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Research Is Ceremony: Indigenous Research Methods
Indigenous researchers are knowledge seekers who work to progress Indigenous ways of being, knowing and doing in a modern and constantly evolving context. This book describes a research paradigm shared by Indigenous scholars in Canada and Australia, and demonstrates how this paradigm can be put into practice. Relationships don’t just shape Indigenous reality, they are our reality. Indigenous researchers develop relationships with ideas in order to achieve enlightenment in the ceremony that is Indigenous research. Indigenous research is the ceremony of maintaining accountability to these relationships. For researchers to be accountable to all our relations, we must make careful choices in our selection of topics, methods of data collection, forms of analysis and finally in the way we present information. I’m an Opaskwayak Cree from northern Manitoba currently living in the Northern Rivers area of New South Wales, Australia. I’m also a father of three boys, a researcher, son, uncle, teacher, world traveller, knowledge keeper and knowledge seeker. As an educated Indian, I’ve spent much of my life straddling the Indigenous and academic worlds. Most of my time these days is spent teaching other Indigenous knowledge seekers (and my kids) how to accomplish this balancing act while still keeping both feet on the ground.
144 pages, Paperback
First published April 1, 2009
150 people are currently reading
3350 people want to read
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Displaying 1 - 30 of 75 reviews
May 18, 2019
YES
Also
YES
I needed this in my life and it has arrived at the exact perfect moment (mid research-methodology thesis arguments)
Also
YES
I needed this in my life and it has arrived at the exact perfect moment (mid research-methodology thesis arguments)
May 1, 2018
Picture this, you live in a world where your perception of knowledge and means of coming about it, is simply unaccepted. More specifically, I am referring to the paradigm of Indigenous research. After centuries of oppression and forced assimilation into a western way of thinking, Opaskwayak Cree scholar, Shawn Wilson discusses and unravels the framework of the Indigenous scholarly methods and procedures of research, in the text, Research Is Ceremony: Indigenous Research Methods. The paradigm is dissected of-all-of its parts in order to create a better understanding of its whole. Along with the discovery of its valuable components, the Indigenous research paradigm is compared to the Dominant research paradigm, with the intentions to spread awareness and understanding to Indigenous scholars as well as with western scholars of social sciences. These social sciences may include: psychology, sociology, political science, and management. Furthermore, Wilson describes the elements of Ontology, Axiology, Epistemology, and Methodology as baseline aspects of how an Indigenous research Paradigm is held together, otherwise known as the glue. Within these elements, he highlights methods of relationality, spirituality, and contemplative listening, which emphasizes their importance within the framework of Indigenous research. Above all, the book itself is an archetype of the Indigenous paradigm, which is further validated and mirrored by the effortless relationship formed between the reader and Shawn Wilson by the end of the text.
Wilson emphasizes the importance of relational accountability and spirituality that is weaved within an indigenous research paradigm. In the book, this idea of relationality is often described as a web, one that is intertwined, filled with endless connections, that may be used to identify, understand, and acknowledge another's existence within research, as well as, within the everyday life. As stated in the text, the word “Indigenous” in Latin, means “born of land” this definition, essentially describes the relationship Indigenous peoples have with their environment and with the land to which they are born (87). This very nature of the relationship Indigenous people share with the land, flows directly into their spirituality and sense of belonging. Shawn Wilson claims, “For many Indigenous people, having a healthy sense of spirituality is just as important as other aspects of mental, emotional, and physical health”(88). Although, there is a growing recognition of the importance of spirituality in the Dominant society, I believe this is where a major disconnect lies between the two paradigms. Some readers may object the importance of spirituality in combination with research, and I would answer that to be without it, is to be without accountability, this may be detrimental to you and to the people you are conducting research for. This was further exemplified in the text, when Shawn Wilson described the “scientific data” collected by dominant based researchers as a means to advance one's career in the research field. In other words, a large sum of the research and data collected by researchers following the framework of the dominant side, was done to and on Indigenous people rather than for the betterment of Indigenous people.
