Research is Ceremony

I have been working through "Research is Ceremony: Indigenous Research Methods" by Shawn Wilson for some time.  The picture on the front was drawn by his child and this spirit continues through the book with parts of it written to his children.  This personal voice for a book in a normally very dry area is refreshing and walks the talk of what he is speaking of in the text.  He speaks of developing a relationship with the reader and I think he is successful in doing this.  He uses different fonts for the text directed at the reader and that at his children. I like how this change in tone works to draw the reader closer at times. 

H argues that indigenous epistemology and ontology are based on relationality and that research is ceremony as "the purpose of any ceremony is to build stronger relationships or bridge the distance between aspects of our cosmos and ourselves."

He notes that historically research has been used to help in the colonization and oppression of indigenous peoples but that it is possible to reclaim an indigenous world view of research where relationality matters and the indigenous way of seeing can bring new insights - new questions and new answers.  This view very much reminds me of the Actor Network theory which I wrote about earlier and the drive to find a new more humane methodology for research. The clinical observer method did not work and does not serve us well.

In the purpose section of this book he speaks to an indigenous research method eventually leading to indigenous practice and the ability for indigenous people to define what is normal in fields of study or even decide if that term is needed.  I think that is a very exciting outcome, to be able to step out of the europeanized ideas of how we should live our lives and think about ourselves and our communities and rebuild these things in ways that are healthy for us.

I have lots more of this book to read but I have found it very inspiring.  After thinking about these things, one morning I wrote to the champion of indigenous people at my work and asked why we are continuing to engage with historical stereotypes of aboriginal people in the work place.  This is my letter 

"Following on the Aboriginal Day event and the Aboriginal Employees Network conversations over the past few months I have been struck that old paradigms about Aboriginal peoples (First Nations, Métis, Inuit) still dominate.  I observed that the discussions and events at XXX continue to engage with historical stereotypes about Aboriginal persons and the potential accommodations required in the workplace for these employees.  However, I think that the we need to shift the space of discussion from solely accommodation towards an engagement on how the world views and life beliefs of these groups, as well as their specific historical experiences, may make them uniquely suited to contribute to the current and future requirements of the Public Service.

For example, for my people the Métis, the focus of our culture and beliefs revolve around adaptability, respect, sharing, community and personal relationship building.  Looking at recent articulations of the public service of the future such as Blueprint 2020 these same themes are raised, such as the need to be adaptable, to work together and share information and tools.  In reviews of the application of LEAN methodology within the government context, researchers have found that one of the key drivers of success or failure rests on these same themes, in particular the relational aspects.  Many of my Métis beliefs and resulting actions directly contribute to my value as an employee.

I think that if the department wants to seriously engage Aboriginal peoples in groups like the XXs, then it needs to consider recognizing the value Aboriginals can bring to the department.  I personally don’t identify with the accommodation paradigm.  My Indianness provides me with a very valuable set of skills and relationships.  I think that Aboriginals like me have something to offer the department but that the current paradigm does not encourage the full expression of this value. It does not encourage a space to come together, to listen and learn. 

I would be happy to engage further on this issue and appreciate your time in listening to my thoughts.  EM"

This is one of the first times I identified publically as metis.  I was proud to be able to articulate what I see as the positive aspects of my culture that I can offer.  I haven't had much uptake on my idea to change the paradigm, but it changed me to say it out loud.  It connected me in a small way to all those before me who stood up again and again to say that things weren't right.