Abstract
[Extract]
The Māori concept of iwi loosely translates as “tribe” and encompasses many
different communities (Smith 2012, p. 139). Smith explores the utility of tertiary
qualifications to iwi in the context of treaty settlements, but warns of the risk of
poor quality or unethical research: “any sign that secret deals have been made, or
the traditional processes have been overridden, can result in a halt to further
work and a schism in the tribe” (Smith 2012, p. 221). However, in thinking
through the implications of Indigenous governance of Indigenous education,
Smith also notes how “the processes of consultation, collective meetings, open
debate and shared decision-making are crucial aspects of tribal research
practices” (Smith 2012, p. 221). Th e university then is a site of tension and risk,
its purpose and modes of operation creating challenges for tribal governance
and Indigenous Peoples’ political projects. Yet, simultaneously, the university
provides an opportunity to elaborate and practice tribal governance within the
confines of the colonial institution, allowing a degree of appropriation, revision
and remix – a tribal methodology for institutional engagement that may enable
new Indigenous futures, if not decolonization. However, in pursuit of greater
cultural fidelity between Indigenous peoples and academic institutions, we
experience the refractory imprint (Wolfe 2006) of practices that have
incorporated the violence of settler-colonial racism. We speak back to this lateral
violence as a collective of Indigenous women storying our own healing journeys,
together, as both method and meaning-making (Smith 2012).
The Māori concept of iwi loosely translates as “tribe” and encompasses many
different communities (Smith 2012, p. 139). Smith explores the utility of tertiary
qualifications to iwi in the context of treaty settlements, but warns of the risk of
poor quality or unethical research: “any sign that secret deals have been made, or
the traditional processes have been overridden, can result in a halt to further
work and a schism in the tribe” (Smith 2012, p. 221). However, in thinking
through the implications of Indigenous governance of Indigenous education,
Smith also notes how “the processes of consultation, collective meetings, open
debate and shared decision-making are crucial aspects of tribal research
practices” (Smith 2012, p. 221). Th e university then is a site of tension and risk,
its purpose and modes of operation creating challenges for tribal governance
and Indigenous Peoples’ political projects. Yet, simultaneously, the university
provides an opportunity to elaborate and practice tribal governance within the
confines of the colonial institution, allowing a degree of appropriation, revision
and remix – a tribal methodology for institutional engagement that may enable
new Indigenous futures, if not decolonization. However, in pursuit of greater
cultural fidelity between Indigenous peoples and academic institutions, we
experience the refractory imprint (Wolfe 2006) of practices that have
incorporated the violence of settler-colonial racism. We speak back to this lateral
violence as a collective of Indigenous women storying our own healing journeys,
together, as both method and meaning-making (Smith 2012).
Original language | English |
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Title of host publication | Indigenous women's voices: 20 years on from Linda Tuhiwai Smith's Decolonizing Methodologies |
Editors | Emma Lee, Jennifer Evans |
Place of Publication | London |
Publisher | Zed Books Ltd |
Chapter | 4 |
Pages | 69-85 |
Edition | 1 |
ISBN (Electronic) | 9781786998415, 978-1-7869-9838-5 |
ISBN (Print) | 9781786998415 |
Publication status | Published - 15 Feb 2022 |