What does Indigenous science mean? 1. The ideas that animate cultural process emerge from the environment 18. What are the five principles of Indigenous science? 1. Space/Land, Constant \motion/flux, all things being animate and imbued with spirit, relationships, renewal 19. How did Indigenous peoples develop a close connection with their unique environment? 1. Thousands of years of interactions to develop an “Impressive understanding of the natural environment” 20. Traditionally, what was (is) the medium to pass understanding of the environment to people? 1. Song and Stories 21. In today’s terms how are stories and songs described by Indigenous scholars? 1. Methodology with “strict” rules 22. When stories are used to describe “good and evil, health and illness, hunger and plenty…”, what is the purpose in doing so? 1. To give moral teachings to shape identity and explain the world Lecture 2: Indigenous theory, methodology and methods 23. According to Kovach, what are the methodological qualities of the Plains people (especially the Nehiyaw?) Holistic epistemology, Story, Purpose, The experiential, Tribal ethics. Tribal ways of gaining knowledge, Overall consideration of the colonial relationship 24. What does the Nehiyaw epistemology (how to know what is real, what exists) mean? Researcher preparation, Research preparation, decolonizing ethics, gathering knowledge, Making meaning, Giving back (Dissemination) [Kovach 45] 25. What is Indigenous theory (according to Graham Smith in Kovach, p. 47)? The Knowledge we privilege · It is located with a culturally contextual sire [Place], It is organic process involving community, Understands epistemology (how to know what exists, what is real) of an Indigenous worldview, Focus on change, Not Universal [as in pan-Indigenous] but its portable, It is flexible, Engages with other theories, It is critical, Workable in sites of struggle, It is user friendly 26. With what Western approaches can Indigenous methodologies work together? Indigenous Methodologies share characteristics with qualitative approaches such as feminist methodologies and appreciative [and strengths based] inquiry. They are relational, they show process and content. Feminism is reflexive (self-reflection in the meaning-making process) Research and research participants must be in direct contact 27. What does reflexivity mean? Reflexivity “requires awareness of the self in creating knowledge” 28. How is reflexibility observed or experienced in the Indigenous worldview? Observe that “any indigenous worldviews are based upon animistic philosophy that attest that the human entity is but one clan group within its relational family 29. What Western methodologies are compatible with Indigenous methodologies? Grounded Theory and Phenomenology 30. What to do (and not to do) before engaging in Indigenous research? Correcting past mistakes: no more misappropriation and learn the Indigenous protocols and work with Indigenous people before engaging in any research projects 31. How to ground ourselves in an Indigenous community [group]? Cultural Grounding: Respect: Are you following the local traditional and political protocols? Who in the community is guiding or advising on your research? Pre-existing, existing or creating a new relationship with the community? You may be advised to do ceremony., Locate the tribal or local culture ontology (what exists for them) in your research. 32. What led to the subjugation of Indigenous knowledges? (In Western Canada)?  During contact and the fir trade the two worlds were “engaged” in a commercial relationship. The disengagement occurred during massive European settlement and negotiation that led to treaties. One side forcefully attempted the subjugation of the other. There in the need to engage in ethical dialogue. 33. What does the ethical space mean? 34. Who does Ermine credit for his ethical space approach? Ethical Space: two societies, with disparate worldviews, are poised to engage each other. Roger Pool (Ermine p. 193). Cannot accommodate/change each others world views it is not possible, but must respect each others world views 35. Blackstock’s Breath of Life Theory (BOL) uses two approaches. What are those approaches? First Nations Ontology (what exists, what is real), and Physics Theory of everything 36. A Blackstock critique: Abraham Maslow’s hierarchy of needs was informed by the time he spent with the Blackfoot people. What is the difference between Maslow’s hierarchy of needs and First Nations scholar Terry Cross’ circular graph? Abraham Maslow’s hierarchy of needs focus on an wight level triangle to satisfy individual physical need and self actualization Cross’s graph include spirituality as “the unique force differentiating human life from other forms of life, defining our individual and collective experience 37. Indigenous ontology (what exists, what is real) requires “several layers to be added to the [BOL] model” (considering that Indigenous peoples are not one monolithic whole). What are those layers? 1. Culture and context 2. The seven generations context (past and in the future) 3. Acknowledge the various realities 4. Individuals are part of a collective (relationships) 38. What is the importance of culture (as in the aspiration and practice of self-determination) to First Nations people? When people (Indigenous children) have a cultural identity, it can lower suicide rate and achieve higher levels of community socio-economic outcomes  39. What is the difference between First Nations and non-Indigenous ontology, according to Blackstock, and useful when working with Indigenous children and families? Western approach: “considers the impact of parental behaviour and the impacts of child maltreatment on the child as he or she grows to adulthood and become a parent” Fist Nations Ontology: “Assess child maltreatment based on the ancestral experience of that child and actively consider the consequences of intervention not only on that child but on the subsequent seven generations of children 40. Empirical knowledge (what can be seen, felt, observed, and explained) is the basis of Western knowledge. What else do Indigenous people acknowledge when producing knowledge and “that should not be discounted as irrelevant or magical”? Spirituality and multiple dimensions of reality plus physical empiricism (what can be seen, felt, heard and [that can be explained]. Not applicable to all Indigenous groups. 41. In what way does modern physics validate Indigenous relational worldview? Under physics “all matter and time are cre ated by a limited number of physical constants set at precise values. If those values are altered then the universe as we know it will cease to exist. 42. BOL theory in practice. In contrasting the Determinants of Health with Cross’ Relational Worldview Principles how are they similar and how they contrast? What is missing in one or the other? The determinant of health focus on how needs are met (employment and income status) whereas cross focuses more om the needs themselves (water, food, housing) Cross includes spirituality and the concept of belonging 43. What makes BOL different to other theories (structural, ecological, and anti-oppression)? BOL assumes that “the world is indivisible [identifies] as series of constants that must be in balance on order to reduce structural risk and it manifestations at the level of individual and groups. It embraces ancestral knowledge, Oppression, is only a contextual factor not as a focal factor. 44. As a theory, BOL needs to be tested. In what disciplines does Blackstock suggest applying BOL to? Child Welfare- Justice- Health- Education- Adapt it to local realities LECTURE 3 What is Canada’s document that outlines how to do research in and with Indigenous communities and that needs to be presented to and approved by institutional Research Ethics Boards (REBs)? 45. Who are the Indigenous peoples of Canada? First Nations, Metis, and Inuit 46. According to the Constitution Act, 1982 who are Aboriginal peoples? “Indian, Metis, and Inuit” 47. As per the TCPS policy what is an [Indigenous] community? A group of people with shared identity or interest that has the capacity to act or express itself as a collective 48. What is traditional knowledge? TK is specific to place, usually transmitted orally, and rooted in the experience of multiple generations… it is holistic, involving body, mind, feelings and spirit 49. Respect for persons Is expressed principally through the securing and ongoing consent of participants {key in any research project involving people] 50. Concern for persons Concern for “their physical, social and economic and cultural environments.” Also concern for their communities. 