Abstract

Abstract: The process of Indigenous research methodologies has existed within the Anishinaabe worldview for over a millennium. The Anishinaabe-centric author presents and highlights a pathway of Indigenous research methodologies, and critically analyses research, pedagogy and attachment through an Indigenous research methodology. Indigenous research lives within the Anishinaabe language as a cultural process for understanding purpose, in addition to understanding the specific gifts unknown to the researcher. This article identifies Anishinaabe Gikendaasowin as a manner of centring oneself within one’s cultural worldview. Indigenous research methodologies contain intrinsic processes of critical cultural construct development, critical content analysis,ceremony and cultural attachment. This article further explores colonial worldview impacts on Indigenous peoples and the misapplication of that research and its influence on educational paradigms. Finally, an Anishinaabe scholarly exemplar is presented that provides tangible steps for incorporating spirit knowledge into positive, innovative and pedagogical Indigenous lessons. Indigenous research sovereignty requires consent when researching our Anishinaabe sacred practice-based evidence. As a result, Indigenous research methodologies will often start with the act of cultural grounding. Cultural grounding in research is not a new concept. In the Anishinaabe language, manidoo waabiwin can translate into seeing things in a spiritual way. This spiritual wayis the bridge to understanding, appreciating and attaching to a construct or phenomenon within an Indigenous way of knowing journey. There are many different manners to grounding one’s spiritual research work that range from offering tobacco to the aatsokaanug (inadequately translated as spirits), and to the participation in cultural activities, both of which will often promote spiritual awareness or manido waabiwin. This critical Indigenous research methodologies article highlights Anishinaabe Gikendaasowin, or Anishinaabe knowledge or ways of knowing that centres within Anishinaabe worldview. This article is embedded in Anishinaabe knowledge and can be considered Anishinaabe-centric.

Highlights

  • Author Estelle SimardAbout the author Estelle Simard is from the Anishinaabe Nation, from the territory of Treaty #3, and a member of Couchiching First Nation

  • The process of Indigenous research methodologies has existed within the Anishinaabe worldview for over a millennium

  • Indigenous research methodologies are a type of knowledge that exists outside the norms of typical academic research; it is a research practice that has existed in Indigenous communities for a millennium (Spaulding, 2010; Tuck & Yang, 2012; Tuhiwa Smith, 2002)

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Summary

Author Estelle Simard

About the author Estelle Simard is from the Anishinaabe Nation, from the territory of Treaty #3, and a member of Couchiching First Nation. Much of her experience is in the culturally competent management of integrated children’s mental health and child welfare services She has direct supervisory and clinical services expertise with Indigenous people and specialises in family preservation strategies by incorporating cultural activities into service delivery and practice. She has presented at national and international forums on child welfare and cultural attachment theory. Estelle is currently pursuing a Doctorate of Education in Educational Leadership/ Curriculum and Instruction with the University of Phoenix. Her dissertation is entitled A Phenomenological Study for Determining Cultural Attachment Theory

Critical theory
Critical Indigenous chronicles and constructs
Historical trauma
Current issues
Indigenous research methodologies
Storytelling as Indigenous knowledge
Seven Manidoog teaching as pedagogical transmission of spirit knowledge
Indigenous concept analysis
What is an Anishinaabe name?
Cultural attachment
Anishinaabe naming ceremony
Spirit knowledge Cultural attachment
Differentiating concept analysis from Indigenous concept analysis
Identify and select an appropriate sample for data collection
Determine cultural protocol Prepare for Ceremony
Personal meaning and spiritual acquisition of knowledge
Findings
Conclusion
Full Text
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