How does your project apply Indigenous theory?

“Indigenous theorizing, as articulated by Indigenous scholars, reflects in some manner the following qualities. (This list is illustrative, not exhaustive). “ —Margaret Kovach

“As a whole, Indigenous theory is vastly inclusive and can seem overwhelming. The line between epistemology and theory blurs all the time, and that is okay. Epistemology and theory are Western research terms, and they bend towards compartmentalization and fragmentation. That being said, it is useful to know theory because theory is an attempt to “pull from” epistemology and give more specific focus. In an effort to provide theoretical focus, researchers and scholars will often emphasize one or two qualities in their Indigenous theorizing depending upon the purpose of the study, its site (i.e. discipline or sector), the community, and/or a researcher’s beliefs. This makes sense because, like Indigenous identity, Indigenous theory is not homogenously expressed.” (Pg 187)

“Upon reviewing Indigenous scholarship, I discern at least three different emphasis area, or branches, in Indigenous theorizing. These emphasis areas can be fluidily grouped as an Indigenous axiological-cultural focus, a decolonizing emphasis, and a shared space-liminal space theorizing approach.” (Pg 188)

“Shared space-liminal space emphasis focuses on how differing worldviews might coexist together in a non-assimilative, respectful manner. It emphasizes the dynamic that coexists between the two cultural philosophies. Indigenous theorizing focusing on the peaceful co-existence between Indigenous and Western worlds…” (pg 191)

“In Indigenous theorizing with a decolonizing anti-colonial emphasis, the colonial power dynamic between Indigeneity and Eurocentrism, as it exists within contemporary zones of contact, is the focus.” (Pg 190)

“From early contact the Eurocentric reaction was to dismiss traditional Indigenous philosophies as superstitions (Deloria, 2002).”

“Steinhaauer (2002), an early writer in the area of Indigenous research, notes that this dismissal evolved into the labelling of Indigenous philosophy as a culturally exotic fringe belief system relegated to the purview of folklore scholars. Through such labeling, an Indigenous belief system has been dismissed from the “real” work of knowledge construction.”

“Whether through outright dismissal or a paternalistic diminishment, Eurocentric responses have led to the systematic marginalization of Indigenous peoples. This is one example of colonial oppression. A decolonizing emphasis in Indigenous theorizing interrupts the normative relations of power arising from the colonial enterprise, which continue to sideline Indigenous experiences wherever it occurs.”

As the class progressed, I came across a particular conceptual model that I was drawn to that was outlined by Indigenous author and researcher Margaret Kovatch—which I outlined in my introduction to this project. In reading her influential book Indigenous Methodologies: Characteristics, Conversations, and Contexts, I discovered that

“Research is about discovery. If we think of research as discovering new knowledge, Indigenous research, then, is about discovering new understandings as these relate to Indigenous peoples.” (Kovach, 2021)

The idea is to look at research as an opportunity to understand how knowledge is relational and interconnected. How can you take a holistic approach to knowledge creation and interpretation? And I really liked this approach, because it felt in line with the nature of house lessness and the ways that multiple factors influence someone's circumstances hustlas or unhoused. It also felt in line with

wanting to understand myself and how my trauma was impacting my ability to do research and exist in the world and do schooling and really wanting to understand the ways that various factors influence it's like a conceptual framework for this