Decolonizing Methodologies: Research and Indigenous Peoples

While the academic tone is sometimes needlessly offputting for a layman such as myself, I have found this to be a deeply stimulating book with application beyond the stated scope. It helped me see things in my own (very different) tribe, and I'm intrigued by how I've seen these methodologies applied to "decolonization of the mind." I could see the relevance of many things immediately, but other times I found myself wishing there were more stories/examples to flesh out the generalities or principles -- I wouldn't have minded if the book were longer if it had included more examples.

This was an assigned reading for my BA program. It is written very scholarly and has very important information that we should all be considering. I would encourage everyone to read and think about what is presented. I do feel that sometimes the information was a bit repetitive throughout the chapters, sometimes I felt that I had already read pretty much what she wrote previously, but overall a good academic read.

The important message contained in this book has not dated since it was first published. While oriented towards a Māori cultural context, the book is of relevance to those wanting to investigate the topic of indigenous methodologies in pretty well any cultural context. The information in the book is well organised, easily accessible and engaging. The authors writing style is easy to follow, purposeful, confronting and at times delightfully insightful. As an academic and researcher of many years it takes a well written book and thoughtful organisation of ideas to get me past a chapter. Yet I found it difficult to put this book down and after reading it cover to cover, I would read it again and use it as a research aid. Finally, the contents of this book should not be considered relevant to indigenous readers only. I would recommend this book to all citizens and especially those working in government administration, planning, research, education economic and or policy contexts.

I learned so much from this book, and I can not say enough positive about it. The dialogue is open, honest, and promotes an agenda of life long learning and being humble. All who learn, work, and teach in social science must read this book.

Want to know about conducting research in an ethical responsible matter taking into account the viewpoints of the indigenous communities, this is the bible to open up your mind and expand your knowledge beyond the conventional qualitative and quantitative analysis in research methodology

The book is perfect!

it took about 10 days to arrive. i believe its condition was listed as used: good but it was in perfect condition. doesn't even look like it's been read before. thank you!

Necessary, life-changing book if you are a scholar, activist, or organizer. Can not recommend it enough. If I could buy it for all my friends, I would. It’s simple to understand, provides wonderful examples, it’s clear and direct and provides a great historical analysis + key frameworks for engaging in meaningful and critical work.

The book has given me a little insight about how to become a good and thorough researcher in an academic field.

This text should be mandatory in education, especially secondary and post-secondary. It should also be read by educators and leaders, to help realize the tendencies that are employed in order to maintain colonial structures of inequity. These structures result in success for the oppressor’s descendants and death for Indigenous languages & ways of Knowing.

While the academic tone is sometimes needlessly offputting for a layman such as myself, I have found this to be a deeply stimulating book with application beyond the stated scope. It helped me see things in my own (very different) tribe, and I'm intrigued by how I've seen these methodologies applied to "decolonization of the mind." I could see the relevance of many things immediately, but other times I found myself wishing there were more stories/examples to flesh out the generalities or principles -- I wouldn't have minded if the book were longer if it had included more examples.

This was an assigned reading for my BA program. It is written very scholarly and has very important information that we should all be considering. I would encourage everyone to read and think about what is presented. I do feel that sometimes the information was a bit repetitive throughout the chapters, sometimes I felt that I had already read pretty much what she wrote previously, but overall a good academic read.

The important message contained in this book has not dated since it was first published. While oriented towards a Māori cultural context, the book is of relevance to those wanting to investigate the topic of indigenous methodologies in pretty well any cultural context. The information in the book is well organised, easily accessible and engaging. The authors writing style is easy to follow, purposeful, confronting and at times delightfully insightful. As an academic and researcher of many years it takes a well written book and thoughtful organisation of ideas to get me past a chapter. Yet I found it difficult to put this book down and after reading it cover to cover, I would read it again and use it as a research aid. Finally, the contents of this book should not be considered relevant to indigenous readers only. I would recommend this book to all citizens and especially those working in government administration, planning, research, education economic and or policy contexts.

I learned so much from this book, and I can not say enough positive about it. The dialogue is open, honest, and promotes an agenda of life long learning and being humble. All who learn, work, and teach in social science must read this book.

Want to know about conducting research in an ethical responsible matter taking into account the viewpoints of the indigenous communities, this is the bible to open up your mind and expand your knowledge beyond the conventional qualitative and quantitative analysis in research methodology

The book is perfect!

it took about 10 days to arrive. i believe its condition was listed as used: good but it was in perfect condition. doesn't even look like it's been read before. thank you!

