Doing Indigenous Methodologies
By: Margaret Kovach and et al.
Presentation by : Aarushi (644) , Abhilasha (645), Priyanshi (616)
The author Margret Kovach, focuses on Indigenous research and why interrogating the
Western gaze is imperative. Indigenous research and Indigenous methodologies are not
always synonymous and differentiating also highlights the need to interrogate the
Western gaze.
Indigenous research broadly concerns Indigenous matters but may not always involve
Indigenous peoples. It is interdisciplinary and methodologically diverse, serving as
an umbrella term encompassing various research approaches (Kovach, 2009; Tuhiwai
Smith, 2013; Wilson, 2008). Found across multiple disciplines including education,
social work, law, health, and can be exploratory, theoretical, or applied. Indigenous
research can include both quantitative and qualitative research. Indigenous
Statistics: A Quantitative Research Methodology by Walter and Anderson (2013) is an
example. Within qualitative research, Indigenous research can include
community-based, ethnographic, grounded theory, phenomenology, narrative inquiry,
decolonizing, and Indigenous methodologies.
Western methodologies as participatory action research have a rich history within
Indigenous communities. Such community-responsive approaches attempt to ensure
that research has relevancy to Indigenous communities. They concern themselves with
examining economic, social, racial, cultural, and gendered relations of power. They see
the formulaic, antirelational approach to research as a neocolonial [Link]
allied methodologies have their theoretical roots in Western critical theory. Indigenous
methodologies, founded upon Indigenous knowledge systems, are another form of
Indigenous research.
The choice of methodology depends on the research question, purpose, context, and
team capacity. It is also a political act, given that past Indigenous research often
excluded Indigenous voices. Efforts to reclaim research narratives have led to
initiatives like OCAP (ownership, control, access, and possession), Indigenous ethics
boards, and decolonizing methodologies. By 2016, Indigenous research had evolved
significantly from a decade prior.
The harmful effects of outsider research on Indigenous communities have been
extensively critiqued, particularly by scholars such as Linda Tuhiwai Smith (2005) and
Russell Bishop (2005). Their work highlights how research conducted through a
Western lens often extracts knowledge without considering Indigenous
perspectives, leading to misrepresentation and harmful policies. A clear example of
this extractive approach is historical anthropological research on Indigenous cultures,
where researchers documented traditions, languages, and practices without consulting
or involving Indigenous peoples, often treating them as objects of study rather than
active participants. This has resulted in misinterpretations, appropriation, and even the
erasure of Indigenous agency.
To illustrate the complexity of the Western gaze, the author reflects on Paul Bowles’s
novel The Sheltering Sky (1949). The story follows two American intellectuals, Port and
Kit, who seek escape from materialism by immersing themselves in North African
culture. However, their journey reveals the limits of their understanding. Port’s death
and Kit’s eventual transformation underscore how Western travelers often approach
other cultures with a superficial or exoticizing gaze, failing to grasp the deeper realities
of the places they visit. This mirrors the way Western researchers have historically
engaged with Indigenous communities—seeing what they want to see rather than what
is truly there.
A comparable real-world example is early colonial-era ethnographic photography,
where Indigenous peoples were often staged and depicted in ways that reinforced
Western fantasies about the “noble savage” or the “dying race,” rather than representing
their lived realities.
The critique of the Western gaze extends into academia, where Western materialism
manifests in research culture. A 2015 study (Kovach et al.) on Indigenous knowledge in
academia highlights a faculty member’s observation that while universities have begun
acknowledging Indigenous methodologies in tenure and promotion guidelines, the
systemic culture of quantification remains dominant. Faculty members ask, “How
many?”—a reference to the pressure to measure academic contributions in numbers
rather than through relational, community-driven impact. This mirrors broader issues
in Indigenous research, where grants, publications, and impact are often
assessed through Western academic metrics rather than Indigenous values of
knowledge-sharing and reciprocity
Indigenous research, when conducted with decolonizing aspirations, has the
potential to disrupt these entrenched perspectives. Indigenous research must
unsettle and provoke critical reflection to be truly transformative. Whether by
challenging extractive methodologies, questioning the materialist culture of academia,
or advocating for Indigenous-led research frameworks, it seeks to dismantle the
Western gaze and create space for Indigenous voices to define their own
narratives.
★ How Do You Do Indigenous Methodologies?
Indigenous methodologies are not simply a set of tools or techniques; they demand
deeper engagement, self-reflection, and relational accountability. More than a method,
they require an exploration of identity, vulnerability, a commitment to restitution, and an
openness to new perspectives. Rather than just doing Indigenous methodologies, one
must embody their principles in a meaningful way.
