Decolonizing Methodologies: Research and Indigenous Peoples
Decolonizing Methodologies: Research and Indigenous Peoples
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非殖民化方法：研究和土著人民
DOI：
10.1080/01419870.2013.800575
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发表时间：
2014
影响因子：
2.5
通讯作者：
C. Crothers
中科院分区：
文献类型：
--
作者：
C. Crothers
琳达·史密斯教授令人印象深刻的广受欢迎的方法论文本的第二版现已出版。大约13年前（1999年），她的第一版提出了土著方法的概念，在殖民化的复杂背景下对土著人民进行研究。琳达的方法是许多“立场理论家”的方法，其中一个特定的（弱势）社会类别在认识论和道德上是“特权”的，遵循女权主义研究/方法论的领导，并与许多其他弱势群体的首选方法论立场相同。从他们的角度看世界，呼吁研究人员动员起来保护和发展群体的利益。本文对殖民化过程进行了广泛的分析，随着时间的推移，殖民化的表现形式多种多样，不断变化，首先是西方分类（例如时间/空间的概念化）的霸权力量，这是知识生成（和其他）过程的基础。这本书的重点逐步和逐步放大的土著研究的更充实的功能，如提供一个'菜单'的潜在方法的可能性，讨论土著社会研究基础设施，例如，iwi（=部落）的研究单位，这是关心开发'索赔'为放弃的资源/财产）和讨论文化上适当的研究策略）。后者包括指导土著和非土著研究人员的道德框架。在第121页阐述了本书这两部分之间的联系，并简要讨论了一个广泛的土著概念框架。外界对土著人民的研究被视为殖民化的一个更有害和持久的特征，是殖民化（在政治、经济和文化方面）的谎言、谋杀和毁灭性影响摧毁许多土著人民生活现实的完整性和凝聚力的另一种方式。也许从表面上看，研究人员的侵入似乎没有那么具有破坏性，但西方（社会）科学的关注有可能摧毁土著人民集体持有的文化本质。非土著研究可能窃取土著部落的知识产权，通过分散其他活动来消耗努力，并且通常以疏远的方式进行：例如，当民族志专著在大都市中心出版时，那些提供这些书籍的人无法获得这些书籍中所包含的知识。因此，史密斯关心的是如何制定研究工作的条件，最好是与土著人民一起或由土著人民执行。毛利人发展的知识产生和传播的表达在整本书中被用作案例研究。下面是Kaupapa毛利人理论的六个原则：
A second edition of Professor Linda Smith’s impressively well-received methodology text has now been published. Some 13 years before (in 1999), her first edition developed the concept of indigenous methodologies, setting research on/with indigenous peoples in the context of the complex skeins of colonization. Linda’s approach is that of many ‘standpoint theorists’ in which a particular (underprivileged) social category is ‘privileged’ epistemologically and morally, following the lead of feminist research/ methodology and common to the preferred methodological stance of many other underprivileged groupings. The world is seen from their perspective and mobilization to protect and develop the group’s interests by researchers is called for. The text is set within a broad-ranging analysis of the processes of colonization in its various and changing manifestations over time, beginning with the hegemonically imposed power of Western categorizations (e.g. conceptualizations of time/space) which underpin its knowledge generation (and other) processes. The book’s focus progressively and gradually zooms in on more fleshed-out features of indigenous research, such as providing a ‘menu’ of potential methodological possibilities, discussion of indigenous social research infrastructure for example, iwi (=tribal) research units which are concerned to develop ‘claims’ for compensation for foregone resources/property) and discussion of culturally appropriate research tactics). This latter includes ethical frameworks to guide indigenous and non-indigenous researchers. Articulating the link between these two halves of the book a broad indigenous conceptual framework is laid out and briefly discussed on p. 121. Outside research on indigenous peoples is seen as one of the more pernicious and persistent features of colonization as yet another way in which colonization’s (in its political, economic and cultural aspects) mendacity, murderousness and pulverizing effects smash the integrity and cohesion of the lived realities of many indigenous peoples. Perhaps on the face of it the intrusion of researchers seems less devastating, yet the attention of Western (social) science has the potential to destroy the collectively held cultural essence of indigenous peoples. Non-indigenous research may steal the Intellectual Property of indigenous tribes, consume efforts through distracting from other activities and is often framed in an alienating way: for example, when ethnographic monographs are published in metropolitan centres with the extracted knowledge encapsulated in such tomes not being available to those who have provided it. So Smith is concerned to lay out the conditions under which research might work for, and even better be carried out with/by indigenous peoples. Maori-developed articulations of knowledge generation and diffusion are used as a case study throughout the book. To provide some sense of what these involve the following are six principles of Kaupapa Māori Theory: