Research Is Ceremony: Indigenous Research Methods Book

Picture this, you live in a world where your perception of knowledge and means of coming about it, is simply unaccepted. More specifically, I am referring to the paradigm of Indigenous research. After centuries of oppression and forced assimilation into a western way of thinking, Opaskwayak Cree scholar, Shawn Wilson discusses and unravels the framework of the Indigenous scholarly methods and procedures of research, in the text, Research Is Ceremony: Indigenous Research Methods. The paradigm is dissected of-all-of its parts in order to create a better understanding of its whole. Along with the discovery of its valuable components, the Indigenous research paradigm is compared to the Dominant research paradigm, with the intentions to spread awareness and understanding to Indigenous scholars as well as with western scholars of social sciences. These social sciences may include: psychology, sociology, political science, and management. Furthermore, Wilson describes the elements of Ontology, Axiology, Epistemology, and Methodology as baseline aspects of how an Indigenous research Paradigm is held together, otherwise known as the glue. Within these elements, he highlights methods of relationality, spirituality, and contemplative listening, which emphasizes their importance within the framework of Indigenous research. Above all, the book itself is an archetype of the Indigenous paradigm, which is further validated and mirrored by the effortless relationship formed between the reader and Shawn Wilson by the end of the text.
Wilson emphasizes the importance of relational accountability and spirituality that is weaved within an indigenous research paradigm. In the book, this idea of relationality is often described as a web, one that is intertwined, filled with endless connections, that may be used to identify, understand, and acknowledge another's existence within research, as well as, within the everyday life. As stated in the text, the word "Indigenous" in Latin, means "born of land" this definition, essentially describes the relationship Indigenous peoples have with their environment and with the land to which they are born (87). This very nature of the relationship Indigenous people share with the land, flows directly into their spirituality and sense of belonging. Shawn Wilson claims, "For many Indigenous people, having a healthy sense of spirituality is just as important as other aspects of mental, emotional, and physical health"(88). Although, there is a growing recognition of the importance of spirituality in the Dominant society, I believe this is where a major disconnect lies between the two paradigms. Some readers may object the importance of spirituality in combination with research, and I would answer that to be without it, is to be without accountability, this may be detrimental to you and to the people you are conducting research for. This was further exemplified in the text, when Shawn Wilson described the "scientific data" collected by dominant based researchers as a means to advance one's career in the research field. In other words, a large sum of the research and data collected by researchers following the framework of the dominant side, was done to and on Indigenous people rather than for the betterment of Indigenous people.
Furthermore, WIlson explains that through the spirituality practiced by peoples of an Indigenous paradigm, a relationship with the Cosmos is born; to put it otherwise, a relationship with the universe. This in return has the ability to create a sense of oneness, whereas for example, if you and another person were arguing, it would appear as ridiculous as if your two hands were fighting with one-another. This relationship with the Cosmos has the power to unwillingly devise responsibility for the people in your life, including the people and things you are conducting research for. In comparison, the Western research paradigm for the most part does not associate spirituality and science. This separation is rooted deeply in history, since the time of Galileo when he faced the Roman Inquisition to answer for his discovery, whether the Earth revolves around the sun; since then, there has been an often uneasy relationship between church or spirituality and science (The separation of church and science, 2010). Consequently, research performed by scholars of the dominant paradigm, more times than not, presents research without emotion, which doesn't quite align with life itself. Another Indigenous scholar Hampton (1995), speaks upon this idea, claiming "Emotionless, passionless, abstract, intellectual research is a goddamn lie, it does not exist. It is a lie to ourselves, a lie to other people. Humans- feeling, breathing, thinking humans- do research" (56). With this being said, this separation of spirituality and science parallels with the separation of emotions and research in western science. This is to be referred to our epistemology; the way we have come to know and is to no fault but the conditioning from our society itself.
A major point drawn by Wilson which caught my observance in the real world, was described in the text as a pushback that dominant researchers have upon each other in regards to sharing knowledge. This idea claims the constant betterment of oneself compared to another in the Western way of thinking, otherwise known as contemplative listening. It is stated by the Indigenous Hawaiian scholar Manu Meyer that "students are challenged to find fault, to find the missing link in work done by others"(57). This was proven throughout the duration of the annotation of this book, as I witnessed first-hand, courtesy of myself and my peers every tuesday and thursday during the discussion of this book. Our upbringing and conditioning has led each of us to that specific reality, that specific perspective on receiving and contemplating knowledge. For instance, most discussions that took place during class were centered around the inapplicability of the Indigenous research paradigm to western research. This distinction is important as it shows the difference between the two paradigms, and more so, shines a light on the different epistemologies within each culture.
Not only have I grown in the relationship I have with the author but also with the ideas that were shared throughout the book; through the use of stories, dreams, and conversations presented in the text by Wilson. Without this personal means of displaying the information, I don't believe I would have the same understanding and open-mindedness towards it. Moving forward, understanding research as a bridge and a connection with the cosmos, as stated by Wilson in the book, will in return, allow room for personal connection in my research, filled with emotion and responsibility.