Furthermore, WIlson explains that through the spirituality practiced by peoples of an Indigenous paradigm, a relationship with the Cosmos is born; to put it otherwise, a relationship with the universe. This in return has the ability to create a sense of oneness, whereas for example, if you and another person were arguing, it would appear as ridiculous as if your two hands were fighting with one-another. This relationship with the Cosmos has the power to unwillingly devise responsibility for the people in your life, including the people and things you are conducting research for. In comparison, the Western research paradigm for the most part does not associate spirituality and science. This separation is rooted deeply in history, since the time of Galileo when he faced the Roman Inquisition to answer for his discovery, whether the Earth revolves around the sun; since then, there has been an often uneasy relationship between church or spirituality and science (The separation of church and science, 2010). Consequently, research performed by scholars of the dominant paradigm, more times than not, presents research without emotion, which doesn’t quite align with life itself. Another Indigenous scholar Hampton (1995), speaks upon this idea, claiming “Emotionless, passionless, abstract, intellectual research is a goddamn lie, it does not exist. It is a lie to ourselves, a lie to other people. Humans- feeling, breathing, thinking humans- do research” (56). With this being said, this separation of spirituality and science parallels with the separation of emotions and research in western science. This is to be referred to our epistemology; the way we have come to know and is to no fault but the conditioning from our society itself.
A major point drawn by Wilson which caught my observance in the real world, was described in the text as a pushback that dominant researchers have upon each other in regards to sharing knowledge. This idea claims the constant betterment of oneself compared to another in the Western way of thinking, otherwise known as contemplative listening. It is stated by the Indigenous Hawaiian scholar Manu Meyer that “students are challenged to find fault, to find the missing link in work done by others”(57). This was proven throughout the duration of the annotation of this book, as I witnessed first-hand, courtesy of myself and my peers every tuesday and thursday during the discussion of this book. Our upbringing and conditioning has led each of us to that specific reality, that specific perspective on receiving and contemplating knowledge. For instance, most discussions that took place during class were centered around the inapplicability of the Indigenous research paradigm to western research. This distinction is important as it shows the difference between the two paradigms, and more so, shines a light on the different epistemologies within each culture.
Not only have I grown in the relationship I have with the author but also with the ideas that were shared throughout the book; through the use of stories, dreams, and conversations presented in the text by Wilson. Without this personal means of displaying the information, I don’t believe I would have the same understanding and open-mindedness towards it. Moving forward, understanding research as a bridge and a connection with the cosmos, as stated by Wilson in the book, will in return, allow room for personal connection in my research, filled with emotion and responsibility.
Wilson emphasizes the importance of relational accountability and spirituality that is weaved within an indigenous research paradigm. In the book, this idea of relationality is often described as a web, one that is intertwined, filled with endless connections, that may be used to identify, understand, and acknowledge another's existence within research, as well as, within the everyday life. As stated in the text, the word “Indigenous” in Latin, means “born of land” this definition, essentially describes the relationship Indigenous peoples have with their environment and with the land to which they are born (87). This very nature of the relationship Indigenous people share with the land, flows directly into their spirituality and sense of belonging. Shawn Wilson claims, “For many Indigenous people, having a healthy sense of spirituality is just as important as other aspects of mental, emotional, and physical health”(88). Although, there is a growing recognition of the importance of spirituality in the Dominant society, I believe this is where a major disconnect lies between the two paradigms. Some readers may object the importance of spirituality in combination with research, and I would answer that to be without it, is to be without accountability, this may be detrimental to you and to the people you are conducting research for. This was further exemplified in the text, when Shawn Wilson described the “scientific data” collected by dominant based researchers as a means to advance one's career in the research field. In other words, a large sum of the research and data collected by researchers following the framework of the dominant side, was done to and on Indigenous people rather than for the betterment of Indigenous people.
