Moving from research ON,to research WITH and FOR Indigenous communities: A critical reflection on community‐based participatory research

Research projects conducted on Indigenous communities have largely been developed within a dominant Western research paradigm that values the researcher as knowledge holder and the community members as passive subjects. The consequences of such research have been marginalizing for Indigenous people globally, leading to calls for the decolonization of research through the development of Indigenous research paradigms. Based on a reflexive analysis of a five‐year partnership focused on developing capacity for tourism development in Lake Helen First Nation (Red Rock Indian Band), we offer a way of understanding the connection between Indigenous research paradigms and the western construct of community‐based participatory research as a philosophical and methodological approach to geography. Our analysis shows that researchers should continue to move away from methods that perpetuate the traditional ways of working ON Indigenous communities to methods that allow us to work WITH and FOR them, based on an ethic that respects and values the community as a full partner in the co‐creation of the research question and process, and shares in the acquisition, analysis, and dissemination of knowledge. Our reflection also shows that when research is conducted on a community, the main beneficiary is the researcher, when conducted with, both parties receive benefit, while research for the community may result in benefits mainly for the community. We further contend that any research conducted within a community, regardless of its purpose and methodology, should follow the general principles of Indigenous paradigms, and respect the community by engaging in active communication with them, seeking their permission not only to conduct and publish the research but also with respect to giving results of the research back in ways that adhere to community protocols and practices.     

Towards a Culturally Sustainable Environmental Impact Assessment: The Protection of Ainu Cultural Heritage in the Saru River Cultural Impact Assessment,Japan

Culturally sustainable environmental impact assessment (EIA) requires consideration of the impact of development on local people's cultural activities, including holding ceremonies, collecting resources, and learning skills, which are fundamental essences of Indigenous rights. While culturally sustainable EIA has become a common practice when a development project involves an Indigenous community, it is still argued that Indigenous cultural heritage is not adequately protected. This is due to the fact that Indigenous people do not always keep power in the post‐approval stage of EIA, or the lack of practical measures to minimise the impact of development projects on Indigenous cultural heritage and to enhance the possibility of reaching a consensus among stakeholders. The Cultural Impact Assessment of the Saru River Region in Japan was the first investigation of a site to preserve an ethnic minority culture, with regard to a dam construction. In the second phase of the assessment project, research staff members, some of whom are of Ainu ethnicity, suggested alternative ceremony sites and conducted experimental transplants to protect the local cultural activities. The long‐term investigation by research staff, in fact, influenced the direction of the dam construction. The developer agreed not to proceed with the construction until measures were taken to minimise the impact on cultural activities that would satisfy residents in the construction area. While still early to conclude that Indigenous participation in this assessment project has been successful, Indigenous participation has clearly enhanced the possibility of reaching a consensus. The project should be considered with other published EIA reports, in demonstrating a return from investing in EIA with Indigenous participation, with a practical means for realising Indigenous rights.     

Global Application of Indigenous Archaeology: Community Based Participatory Research in Turkey

What does Indigenous archaeology offer archaeologists who do not work on Native land, at Indigenous sites, or with Indigenous people? This article demonstrates the broad applicability of Indigenous archaeology and the way it can be utilized by archaeologists working in any locale. Through recent fieldwork in south central Turkey working with a non-indigenous community of local residents near the archaeological site of Çatalhöyük, I demonstrate ways that the theories and methodology of Indigenous archaeology are a useful and relevant part of practice for archaeologists working in areas that are neither on Native land nor involve sites related to indigenous heritage. It also points to the need for further investigation into collaborative methods for the development of a set of best practices within archaeological and heritage management settings.     

Indigenous health organizations,Indigenous community resurgence,and the reclamation of place in urban areas

Research around the world has been nearly unanimous about the positive impacts of Indigenous‐led health organizations on Indigenous peoples' qualitative experiences in health care, in the face of often negative experiences in non‐Indigenous‐led health care settings. Urban environments, including health care environments, are areas of increasing attention with regard to Indigenous peoples' health in Canada. In this study, which took place in the northern city of Prince George, British Columbia, 65 Indigenous community members and health services workers participated in interviews and focus groups, describing their experiences with urban Indigenous‐led health organizations—defined in this study as non‐governmental organizations that prioritize the values and practices of local Indigenous communities. Employing perspectives on place and relationships drawn from Indigenous critical theory and Indigenous community resurgence to analyze the findings of this qualitative study leads to a focus on how relationships impact and can even constitute places, enabling new understandings of the roles of Indigenous‐led health organizations in urban Indigenous community resurgence.     