51. Justice [as per policy] Injustice may result in harm. TO avoid abuse to persons and communities “engage” with the community (your contacts and the leadership) before starting a research project; establish communication with them and inform the mutual benefits of study 52. What are some examples of injustice done to Indigenous peoples when doing research about them? Misappropriation of sacred songs, stories and artifacts; devaluation of Indigenous knowledge as primitive and superstitious; violation of human tissue and remain; failure to share data and benefits 53. What key aspect is important or recommended when doing research about an Indigenous or tribal group outside Canada? Seek “local guidance”, The same guidelines apply 54. Under “Application” what is recommended to do when doing research with Indigenous peoples? Be informed about of formal rules or oral customs. Indigenous knowledge is not a commodity to be sold or traded 55. Cultural heritage It is a dynamic concept in that material, knowledge and practices are continuously adapted to the realities of current experience 56. What can cause harm or offense to Indigenous communities? Appropriation of knowledge; to trade or sell knowledge; unauthorized use for commercial purposes 57. Community engagement (Art. 9.2) In organized communities, a designated body will review and approve a project. In less structured groups explain community engagement; if participants are not part of either community, seek and explain their participation and [only then seek] consent 58. Provide two examples for community engagement? In Nunavut seek permission from the Nunavut Research Institute In an area that includes several First Nations: Seek permission from the tribal Council [Band council for First Nations communities] In an urban area: Seek permission from the body representing Indigenous peoples [The Metis Nation of Saskatchewan and or one of its locals or departments] 59. What to do first when doing research on Indigenous lands (Art. 9.3) Seek engagement of the community 60. Potential partners when doing research in Indigenous communities (Art. 9.4)  Political organizations, friendship centre, housing associations, health centres [Metis locals or the MN-S and departments] 61. Mention two authority structures to consider/include when doing research in a particular Indigenous community (Art. 9.5) Political permission may not be enough. In some communities ‘Knowledge keeper’ (Elders or other traditional people) may have to be approached. In most cases, approach Chief and Council for First Nations or the confederacy that represents many communities. A Hamlet Council or Hunter Association in Case of the Inuit; A Metis local or Metis Elders in case of the Metis 62. Critical Inquiry (Art. 9.7) To critically examine the conduct of public instructions, First Nations, Inuit, and Metis government, institutions… may be conducted ethically not withstanding the usual requirements of engaging community leaders 63. Respect for Community Customs and Codes of Practise (Art. 9.8) Be informed and respect the local customs and codes of research practice in the respective community. Identify and address any inconsistencies between this policy and custom 64. Collaborative research (Art. 9.12) The respectful relationship among colleagues [in this case researchers and the community or group] each bringing distinct expertise to a project 65. Mutual Benefits in Research (Art. 9.13) The research should benefit the participating community. For example, training people, local hiring, recognition of contributors, return of results. Knowledge of a [health, housing] condition and how to improve it; risks and how to minimize them; sharing and access to knowledge 66. Strengthening Research Capacity (Art. 9.14) Support the research capacity building of participants and community members. For instance, train them in research methods (how to gather data), research project management and ethical review or oversight. 67. Recognize Elders and other Knowledge Keepers (Art. 9.15)  First, engage community members who will advise you who the community Elders are. Recognize and respect the local protocols to acknowledge their participation. Seek community and Elders advice about their role in the project 68. Privacy and Confidentiality (Art. 9.16) Address any confidentiality issues for the individuals and communities at the early stages of study. Do not disclose personal information without participants’ consent (you may be asked not to disclose personal information at all) 69. Interpretation and Dissemination of Results (Art. 9.17) Involve community members in the data interpretation and findings before releasing report. Acknowledge, of they wish, individuals and collectives who participated in the project Lecture 4: Methodologies: Photography and photovoice 70. Methodology and methods a. Methodology: The strategy, plan of action, process or design lying behind the choice and use of particular methods and linking the choice and use of method to the desired outcomes b. Methods: The techniques or procedures used to gather and analyze data related to some research question or hypotheses 71. Photovoice: the evolution of a concept a. Theory on education for critical consciousness, feminism, and documentary photography b. To challenge assumptions about representation and documentary relationships c. Experience (of the authors) articulated in a specific program 72. What is photovoice? a. A process by which people can identity, represents, and enhance their community [person] through a specific photographic technique 73. What are the three goals when using photovoice? 1. To enable people to record and reflect their community’s strengths and concerns  2. To promote critical dialogue and knowledge about community issues through group discussions of photographs 3. To reach policy makers [leaders and other stakeholders 74. What was the theoretical foundation to develop photovoice? 1. Critical thinking about problem-solving (in health and education) 75. What is the importance of feminism in developing photovoice? 1. Theories discuss “man in the world” without doubt, suggest that men, not women, create culture [Men, Women, them and others create culture] 76. What is the characteristic of “documentary photography”? 1. It is the “social conscience presented in visual imagery” 77. Provide two examples where people filmed/photographed their own images to tell their stories/social world? 1. Through Navajo Eyes by Worth and Adair (1972) 2. Kayapo Indians of Brazil 3. Palestine life in the occupied territories 4. Community groups, labor and women’s movements 78. What are some of the advantages of using photovoice? (10 of them) a. To gain “the possibility of perceiving the world from the viewpoint of the people who lead lives that are different from those traditional in control of the means of imaging the world.” 1. It “… addresses the descriptive mandate of needs assessment through an exceptionally powerful means- the visual image.” 2. It “can affirm the ingenuity and perspective of the society’s most vulnerable populations” 3. It “facilitates the sampling of different social and behavioural setting” 4. It “can sustain community participation during the period between the needs assessment phase and program implementation” 5. To “affirm or redefine program goals” 6. “Enables participants to bring the explanations, ideas or stories of other community members…” 7. Provides tangible and immediate benefits to people and their networks 8. Depicts not only the community needs but also its assets 9. May stimulate social action 79. What are some of the disadvantages of using photovoice? (6 of them) 1. Not explaining the risks. For instance, people in power may see this as a political exercise. This can affect participation and self-censorship 2. Personal Judgement: Who uses the camera? What did they photograph or chose not to photograph? Who selects pictures?  3. Who controls the resources? Ordinary people have the cameras byt who controls the money, support and editorial? 80. What role does a facilitator play when working with groups using photovoice? 1. Commitment to improve the ability of group member to work together effectively 2. Be accountable to a group or community and openly committed to social change 3. Be sensitive to issues of power and ethics related to the use of cameras 4. Recognize diversity in tastes, biases and styles 5. Understanding of local history, economics, and culture 6. Train trainers 81. Who can participate when using photovoice? 1. Community activists 2. Less privileged groups (women and girls) 3. Families 4. Other?- Be cautious of getting consent, 82. How can photovoice be taught to and used by community members? 1. Train/Teach participants 2. Trainings should be tailored to groups foals, culture and priorities 3. Offer clear guidelines and avoid pathologizing (only problems members) 4. Include discussion on cameras, ethics, and power 5. Offer mechanical support 83. How to involve people when selecting images? 1. Organizing Group Discussions: To enable people to reflect on the images, To study how international photographs have been used to produce social change, People own pictures as sources of expression and inspiration, Offer supportive tone, Acknowledge what people prefer to talk (respect their desire to speak privately among themselves) 84. What are the three stages for using photovoice in needs assessment? 