By Norma Romm
What might it mean to practise responsible research within a postcolonial Indigenous paradigm? What is distinctive in terms of the conception of responsible research practice? How does research informed by this paradigm include responsiveness to the voices/spirit of the more-than-human world?
A postcolonial Indigenous paradigm as defined by scholars from a variety of geographical regions is offered as a way of doing research that expressly draws out and tries to revitalise the relational knowing-and-being processes of Indigenous communities in Africa, the Indigenous peoples of Canada, Australia and New Zealand, and the USA (First Nations). These scholars (Indigenous, as well as non-Indigenous ones who can be regarded as allies) have tried to credentialise this research paradigm by expanding upon the underlying suggestion that processes of knowing are inextricably tied to ways of living (being in relation to others, human and more-than-human).
This implies a specific conception of responsibility to try to nurture (in all fields of our influence, including in research practices) relationships that can be considered reciprocal rather than exploitative (of other humans or of other species and of the land and its communities). It offers a non-anthropocentric outlook (ethic) in its insistence that research needs to be attuned not only to human wellbeing (and especially to those most marginalized across the globe) but at the same time to the wellbeing of more-than-human others for their own sake and not only for the benefit of humans.
Furthermore, what is considered crucial within this paradigm (which is not meant to be exclusive of other transformative stances) is that at the moment of knowing (through theories developed, through narratives told, through the language used, and through the ways of engaging with all that we encounter), knowing shapes worlds-in-becoming, in more or less destructive ways in terms of (re)generating balanced relationships.
In regard to world-shaping, Rutendo Ngara (2018) argues that modern quantum theory, which recognises that we live in a participatory universe, where the act of knowing itself becomes an intervention in the way events unfold, “is finally catching up to eons of indigenous wisdom” (p. 15). I also consider this onto-epistemology as a participatory one where we are regarded as active participants in world-shaping and never as simply “observers” (Romm, 2024).
What I wish to emphasise in this i2Insights contribution is the notion that we need to be alert (as professional researchers in engagement with others) to how our knowing processes, as part of a community of human and more-than-human agents, willy-nilly contributes to having influence on/in a world-in-becoming, for which we are co-responsible. Otherwise expressed, in terms of this onto-epistemology we are enmeshed in a web of relations in which we shape worlds as we enact our thinking-and-being with others with whom/which we are engaged.
This has implications for how we facilitate research processes so that all those involved in the research become co-researchers (and so that we are also responsive to the relational intelligence of the more-than-human world as we learn from each other in processes of mutuality). This implies imagining and trying to enact with ‘others’ newly defined decolonial relations for the current era, through radical social experiments. These experiments include alternative ways of relating to ‘nature’ (of which we are part) so as to address the ravages of climate change from a non-anthropocentric perspective.
In terms of the issue of how those of us who might be considered to be non-Indigenous researchers can express/admit our positionality as we engage with others, I suggest that we need to be explicit about our commitments, and we need to seek feedback from ‘others’ throughout the research process, so as to check whether the research is being perceived as helpful towards establishing reciprocal relations and contributing to creating ‘better’ worlds (as experienced).
Self-reflexivity means creating opportunities to seek, and to be responsive to, others’ accounts of the ways of organising and interpreting the research (and implications for action). Amanuel Tewolde from the Centre for Social Development in Africa offers a conception of what he calls “liquid positionalities,” which allows us (those concerned) to reconceptualise insider/outsider positionalities in terms of how others may be experiencing one’s commitments.
My own statement of positionality is that I consider myself as “Indigenous-oriented” in that I “identify with the values which I see and draw out from authors writing about Indigeneity, including values which I draw out from my interactions and conversations with people Indigenous to Africa in particular” (Romm, 2018, p. 29). The interactions include relations with participants while co-conducting (with colleagues) various research projects in Indigenous communities and obtaining feedback from the participants around how they were experiencing our relationship with them. As I indicated above, such feedback can be explicitly solicited, to gauge along the way how participants are experiencing the research relations and also what further they may be suggesting in terms of making a meaningful impact in the community and the wider society (and globe).
Closing questions
What’s your experience (as professional and indeed lay researchers) in striking a balance between admitting our influence in shaping (with others) worlds-in-becoming, while making provision for other agents (human and more-than-human) to be active participants? In forwarding a postcolonial Indigenous paradigm how do you self-reflect upon and display your starting commitments when organising research?
To find out more:
Akena, F. A. and Romm, N. R. A. (2022). Reflections upon our way of invoking an Indigenous paradigm to co-explore community mobilisation against irresponsible practices of foreign-owned companies in Nwoya district, Uganda. The Qualitative Report, 27, 7: 1359-1389. (Online – open access) (DOI): https://doi.org/10.46743/2160-3715/2022.5147. This provides a good example of setting up and facilitating research along Indigenous-oriented lines.
Romm, N. R. A. (2018). Responsible research practice: Revisiting transformative paradigm for social research. Springer: Cham, Switzerland. (Online): https://www.researchgate.net/publication/380297098_Responsible_Research_Practice_-_Revisiting_Transformative_Paradigm_2018
Romm, N. R. A. (2024). An Indigenous relational approach to systemic thinking and being: Focus on participatory onto-epistemology. Systemic Practice and Action Research. (Online – open access) (DOI): https://doi.org/10.1007/s11213-024-09672-4
Reference:
Ngara, R. (2018). ‘Following the way of the river: Indigenous knowledge systems, healing and reconciliation’. Presentation given at the 2018 National Convention of the South African Council of Churches, Discussion papers, Healing and Reconciliation Thematic: 5–18. (Online – open access for all theme papers): https://www.lutherancape.org.za/wp-content/uploads/2018/09/Discussion-Papers-Healing-and-Reconciliation-July-2018.pdf (PDF 697KB).
Biography: Norma RA Romm D Litt et Phil is retired Professor Extraordinarius (affiliated as a Research Associate) to the Department of Adult, Continuing and Community Education at the University of South Africa in Pretoria. She specialises in organising transdisciplinary research for transformative purposes and in exploring how an Indigenous research paradigm advances this endeavour.