The Practice of Participatory Planning at Mapoon Aboriginal Settlement: Towards Community Control,Ownership and Autonomy

The practice of participatory planning in discrete Indigenous settlements has been established since the early 1990s. In addition to technical and economic goals, participatory planning also seeks community development outcomes, including community control, ownership and autonomy. This paper presents an evaluation of one such planning project, conducted at Mapoon in 1995. The Plan successfully improved physical infrastructure and housing, but had mixed success in terms of community development. Despite various efforts to follow participatory processes, the Plan was essentially a passing event, community control progressively diminished after its completion, and outcomes fell short of notions of ownership and autonomy. This suggests some misunderstandings between the practice of participatory planning and the workings of governance.     

Project Narratives: Investigating Participatory Conservation in the Peruvian Andes

This article shares findings from a participatory assessment study of a community-based environmental monitoring project in the Peruvian Andes. The objective of the project was to generate evidence to support sustainable livelihoods through participatory knowledge generation. With the use of narrative framing, the study retrospectively reconstructs the project's trajectory as perceived by the three stakeholder groups: the community, the researchers, and the implementing NGO. This analysis reveals discrepancies between the stakeholder groups both in their view of the course of events and their understanding of the purpose of the intervention. However, while the storylines depict differing project trajectories, they often agree in terms of long-term goals. The study also uncovers some neglected positive externalities that are of considerable significance to local stakeholders. These include community-to-community knowledge transfer, inter-generational knowledge sharing and ecosystem knowledge revival. The article illustrates how assumptions and expectations about participatory projects are encapsulated in narratives of positive change despite the limited level of agreement among stakeholders about what such a change should comprise. It sheds light on development narratives and their power to shape stakeholders’ perceptions in accordance with their beliefs and priorities. This is of special importance for ecosystem governance projects, which are sensitive to normative differences and subject to competing claims.     

Analyzing entangled territorialities and Indigenous use of maps: Atikamekw Nehirowisiwok (Quebec,Canada) dynamics of territorial negotiations,frictions, and creativity

This paper highlights the relevance of analyzing entangled territorialities and Indigenous use of maps in order to better understand what Lévy describes in terms of “spatial capital”—the socio-economic dynamics and power relationships maintained and negotiated between the stakeholders interacting within the Indigenous forestland. More specifically, it discusses the entanglement dynamics of land tenures coexisting today within Nitaskinan, the ancestral territory claimed by the Atikamekw Nehirowisiwok. Within Nitaskinan, members of the First Nation negotiate the continuity of their practices, occupation, and use of ancestral hunting territories with state institutions, logging companies, and non-Indigenous members of civil society who have interests in the land resources. All these stakeholders implement different territorial regimes that interact and sometimes conflict. Based on concrete ethnographic examples, the analysis presented here focuses on the compromises, frictions, resistance, and creativity that are part of territorial coexistence between Indigenous and non-Indigenous people.     

Combining Indigenous and Maritime Archaeological Approaches: Experiences and Insights from the ‘(Re)locating Narrunga Project’, Yorke Peninsula, South Australia

This paper details the unique pairing of Indigenous and maritime archaeological approaches in the ‘(Re)locating Narrunga Project’. Narrunga was a ketch built by the Narungga Aboriginal community at Point Pearce Mission (Yorke Peninsula, South Australia) at the turn of the twentieth century and later sunk in the 1940s. It is argued that convergences between the scholarly interests of Indigenous and maritime archaeological approaches have been slow to develop and that maritime archaeology as a sub-discipline has not capitalized on the insights that can be gained from collaborative approaches between communities and practitioners. Similarly, Indigenous communities in Australia have had few opportunities to work with researchers to record their maritime heritage. As is evident in the Narrunga story told in this research, non-Indigenous records have been complicit in underplaying the maritime achievements and skills of Narungga people and collaborative research can work towards decolonizing this past.     