1. Selecting photographs that most accurately reflect community’s [person] needs and assets 2. Contextualize (wat the photograph mean) 3. Codify issues, themes, or theories that emerge 85. How can the issue of representation be solved when using photovoice? 1. By international replication: the findings may be validated by other remarks [images] from a single source 2. By external replication: the findings may be validated by other sources (other photographs and stories; other forms of needs assessment) 3. Together (internal and external): they may suggest that the findings offer a reliable picture of a particular historical moment 86. What other methods can be used along photovoice? 1. Survey questionnaire  2. Normal group process 3. Focus group 4. [Indigenous: storytelling, narratives, testimonies, remembering] 5. [Events: camps, homelessness, group activities] 87. According to Henry and Gabel, why is photovoice, as a strengths-based method, ideal for research with Indigenous peoples? 1. It embraces creativity, imagination, and emotional ways of knowing when it is grounded in community 88. How has research, until now, done about Indigenous peoples? 1. Done on the relatively powerless (Indigenous Peoples) who bear the risk 2. Done by the “relatively powerful whereby research- qualitative, quantitative, and clinical- is used to justify the disempowerment of Indigenous Peoples. 89. How different is Indigenous research to how research has been done about Indigenous peoples? 1. Indigenous research benefits Indigenous people, communities, and nations 2. It is done ethically (towards Indigenous Peoples) 90. Define decolonizing and Indigenous frameworks when doing research by and for (not about) Indigenous peoples? 1. Research by and for Indigenous People and using techniques and methods drawn from the traditions and knowledges of those people 91. In what way are photovoice and Indigenous ways of knowing compatible? 1. Both visually and verbally, they provide “an opportunity for storytelling” 92. What are some of the challenges is using photovoice with [Indigenous] groups 1. Participant retention (multi-step, time commitment) 2. Dissemination of photos 3. Ethics (anonymity and confidentiality in photographs) 93. How can challenges and concerns be solved? 1. Obtain informed consent from participants. Outline the project, the method and who to contact 2. Discuss the ethical issues when participants are briefed and trained in taking photos 3. Provide letter of information about the research, the method and where the pictures will be taken 4. Provide copies to those they photographed [those who consented] 94. Who are the “high risk” groups photovoice users should be aware of? 1. Children 2. Individuals with chronic conditions 3. Refugees 4. Abused women 5. People suffering with addictions  95. What are other risks associated in using photovoice? 1. Technology (camers0 as “acultural” (without or irrespective of culture) 2. The role the method plays in raising hostility, controversy, and in-groups tensions 3. It increases the visibility of individuals, thus subjecting them to scrutiny/surveillance 4. It may violate local social norms 96. With what group did Henry and Gabel teach and use photovoice? 1. Indigenous Street Gangs Lecture 5: Methodologies: Critical Analysis, Critical Discourse Analysis 97. What is discourse? a. The discourse if the presentation [hidden] argument. Discourse is the vehicle of the argument. Just as the text of the vehicle of the discourse. 98. What is Critical Discourse Analysis (CDA) as methodology? a. CDA is a multidisciplinary study of language use and communication in the context of cultural production. As a type of research, it mainly studies how social power, dominance and inequality are produced, reproduced and resisted by text in social and political arenas. CDA provides a tool to deconstruct the ideologies and dominant discourses of the mass media and other elite groups. It treats language as a type of social practice used for representation and signification. b. In short: CDA, is a multidisciplinary methodology, that studies how social power, dominance, and inequality are produced, reproduced, and resisted by text and talk in social and political arenas. 99. From what theory does CDA derive from? 1. Historical Materialism, Critical Inquiry/Feminism, Postmodernism -> Action research, discourse analysis, feminist standpoint (critical ethnography) -> document analysis, content analysis, conversation analysis. 100. What does CDA use and for what? 1. The use of the different disciplines to study how domination from a particular social group is kept through written or oral language [I may add, graphic], the inequalities it produces and maintains, and the resistance it causes from and towards other groups. 101. How to use CDA? 1. Select a Topic or area of social experience to which making sense is applied (racism and race, exclusion in the policy, sexism in the Indian Act)  2. A social position from which this sense is made and whose interest it promotes (who defines the making sense of a topic?- say race and racism or gender and sexism), the position of power these people/institutions hold, and how a racial discourse promotes the interest of those in privileged positions 3. A repertoire of words, images, and practices by which meaning are circulated and power is applied- for example exclusionary employment and promotion practices 102. What are the Discourse [de] constructions? 1. 1) Discourse is realised in texts (books, films, legislation) 2) Discourse is about objects 3) Discourse contains subjects 4) Discourse is a coherent system of meanings 5) Discourse refers to the other discourses 6) Discourse reflects its own way of speaking 7) Discourse is historically located but it changes as times change 103. Other than the text what else one has to recognize when using CDA? 1. It is not enough to understand the grammar and lexicon of a text… one must recognize the rhetoric intent, the coherence and the world view that the author and the receptor [the reader, the watcher, the listener] bring to the text 104. What are the three dimensions of CDA (according to Henry and Tator)? 1. 1. Description of Text [talk or image] 2. 2. Interpretation of the interaction processes and their relationship to the text 3. 3. Explanation of how the interaction process related to the social action 105. What are “argumentation fallacies”? 1. Argumentation Fallacies: either do not support the conclusion or do not enable the argumentative interaction 106. What are the argumentation strategies? 1. Play with the sentimental of the audience 2. Makin false analogies [COVID is fake] 3. Over generalizing [The Chinese are to blame; all new immigrants eat pets] 4. Constructing ‘straw men’ (to defeat them) 5. Everyone think all the above is right 107. Can cognitive processes, and thus “ideology” (such as the belief on the ‘superhuman and subhuman races’) be studied directly? 1. According to Wodak, NO, “cognitive processes cannot be studied directly… the same seems to be true for ideologies” 2. Dirven et all 92005) conclude “Cognitive Linguistics provides analytical tools for a acritical assessments of ideologies, not “ideal ways’ of conceptualizing 108. What is needed to analyze complex relations between discourse and society? 1. Combine adequately, linguistics, and sociological approaches 109. When CDA advocates say “context” for their study to what they are referring to? 1. Context = Society or social practices, Knowledge = The cognitive/conceptual background 110. To study the context and knowledge of something what does a CDA researcher do or select? 1. What conceptual tools are relevant “for this or that problem” 111. Example: How do male and female, working-class and upper-class, formulate their social problems? 1. Gender: Females use narratives, Males use non personalized ways, Other? 2. Social Class: i. Working class verbalized problems as scenic experiences, Educated [or middle and upper class] used well-structured stories ii. Educated (or middle & upperclass) use well-structured stories 112. When investigating sexist, racist, and xenophobic stereotypes what does a CDA researcher do? 1. Investigate the “production and reproduction of stereotypes and prejudices.” 113. Example: Is antisemitism the same in all European countries? 1. No. these beliefs have roots in Austria. Then they moved to Germany, France, Italy and the United States. 2. The term ‘East Coast [Jews] is an antisemitic term that seemingly refers to the powerful Jewish lobbies in New York 114. [On the same idea, is anti-Indigenous racism the same everywhere]? 1. Stereotypes that are linked to Indigenous Peoples 2. Stereotypes like, alcoholics, uneducated, rely on government for handouts, thieves, etc. are what lead people believing and racially profiling. 115. How are stereotypes and prejudice enforced and manifested? 1. By using: Metaphors, analogies, insinuations, [negative, racist or false] stories 116. Why are [dominant] belief systems difficult to change? 