Furthermore, WIlson explains that through the spirituality practiced by peoples of an Indigenous paradigm, a relationship with the Cosmos is born; to put it otherwise, a relationship with the universe. This in return has the ability to create a sense of oneness, whereas for example, if you and another person were arguing, it would appear as ridiculous as if your two hands were fighting with one-another. This relationship with the Cosmos has the power to unwillingly devise responsibility for the people in your life, including the people and things you are conducting research for. In comparison, the Western research paradigm for the most part does not associate spirituality and science. This separation is rooted deeply in history, since the time of Galileo when he faced the Roman Inquisition to answer for his discovery, whether the Earth revolves around the sun; since then, there has been an often uneasy relationship between church or spirituality and science (The separation of church and science, 2010). Consequently, research performed by scholars of the dominant paradigm, more times than not, presents research without emotion, which doesn’t quite align with life itself. Another Indigenous scholar Hampton (1995), speaks upon this idea, claiming “Emotionless, passionless, abstract, intellectual research is a goddamn lie, it does not exist. It is a lie to ourselves, a lie to other people. Humans- feeling, breathing, thinking humans- do research” (56). With this being said, this separation of spirituality and science parallels with the separation of emotions and research in western science. This is to be referred to our epistemology; the way we have come to know and is to no fault but the conditioning from our society itself.
A major point drawn by Wilson which caught my observance in the real world, was described in the text as a pushback that dominant researchers have upon each other in regards to sharing knowledge. This idea claims the constant betterment of oneself compared to another in the Western way of thinking, otherwise known as contemplative listening. It is stated by the Indigenous Hawaiian scholar Manu Meyer that “students are challenged to find fault, to find the missing link in work done by others”(57). This was proven throughout the duration of the annotation of this book, as I witnessed first-hand, courtesy of myself and my peers every tuesday and thursday during the discussion of this book. Our upbringing and conditioning has led each of us to that specific reality, that specific perspective on receiving and contemplating knowledge. For instance, most discussions that took place during class were centered around the inapplicability of the Indigenous research paradigm to western research. This distinction is important as it shows the difference between the two paradigms, and more so, shines a light on the different epistemologies within each culture.
Not only have I grown in the relationship I have with the author but also with the ideas that were shared throughout the book; through the use of stories, dreams, and conversations presented in the text by Wilson. Without this personal means of displaying the information, I don’t believe I would have the same understanding and open-mindedness towards it. Moving forward, understanding research as a bridge and a connection with the cosmos, as stated by Wilson in the book, will in return, allow room for personal connection in my research, filled with emotion and responsibility.
October 27, 2022
This has become my 'bible' in my quest for a decolonized approach to research methodology. An Indigenous research paradigm not only makes complete sense to me but also speaks to my intellect and my heart. Dominant western protocols dictate that objectivity plays a key role in research, data collection, analysis, and presentation. But as a researcher, if you adopt what Wilson refers to as relational accountability, we are accountable to the relationships that we form along the research process. This includes our emotions, not just our minds in the quest for knowledge and knowledge production. In other words, you simply can't conduct research with others without building a trusting relationship. Otherwise, it is false and dysfunctional in every way. I am grateful for the lessons I learned from this book. All my relations.
December 10, 2024
I read this book as part of a book club at work. My organization is conducting research into our ("our" being the organization's) relationship with Indigenous people of Massachusetts, and as an environmental nonprofit, we have particular interest in forming strong relationships with Indigenous communities. I'm not on the research team: I just stumbled into the book club and fortunately was welcome with open arms to read it alongside them. To preface my knowledge: I don't really know that much about research. In college, I never took a research methods class, never conducted my own research, and didn't write a thesis either. So, I learned a lot from reading this book, about both research and Indigenous culture.
