September 7, at 8: However, as I continued reading, I came to the realization that I had no clue as to what the hello kitty this lady was talking about. He was not the first explorer to discover the new world. He landed in the Caribbean.
What is frustrating for some indigenous researchers is that, even when their own communities have access to an indigenous researcher, they will still select or prefer a non-indigenous researcher over an indigenous researcher.
There are a number of reasons this happens, sometimes based on a deeply held view that indigenous people will never be good enough, or that indigenous researchers may divulge confidences within their own community, or that the researcher may have some hidden agenda.
For quite legitimate reasons the indigenous researcher may not be the best person for the research, or may be rejected because they do not have sufficient credibility. They often get hurt and fail in the process.
In writing a book that focuses on research I have drawn together a range of experiences and reflections on both indigenous and research issues. I have a childhood familiarity with museums, having helped my father - a Maori anthropologist - pursue his own research in the back rooms of the Auckland War Memorial Museum and other museums in the United States.
I do remember quite vividly, however, the ritual of cleansing ourselves by sprinkling water over us which my mother insisted on when we returned home. My grandmother was not too thrilled with the idea of my being in a museum at all. Many other Maori people, I was aware, were scared of what lay in the cupboards, of whose bones and whose ancestors were imprisoned in those cases.
Later, my first ever paid job was as an assistant working at the Peabody Museum in Salem, "Massachusetts. I helped my father, when required, to photograph intricately carved Marquesan adzes which ships of the East India Company had taken back from the Pacific to Salem.
My paid job was to work in the basement of the museum typing labels to put on the logbooks of ships which had sailed from New England during the American Revolution.
What was especially ironic was that there I was, a 1 6-year-old Maori, in the basement of a museum in Salem, Massachussetts, working on material related to the American Revolution - and none of it was new to me! I had already had a strong diet of British, European and American history.
In a sense, then, I grew up in a world in which science and our own indigenous beliefs and practices coexisted. I did not become an anthropologist, and although many indigenous writers would nominate anthropology as representative of all that is truly bad about research, it is not my intention to single out one discipline over another as representative of what research has done to indigenous peoples.
I argue that, in their foundations, Western disciplines are as much implicated in each other as they are in imperialism.
This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth'. Linda Tuhiwai Smith is an Associate Professor in Education and Director of the International Research Institute for Maori and Indigenous Education at the University of Auckland.4/5(4). To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory.
My own academic background is in education, and in my field there is a very rich history of research which attempts to legitimate views about indigenous peoples which have been antagonistic and dehumanizing.
Discussions around the concept of intelligence, on discipline, or on factors that contribute to achievement depend heavil on notions about the Other.
TiT o ganrzatron o se oo knowledge, the hidden curriculum and the representation of difference in texts and scho ave senous unp cations or m genous students as well as for other minority ethnic groups. I enjoyed the challenges of thinking about what things mean, about why things happen and about the different ways in which the world can be understood.
I also enjoyed interviewing people and, even more, analyzing the responses they gave.Decolonizing Methodologies: Research and Indigenous Peoples by Linda Tuhiwai Smith To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory.
Smith, Linda Tuhiwai // Decolonizing Methodologies: Research & Indigenous Peoples;, p Chapter 3 of the book "Decolonizing Methodologies: Research and Indigenous Peoples" is presented.
It examines the imperialism confronted by the indigenous peoples during the period of European history known as the Enlightenment. Linda Tuhiwai Smith is an Associate Professor in Education and Director of the International Research Institute for Maori and Indigenous Education at the University of Auckland.4/5(4).
This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth'. Smith, Linda Tuhiwai // Decolonizing Methodologies: Research & Indigenous Peoples;, p19 Chapter 1 of the book "Decolonizing Methodologies: Research and Indigenous Peoples" is presented.
It discusses and contextualizes concepts concerning indigenous peoples, such as imperialism, history, writing and theory. The Handbook of Critical Methodologies covers everything from the history of critical and indigenous theory and how it came to inform and impact qualitative research and indigenous peoples to the critical constructs themselves, including race/diversity, gender representation (queer theory, feminism), culture, and politics to the meaning of.