3. Indigenous Research and
Research on, about and with
Indigenous People
done by scholars conducted by
who develop outsider
indigenous theorizing researchers on their
identify and use terms
indigenous concepts
for their own
build their projects purposes or those
on an indigenous
of their institutions
research paradigm
Source: Porsanger, 2010
4. Decolonizing Methodologies
“Research is probably one of the dirtiest
words in the indigenous world’s
vocabulary” – Linda Tuhiwai Smith
Decolonizing Methodologies, sets the scene for
an extensive critique of Western paradigms of
research and knowledge from the position of
an indigenous and “colonized” Mäori woman
(Wilson, 2001).
Carla Wilson. Social Policy Journal of New Zealand • Issue 17 • December 2001
5. Smith challenges traditional Western ways of knowing and
researching and calls for the “decolonization” of methodologies,
and for a new agenda of indigenous research.
According to Smith, “decolonization” is concerned with having “a
more critical understanding of the underlying assumptions,
motivations and values that inform research practices.”
Using Kaupapa Maori, a fledgling approach toward culturally
appropriate research protocols and methodologies, Smith‟s work is
designed primarily to develop indigenous peoples as researchers.
Carla Wilson. Social Policy Journal of New Zealand • Issue 17 • December 2001
6. The principles of Kaupapa Maori in
Indigenous Research
Tino Rangatiratanga – The Principle of Self-determination
Tino Rangatiratanga relates to sovereignty, autonomy, control, self-
determination and independence. The notion of Tino Rangatiratanga
asserts and reinforces the goal of Kaupapa Māori initiatives: allowing
Māori to control their own culture, aspirations and destiny.
Taonga Tuku Iho – The Principle of Cultural Aspiration
This principle asserts the centrality and legitimacy of Te Reo Māori,
Tīkanga and Mātauranga Māori. Within a Kaupapa Māori paradigm,
these Māori ways of knowing, doing and understanding the world are
considered valid in their own right. In acknowledging their validity
and relevance it also allows spiritual and cultural awareness and
other considerations to be taken into account.
http://www.rangahau.co.nz/research-idea/27/
7. Kaupapa Maori
Ako Māori – The Principle of Culturally Preferred Pedagogy
This principle acknowledges teaching and learning practices that
are inherent and unique to Māori, as well as practices that may not
be traditionally derived but are preferred by Māori.
Kia piki ake i ngā raruraru o te kainga – The Principle of Socio-
Economic Mediation
This principle asserts the need to mediate and assist in the
alleviation of negative pressures and disadvantages experienced
by Māori communities. This principle asserts a need for Kaupapa
Māori research to be of positive benefit to Māori communities. It
also acknowledges the relevance and success that Māori derived
initiatives have as intervention systems for addressing socio-
economic issues that currently exist.
http://www.rangahau.co.nz/research-idea/27/
8. Kaupapa Maori
Whānau – The Principle of Extended Family Structure
It acknowledges the relationships that Māori have to one another and
to the world around them. This principle acknowledges the
responsibility and obligations of the researcher to nurture and care for
these relationships and also the intrinsic connection between the
researcher, the researched and the research.
Kaupapa - The Principle of Collective Philosophy
The 'Kaupapa' refers to the collective vision, aspiration and purpose of
Māori communities. Larger than the topic of the research alone, the
kaupapa refers to the aspirations of the community. The research
topic or intervention systems therefore are considered to be an
incremental and vital contribution to the overall 'kaupapa'.
http://www.rangahau.co.nz/research-idea/27/
9. Kaupapa Maori
Te Tiriti o Waitangi – The Principle of the Treaty of Waitangi
The Tiriti provides a basis through which Māori may critically analyze
relationships, challenge the status-quo, and affirm the Māori rights.
Ata - The Principle of Growing Respectful Relationships
The principle of āta, was developed by Pohatu (2005) primarily as a
transformative approach within the area of social services. The
principle of āta relates specifically to the building and nurturing of
relationships. It acts as a guide to the understanding of relationships
and wellbeing when engaging with Māori.
http://www.rangahau.co.nz/research-idea/27/
10. Significance to Social Development
It gives the indigenous people power
If indigenous people do want to decide about their present and
future, they need access to their own knowledge. All indigenous
peoples know from their own philosophies as well as from their own
experiences of colonization that knowledge is power.
Self-determined Development
Self-determined development in the context of research articulates
an indigenous framework and defines the processes by which social
justice is achieved by indigenous peoples on which they can freely
pursue their economic, social and political development (Abayao,
2010).
11. Case Analysis
The Ifugao’ Alim as Gendered Discourse. A doctoral dissertation in the
Philippine Studies by Rosario de Santos del Rosario (2003).