Necessary, life-changing book if you are a scholar, activist, or organizer. Can not recommend it enough. If I could buy it for all my friends, I would. It’s simple to understand, provides wonderful examples, it’s clear and direct and provides a great historical analysis + key frameworks for engaging in meaningful and critical work.

The book has given me a little insight about how to become a good and thorough researcher in an academic field.

This text should be mandatory in education, especially secondary and post-secondary. It should also be read by educators and leaders, to help realize the tendencies that are employed in order to maintain colonial structures of inequity. These structures result in success for the oppressor’s descendants and death for Indigenous languages & ways of Knowing.

This book was especially helpful, as I was writing a PhD for indigenous architectural design. More references are needed like this to develop the area of indigenous design.

This book is amazing! As non american woman trying to figure out how to organise my ideas for research, it has helped a lot! Mostly to understand my own background and think and respect cultures when writing. This is by far my best tool to think about Cultural Studies.

This book had me think about what Decolonizing even meant. Why should we think about decolonizing methodologies? I ended up enjoying and learning more from this book then any others in my methodology course I am taking now. It is written in easy to understand English without too much academic gobbledygook.I would like to hear Linda speak sometime. I do feel she has much to give all of us. I would recommend this book to anyone who wants to understand more about how colonizing has effected our academic world.

This book is the ultimate guide and sets the standard for ethical research methods. If one is confused as to which of the now many decolonizing methods books that are now out there today to choose (the majority of which are also WONDERFUL), this is a great one to start with. Relevant in 1998 and relevant now (the fact that its been updated and revised = icing!) I met the author, and not surprisingly, she is a pistol and a great person. Read this one!

Brilliantly written by a Maori academic and educator who has been around social research for a long time. Congratulations on what was a thought-provoking, well set out, practical, useful and deeply considered book. Seriously amazing! No doubt a fantastic resource for Maori and Aboriginal researchers. Will be recommending to all non-Indigenous researchers as compulsory reading because this challenges every deeply held, colonial belief we have about ourselves and our research. Thank you Professor Tuhiwai Smith.

This book represents the best effort to describe and apply indigenous wordlviews to research methodologies. Very useful for my dissertation research on alternative methodologies!

Love the writing style - this is a difficult topic that is well explained. Very useful for essay writing.

Applicable to most parts of the world.

This book was a required text for an archaeology class I had at UMass Amherst. It made me think of ho archaeology has impacted indigenous populations and in view of that how we should rethink our methods.

A much needed reference for indigenous peoples across the planet. Affirms are need to write our own histories without the need to get permission from those of colonizing mentalities. Well written,provocative, courageous and freeing!!!

reflections on institutionalized blindness are essential

Ok. Used as a textbook for a class. Good information

My wife needed it for school. She sasys it was awesome. Thank you for having it. It was really hard to find.

Brings an indigenous perspective to the subject which opened my eyes to things I hadn't seen.

Loved the insights and proved useful for my PhD studies. Highly recommended.

Great book, information greatly needed by booth native people and non-native.

As expected

A much needed realization of our current society!! A must have for researchers.

This book speaks to the need to not only recognize Indigenous world views in the realm of research but to fully incorporate such into research, policy and practice.

It is an excellent piece of scholarship. I give it five stars.

No problems. Needed the book for class and have been wanting to read it. Haven't read enough of it yet to comment on the content but ordering it was easy!

Came as expected and in excellent condition! Very pleased thank you!

a textbook purchase for my son for one of his college Grad school program's class. He reported that it is in very good condition, and just as expected.

This was just the book I was looking for and on top of all that I got a great deal on it.

A must have book for everyone!!

Good. Thank you.

Ground breaking

My all time favourite bood. Information is presented in a format that is easily comprehended. Wow

Great second edition!

This text was required for a class. I passed with an A.

A must read

Thought-provoking.

I had to get this book for a class, however, I didn't agree with the majority of what she was saying. I wish I hadn't purchased this book, there is nothing about it that made me feel anything for the plight of Natives, especially since I am a Native American descendant.

god price, fast delivery

This is a MUST have for working with Indigenous Peoples doing research or just working together with different world views.

I think that this is what I am looking for. It is very easy to understand and comprehend. Great Book

Thanks

This was a powerful eye opener. Important information for those who love research and want to do it in the most helpful and productive manner.

All PhD students should have this as required reading.

Delivered as described. Good quality.