Indigenous Methodologies: Suggestions for Junior Researchers

Indigenous methodologies in geography have recently been developed to decolonise Western dominated paradigms. It has been argued that research which does not benefit Indigenous communities should not be conducted. However, Indigenous methodologies are not taught in many post-secondary institutions. Therefore, when they pursue Indigenous topics, many junior researchers are self-taught in these methodologies. However, these methodologies cannot be defined simply and they are too diverse to be learnt in a short period. In Japan, Indigenous peoples are not widely recognised and research on contemporary Indigenous issues is limited. The concept of Indigenous methodologies is rarely discussed. Because of this, Japanese researchers rarely identify their research as adopting an Indigenous methodology. Indigenous researchers are thereby discouraged from pursuing Indigenous methodologies. Furthermore, a methodology or a thesis statement used by researchers to reflect Indigenous perspectives often gets little support from Indigenous peoples. My master's research on the Ainu mirrored this situation. While Indigenous methodologies remain difficult to learn, junior researchers should not be discouraged from this form of engagement. Practical suggestions are therefore necessary to encourage their use and application. Based on my experience, I suggest that researchers approach Indigenous communities from a learning perspective. This would encourage open-mindedness and sensitivity. Researchers should also be prepared and willing to refine their research questions and to continue their literature searches after their fieldwork is completed. These strategies could limit misinterpretation and exploitation of Indigenous knowledges and peoples.     

Settlers unsettled: using field schools and digital stories to transform geographies of ignorance about Indigenous peoples in Canada

Geography is a product of colonial processes, and in Canada, the exclusion from educational curricula of Indigenous worldviews and their lived realities has produced “geographies of ignorance”. Transformative learning is an approach geographers can use to initiate changes in non-Indigenous student attitudes about Indigenous epistemologies and ontologies. This study explores non-Indigenous student perspectives concerning a field school and digital storytelling as transformative experiences within the context of an “Indigenous Perspectives on Environmental Management” course; they were asked to reflect on their course experience. Findings indicate that students found both to be effective and important steps in the transformation of their own worldviews.     

‘They'd Rather Go Play Footy’: an Exploratory Study of the Enjoyment and Benefits of the Arts in Western Australia's Remote Murchison Region

The role of the arts in the revitalisation and strengthening of Australia's rural, remote, and Indigenous communities has been of particular interest to Australian State and Federal Governments, as reflected through various policy and positioning documents. In order to understand the relationship between the arts and communities, it is important to explore why people engage in the arts and what might be some of the barriers to that engagement. For the rural, remote and Indigenous communities of the Murchison Region, the arts has been a useful way of reaching and engaging with residents to build a stronger sense of community, provide light relief and entertainment, and facilitate communication among community members, government, and industry. However, there are several barriers that impact on the viability of arts projects. These barriers are amplified in rural and remote areas, and particularly for the three case study communities of the Murchison Region for a number of reasons. These include the transient nature of the population, a lack of resources, isolation and remoteness, and local politics, culture and history. The arts can provide a context in which other non‐arts related outcomes, such as health, capacity building, income generation, and so on, are facilitated and achieved. It is important for policy makers to recognise and address the barriers which hinder activity and serve to lessen the impact of the arts on communities.     

Participatory and community‐based research,Indigenous geographies,and the spaces of friendship: A critical engagement

Geographic engagement with Indigenous peoples remains inextricably linked to colonialism. Consequently, studying Indigenous geographies is fraught with ethical and political dilemmas. Participatory and community‐based research methods have recently been offered as one solution to address concerns about the politics of gathering, framing, producing, disseminating, and controlling knowledge about Indigenous peoples. In this article, we critically engage with the emergence of participatory and community‐based research methods as “best practice” for undertaking research into Indigenous geographies. We articulate four concerns with this form of research: a) dissent may be stifled by non‐Indigenous researchers’ investments in being “good”; b) claims to overcome difference and distance may actually retrench colonial research relations; c) the framing of particular methods as “best practices” risks closing down necessary and ongoing critique; and d) institutional pressures work against the development and maintenance of meaningful, accountable, and non‐extractive relations with Indigenous communities. We then contemplate the spatiality of the critique itself. We consider the ways in which our longstanding friendship, as researchers invested at multiple scales with Indigenous geographies and identities, provides its own distinct space of practice within which to confront the political and ethical challenges posed by research with/about/upon Indigenous geographies and peoples. While not arriving at any concrete template for undertaking research about Indigenous geographies, we suggest that certain friendships, established and situated outside research relationships, may be productive spaces within and through which research methods may be decolonized.     