(Alim explores the character of their god-bathala called Makanungan, the lives of their
several gods, and deities, and their idea of “heaven.” Alim is sung as part of their ritual
religious songs.)
Research Problem
How does the „alim in its context articulate notion of Ifugao gender
and social life, what are those notions, to whom, for whom, and why is
it articulating them?
Research Objectives
In order to answer the question, the researcher makes an analysis of
the alim discourse, that is, its text and context. Then draws forth its
notions of ifugao social life as well as its gender notions, then
determine to whom the alim is being addressed, for whom it is
articulating its messages, and how it is doing so.
12. Conceptual Framework
Macro Context
External factors: State, Laws, Gender, religion
Internal factors: Ifugao terrain, population, rice terraces, history, kinship organization,
marriage and divorce, gender, social stratification.
Micro/Local Context
Oral Discourses
- Ritual (Baki)
- Dinupday honga
- Alim
Piwong, the Field Site
Structure & content Mode of Production &
of the ‘alim Performance of ‘alim
Notion of Gender & Social
Life, Gender Ideology
13. Methods in Data Gathering and
Analysis
Ethnography
-It is a naturalistic observation and holistic understandings of cultures or
subcutures (Babbie & Rubin, 2001).It gives an intimate feel for the way of life
observed by the researcher.
Transcription and Translation
- recording of the ‘alim on two tapes recorder using UHER reel tape and a Sony
cassette tape recorder .
- taking notes
- photos –but hardly could for fear of disrupting the performer with the flashing
light and clicking sound of the camera.
- made some sketches
- in the transcription a local transcribed the sounds recorded according to
Filipino orthography
Feminist Discourse Analysis
“So to interpret the ‘alim, I tried to first understand the patterns in its language,
from which I established several meanings. I realized, of course, that my own
sense of ordering and understanding was guiding my recognition of the
patterns, meanings, and ideologies.”
14. Major Conclusions
- It is clear that the alim is a male performance, and is associated with a mythology
that focuses on male creators, male distributors (traders), male bonding, and male
spiritual connection through the male Mumbaki.
- In social life as in the alim narrative, pigs are mainly associated with males. In
consumption of pigs, males play a big role in running after them to catch them, in
trying then up ready for killing, and in dressing and partitioning then for
distribution and cooking.
- The performance of the alim is a display of male expertise, male artistic
expression, male symbolism, male bonding and male spiritual conceptualizations.
15. Major Conclusions
- The language of the alim, depicts images of men’s daily experiences, and elicits
the feelings of those moments women are tied down to the tedious job of daily
weeding in the fields, an image which the alim is silent about.
- In the narrative, there are more active male characters than female.
- The alim stresses the importance of ‘biyawhood” – a trading partnership of
equals that is full of merriment, and which is necessary for prosperity, as it
facilitates travel, contacts and exchange.
- The alim recognizes that there is a tension between husband and wife.
- There is a material basis to say that the alim (and its singer) are promoting the
alim for material and non- material benefits they desire from its performance.
16. Major Conclusions
- The alim is an ideological apparatus, which contributes to the process of
reproducing the relations of production (agricultural and trading partnership) in
real life.
- The alim as discourse reflects, and projects notions of social life and gender and
ideology.
- Ifugao culture, therefore cannot sweepingly be called patriarchal, and this
concern in the male alim to promote the importance of men and men’s
preference mode of production in actually a negotiation with the other half of
society, and even with other males, who will need convincing. Ifugao discourses
allow for alternative male and female opinions to be aired, in alternating chants
between males and females. The alim, like its female counterpart, the hudhud, is
singly negotiating its own beliefs.
17. References
Abayao, L.E. 2011. Owning research and building force at the margin: indigenous peoples as agents of self-
determined development Towards an Alternative Development Paradigm: Indigenous People’s Self-
Determined Development. 2011. Tebtebba Indigenous peoples International Centre for Policy Research and
Education.
Corpus, V.T. 2011. Indigenous peoples’ self-determined development: challenges and trajectories. Towards an
Alternative Development Paradigm: Indigenous People’s Self-Determined Development. 2011. Tebtebba
Indigenous peoples International Centre for Policy Research and Education
Del Rosario, R. 2003. The Ifugao’ Alim as Gendered Discourse. A doctoral dissertation in the Philippine
Studies
Posanger, J. 2011. Self-determination and indigenous research: capacity building on our own terms. Towards
an Alternative Development Paradigm: Indigenous People’s Self-Determined Development. 2011. Tebtebba
Indigenous peoples International Centre for Policy Research and Education.
Wilson, C. 2001. Decolonizing Methodologies: Research and Indigenous People. Social Policy Journal of New
Zealand • Issue 17.
http://www.rangahau.co.nz/research-idea/27/