1. When there are “No Daily Experiences” [Between Groups] 2. [Some Beliefs are based on] “fantasies, projections, and imagination based on folklore and on prejudicial heritage” 3. These beliefs are “transferred from generation to generation 4. These beliefs are “stored as mental models and common-sense knowledge” 117. Though there are various categories about migrants [and Aboriginal;/Indigenous], how are they reproduced as all being the same (i.e., illegal, [Indian])? For what purpose? 1. “This strategy is used to justify and legitimize even more restrictive immigration and asylum policies” 118. Example of using CDA: What is the theoretical framework Pabla uses in “Murdered and Missing Indigenous Women and Girls: A Discourse Analysis of Gendered Colonial Violence in Canada”? 1. Critical Indigenous Feminism 119. What are the main documents Pabla uses for her paper?  1. The MMIWG Final Report (2019) and the media coverage (pp. 4 and 25) 120. What other group/community (ies) does the 2019 Final Report on MMIWG and Pabla include in their reports? 1. The 2SAGBTQQIA community. 121. Which methodologies and methods does Pabla use for her paper? 1. Methodology: Positionality and discourse analysis. Methods she used: Review Literature 122. Which topics does Pabal use for context and analysis? 1. Residential Schools, Policing, Gendered Colonialism and Gendered Violence, Colonial Law and Education, Social issues, Economic, Institutional [Violence], Historical [background], Reports 123. What is Pabla’s main argument? 1. The gendered colonial violence endures because Canadian political and legal institutions have remained committed to (re)producing colonial violence by framing violence against Indigenous cultural or individual problem rather than a systemic problem Lecture 6 124.Four modes of inference (or four ways to gather and provide evidence to reach a conclusion) a. Deduction, Induction, Abduction, Retrodiction 125.What is Ontology? a. [Study of being] has to do with “what is’, the nature of existence” (Crotty, p. 10); with what exists, what is real 126. Epistemology a. [study of knowledge]. It has to do with knowing, how we can know what exists, what is real (Wilson, p. 2) and ‘what it means to know” (Crotty, p. 10) 127. The four ontological views. a. Objectivism (positivism) b. Contructionism c. Subjectivism (critical) d. Indigenous Their premise is how to know what exists, the study of being 128. The four epistemologies.  a. Objectivism (Positivism), Constructionism, Subjectivism (Critical), [Indigenous] b. Their premise is how to know what exists. The study of knowledge (Crotty, p. 8) [except Indigenous] 129. Define what is theory. a. A theory explains facts, they are testable, they are a process 9Wilson, p. 3) b. A statement is not a theory c. A theory develops from a vague idea to a more precise statement d. A theory is “an assumption” (Crotty, p. 7) but it needs to be proven 130. Crotty’s four elements to do research. a. Epistemology -> Theoretical Perspective -> Methodology -> Methods 131. Methodology a. Methodology: the strategy, plan of action, process or design lying behind the choice and use of particular methods and linking the choice and use of method to desired outcomes 132. Method a. Methods: the techniques or procedures used to gather and analyze data related to some research question or hypothesis (Crotty, p. 3) 133. In short, what is the process to do research? a. Epistemology -> Theoretical Perspective -> Methodology -> Methods 134. Positivism a. No relation to positive, but posited as in something that is revealed, as in sacred scriptures, thereby, positive religion, and positive law (enacted by lawgivers) and positive science (Crotty, p. 19-20). b. Term is attributed to Francis Bacon (1561-1626) and not to Comte (Crotty, p.19) but the latter made it a scientific process. 135. What are the elements to do a Positivism based research? a. Theories: Structural Functionalism b. Methodology: Experimental, Survey Research (Quantitative) c. Methods: Sampling, Measurement and Scaling, Statistical Analysis 136. What does the term Positivism mean? 134 + added point a. No relation to positive/negative, but posited as in something that is revealed, as in sacred scriptures, thereby, positive religion, and positive law (enacted by lawgivers) and positive science (Crotty, pg. 19, 20). The term is attributed to Francis Bacon (1561-1626) and not to Comte (Crotty, pg. 19) but the latter made it a scientific process. b. From Henri de Saint-Simon (1760-1825) to Auguste Comte (1789-1857), we see the evolution of positivism (influenced by religion). Other sciences (such as math) influenced Comte to coin the word sociology (the study of society) using the same methods as in other sciences (Crotty, 21) but taking into  consideration that “human consciousness is determined by the social” (Crotty, 22). 137. According to Auguste Comte what were the laws needed to study society? a. Comte (1789-1857) proposed ‘laws’ that can be scientifically established. The direct methods, he argued, to establish laws are “observation, experiment and comparison.” 138. Positivist ontology a. Ontology: Society functions the same as nature (Crotty, p. 20) like a human body, a structure b. Social reality consists of events and phenomena in the same sense that the natural world consists of objects and processes c. Like a machine (or structure) its parts are interrelated in a determinate and determinable way 139. Positivist epistemology a. Social Action is concrete/observable] quantifiable, and for scientific observation and analysis (Crotty, p. 20). It is objective 140. Science (in Positivism terms) a. Natural things are wrong and prohibited by their very nature of being ‘natural’ b. Wrong actions, under positive law, for example are wrong because they are prohibited by a legislator c. Positive science proceeds by a study of the given d. What is posited is what is observed and proven by the “scientific method” (Crotty, p. 20) 141. What does positivism exclude? a. Metaphysics (pray to elements, skies, etc.) b. Theology c. Ethics (because they are unverifiable. The Vienna Circle cite in Crotty, p. 24-26) - Myths implies not real; ceremonies are real, so myth is the wrong word; mysticism a better word. Science is contrary to this idea. 142. Positivist explanation of society a. Effects (of social phenomena) had to follow from the cause and indicate why. Generalizations become ‘lawlike’ b. Lawlike statements become universal but also must support “counterfactuals” (if catholics become dominant society their voting practices would change) c. Laws are accepted as explanations only because they are grounded in theory (Wilson, p. 15) 143. What are some critiques to Positivism? a. [Progress in] Science is an anarchic enterprise  b. Normal science is “based on indoctrination and constitutes a threat to academic freedom” c. In a ‘pluralistic methodology’ even Voodoo has a material basis d. We cannot discover something from the inside “We need an external standard of criticism”. Through Counterinduction (develop something new, compare it and test it) e. Rationalists clamouring for objectivity and rationality are just trying to sell a tribal creed of their own (feyerabend 1987, p. 301 in Crotty, p. 40) 144. Constructionism. What is it? a. The view that all knowledge, and therefore all meaningful realist as such, is contingent upon human practices, being constructed in and out of interaction between human being and their world, and developed and transmitted within an essentially social context 145. What are the main theories, methodologies to use in Constructionist research? a. Theories: Symbolic Interactionism, Phenomenology, Hermeneutics b. Methodology: Ethnology, Phenomenological research, Grounded Theory, Heuristic c. Methods: Participant observation, Interviews, Focus groups, Case study 146. What are the main methods to use in Constructionist research? a. Methods: Participant o reservation, interviews, focus groups, case studies 147. Constructionist ontology a. A social actor is an active creator of her world. b. Social behaviour is rule-guided as interaction is rule-governed by paying attention to rules in their production of actions and utterance [expressions] c. Rules are resources which people use to make sense of their own and other people’s actions d. Social reality, therefore, is the outcome of the actors’ sustained interpretive efforts e. Intentions and actions are not “cause” and “affect” 148. Constructionist epistemology a. Ideas (through symbols) are expressions of social life (positivists will not measure) b. Role plays an important ‘role in studying individuals [they are not objects] c. George Simmel created a four-part form that includes hierarchy, competition, friendship, and conflict to study meaning d. Using forms, then, society is both the creation of humanity and the creator of humanity 149. What is ‘culture’ under Social Constructionism? a. For Clifford Geetz culture is a “system of significant symbols” (Crotty, p. 53)  b. Without culture we would not be “clever savages”, we would be “unworkable monstrosities”, we could not function. c. Culture us the source rather than the result of human thought 150. What is sedimentation (to avoid in Social Constructionism research)? a. Layers of interpretation... placed one upon another “Building upon theoretical deposits already in place” b. Doing so separates us from reality (Crotty, p. 59) 151. What are some of the Constructionist branches or sub-theories? a. Interpretivism b. Symbolic Interactionism (Crotty calls it pragmatism [or Symbolic interactionism in Sociological attire, p. 62] c. Phenomenology d. Hermeneutics 152. Interpretivism a. Attempts to understand and explain human and social reality... “It was conceived in reaction to the effort to develop a natural science of the social”(Thomas Schwandt, 1994, cited in Crotty, p. 67). b. It has accepted what Weber refused to accept, that is, that the human and social sciences require methods essentially different from those of the natural sciences (Crotty, p. 71) 153. Symbolic Interactionism a. Every person is a social construction... and in interaction with others. b. The ‘Me’ [in relation with others] plays a central role 154. Pragmatism a. is a method of reflection having for its purpose to render ideas clear (Peirce cited in Crotty, p. 73) b. It is ‘the attitude of looking away from first things, principles, “categories”, supposed necessities; and of looking towards last things, fruits, consequences, facts’ (William James, 1950, cited in Crotty, p. 73). 