`Decolonizing Methodologies' is written by someone who grew up within indigenous communities, `where stories about research and researchers intertwined with stories about all forms of colonialism and injustice' (p. 2). This book contains ten chapters ; it, however, could be divided in two major parts. The first part challenges the history and legacy of the cultural assumptions behind research and knowledge of colonial culture. Tuhiwai Smith, in the first part of her book, adopts a feminist and critical theory framework to challenge Western paradigm of research and knowledge production. She claims that the term research is linked to European imperialism and western colonialism and `is probably one of the dirtiest words in the indigenous world's vocabulary' (p. 1). Referring to some prominent (and deconstructed) questions of Spivak (1990) , i.e. who should speak ... and who will listen? , the major critical and indigenous based questions that cover and direct the subject matter of the book are: Whose research is it? Who owns it? Whose interests does it serve? Who will benefit from it? Who has designed its questions and framed its scope? Who will carry it out? Who will write it up? How will its result be disseminated? (p. 9-10). Furthermore, The author Smith presents two fundamental questions in the first chapter of book; `is history important for indigenous peoples' (p. 29), `is writing important for indigenous peoples' (p. 35). Tuhiwai Smith's work draws from a number of renowned figures in critical tradition and particularly in emancipatory theory. Foucault, Said, Freire, Marx, and Thiong have had a greater influence on Tuhiwai Smith's work and her `emancipatory goals'. It is, however, obvious that the Freire's (1971) notions of `oppressor/ oppressed' and `colonizer/ colonized' and Foucault's notions of `imperialism', `power' and `knowledge' are central in Decolonizing Methodologies. In other words, drawing upon some numerous indigenous scholars and figures such as Thiong (p. 19, 36), Michel Foucault (p. 2, 44, 54), Edward Said (p. 2, 25, 60), and Paulo Freire (p. 81, 157) , `decolonizing Methodologies' basically is an emancipatory work. Because it presents a specific emancipator goal for an oppressed indigenous community. On the other hand, the emancipation of indigenous research and knowledge in the hands of imperialist regimes of power/ knowledge is the major emancipator goal of Linda Tuhiwai Smith. The oppression of native peoples and challenging the imperial world view, and scientism is most significant ontological critique of the Decolonizing Methodologies. Epistemologically Tuhiwai Smith challenges the research and knowledge production linked to the age of imperialism; addressing the social issues of indigenous peoples is the key alternative of decolonizing methodologies (p.163, 185). In other words, Tuhiwai Smith criticizes the theory of knowledge known as empiricism and `the scientific paradigm of positivism which is derived from empiricism. As a matter of fact, the epistemological concerns of Decolonizing Methodologies are shared colonized people and attempts of colonized people to address western disciplines of knowledge. Overall, `research through `imperial eyes' and what it means to be an `other' and the methodologies that tend to destroy the indigenous people identities are the key epistemological concerns that Tuhiwai Smith has attempted to clarify in the first part of her work. In the second part of the book, Tuhiwai Smith argues the need to construct critical methodologies drawn from diverse traditions for `setting a new agenda for indigenous research' (p.107). Methodologically the emancipator perspective and message of second part of book is that when indigenous peoples become the researchers and indigenous priorities and problems are researched by indigenous peoples, the activity of research and knowledge production is transformed (pp. 4, 38, 163, 192-3, 199 etc). In addition, in the second part of book the authors argues that research regarding indigenous communities `must' be done by indigenous people and just an anti-colonial methodology works for conducting indigenous research problems and concerns. Tuhiwai Smith points out that in the new century indigenous peoples will continue to defend and seek to protect indigenous knowledges and cultures (p. 105). The bottom line: Although `small' and easy to read, Decolonizing Methodologies is strong and `precious'! Furthermore, it could be (and is) a very reliable source in designing and carrying out research in the area of indigenous issues and critical pedagogy. At the end, however, I am of the opinion that one simple question remains to be more discussed: What is really the potential and tangible benefit of `indigenous knowledge' for indigenous people (or community)?

Powerful author, well written

This is a wordy, academic book. The content is very important and raised some good points, however it was very hard for me to follow. If I wouldn't have had to read it for school, I would definitely not have gotten past page 1.

