Decolonizing Methodologies

Linda Tuhiwai Smith reminds us of a critical point about history and research in the colonial context in the first chapter of her book, Decolonizing Methodologies: Research and Indigenous People:

"We assume that when ‘the truth comes out’ it will prove that what happened was wrong or illegal and that therefore the system (tribunals, the courts, the government) will set things right. We believe that history is also about justice, that understanding history will enlighten our decisions about the future. Wrong. History is also about power. In fact it is mostly about power."

Smith challenges several assumptions about academic research and Indigenous-Settler relations. She reminds us that, “…a thousand accounts of the ‘truth’ will not alter the ‘fact’ that indigenous peoples are still marginal and do not possess the power to transform history into justice.” We must never forget that Indigenous-Settler relations are first and foremost, characterized by an imbalance in power in favour of the colonizers. The reality of the Indigenous experience is that we are occupied and surrounded, physically, culturally, spiritually, and intellectually – including our experiences in academic institutions. It is a mistake to think that the issues of power and imperialism are exclusive to the political and economic realms. Additionally, Smith writes, "Imperialism still hurts, still destroys and is reforming itself constantly." For Indigenous peoples, imperialism is not a thing of the past - it is ongoing, whether it is called neocolonialism or neoliberalism, or progress and economic development. It still perpetuates the subjugation of Indigenous peoples and territories.

Smith argues that these elements of domination and Eurocentric bias are inherent in the Settler intellectual and academic traditions. These traditions are rooted in liberal thinking that emerged during The Enlightenment period and are manifest in “positivism and notions of objectivity and neutrality.” The experiences and knowledge of Indigenous people have been discounted in imperial institutions in favour of these liberal philosophies and methodologies, yet Smith believes that there is still a vital place for Indigenous academics and research. Despite the fact that the academic experience can be "alienating and destructive," Indigenous people are in a position to not only survive their experiences, but also reorient research agendas to serve Indigenous aims and aspirations. Smith quotes Kathie Irwin who states, "We don't need anyone else developing the tools which will help us to come to terms with who we are. We can and will do this work. Real power lies with those who design the tools - it always has. This power is ours."

In utilizing 'Indigenized' research, Smith offers a hopeful and dignified approach for Indigenous intellectuals who seek to revitalize their communities. In addition to highlighting ten ways in which Indigenous people continue to be subject to imperialist research from outsiders (and arguably, from a minority of insiders as well), she summarizes twenty-five important research projects about, by, and for Indigenous peoples. While I believe that they are all important, I wish to focus on three that particularly resonated with me. The first is "Negotiating," of which she writes,
"When one reads of the decisions made by various indigenous leaders to accept the terms and conditions of colonization, what emerges from those stories is the concern shown by leaders for the long-term survival chances of the collective, of their own people. That was the basis of their courage and, despite the outrage younger generations of indigenous people might feel about the deal which some leaders accepted, the broader picture across several indigenous contexts is one of dignity and acceptance of a specific reality. Their negotiations were undertaken quite literally with guns at their heads, with their people starving and with death around them."

In-depth Indigenous research conducted with this understanding may allow for the younger generations to greater appreciate the dire conditions experienced by our ancestors. This understanding is not only vital in terms of accuracy, but also in terms of how present generations deal with the shame and guilt that comes with being a colonized people. Further understanding of this kind can only enhance how we move forward into the future. Secondly, I wish to comment on the project of "Connecting." Smith writes that, "Connecting is related to issues of identity and place, to spiritual relationships and community wellbeing." Smith also states that connecting is about being "whole" and "establishing good relations." I'm reminded of a statement from the introduction of Ella Cara Deloria's novel, Waterlily: "To be a good Dakota is to be a good relative." Research in an Indigenous context is about re-establishing the healthy connections that were severed by the colonial experience, with each other and to the land. Finally, I want to focus on the importance of "Creating." Smith writes, "The project of creating is about transcending the basic survival mode...to dream new visions." I believe that while the current experience of colonialism is still devastating to Indigenous peoples - in very physical, mental, and spiritual ways - there are no longer as many guns to our heads. The work of prior generations has created some space for our communities to begin healing and begin creating again. I believe that Indigenous research can play a vital role in community revitalization. In discussing her own experiences with Indigenous research Linda Tuhiwai Smith writes of the people she worked with, "I saw their continuing belief in themselves, their positive outlook and optimism and their hope that maybe, one day, life would get better." Smith's Decolonizing Methodologies is a rich and powerful (in the Indigenous senses of the words) contribution to the revitalization of Indigenous communities, ways of life, and worldviews. As it pertains to us, here at the University of Victoria, Smith offers an insightful, critical and ultimately inspirational guide as we move forward as Indigenous "academics" that care about the health and wealth of our communities.