Innovation in environmental assessment of community‐based projects in sub‐Saharan Africa

Although environmental assessment (EA) has been applied to large resource and infrastructure projects in developing countries, recent innovations in EA concepts, processes and tools have facilitated its application to small projects focused on basic human and livelihood needs. This paper describes innovations in the application of EA to community projects implemented by Canadian nongovernment organizations and their partners in sub‐Saharan Africa. Innovations include: (1) the dovetailing of environmental constructs in neopopulism with a conceptual shift in EA toward participatory, transactive planning; (2) assessment methodologies adapted from participatory rural appraisal; (3) development of grassroots EA capacity; and (4) linkage of community EA with project planning. Community EA is demonstrated for five cases involving agriculture and charcoal retail in Uganda, water supply and flood control in Niger and integrated rural development in Zambia. Future prospects and challenges include cultural adaptation, community empowerment through realignment of power relationships, mutual development of local and national EA capacity and increased training and resources for enhancing grassroots EA capacity .     

Tools for the Disempowered? Indigenous Leverage Over Mining Companies

Rather than passively accepting development, some Indigenous communities have forced their demands into corporate decision-making. Accordingly, recognising and responding to community expectations becomes a matter of prudent strategy and ‘enlightened self-interest’. This paper examines the case of Century Zinc Mine in Queensland's Gulf of Carpentaria where the miner undertook negotiations and reached agreement with local Indigenous communities. It was later held to account by communities concerned about insufficient implementation of this agreement. Discussion then explores the campaign against Jabiluka uranium mine in Australia's Northern Territory, especially why multinational miner Rio Tinto deferred to local community wishes surrounding development. These experiences show that Indigenous communities are most effective in bringing leverage over mining companies when they impact upon profit or future profit (often related to reputation with specific audiences). The parameters and consequent limitations of a company's responsiveness to community demands reinforce fundamental roles for the state as ultimate regulator and provider.     

Telling stories: Exploring research storytelling as a meaningful approach to knowledge mobilization with Indigenous research collaborators and diverse audiences in community‐based participatory research

A growing number of geographers seek to communicate their research to audiences beyond the academy. Community‐based and participatory action research models have been developed, in part, with this goal in mind. Yet despite many promising developments in the way research is conducted and disseminated, researchers continue to seek methods to better reflect the “culture and context” of the communities with whom they work. During my doctoral research on homelessness in the Northwest Territories, I encountered a significant disconnect between the emotive, personal narratives of homelessness that I was collecting and more conventional approaches to research dissemination. In search of a method of dissemination to engage more meaningfully with research collaborators as well as the broader public, I turned to my creative writing work. In this article, I draw from “The komatik lesson” to discuss my first effort at research storytelling. I suggest that research storytelling is particularly well suited to community‐based participatory research, as we explore methods to present findings in ways that are more culturally appropriate to the communities in which the research takes place. This is especially so in collaborative research with Indigenous communities, where storytelling and knowledge sharing are often one and the same. However, I also discuss the ways in which combining my creative writing interests with my doctoral research has been an uneasy fit, forcing me to question how to tell a good story while giving due diligence to the role that academic research has played in its development. Drawing on the outcomes and challenges I encountered, I offer an understanding of what research storytelling is, and how it might be used to advance community‐based participatory research with Indigenous communities.     

Teaching Indigenous geography in a neo-colonial world

Australian universities are increasingly embedding Indigenous content and perspectives within curriculum to promote Indigenous cultural competency. We present teaching challenges in an Indigenous geography course designed to present an engaged, intercultural learning experience. We critically reflect on student evaluations, informal discussions and observations to complement scholarly debates. Course design and delivery was seen as stimulating and illuminating in terms of course content. While diversity of student cohorts, backgrounds and learning styles remain challenging, the romanticism of some students can override critical engagement with the geographical context of the course material and their positionality. There remains a tendency in both student constructions and the geographical literature to create an Indigenous/non-Indigenous binary that not only essentializes both, but can be culturally unsafe for Indigenous students. Both Indigenous and non-Indigenous students may share a sense of pessimism in confronting apparently unstoppable development and environmental destruction. We argue for scholarship around the fundamentally intercultural nature of coexistence to contextualize the spatial diversity of Indigenous lives in landscapes, currently obscured by dominant constructions of Indigeneity. Critical reflection on settler educators’ and learners’ positionalities with respect to neocolonial structures will help to transcend both essentialism and pessimism.     