I love this book but the pages jump from page 80 to page 113 completely leaving out chapter 4, 5 and parts of 6. Would gladly change rating if this issue could be resolved, but I do not know who to contact

Looking at Western research practices from the �underside� of a positivist paradigm deeply entrenched and diffused throughout public and private educational, governmental, and corporate tentacles, Linda Tuhiwai Smith is a Maori (New Zealand) intellectual presenting a counter-methodological narrative stemming from a collective indigenous historical cynicism and whose voice bespeaks the refusal to be objectified by an inherently racist and imperialist mode of constructing knowledge and re-presentations of non-Western peoples. Deconstructing Western research paradigms is simply an act of defiance and resistance for Smith, particularly since she constructs a radical alternative methodology rooted in self-determination, social justice, intellectual property rights, and active participation in all knowledge-making, contributions to the research processes, and dissemination of �findings�. The exigency of articulating a research methodology aimed at critical praxis for Western and non-Western peoples interested in indigenous issues emerges at a point where globalization and neo-liberal imperial practices and investments are opening new spaces for the unilateral and/or predominant benefit of Western research regimes that continue capitalizing and objectifying indigenous peoples through racist and incorrigible projects that erase human dignity, i.e. Human Genome Diversity Project. The book can strategically be divided into two main sections: the first section explores the contemporary and historical legacy of an imperial tryst between Western scientific, economic, and ideological formations shaping relations with alterity (Chapters 1-5); the second section outlines a radical alternative methodology for conducting research on indigenous peoples and issues (Chapters 6-9). The first chapter reveals the �Enlightenment� and positivist threads that weave imperialism, history, writing, and theoretical practices that continue to shape current research and socio-political policies on an international level. Smith states: �research within late-modern and late-colonial conditions continues relentlessly and brings with it a new wave of exploration, discovery, exploitation, and appropriation� (24). Deconstructing the historical legacy of imperial practices is also a call for rewriting and rerighting history with indigenous perspectives. The second chapter outlines the Baconian processes by which Westerners come to view the world as a standing reserve of objects for empirical inquiry, discursive appropriation, and mimetic comportment processes aimed at subjugating and �controlling� nature and indigenous peoples with an intellectual will to power stemming from racist ideologues who trace some form of theoretical lineage back to Bacon, Kant, Hegel, Hume and others. Borrowing from Stuart Hall, this process moves from classification of the world and others, to collapsing images for a convenient system of representation, to presenting a reified model for comparative analysis, and, finally, establishing criteria for hierarchical positionality. Chapter three delves further into deconstructing research, as viewed through imperial eyes, and how this methodology produced a self-perpetuating apparatus comprised of multifarious disciplines for the construction and future survival of colonial �knowledge� and all those who invest in these truth regimes that purport to be �universal�, �neutral�, objectively sound, and constructed on a foundation of �absolute certainty�. Chapter four and five highlight many instances of how imperial research regimes continue to invest in the discursive and �scientific� construction, re-presentation, and exploitation of indigenous peoples for profit and social control. The globe has become one large information colony where research is the means to inscribe social and ideological control and Westernized fabrications of history on the backs of indigenous peoples around the world. The most infamous example of how the imperial research regime continues to exist is through scientific projects stemming from private corporate entities mainly subsidized by governments. The Human Genome Diversity Project attempts to subjugate indigenous peoples by mapping and reifying DNA and possessing it as �intellectual property� for future use. The attempt to patent the genetic make-up of the Hagahai people (New Guinea) by the U.S. government is indisputable proof of how these scientific projects threaten the future, autonomy, and human rights of indigenous peoples. The second part of the book focuses on constructing an indigenous alternative to decolonize indigenous peoples from Western regimes of research based on emergent tribal social issues, practices, and beliefs. The center of this decolonizing project is constructed through Polynesian metaphors of �space-time�. The center of social activity and identity is an archipelago comprised of self-determination in terms of tribal autonomy on a social, economic, and research level, as well as the full participation in inter-tribal and inter-national relations. Healing, decolonization, transformation, and mobilization are the four main �directions� that frame the spaces of this project. Survival, recovery, and development are the main �tides� that connect and transform all directionality of the project. This methodology is intended to transform indigenous peoples from passive objects in Western research to active-participants in an indigenous process of reconfiguring themselves and the world around them. Respect becomes the main affective principle for the survival of indigenous peoples and the project: �through respect, the place of everyone, and everything in the universe is kept in balance and harmony�the denial by the West of humanity to indigenous peoples, the denial of citizenship and human rights, the denial of the right to self-determination�all these demonstrate palpably the enormous lack of respect which has marked the relations of indigenous and non-indigenous peoples� (120). Without respect, there is no dignity. Chapter seven outlines a means of articulating such a project to indigenous and non-indigenous peoples and the challenges associated with it. Chapter eight provides a list of current indigenous research projects. Chapter nine provides a case study of the Maori peoples in which the method outlined in chapter six was put into practice. Chapter ten details with the methodological transformation of passive objects to active agents and lists tactics for strengthening and sustaining critical research for decolonizing processes. Generally, when the researched become researchers, self-determination and healing can take place, communities can create and control research processes and the subsequent naming of the world, and they can define their relationship with others and the environment. If a critical theroetical/methodological �flaw� or problematic of this decolonial methodology exists, it might come to presence from a post-structural disdain for outlining a process by which people can �liberate� themselves from Western imperialist research regimes. But then again, post-structural thought is mainly a Western construction and/or response to 'modernity' and its discontents.