If Indigenous methodologies can be enacted, four key aspects must be considered:
1. Tribal Knowledge Systems & Epistemology – A foundational understanding of
Indigenous knowledge systems and their epistemological frameworks is
essential.
2. Indigenous Theory-Principles – These outline the teachings, laws, and values
embedded in Indigenous worldviews.
3. Relational Actions – Indigenous methodologies are enacted through
relationships, emphasizing reciprocity and interconnectedness.
4. Re-storying & Representation – Interpretation and representation within
Indigenous methodologies require further discussion and collective engagement.
Indigenous methodologies are a continual process of learning, dialogue, and
responsibility. The author invites further discussion, emphasizing that the conversation
around Indigenous methodologies must remain open, inclusive, and deeply engaged
with Indigenous ways of knowing.
★ Indigenous Epistemology and Indigenous Methodologies
Understanding Indigenous methodologies requires a foundational grasp of Indigenous
epistemology—how knowledge is understood, produced, and transmitted within
Indigenous worldviews. Scholars have long documented Indigenous knowledges,
making it imperative for researchers to engage with their broad principles.
Epistemology, broadly defined, concerns the nature and scope of knowledge. Western
epistemology often categorizes knowledge into objectivism, constructionism, and
subjectivism. Objectivism "holds that meaning, and therefore meaningful reality, exists
as such apart from the operation of any consciousness". Conversely, constructionism
rejects an objectivist viewpoint and purports that there is no objective truth. Knowledge
arises from engagement with the world. In brief, epistemology speaks to assumptions
about knowledge. Epistemology is significant in research because research deals with
knowledge production. If epistemology is a philosophical basis for "deciding what kinds
of knowledge are possible" (Crotty, 1998, p. 8), then there are several assumptions that
Indigenous cultures' hold about knowledge. Indigenous scholars have articulated the
assumptions and tenets of Indigenous epistemology arising from pre-European contact
tribal knowledges, which are:
Holistic Knowledge – Knowledge is comprehensive, encompassing empirical,
experiential, sensory, and metaphysical elements.
Interconnectivity & Interdependency – Knowledge is relational, emerging through
interconnected relationships between people, land, and all living and non-living things.
Knowledge as Animate & Fluid – Knowledge is dynamic, ever-evolving rather than
fixed or static.
Multiple Sources of Knowledge – Indigenous knowledge comes from diverse sources,
including nonhuman entities such as land, animals, and spiritual forces.
Indigenous theory-principles (the teachings) are explored as means to anchor
Indigenous epistemology within Indigenous methodologies. while interrogating the
Western gaze, one should articulate a comprehension of Indigenous epistemology to
move forward with Indigenous methodologies. Indigenous epistemology is what
distinguishes Indigenous methodologies from other forms of Indigenous
research.
★ Indigenous Epistemology and Holism
This discussion highlights the complexity and depth of Indigenous epistemology,
emphasizing the importance of respecting specific tribal knowledge systems. While
many Indigenous groups share similar philosophical perspectives, each has distinct
traditions that must be acknowledged in research. This underscores the necessity of
responsibility in scholarship, as Vine Deloria Jr. warns against superficial or exploitative
engagements with Indigenous knowledge.
A key theme in Indigenous epistemology is holism, which integrates physical, spiritual,
and relational dimensions of existence. Unlike Western traditions that often separate
these realms, Indigenous perspectives assume their interconnectedness as
fundamental. Richard Atleo’s observation that Nuu-chah-nulth people historically did
not differentiate between spiritual and physical realities exemplifies this worldview.
This contrasts sharply with Cartesian dualism, which, following Descartes' famous
dictum—"I think, therefore I am"—emphasizes a division between mind and body.
Indigenous holism challenges such binaries, offering a more fluid, interconnected view
of existence.
The analysis also points to the relationship between Indigenous holism and Western
scientific thought, particularly quantum theory. Scholars like Little Bear have drawn
parallels between Indigenous understandings of energy and consciousness and modern
physics, suggesting that Western science struggles to articulate concepts that
Indigenous knowledge systems have long embraced.
The role of spiritual energy in Indigenous epistemology is explored. The Plains Indian
tribes, for example, describe a world where powerful spirits influence natural events,
reinforcing a deep connection between human existence and the cosmos. This belief in
an animating energy force shapes Indigenous ways of knowing, presenting an
alternative to Western empirical traditions that often exclude metaphysical
considerations.
