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- Convenors:
-
Jill Fish
(University of Minnesota)
Joseph Gone (Harvard University)
Send message to Convenors
- Chair:
-
Joseph Gone
(Harvard University)
- Discussants:
-
Eva Garroutte
(Boston College)
Melissa Walls (Johns Hopkins University)
- Format:
- Panel
- Sessions:
- Tuesday 6 April, -
Time zone: America/Chicago
Short Abstract:
This panel will consist of Native American and Indigenous researchers who will bring anticolonial methods from their research into conversation with the "Radical Indigenism" literature to re-envision scholarly inquiry across all phases of research in psychological anthropology/cultural psychology.
Long Abstract:
Historically, Native American and Indigenous (NAI) peoples have been subjects of curiosity in the scholarly endeavors of social scientists. Although there has been a reckoning of the colonial origins of such pursuits in anthropology and psychology - resulting in scholarly adoption of decolonizing methodologies - a greater shift has occurred in recent years towards anticolonial methodologies. Anticolonialism recognizes that colonialism is embedded in the fabric of our society, including research with NAI peoples. As a potential remedy, anticolonial methods call for active efforts to resist coloniality and colonial violence in our approaches to scholarship (Fish & Syed, 2020; Hartmann et al., 2019) through a range of strategies rooted in tribal ontologies (Deloria, 1969), decolonial theory (Adams et al., 2015), and postcolonial theory. Consequently, the purpose of this panel is to define, propose, and illustrate a variety of anticolonial methods for the research process (i.e., project development, data collection, interpretation, dissemination). Moreover, this panel will further radicalize approaches to scholarly inquiry in psychological anthropology/cultural psychology (PA/CP) by bringing these anticolonial methods into conversation with "Radical Indigenism" (Garroutte, 2005), which contends that NAI peoples' philosophies of knowledge should be treated as legitimate means through which new knowledge about the world can be generated (as opposed to merely treating the experiences of NAI peoples as objects of examination). This panel will consist of NAI PAs/CPs who are engaged in radical anticolonial efforts, providing insights into the tension and limitations of engaging in anticolonialism in our dual roles as community members and academic researchers.
Accepted papers:
Session 1 Tuesday 6 April, 2021, -Melodi Wynne (Spokane Tribal Network)
Paper short abstract:
Challenges and opportunities to contribute new/old methods of inquiry, methodologies, and reporting emerge through indigenizing research at all levels. Storying NAI experiences are one culturally aligned way to share understanding within the research world. One story is presented here.
Paper long abstract:
Research is most often situated in academic institutions, which can be far distanced from the “real” world of Native American and Indigenous (NAI) peoples. Often, NAI researchers are situated in academic institutions for a limited time, and with a specific goal. When the ultimate goal is to return home and work on behalf of the people, then anticolonial methodologies are at the forefront of planning and executing graduate research projects. Research projects that are sensitive to indigenous experiences and responsibilities, quickly reveal intersections of necessary and thought-provoking decisions that require heart and spirit. Then as careers evolve separate from academic institutional structured support for research (IRB’s, grant funding, student assistants, co-researchers, status as research base), new challenges and opportunities to scholarly contributions emerge. The author will story nsuxʷn’eʔ (manaʻo/thoughts and understanding) of graduate research, early career experience in community, Tribal sensitivities to alignment of inquiry and reporting methods, research on behalf of tribal goals and for collective use, and expansion of colonial ideas of knowledge production in the “research” world through methodologies grounded in indigenous thought.
Jill Fish (University of Minnesota)
Paper short abstract:
This paper will examine art-based research methods 1) within a modern Indigenous research context; 2) as radical resistance to colonial research, and; 3) potential to harness Indigenous knowledge and consequently, generate an Indigenous psychological anthropology/cultural psychology scholarship.
Paper long abstract:
In response to the methodological limitations of psychological anthropology/cultural psychology (PA/CP; e.g., Euro-centric research methods that regulate and subjugate Indigenous peoples), Indigenous PAs/CPs have sought after a scholarship consonant with Indigenous perspectives and objectives (Garroutte, 2005). Rather than decolonizing research methods (e.g., the process of removing the colonial features of a given method), this form of scholarship is conducted within an anticolonial framework, which advocates for methods that are rooted in Indigenous epistemologies (i.e., ways of knowing) and ontologies (i.e., ways of being; Gone, 2019), and are thus, active efforts in resisting colonialism (Fish & Syed, 2020; Hartmann et al., 2019). While Indigenous PAs/CPs have proposed various anticolonial research methods that situate PA/CP phenomena in Indigenous knowledge (e.g., Blackfeet Indian culture camp, Gone & Calf Looking, 2015; Project Venture, Carter et al., 2007), there is one set of research methods that holds particular promise for anticolonialism, that is, art-based research methods (Fish & Syed, 2020; Straits et al., 2019). The purpose of this paper is to describe art-based research methods, including storytelling strategies (e.g., creative writing, story narration) and imagery (e.g., photographs, drawings), within a modern Indigenous research context. Moreover, this paper will discuss the potential such methods have to promote radical indigenist resistance in research (Garroutte, 2005). Specifically, the present paper will highlight how art-based research methods reassert and rebuild Indigenous knowledge from its own roots, towards the end of creating an Indigenous PA/CP scholarship that is for and by Indigenous peoples.