In her book Decolonizing Methodologies, Ms. Smith literally tells a reality that Pacific Islanders continue to struggle with in academia. She confirms the prospect that research in the indigenous vocabulary has instigated an element of fear within the pacific community because research has often been used to situate research bias identity to indigenous peoples giving little thought to the damaging consequences that have inaccurately described, belittled, and plagued indigenous islanders for decades. In Decolonizing Methodologies, Smith argues for an inclusive space within the academy and within the framework of research that would allow indigenous people to reestablish engagement in defining themselves as people through their own knowledge systems. She argues that fairness in research that gives voice to unique indigenous concerns is a direction that would allow indigenous peoples a fairer gain in constructing their own identities and experiences. Smith further notes that decolonizing research in its very function would allow indigenous peoples to involve themselves in a larger context within by engaging with scholarly authority to allow a measure of control in inscribing identities with the written text. Smith’s framing on indigenous methodologies are somewhat similar to other counter-hegemonic struggles of marginalized minority groups and gives a nice working frame of reference in viewing people for what they are. Smith’s Decolonizing Methodologies makes the argument for proper indigenous lenses in indigenous research. She offers a cross-cultural understanding in Decolonizing Methodologies that explains in a larger context, the realities of imperial hegemony that stimulates indigenous struggles of identity given the obvious academic disparity. As Smith concludes, imperialism is the indigenous version of modernity. It is how we understand modernity. Decolonizing Methodologies offers a reputable contextualized indigenous framework that takes into context human dignity of all peoples particularly the indigenous people who have suffered a horrible legacy of colonialism even within the written form. Smith’s work reflects the ongoing conversations of today where greater commitment in academia has given a space for indigenous voices to be heard allowing for greater decolonization methodologies. Ms. Smith’s work helps anyone of indigenous descent to clearly see themselves as better than what bias research categorizes them as. As an indigenous researcher, I am aligned with Smith’s response because she asserts a credible argument that is fully realized today where people of various ethnicities who have been marginalized can come together and reason for sufficient spaces within academic representation. Academia has been used for various purposes and while Smith makes it understood that people of unique indigenous backgrounds should have greater control in their own descriptions, there is a severe lack of commitment through concrete action to place indigenous knowledge systems in equal academic settings despite its meriting attributes. She reminds the academy that while the current systems are in tact, the indigenous contextualization of research serves a greater purpose to grant equity to an oppressed group of peoples who are left at the mercy of foreign scholars to dictate their reality on paper, publish them, and spread it by the masses.

I like collecting books by female authors to see how they view themselves.

Nice book!

This is the best resource to contextualize research and evaluation in our 21st Century multicultural society. If a researcher wants to avoid working in a vacuum, and to understand how our work (process and outcomes) affects the communities we serve, this is the book. This should be a field itself, not just a primer.

it is very helpful,....

Refreshing, well-resourced and useful discussion of methodological dilemmas of indigenous researchers and researchers from non-dominant communities. Smith's essays are well-written, provocative and informed by social justice politics. Must read for graduate students in American Studies, Women's Studies and Social Justice/Labor Studies.

Smith provides a coherent and detailed alternative perspective for those researching in fields related to indigenous populations. She presents both a theoretical framework and offers very practical suggestions. I have found great value not only in what Smith presents but also in following up readings through those she references. I believe this is a necessary book on any shelf of those involved in such study.

I first read this book for a course in Sociocultural Theory in Anthropology. It has stayed on my shelf ever since. Linda Tuhiwai Smith provides insight and deeply meaningful commentary on the field of social research and its place in the indigenous community. This work should be required reading of all students in the social sciences.

Linda Tuhiwai Smith is absolutely right in describing the fact that as many indigenous persons have themselves become the "researcher", or become "educated" "scholar", they seem to be even farther from their cultures and their peoples. They learned to be "qulified" scholars in their disciplines, for example. being neutral and objective in doing research, without realizing these kinds of methodologies are themselves value-added. This book offers an insight that indigenous researches should be done (either by indigenous or non-indigenous people) with a poltical project, aiming at the decolonization and self-determination of indigenous peoples.And to do so, we need to deliberately review and examine the essence and the politics of the so claimed "scientific" methodologies. This work is inspiring for both researchers and activists.

This book outlines important and useful methodologies for decolonization, and should be required reading for anyone who makes public policy.