Ultimately, Indigenous epistemology does not simply stand in opposition to Western
thought but instead offers a perspective that complicates and expands dominant
paradigms. By prioritizing relationality, holism, and spiritual interconnectedness,
Indigenous methodologies challenge fragmented ways of knowing and propose
an integrated approach to understanding the world.
Early Indigenous thinkers, such as those who studied Tewa society, viewed dualism not
as a hierarchical division but as a way to achieve balance and interconnectivity. Ortiz
(1969) explains that Tewa society utilized dualism to maintain peace by mediating
potential disruptions, equalizing asymmetries, and creating a network of crosscutting
ties. This alternative to Cartesian dualism emphasized interconnectedness within their
worldview, where energy flows through a cosmological relationship with the
environment, rather than being grounded in power dynamics of individualism and
property ownership. Indigenous philosophies, though often suppressed by Western
science, offer a different perspective on dualism, seeing it as a means to maintain
harmony.
Indigenous knowledge systems, such as those articulated by Leroy Little Bear and
Danny Moonhawk Alford, understand flux as a continuous and animate force that
moves through life in cycles and patterns. This worldview sees life as inescapably fluid,
where the focus is on relation and interconnectedness, rather than control or fear of
instability. In this perspective, there is an embodied knowing that embraces flux, where
experience is always in relation to its world. Such holistic Indigenous epistemologies
challenge Western paradigms by emphasizing a fluid, interconnected understanding of
reality, where subjectivity and objectivity merge into one encompassing system of being.
In Western research, theory often involves categorizing and classifying, which
Indigenous peoples resist due to their cultural emphasis on holistic understanding. The
terms used to describe theory in qualitative research can be confusing because they
differ in meaning. For example, Crotty (1998) talks about epistemology, theoretical
perspectives, and methodology in research, while Guba and Lincoln (2005) discuss
ontology, epistemology, and methodology to describe four research
paradigms—positivism, postpositivism, critical theory, and constructivism. However,
theory isn’t always clearly defined in their framework.
Indigenous theory-principles incorporate teachings that include philosophy, values like
respect and reciprocity, and practices that guide relationships. This framework is
broader than just epistemology, as it offers a decolonizing critique and anchors research
within Indigenous worldviews. It involves values such as respect for community,
responsibility, and self-awareness, as well as practices like consequential justice,
which reflects the idea that our actions have consequences, as articulated by Cree
Elder A.J. Felix. These principles emphasize interconnectedness, collective identity, and
a deep understanding of place and history.
Indigenous theory is not easily defined, as it resists strict categorizations due to its
cultural and historical context. Theories like those from Perkins, Smith, and Hart
highlight a flexible, community-oriented approach that integrates experience, place, and
personal stories into the research process. Indigenous theory also supports a critical
and change-oriented perspective, often incorporating decolonizing elements. This,
Indigenous theory-principles guide research to remain rooted in Indigenous teachings,
ensuring the work authentically reflects Indigenous ways of knowing and being.
Elder A. J. Felix’s words emphasize the importance of humility, respect, and genuine
connection in Indigenous methodologies. Relationship, as an action, is central to
Indigenous research, focusing on community, ethics, and listening to stories. It requires
accountability, mutual support, and sometimes uncomfortable but necessary
conversations.
Indigenous methodologies are relational, requiring researchers to establish trust and
meaningful connections with the community they study. This involves understanding the
community's identity, kinship, political dynamics, and histories of colonization.
Researchers, especially those not personally connected to the community, must ensure
their approach is not exploitative or opportunistic, and they should involve Indigenous
voices, such as Elders or community representatives, in the research process. While
being Indigenous is not a requirement for conducting such research, it’s crucial to invest
in ongoing relationships with the community to ensure credibility and mutual trust.
Ultimately, the quality of these relationships is central to ethical and effective Indigenous
research.
Indigenous research is based on concrete actions like storytelling, ceremony, and
protocols to communicate an Indigenous belief system .Protocols ensure ethical
engagement with Indigenous communities. When a researcher is submitting an
ethical review application following Indigenous protocols, these includes ; letters
of support from Indigenous organizations and inclusion of Elders in the research
process.
Ethics in Indigenous research go beyond formal rules;they focus on relationships
and [Link] serve as guidelines to ensure respectful relationships.
For example, in Plains Cree culture, tobacco is given when asking advice of
Elders. When an Elder accepts the tobacco, the Elder agrees to this
responsibility.
Ethical research must include:
• Respect for Indigenous knowledge.
• Inclusion of multiple Indigenous voices.
• Agreements on ownership and control of data.
• Co-authorship agreements.
• Reciprocity (sharing research findings with the community).
Protocols vary by community and context , not all protocols apply universally.