Beyond Naivety: Women,Gender Inequality and Participatory Development

In recent years, participatory development has become an established orthodoxy among development agencies across the political spectrum; at the same time, the importance of consulting with and recruiting women has been highlighted in most discussions of participatory strategies. Drawing on the author's own research and a range of secondary sources, this article focuses on gender aspects of participatory projects. The evidence suggests that gender inequalities in resources, time availability and power, influence the activities, priorities and framework of participatory projects just as much as ‘top-down’ development and market activities. Contrary to the view of a number of writers and activists on participatory development, increasing the numbers of women involved in participatory projects cannot, therefore, be seen as a soft alternative to specific attention to change in gender inequality. Meeting the demands of poor women in the South will require not only local participatory projects, but a linking with wider movements for change in the national and international development agenda.     

Revamping community‐based conservation through participatory research

Community‐based conservation is experiencing a crisis of identity and purpose as a result of a disappointing track record and unresolved deficiencies. The latter include over‐simplified assumptions and misconceptions of “community,” the imposition of externally designed and driven projects at the community level, a focus on conservation outcomes at the expense of community empowerment and social justice, and limited attention to participatory processes. New approaches are urgently needed to address these weaknesses and to counter a rising trend towards environmental protectionism and a preference for conservation approaches at an eco‐regional scale that threaten the interests of local and Indigenous communities. We propose that three core principles of community‐based participatory research (CBPR)—(1) community‐defined research agenda; (2) collaborative research process; and (3) meaningful research outcomes—hold much promise. Drawing on the experience of a research partnership involving the James Bay Cree community of Wemindji, northern Quebec, and academic researchers from four Canadian universities, we document the process of applying these principles to a community‐based conservation project that uses protected areas as a political strategy to redefine relations with governments in terms of a shared responsibility to care for land and sea. We suggest that basic assumptions of CBPR, including collaborative, equitable partnerships in all phases of the research, promotion of co‐learning and capacity building among all partners, emphasis on local relevance, and commitment to long‐term engagement, can provide the basis for a revamped phase of community‐based conservation that supports environmental protection while strengthening local institutions, building capacity, and contributing to cultural survival.     

The Role of Provinces,States, and Territories in Shaping Federal Policy for Indigenous Peoples’ Health

ABSTRACT

Under both Canadian and United States law, the availability and quality of healthcare and health services to Indigenous peoples are primarily a federal responsibility. Nevertheless, sub-national authorities—most importantly provinces, states, and territories—play a crucial role by virtue of covering (often through federal mandate) services, and regulating health facilities and health personnel off-reserv(ation). While both federal governments have undertaken efforts to transfer, within their fiduciary obligations, their responsibilities for Indigenous peoples’ health to the management of Indigenous peoples themselves, that transfer has considered or included provincial, state, and territorial authorities and resources unevenly, and, in some cases, in tension with the objectives of respecting standards for quality and access. This article applies the methodology used by Canadian researchers of the sub-national health authority issue to the health transfer experience in the United States. The article summarizes findings that demonstrate similar deficiencies as those present in the Canadian transfer process. The article further outlines the experiences of Hawai`i and Ontario as offering models through which to address some of these deficiencies. The article finally suggests that there is a positive relationship between greater participatory models adopted by provinces, states, and territories and better health outcomes among Indigenous groups so included.     

To what extent can online mapping be decolonial? A journey throughout Indigenous cartography in Canada

In this paper, we describe and reflect upon our journey through Indigenous online mapping in Canada. This journey has been planned according to an academic goal: assessing the potential of online cartography for decolonial purposes. To reach this goal, we have followed methodological directions provided by Indigenous scholar Linda Tuhiwai Smith to review 18 Indigenous web-mapping sites across Canada. Supported by a series of ten interviews, this content analysis enabled us to sketch some of the contours of contemporary Indigenous cartography. On one hand, Indigenous communities largely control the data that are shared on these websites. They also partially control the way these data are represented through the mobilization of digital storytelling technologies that are better aligned with Indigenous ways of envisioning relationships to places than conventional maps. On the other hand, they do not have much control over the technological aspects of these projects, for which they remain heavily dependent on non-Indigenous partners. Throughout this journey, we noticed that women's voices remained marginal in most of these mapping projects, but we also identified evidence supporting the idea that these voices are starting to play a vital role in the on-going effort of decolonizing mapping processes.