155. Phenomenology a. It requires us to engage with phenomena [‘things themselves’] in our world and make sense of them directly and immediately [not just about the other] b. When we study cultural phenomena, we may come to the realization that our culture is liberating...but it is also oppressive, it manipulates us, and is unjust (Crotty, p. 81) 156. Hermeneutics a. Reading a book is very much like listening to someone speak (Scheleirmacher cited in Crotty, p. 93). What is the speaker attempting to convey? b. Hermeneutics is both grammatical and psychological.  c. Texts, speeches, art, and actions are all expressions of meaning (Dilthey cited in Crotty, p. 94). d. The historical and social context are the source of understanding 157. Critique of Constructionism a. Constructionism’s process is ‘exact fantasy’ (Adorno cited in Crotty, p. 48) b. Interpretivism is an uncritical form of study (Crotty, p. 112). Lecture 7 158.Critical Inquiry a. It gives priority to invisible but real structures (like social classes) b. Subjectivism, per Crotty or Realism per Wilson 159.What are the elements (theories, methodologies, and methods) to develop a Critical Inquiry based research? a. Theories: Historical Materialism, Critical Inquiry, Feminism b. Methodologies: Action Research, Discourse Analysis, Feminist Standpoint c. Methods: Document Analysis, Content Analysis, Conversation Analysis 160.Who is credited for inspiring Critical Inquiry? a. It was Karl Marx, more than anyone who inspired critical inquiry (Crotty, p. 115) b. Marx said: The philosophers have only interpreted the world in different ways… the point is to change it (Cited in Crotty, p. 117) 161.What does dialectical mean? a. Dialectic: Reality [and thought] are bearers of contradiction, in conflict with itself (Crotty, p. 118). Thus, each society throughout history has been at war with itself 162.Historical materialism a. The interaction of human being and inanimate nature in the process of producing goods to meet material needs (Wilson, 176). It is historical as it studies primitive[sic], to feudal, to industrial, to capitalist and [now digital] societies. 163.What is humanity’s ‘perennial struggle’? a. The ‘perennial’ struggle is a class struggle (Crotty, p. 118), because relations of production are the driving force of historical materialism (Crotty, p. 119) 164.What is the unit of analysis for historical materialism?  a. The unit of analysis is the mode of production (Wilson, p. 177) b. Labor power is commodity. It has both use-value (immediately useful) and exchange-value (it is not immediately used but exchanges for something else) c. Class relations: Capitalist own the means of production and can purchase labor power. Workers sell their labor for a wage. d. The ‘Logic of capital” manifests itself in state institutions and policies (Wilson p. 189) 165.What are society’s structure and superstructure? a. ‘Structure’ (economic foundation) b. ‘Superstructure’ (legal and political forces) c. The class contradiction led to revolutions [throughout history] (Crotty, p. 122) 166.Critical ontology a. Our daily lives contain immediate sense impressions b. Phenomena in which “objects” create a pattern sequence c. [Economic} structure, which create phenomena, are not observable but their effects are. Social classes are real d. Commodities are not a thing but a relation (between buyer and seller). Nor is social class a "thin”" but a relation- one can’t exist with the other 167.Critical epistemology a. Cause (mechanisms) and effect are real, not conceptional. Acknowledges empiricism but not in a lawlike format. Mechanisms are determined by the structures (the integral). 168.Critical Inquiry explanation of society a. Concepts are socially determined. For example, when describing “labor”; is a society developed enough to describe labor in general? b. Other concepts include forces and relation of production (they are abstractions and need to be made specific in a society c. Each historical moment is distinct especially in how commodities are explained. A commodity, for instance, has exchange-value to the extent that it is not immediately used but is exchanged for something else (Wilson, p. 178) 169.Critique of Marxism a. Critical theorists argue that [Marxists] Realism threatens to render Marxism incapable of critique (Wilson, p. 211) b. George Lukacs (the Frankfurt School) proposed that the “central structural problem” of capitalism is not in the forces of production but in the phenomena of reification in which social phenomena takes of the appearance of things [when in reality they are not things but social relations] c. The Frankfurt School proposed a “Phenomenology of the forms of alienation in daily life: in the family sexuality, the work situation, cultural activity,  verbal and other forms of communication, social interact, institutions and ideology 170.Critical Analysis (after Marx) a. [Critical] theory seeks to change the [social] situation and note merely to reflect the current situation b. Horkheimer pursued a theory “… which becomes a genuine force, consisting in the self- awareness of the subjects of a great historical revolution (Crotty, p. 130) c. For Horkheimer “a positivists science reduces valid knowledge to what can be verified statically, thus robbing experience of its vitality (Crotty, p. 131) d. Horkheimer and Theodor Adorno promoted to overcome the “concept” and find the nonconceptual 171.Example of Critical Inquiry: Freire’s Pedagogy of the Oppressed a. Reflection without action is empty ‘verbalism’ b. Spend time with communities and learn from them. Create ‘generative words’ and people will find they have power over and with their words. This process is known as conscientization c. We are not only ‘in’ the world but also ‘wit; the world (relations). Humans are part of and create the world, including their freedom and history d. Subjectivism and objectivism come together in the act of knowing e. Exploitation and oppression are products of dehumanization f. Educators and students are part of dialogical education g. The oppressed can become mimics of the oppressor Paulo Freire cited in Crotty (pp. 147-155) 172.According to Stanley and Wise what are the elements needed to be a feminist? a. To be a feminist, Stanley and Wise (1983) argue, is to possess “feminists’ consciousness’. And we see this consciousness as rooted in the concrete, practical and everyday experiences of being, and being treated as, a woman. 173.Feminist epistemology a. No one, but a multiplicity of standpoint b. A “Collective commitment to the undermining of oppressive gender-based power relations c. {Women theorize the act of knowing in a way different from that of men d. Alison Jaggar promotes “outlaw” emotions (not the stereo typical ‘emotion’, for which they are discredited), but an intellectual one 174.Feminist theory a. ‘Theories of the feminine cannot be divorced from the social conditions of their formulation 175.Feminist re-vision (not revision)  a. The act of looking back, of seeing with fresh eyes, of entering an old text from a new critical direction… to know the writing of the past and know it differently than we have ever know it; not to pass on a tradition but to break its hold on us 176.Who plays a central role in Feminism and who plays a peripheral role? a. Core=Women, Periphery=Men (Crotty, p. 162) 177.Name five feminism branches listed by Rosemarie Tong. a. Liberal Feminism, Marxist Feminism, Radical Feminism, Psychoanalytic Feminism, Existential Feminism 178.Liberal feminism a. Liberal Feminism: Classical or Libertarians: Want the state (government) to protect rights and provide equal opportunity, but to interfere as little as possible (Crotty, p. 162) b. Welfare or Egalitarian: Support 179.Marxist feminism a. It is revolutionary, not just reformist (as liberal). Focus on women’s work and how capitalism