Therefore, it is necessary to know the specific tribal group/community associated
with the research project.
The purpose of Indigenous protocols is to emphasize relationality by recognizing
the importance of relationships in research. These protocols serve to protect
Indigenous communities from exploitative research practices and ensure that
ethical research aligns with Indigenous beliefs and values, rather than being
solely guided by the researcher's perspective.
Storying is central to Indigenous knowledge transmission.
Archibald (2008) explains that Elders taught him seven key principles for using
First Nations stories in education, which he refers to as storywork: respect,
responsibility, reciprocity, reverence, holism, interrelatedness, and synergy. He
emphasizes that experiential stories reinforce the importance of these principles
in effectively engaging with First Nations storytelling.
Storytelling is personal and collective. For example,Testimonialista in Latin
America, Rigoberta Menchú (1983) shared her story, not just as an individual but
as a representative of her Indigenous community. These stories are:
Relational & Reflexive (connect people).
Informal & Flexible (allow natural flow).
Collaborative & Dialogic (encourage interaction).
Indigenous researchers encompass storytelling , yarning,talk story, re-storying ,
remembering and conversation in their methodology.
In Yarning or Conversation method manifests as semi structured dialogue. Here,
the storyteller controls the narrative. They can be expressed through visual (art,
photography);performative (dance, theater);textual (written narratives).
Researchers must ensure participants are not exploited or
[Link] stories of researchers are also valuable in Indigenous
methodologies.
Indigenous research has often been misrepresented by outsiders, leading to
stereotypes and exploitative narratives."Re-storying" means retelling stories
through an Indigenous lens, respecting oral traditions and relational knowledge.
Researchers must ensure their work is ethical, respectful, and beneficial to
Indigenous communities.
For example, in Linda Tuhiwai Smith’s research with Māori mothers, the mothers
didn't want to have their words written in a way that could be exploited, they also
wanted Smith to share the research through local community means rather than
through the usual academic process.
Writing up responsibly and representing research responsibly is imperative in
Indigenous [Link] Indigenous methodologies, researchers must
care for the stories and those who offer them. In asking for individuals' stories, it
matters to respect their dignity, their voice, and their experience on their terms.
Indigenous Methodology aims to ensure re-storying approach must:
• Respect Indigenous epistemology
• Follow Indigenous ethical principles
• Be rooted in lived experience
• Ensure accessibility
For example, if a community member like Uncle Paul or Aunt Doris understands
and relates to the research , the research is truly meaningful and accessible.
Indigenous scholars use creative writing to honor oral traditions. For
example,Peter Cole (2000) wrote his entire dissertation in poetic form and
Marcelo Diversi represented Latino youth’s experiences through short stories.
Within the union of the visual and the written, metaphor and allegory appear
re-storying and representation in Indigenous methodologies. For instance,
Harpell-Montgomery (2012) used a gill net metaphor, an Indigenous hunting and
fishing tradition to structure his research.
The performative aspect of storytelling serves as another form of representation,
where song, ceremony, and drumming play a central role in Indigenous
storytelling. Cree performer Floyd Favel, emphasizes that performance is
essential for the embodied transmission of traditional knowledge. According to
Favel, it sustains cultural and spiritual identity through material practice,
contributing significantly to the healing process.
Some Indigenous research incorporates Western methods, such as thematic
analysis, while remaining centered on Indigenous perspectives. For example, a
research team guided by an Elder participated in a sweat lodge ceremony, using
thematic analysis to interpret findings but framing the research within Indigenous
teachings.
Indigenous methodologies are deeply relational—they focus on how one forms
and maintains relationships. Many people find Indigenous methodologies
challenging because relationality is intangible and not a fixed process; it
emphasizes being in relationship rather than following steps, making it both
complex and valuable.
Just when you think you understand Indigenous methodologies, the trickster
appears—challenging assumptions and offering new [Link] trickster
represents unpredictability, shifting perspectives, and the inability to fully “grasp”
knowledge in a rigid way.
Gerald Vizenor (2005) describes the trickster as:
A figure of imagination , like a rainbow, visible only from certain angles, but never
in a fixed place. A “lure beyond our gaze”, meaning Indigenous knowledge is
always evolving and cannot be fully controlled or owned.
Indigenous methodologies are more than knowledge creation; they are about
healing, storytelling, and community building. They stand independently, requiring
respect, reciprocity, and decolonizing action. Researchers must engage with
Indigenous ways of knowing with confidence, honoring relationships and cultural
protocols. By embracing storytelling, ceremony, and relational ethics, Indigenous
research becomes a practice of resistance, identity, and empowerment.
