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RESEARCH IS CEREMONY

Relationships to our Course

(Discussions on D2L)

scholar profile on shawn wilson

Presentation by RUTHIE FULLERTON for UNB, ED 6102:INTRO TO RESEARCH

Shawn Wilson

personal and professional

Opaskwayak Cree from Northern Manitoba, currently living and working at Southern Cross University in Eastern Australia . His studies are based in and on Indiginist research, including the interconnected areas of knowledge, education and health.

Link to Research Publications and Abstracts

https://works.bepress.com/shawn_wilson/

Comes from a family of activists and academics all exploring elements of indigenous knowledge and identity - dedicates this work to his sons and hopes it will serve to help support a balance between Indigenous grounding in academic workings

Link to Lecture: Shawn Wilson introduces Alex Wilson

https://www.youtube.com/watch?v=2dyWHPWLKdc

Link to a pdf on this book by Shawn Wilson

http://pdf42.yobabooks.com/research-is-ceremony-indigenous-pdf-8299529.pdf

His research has multifaceted and holistic qualities aimed around the health and healing of individuals and communities. Research is Ceremony is the product of his Doctoral Thesis and presents an Indigenous Research Paradigm.

Key features of an Indigenous Research Paradigm

Indigenous Research Paradigm

-acknowledges and honors RELATIONSHIPS (to self, to others, to research and ideas, to communities and to land)

-RESPECT, RECIPROCITY and RELATIONALITY guide the research (P58) as well as focus on RESPONSIBILITY (P77)

-research is about unanswered questions as well as examining the UNQUESTIONED ANSWERS (P6)

-recognizes a HOLISTIC approach to oppression and healing (P17) as well as ways of knowing, doing and being

-appreciates and incorporates the power of STORYTELLING, noting the circular nature of narratives (P6) and accepting multiple modes of meaning making

-draws on INTEGRATION, INTERNALIZATION and INTUITION (P135) during the research process

-expects research to create CHANGE "If research doesn't change you as a person, then you haven't done it right"

Research is Ceremony: Indigenous Research Methods

Elements of an Indigenous Research Paradigm

Methods and Methodologies

"As I write and contemplate, I can see how my research ceremony has led to a raised awareness. of what Indigenous research is. Relationality seems to sum (it) up to me. Just as the components of the paradigm are related, the components themselves all have to do with relationships. The ontology and epistemology are based upon a process of relationships that form a mutual reality. The axiology and methodology are based upon maintaining accountability to these relationships. There, that sums up the whole book in a paragraph! Now, lets see if I can explain all this in academic style. (P70-71)."

Axiology

"...is the ethics or morals that guide the search for knowledge and judge which information is worthy of searching for (Wilson, 2008, Page 34)."

Epistimology

"...is the study of the nature of thinking or knowing (Wilson, 2008, Page 33).

Ontology

"...is the theory of the nature of existence, or the nature of reality (Wilson, 2008, Page 33)."

Methodology

"...the science of finding things out." (Wilson 2008, Page 34)

Impacts of the Research and Related Researchers

Related Research and Readings

-Wilson's research has made impacts on his own self, in a personal evolutionary sense, enhancing identity and knowledge

-Certainly, for myself, both personally and professionally speaking, I have been positively impacted by this work, which inform my daily practice, professional pedagogy, and my relationship with research

-For the individuals and communities involved, there has also been personal and societal benefits from the array work that Wilson does

-Wilson also offers this to all, it is not exclusively for Indigenous researchers alone, all researchers (within informal and formal contexts) can enhance their practice by honoring these perspectives

-Many other researchers (writers and scholars) have been influenced by and supportive of what Wilson calls for in this Indigenous Research Paradigm, some of which are shared here

Mi'kmaw

Scolar and Educator,

Dr. Marie Battiste

"Cree scholar Sean Wilson…, borrow(s) from the feminists and other critical approaches to include and privilege Indigenous voices. Indigenous research then ‘reflects an Indigenous view of reality, knowledge and the gaining of wisdom to shape the future of our communities’ (Wilson, 2013) in the many institutions, agencies, departments and places where we work. Sean Wilson relays that the Indiginist paradigm is one that is not claimed by anyone but is a way of sharing ontology and a practice that contributes to the empowering of Indigenous peoples. Wilson aims to put the contingent relational element to this research work, noting that while Indigenous research does not require that one be Indigenous, it does require one to support and articulate one’s ontology and one’s philosophy and research in relation to context-based knowledge that is community-based, not book or literature based knowledge. In other words, the context is derived not from theory from academics but from peoples and collectives and related to place, the relational aspects of communities, people, families and their context become important elements of how to proceed with knowledge search and production. It grounds one’s protocols and thus research processes…"

(Battiste, 2013, Page 74)

Decolonizing Education:

Nourishing the Learning Spirit

Stó:lō Researcher

Jo-ann Archibald

Q’um Q’um Xiiem

This research shares the same spirit of research perspectives, processes and practices presented in Wilson’s work, especially that of story, but also in terms of reliance and reverence of elders within their research. Both Archibald and Wilson weave trickster narratives, particularly coyote stories, throughout their texts as well. They acknowledge similar ways in which these tales are indicative of the nature of research itself, and appreciate how such stories offer multiple teachings while honoring various points of view and interpretations. Story and truth are also said by both researchers to be non definitive and not objective. Also, Archibald notes coyote is often placed in a “journeying mode” (Archibald, 2008, Preface) and she uses these metaphorical stories to echo that in the research. Wilson frames his published research in a similar vein, noting that “stories go in circles” (Wilson, 2008, Page 6) and continually weaves anecdotes throughout.

Indigenous Storywork: Educating the Heart, Mind, Body and Spirit

Bagele Chilisa

Indigenous Researcher from Botswana

Bagele Chilisa’s Indigenous Research Methodologies draws on Wilson several times, first referencing his comments on the ‘Coyote Goes to School’ story earlier in her book (Chilisa, Page 151-153) and later furthering his discourse surrounding Indiginist research. Chilisa entitles this “Ontological and educative authenticity” (Chilia, 2012, Pages 172-173) and marks the criterion by “a raised level of awareness” among all involved in the research relationships. “In a postcolonial indigenous research paradigm, research is defined as ceremony (Wilson, 2008), and each activity in the ceremony is marked by acknowledging relationships that people have with each other and the environment, as well as the moral and spiritual-based obligation that they have for each other, the community, and the environment at large (Chilisa, 2012, Page 173).”

Indigenous Research Methodologies

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