has reshaped the family as an institution where women domestic labor is not paid (Crotty, p. 164) 180.Radical feminism a. Focuses on the oppression and suffering of women since time immemorial b. Some radical feminists have created ‘separatism’ a “Women culture” where they control their own sexuality c. They call not just for a change of system (capitalism) but the elimination of the patriarchy (Crotty, pp. 164-165) 181.Psychoanalytic feminism a. They argue that the oppression of women is rooted in the female psyche, and biological determinism, promoted by intellectuals (Freud, for example) 182.Existentialist feminism a. The world is contingent, indifferent, even absurd b. Man is the Self and woman the Other (From Jean-Paul Sartre’s pour soi [conscious being] and the en-soi [an object]); the other is the subordinate, a threat to the Self c. The Otherness has relegated women to subjection and dependency (de Beauvoir in Crotty, p. 167) d. Possible solutions to break from this otherness? Enter the workforce, become an intellectual, be part of a Socialist transformation (Beauvoir cited in Crotty, p. 167) e. [de Beauvoir reminds us that gender is a social constriction, p. 180] 183.Socialist Feminism  a. ‘The confluence of Marxist, radical, and more arguably, psychoanalytic streams of feminist thought’ (Tong cited in Crotty, p. 166). Marxism alone is not enough to understand women’s oppression b. “Marxist categories, like capital itself are sex-blind” (Hartmann cited in Crotty, p. 166) LIST 8: More on Indigenous Research and Mixed Methods in Action 183.What are the three streams of research, according to Kovach? 2. Three streams of Indigenous Knowledge 1. Tribal [Or cultural group] specific: Methodology: focus on tribal (group) knowledge and not on colonization or even decolonization. 2. Decolonizing Theory: transformative, thus close to critical analysis 3. Decolonizing research with a tribally centered methodology: indigenous epistemology but with decolonizing theory influence (Kovach, p. 80) 184.Indigenous ontologies a. It is tribal (Community group) specific knowledge. Everything, not just society is interrelational. Subjective. Decolonizing (Interrelational, not just human) 185.What does Indigenous epistemologies (how to know what exists) include? a. To know what exists for Indigenous Peoples, researchers must consider that Indigenous epistemologies are - Interactional and interrelational, - Broad-based, - Wholistic, - Inclusive, - Animate, Cyclical, Fluid, Spiritual (Kovach, 56), [subjective, not everything can be measured] 186.Which example does Kovach use to demonstrate the Nehiyaw (Cree) epistemology, theory and methodology? a. The buffalo hunt (Kovach, 63-65); it’s what kept people alive, it’s still here in spirit 187.When compared with Western traditions, what type of research are Indigenous methodologies? a. They are ‘Qualitative” (not yet part of the main methodologies) and Kovach states that Indigenous methodologies remain in tension with the insider/outsider relationship (p. 31)  b. Qualitative research is ‘reflexive’, ‘situational’, ‘interactive’, and ‘interpretative’ and ‘contextualized’(p. 26-27) c. indigenous methodologies are also holistic, relational, they are a process and include content d. Western Methodologies such as grounded theory and phenomenology can be used alongside Indigenous methodologies 188.Mention three types of Indigenous methods a. Storytelling, Sharing Circles, Journaling - Avoid highly structured interviews, Listening: use open-ended methods that are flexible enough to include Indigenous Oral Tradition, Conversations 189.How can one story create a larger story? a. “In asking others to share stories, it is necessary to share our own, starting with self-location.” (Kovach, p. 98) 190.Why are location and reflexibility important as Indigenous methodologies? a. Location ensures that “individual realities are not misrepresented as generalizable collectives.” (Kovach, p. 111) b. “To embrace Indigenous methodologies is to accept subjective knowledge” (Kovach, p. 111) c. Self-Reflection: Out earlier life experiences shape our understanding of the world d. Reflexivity “requires an awareness of the self in creating knowledge (Kovach, p. 33) 191.According to Chilisa and Tsheko, how can we decolonize the “word”? a. To recognize that the dominant language that includes gesture, tone, expression, theoretical frameworks, methods of data collection, and data analysis communicates dominant culture and is most likely to misrepresent and render silent the experiences of the majority researched relegated to the position of Other (p. 233) 192.Conversational methods in Indigenous research include: (In Botswana) a. Talking Circles b. Storying c. Yarning (Long stories such as legends) (p. 223) 193.What does relational epistemology include? a. It values communities as knowers b. Knowledge is based on the well-established general beliefs, concepts, and theories of a particular people (p. 223) 194.How does a community store knowledge? a. In their language b. Cultural practices  c. [Spiritual Ceremonies, not rituals] (Chilisa and Tsheko call then rituals) d. Proverbs revered traditions, myths and folktales (p. 223) 195.Which is one ethical difference between the Indigenous research process and common research? a. In the Indigenous research process the researched (the people) are co-researchers (p. 223) 196.What are the relational principles of the Bantu people, South Africa? a. “I am we, I am because we are” b. Relations of the living with the nonliving c. Spirituality, love, harmony, and community building (p.223) 197.What is the importance of using a mixed methods approach (Indigenous and non-Indigenous)? a. They build a web of relationships so that research takes place in an environment that nurtures peace and appreciation for diversity b. Love, Harmony, and possibilities of hope c. Togetherness, cooperation, and collective action d. Responsibilities and coalitions of disciplines and knowledge systems (p. 223) 198.What does an Indigenous mixed methods approach involve in terms of time and relationships? a. The data collected draws from the past, informs the moments, and projects into the future (p. 224) 199.How did Chilisa and Tsheko bring the Bostwana worldview into their HIV study? a. They formed community advisory boards to serve as community theorists b. They brought the cultural knowledge, values, and processes of knowledge creation c. Their roles is part of decolonizing the research process (p. 226) 200.What are some Indigenous methods Chilisa and Tsheko used to gather data? a. Talking circles where participants have respect for each other b. The circles can be around a fireplace, in singing circles, or playing circles 201.In some African cultural’ context what does a circle symbolizes? a. Sharing ideas b. Respect for each others ideas c. Togetherness d. A continuous and unending compassion and love for one another (p. 230-231) 202.What does Chilisa and Tsheko say is common to use in circles as a method (so people can participate)? a. Use sacred objects such as a feather, a shield, a stone, a basket, or a spoon passed around from speaker to speaker (p. 231) b. [Aborigines use a Yarning stick] 203.What other method did Chilis and Tsheko use in their research with youth and their parents? a. The teens wrote letters to themselves (about how they would protect themselves) and to their parents (how they can assist them) (p. 231) 204.How Hayward et al., describe “Indigenization”? a. It “centers a politics of Indigenous Identity and Indigenous cultural action” and “privileges Indigenous Voices” (p. 2) 205. When the Indian Act defines “Indian” which Indigenous groups are excluded? a. Metis, non-status, First Nations, disenfranchised status First Nations, and Inuit living outside their territories (p. 2) 206.What is the problem when the Indian Register of Service Canada records for “Indians” only? a. It does not capture statistics and a full picture of all First Nations, Inuit [and Metis] people (p. 2) 207.What is important to recognize when doing quantitative research with Indigenous peoples? a. That they “… are, and always been, highly numerate in how we understand our worlds” 208.When using quantitative research methods, and to decolonize research, what can be done? a. Incorporate [Indigenous] cosmology, worldview, epistemology, and ethical beliefs” (p. 3) 209.Which other methods can be used to decolonize and Indigenize quantitative research? a. Strength-based approach b. Positionality c. Community based participatory research and d. Indigenous data sovereignty 210.What is Strength-based approach? a. It is “consistent with the community values and principles” b. It uses the data to support “a more positive story [not just problems] … without altering statistical rigour” c. Community involvement empowers people 211.What is positionality? a. The researcher’s world “alongside Indigenous experience [and relationally] rather than framing the Indigenous worldview from a distance” b. It provides contextual reflection {of place and relations}, includes peoples and prioritizes their ways of knowing  c. It reinforces their research process (from design to results) as their societal position and worldview affect conscious and unconscious choices (p. 4) 212.Community based research a. It ‘values experiential [individual and collective] knowledge as scientific” b. It “involves all partners in the research process and recognizes the unique strengths that each brings” 213.What is Indigenous data sovereignty? a. Now protected or recommended under international law (UNDRIP and UNPFII), it is a way to assert the rights of Indigenous peoples and Nations to govern themselves and the data that is being collected about them List 9 214. According to the University of Bristol (n.d.), what is one key aspect when doing research (any research?) 