Kee Straits (TLC Transformations, LLC) Jaelyn deMaria (University of New Mexico)
Paper short abstract:
This paper redefines Indigenous art as locally-specific knowledge production. As co-researchers, Native artists carried out observations, made culturally nuanced interpretations of findings, and generated community-accessible reports via their chosen artistic medium and cultural symbology.
Paper long abstract:
Western research abuses enacted on Indigenous communities provide evidence of knowledge-producing methods embedded in racist systems. Even well-intended health disparities research perpetuates stigma and reinforces the status quo rather than shifting towards equity. Yet, Western-based research is a primary codified tool that opens access to monetary resources needed by Native communities to overcome negative impacts of oppression and colonization. Researchers encounter community members’ resistance through statements about survey exhaustion, lack of culturally appropriate data collection methods, and report findings with little cultural relevance. Flipping the paradigm entails consideration of knowledge production that exists distinct from European-derived knowledge systems. Native communities continue to build on generational wisdom through such avenues as language preservation, traditional practices, ceremonies, storytelling and Native arts. We provide an example of re-defining Indigenous art as locally specific expressions of knowledge production. As co-researchers, Native artists carried out observations, made culturally nuanced interpretations of findings, and generated community-accessible reports via their chosen artistic medium and culturally significant symbology. Some immediate unexpected results included measurement of emotional, cultural and spiritual project impacts, enhanced local project accountability, and unguarded conversations about project strengths and challenges. Upending the artificial divide between Native art and Western science would: validate traditional forms of knowledge production, ensure locally accessible and relevant research findings, propel change through community-centered communication, and support long-term sustainability of research efforts. Next steps will be developing a conceptual model for Native-based health communication methods (visual arts, digital storytelling) that can be integrated into emancipatory research and become tools of sovereignty.
Michelle Johnson-Jennings (University of Saskatchewan)
Paper short abstract:
This study sought to co-identify a land-based healing framework. A convenience sample of 20 United Houma Nation women participated and completed semi-structured interviews. Results indicated several themes and that land-based healing holds high potential among Indigenous groups
Paper long abstract:
Background: Settler colonialism has severely disrupted Indigenous ancestral ways of healing and being, contributing to an onslaught of health disparities. In particular, the United Houma Nation (UHN) has faced land loss and trauma, dispossession, and marginalization. Given the paucity of research addressing health for Indigenous individuals, this study sought to co-identify a UHN health framework by co-developing a community land-based healing. (2) Methods: This pilot study tested the feasibility of a land-based healing pilot study among 20 UHN women, drawing from a health promotion leadership approach and using semi-structured interviews. (3) Results: The qualitative findings indicated that RTOR was a feasible pilot project and yielded a UHN land-based health framework The initial themes were (1.) place, (2.) environmental/land trauma, (3.) ancestors, (4.) spirituality/mindfulness, (5.) cultural continuity, and (6.) environment and health. The reconnection to land was deemed feasible and seen as central to renewing relationships with ancestors (aihalia asanochi taha), others, and body. This mindful, re-engagement with the land contributed to subthemes of developing stronger tribal identities, recreating ceremonies, and increased cultural continuity, and transforming narratives of trauma into hope and resilience. (4) Conclusions: Overall, this study found that land can serve as a feasible therapeutic site for healing through reconnecting UHN tribal citizens and holds promise for other Indigenous groups
Ashley Cole (Oklahoma State University) Michael Businelle (Stephenson Cancer Center)
Paper short abstract:
Following a 27-week randomized controlled trial comparing two smoking cessation mobile health interventions, a sequential explanatory mixed methods study was conducted with American Indian (AI) participants to assess their experiences and inform cultural modification of the interventions.
Paper long abstract:
Significance: American Indians (AIs) have some of the highest US smoking rates and disproportionately experience smoking-related cancers and mortality. AIs also have less successful quit attempts compared to other ethnic groups. There is a critical need to address health disparities in smoking-related outcomes among AIs by developing and improving access to effective and culturally relevant smoking cessation interventions.
Method: This study is part of a large (proposed n=450), ongoing 27-week randomized controlled trial that compares two smoking cessation mobile health interventions (NCI QuitGuide vs. Smart-T3). Participants complete baseline surveys, smartphone-based ecological momentary assessments, and receive combination nicotine replacement therapy. A sequential explanatory mixed methods study was conducted with AI participants (n=5), wherein they completed a cultural interview to assess their experiences with the NCI QuitGuide and Smart-T3 apps following the 27-week intervention. Several items from the final survey were analyzed.
Results: Participants were male (80%) and 46 years old (SD=14.2). Participants were somewhat likely to recommend the apps to a friend who smokes and reported their completion rate stayed the same (n=2) or decreased (n=3) during the study. Participants’ ideas for culturally modifying the apps include incorporating video messages from tribal/family members (n=5), additional reminders/cessation tips (n=3), and social support/on-demand live cessation counseling (n=3). Participants identified “technology issues” as barriers to using the apps (n=2).
Conclusions: Mobile health smoking cessation interventions offer promise in reducing tobacco-related health disparities among AI smokers. Findings from this study will inform cultural modification of the study apps for AIs who want to quit smoking.