Using Indigenous methodologies to guide a doctoral study honouring cultural traditions and protocols was integral in working with the local community. Traditional talking circles were used to create a culturally safe environment for urban Aboriginal women to talk about their health care experiences and recommend strategies for change. The methodological research process was guided and shaped by Elders and community members sharing their knowledge and stories.
Over the last decade, I have articulated what I have termed “A Conceptual Framework of Aboriginal Knowing.” The understanding that I bring to this originates out of my lived experience with traditional knowledge holders, and an examination of the literature pertaining to the ontology and epistemology of Aboriginal knowing, Aboriginal ethics or guiding principles, and the characteristics of Aboriginal knowledge transmission.
This article explores and examines the dynamics of indigenous approaches employed by local organizations in North Kordofan, Sudan. It demonstrates how these approaches have succeeded in achieving economic and human development. The article illustrates how people have been inspired by their own values and internal social relationships to create changes in their lives and the lives of others. The material is based on an empirical study conducted in 2006 and 2008, in which I used various qualitative research methods.
Motivated by the author’s experience in an Indigenous Studies doctoral programme, this article examines what is inherent within the meaning of Indigenous in the term Indigenous methodologies. Through this examination it becomes evident that Traditional knowledges are not interchangeable with Indigenous within the term. To better reflect the inherent meanings of Indigenous the author characterizes two types of Indigenous methodology which are coined “strategic Indigenous methodologies” and “convergence Indigenous methodologies”.
This article explores the role of the body in decolonizing and Indigenous methodologies through the experiences and perspectives of four researchers and research teams living and working in different contexts in Canada and Aotearoa New Zealand. A methodological overview of these approaches is provided and stories are shared of working with theatre with Indigenous youth; of a pedagogy which affirms the centrality of the body in Indigenous teaching and learning; and an autoethnographic reflection on decolonization in relation to Māori birthing practice or traditions.