3. To measure things [height, sex, quantity, ages and population percentages] 215.Nominal measurement a. Naming things [and people] into categories and quantities [gender, marital status, nationality, *Aboriginal Identity] 216.Ordinal measurement a. Ordering things [and groups]: 1st, 2nd, 3rd [also socio-economic status: low income, middle income, high income. Income levels, Education Levels.] 217.Interval measurement a. The gap [or difference] between two scores, values, or measurements ( i.e., room [or city or region] temperatures- which one is the coldest or the warmest and the difference between them). [Also gap in income] 218.Ratio a. When a score of zero means the absence of something- as in weight [pulse]. Also, how many times one number contains another 9 i.e., how many people are in this classroom and how many are Nehiyaw and how many are Maya?) 219.Experiment a. “An experiment tries to measure the effects of X (independent variable) and Y (dependant variable) by controlling Y, while at the same time keeping everything else constant 220.Observation a. Describe what is being observed. For instance, human behaviour in a place and what they are doing or building. Is your observation reliable? (others may prove it wrong or validate it) 221.Interviews: two types. a. Open-ended interviews. There is no guide as interview flows like a conversation [preferable when working with Indigenous peoples. Sometimes using paper may be avoided]  b. Structured Interviews: Composed of closed questions and responses can be quantified (percentages and numbers) and even measured (level of satisfaction, etc.) 222.Questionnaires and Surveys a. They can be open ended or structures b. [Surveys include a question or a set of questions for a particular group of people about a particular thing] 223.What not to ask in a questionnaire (some issues to consider)* a. Avoid Leading questions b. Avoid fancy, academic questions c. Avoid complex questions d. Avoid annoying questions or leading towards an “obscure response” e. Avoid questions with negatives f. Avoid two questions g. Avoid hypothetical questions h. Avoid racist, sexist, homophobic, discriminatory language i. Avoid personal questions j. Make sure people have the knowledge to answer the question k. Make sure you do not invade privacy 224.What to consider when creating a questionnaire a. Open Ended: getting qualitative, long answer b. Closed Questions: ranking things, (Yes/no/maybe), Classification: Male/female, urban/rural, Indigenous/non-Indigenous, Ranking: 0-10, Scaling: Satisfied/Very Satisfied/Not Satisfied 225.Questionnaire language a. Simple, understandable, culturally/socially appropriate, pilot (test) it! 226.How to start using a questionnaire or survey? a. Creating a hypothesis (have a goal or purpose for the study) b. Apply questionnaire/survey to the area/field under study c. Ask the questions in the same way d. Replicate. Results should be the same in different sample/occasions e. Representative. The sample should be representative of place and people 227.Sampling a. Random. Easy to access (phone lists, voters list, and then choose a fixed number) b. Quota. Used in market research to examine a population buying patterns. (20 Mother buying gifts for the 5 and under, and 20 buying for 6 and up.) c. *Snowball. When “targeted people provide access to other members of the community” 228.Types of data collection [method]  a. Mail/Self-Completion b. Telephone Interviews c. Face-to-Face Interviews d. [Social Media] 229.Coding a. Categorize data using a spreadsheet [or by topic if qualitative data] b. Analyse the data by code [key term*] c. [Dissemination] 230.What is the First Nations Information Governance Centre all about? a. The FNIGC is ‘and independent, apolitical, and technical non-profit organization operating with a special mandate from the Assembly of First Nations’ Chiefs-in-Assembly (Resolution #48, December 2009) b. [The FNIGC is an example of data sovereignty] 231.Does the FNIGC house data for all Aboriginal peoples of Canada? If yes, who? If not whose information and data, do they house? a. No, the FNIGC does not house information and data for all Aboriginal people. The FNIGC serves the ‘need of First Nations to govern their own Data…” 232.What is the impact the FNIGC claims to have? Can you mention some of the studies/ survey they have been part of? a. The FNIGC does work “from research and planning to surveys, capacity development, education, and training b. Some of their research include “the First Nations Regional Health Survey (FNRHS), the First Nations Regional Early Childhood, Education, and Employment Survey (FNREEES), and the First Nations Labour and employment Development (FNLED) survey.” 233.For how long has the FNIGC been in existence? a. Since 1996. It received its mandate from the AFN in 2009 and became incorporated as a non-profit on April 22, 2010. 234.What does OCAP stand for? a. Ownership, Control, Access, and Possession. OCAP is a registered trademark. 235.What are OCAP principles and how are those principles applied? a. OCAP is a set of principles designed to protect FN ownership and Jurisdiction over their information and ensure FN are the stewards of their own information. The principles are: i. Ownership. Individually [band] and collectively owned ii. Control. They can decide how information is used, by whom and under what conditions  iii. Access. Regardless of where information is held, iv. Possession. Power to use information to benefit their communities. 236.Who owns OCAP? a. First Nations communities. FNIGC administers it. 237.How can a researcher make a request to FNIGC to obtain raw data on First Nations people? a. Request for service can be made online. The FNIGC “offers data access to individuals for purposes of academic research, policy development, advocacy, or program planning and evaluation on a pay-per-use basis. The data cannot be used for commercial purposes.” 238.Is there a cost to access data on research about First Nations communities? a. Yes, there is. There are the “Mandatory Data Preparation (set-up) Fee at a minimum on $1,000 and the Access Fee of $200/hour ($1,500 per day)” plus taxes LIST 10: Linda Tuhiwai Smith “Twenty-Five Indigenous Projects” 239.Claiming 4. This project, in the form or “histories’, focuses in establishing the legitimacy of a claim. They can be constructed around selected stories… They tell a collective story for different audiences and has no end as a claim can be rewritten when a new need arises. 240.Testimonies a. Using oral evidence include talks about painful life-episodes giving structure to events and feelings. Testimonies structure the response. The voice of the “witness” is given space and protection. 241.Storytelling a. This is an integral part of Indigenous methods. One story contributes to a larger story. Stories, told by Elders, are passed from one generation to the next. They represent the “diversity of truth”. The storyteller retains control of the story [is not ours]. They can be narratives or dialogues of daily events, humour, of love and war. They connect people with their past, with each other, with the land. 242.Celebrating Survival a. This is a reflexive method as people recall how they have survived and retained their culture. These reflections can be told through stories, music, or performance. They celebrate survival, resistance and to affirm identities. Celebrating is also part of ‘spiritual’ sharing and the mystery of life. 243.Remembering a. Also, a reflective methodology/method as people, or communities, talk about their painful past, the interruption of their collective lives, the breakdown of their collective stories and collective memories. People suffering turned inwards, sometimes, for self-hurt. Though colonization and dehumanization are part of remembering they can also be empowering and may lead to forget [even forgive]. 244.Indigenizing a. Two-dimensional methodology: one led by non-Indigenous efforts (activists, intellectuals [and institutions]) b. The other is led by Indigenous people (began in Central and South America) and centres around politics of Indigenous identity and cultural action. It is based on Indigenous conceptions of worldviews and value systems. 245.Intervening a. Literally means the researcher as actions researcher to ‘intervene’ on crisis conditions. It is not enough to describe the problem (and walk away). Intervening also means to change how institutions deliver policies and programs for Indigenous peoples and not to make Indigenous peoples fit the structures. 246.Revitalizing a. Investigate, with Indigenous participation, what cultural elements or issues are in crisis or disappearing (language, clothing, art, artifacts) and propose alternatives to revitalize, strengthen, even revive them. 247.Connecting a. A methodology to connect people with people, with the elements, with place, space and the universe. Also used to connect with lost or adopted relatives; to connect children with the land, with their traditions. Used to establish good relations with those who deliver programs to Indigenous peoples. 248.Reading a. This is a Critical Methodology [like critical hermeneutics] as it tells the assimilation intentions that reading [education] had on Indigenous peoples. It describes colonialism and neo-colonialism and deconstruct them through Indigenous eyes. The current system does not work for Indigenous peoples. This can be done by using decolonial and cultural methodologies 249.Writing [publishing… and blogging] a. For Indigenous peoples writing is empowering, for reviving Indigenous languages, stories, histories, and an alternative to mainstream media or publications written about them. Likewise, Indigenous writers are publishing and teaching others how to write. 250.Representing  a. This is decolonial mechanism. Colonialism excluded Indigenous peoples from decision making [or made fun of them]. Representation is Indigenous initiative to represent themselves, their lives, experiences, and aspirations, It counters cultural appropriations (in any form) that has spoked for or represented Indigenous peoples. It can be done through writings, film, and other mediums. 251.Gendering a. This is a decolonizing and traditional mechanism. Indigenous gender relations and identity, family organization, childbearing and rearing were all disrupted by colonialism. Women’s equal participation in society were replace by a patriarchal system still in place. Women are claiming a new relationship which takes into account their traditional beliefs and attachment to the land, the universe and their spiritual significance within them. They are claiming restoration of their rightful place in their societies. 252.Envisioning a. This is an Indigenous epistemological strategy to imagine a new future and rise above their current situation. Survival is a lift to resist, to revitalize their languages, to negotiate with governments, to bind people together to raise a new generation of visionaries. 253.Reframing a. This is a decolonizing methodology. For centuries, Indigenous peoples have been treated as an “Indian problem”. How to deal with that problem was framed, or boxed, using paternalistic lenses. Indigenous reframing looks at the background and context of a problem and not just its effects (mental illnesses, alcoholism, and suicide) Indigenous women, to complement feminism, do not discuss patriarchy, but also imperialism and racism. 254.Restoring a. This is a decolonising and traditional effort. High rates of Indigenous incarceration, suicide and alcoholism are a reality and the “continuation of war”. The objectives of these restoration efforts involve spiritual, material and physical well-being. Even justice Canada initiatives are new using “healing circles” and victim restoration rather than confrontation and punishment. Solving problems require a holistic approach that involves several cultural aspects. 255.Returning a. This is a mix of decolonizing and traditional methods. The objectives are to repatriate sacred and cultural items stolen from communities, to recover land and even human remains. The returning of adopted children is an ongoing effort. 256.Democratizing  a. This is a decolonizing effort. Some modern Indigenous political structures were created buy colonial government. As a result, few [Indigenous] individuals, mostly male, enjoy privileges at the expense of most of their people. Democratization involves the reinstalling Indigenous principles of collective and public debate [to select leaders]. 257.Networking a. This method and process involve communication using Indigenous and modern ways to reconnect and to interrelate with others. Despite the dangers networking is used to disseminate information. 258. Naming a. This is a deliberating epistemological and methodological process. Indigenous personal names, lands, nations, traditions, values, and worldviews were renamed by colonial powers. Indigenous peoples are beginning to rename themselves using their own languages and uncover what they hid for a long time. This may involve ceremonies, struggles, legalities, but in the process, they will acquire control of their own destiny. 259.Protecting a. This process involves objectives and subjective goals. It involves protecting people, communities, languages, customs, beliefs, natural resources, ideas, intellectual and material productions. It can also be individual or collective protection from self-harm (addictions). Although some states ‘protect’ Indigenous sites they are for tourist purposes and resources go to government treasures. 260.Creating a. This project involves Indigenous traditional epistemology and methodology. b. Indigenous peoples are creative; they discover and invent to uplift their spirits and benefit their peoples. Their imaginative spirit allowed them to survive colonization. Their science and traditional ideas are now being sought to solve contemporary problems (pollution, waste, water management, protection of the environment) [offer education alternatives]. 261.Negotiating a. Colonization was not about negotiating; it was about taking (by force if necessary). Indigenous negotiations are not about winners and losers but about honor, “respect, self-respect, and respect for the opposition.” It involves ceremonies and can be used for trading, for political, for survival. 262.Discovering a. This is a “Constructionist” effort. Although Indigenous science and discoveries were plenty, but they still have to ‘discover’ Western science. Knowledge is socially constructed and to benefit not just human but the environment.  263.Sharing a. This is an Indigenous methodology. It involves not only the sharing of material thing [as a result we all live here] but the sharing of ideas. Therefore, any research about them must be done with them. Results must be returned (Dissemination) to the communities. Research without [or against] them is colonialism of colonialism. 264. Struggle (as a research theory) a. Struggle and risks [and self-critique] b. Struggle, in research, “is a theoretical tool for understanding agency and social change, for making sense of power relations and for interpreting tensions between academic views of political actions and activist views of the academy.” c. Doing research in the margins may result in being labelled “leftist or native sympathizer” d. Struggle is a tool for both social activism and theory; for resistance and transformation; for identifying and solving problems e. Struggle can be used as a “blunt tool” among activists for sexists and patriarchal ends f. Struggle is a way of life for Indigenous families and communities for survival List 11 – and last 265. What neo-colonial economic model is dividing Indigenous peoples worldwide? a. Globalization and neo-liberalism 266. What do Indigenous activists [including academics] attempt to protect from colonialism? a. Traditional Indigenous Knowledge. Some Indigenous activists have been accused of treason and even terrorism when opposing neoliberal policies and actions (Brazil, Guatemala, Chile [Canada?]) Governments know how and when to break historical agreements or treaties. Some multinational corporations receive transnational freedom and activists must document activities that affect Indigenous peoples and the environment. 267.What are “Indigenous activism levels”? a. Indigenous activism begins at home, grows at the community level (it is a “badge” of legitimacy and evidence). It becomes international. They know what is at stake (p. 222). 268.How can [future] researchers [or activists] protect traditional Indigenous knowledge? a. First, survive the education system. It is a psychological challenge (survive the academia and the peer reviews when professionals review our works b. Second, keep Indigenous knowledge alive even under hostile environments (p. 223). 269.How can activists and researchers come together? A. Plan ahead to avoid risks (p. 224) B.Since they do not have an international “archive’ of knowledge (as the West does), then create one by using technology (p. 224). C. The knowledge they create cannot be successful if it is not shared with others. 270. Why [Indigenous] research? A. Research is done “to lead social transformation” and not as a tactic to coerce communities to give up their traditional knowledge (Smith, p. 226). B. Research ‘has to talk to’ or ‘talk up to power’ (p. 226). C. Researchers and activists have to get their stories right and tell them well. The means and the goals are obvious.