The book highlights the importance of relationality above all else. Western research, for example, emphasizes a disconnect of emotions and our overall humanity from research, while Indigenous research methods promote building relationship through research and all research being connected and informed by ongoing relationships. The book discusses how, for much of history, Indigenous research has meant research *on* Indigenous people with a specific emphasis on pathology such as trying to understand poor health outcomes. The book emphasizes research as relationship building and being accountable to the relationship you have with your research subjects/participants.
Overall, this book has really left me contemplating about my own relationship with knowledge that I have, whom I can thank or credit for sharing knowledge with me, what my accountability has been or not been to those who have shared knowledge with me, and what my relationship is to land, plants, the cosmos, and also host of other existential things are and why. Thank you, Shawn Wilson, for your work and words!
The book highlights the importance of relationality above all else. Western research, for example, emphasizes a disconnect of emotions and our overall humanity from research, while Indigenous research methods promote building relationship through research and all research being connected and informed by ongoing relationships. The book discusses how, for much of history, Indigenous research has meant research *on* Indigenous people with a specific emphasis on pathology such as trying to understand poor health outcomes. The book emphasizes research as relationship building and being accountable to the relationship you have with your research subjects/participants.
Overall, this book has really left me contemplating about my own relationship with knowledge that I have, whom I can thank or credit for sharing knowledge with me, what my accountability has been or not been to those who have shared knowledge with me, and what my relationship is to land, plants, the cosmos, and also host of other existential things are and why. Thank you, Shawn Wilson, for your work and words!
February 24, 2025
wow… this changes everything. How I relate to research and to philosophy as a field, but also to my loved ones, to myself, to the city I live in. What does it mean to practice relational accountability in all my relations? Reading this book and pondering this question has helped me to slow down. Not in a “rest is productive” type of way, but to really feel/think through the steps, the connections I am making in my daily life. Strongly recommend.
September 24, 2024
Kind of mind blowing. Includes interesting approaches for any kind of social/human research. Would recommend to anyone who does this kind of work.
August 3, 2019
This was a very interesting, thoughtfully written book that gave me a lot to chew on as a settler Canadian of mixed European ancestry.
Wilson attempts to not only explain an Indigenous research methodology but also to embody it in his writing. As a result his writing is much more circular than linear, and it changes perspectives, including letters to his children, conversations with his colleagues and direct addresses to the reader. This is a deliberate framing in the spirit of relational accountability. Research work entails engagement with many relationships already existing as well as building new ones. It is important to be accountable to those relationships when writing and speaking about the work.
Some of the ideas in the book were familiar to me and have, since the publication of this book, been taken up across Canada through their adoption in tri-council funding policies. For example, the idea that research should be done with, rather than for or on Indigenous peoples.
One take away for me that was new, or at least built on existing understanding in a new way, is the idea of knowledge not being owned or held by an individual. This is very different from Western concepts of knowledge, especially in academia where we are very concerned with intellectual property and copywrite. In an Indigenous paradigm, knowledge is shared collectively and reciprocally, and doesn't 'belong' to anyone. It comes from relationships to other people, the environment, and the cosmos as a whole. So therefore, we do not own it. It only exists in context. The environment itself is an actor in creating knowledge, which flows back and forth reciprocally.
Because relationships are so important, the Indigenous paradigm also challenges the idea of nepotism - you should be up front about the relationships that formed your work, but shouldn't avoid using connections or relationships as the work cannot happen without them. This does not mean not making new relationships, but it does mean new relationships take time to enter into properly. There is not the same clinical distance of researcher to "subject" when research is done in relationship.
Research is ceremony in the sense that ceremony - like the sweat lodge, for example - is about strengthening connections to each other, the land, the cosmos, the Creator, and research is also about strengthening relationships by making new knowledge together.
The guidelines here, while intended for Indigenous researchers doing Indigenous research, I think are of benefit for all researchers to think about, and especially those who work or hope to work with Indigenous people, organizations, and/or communities.
"If research doesn't change you as a person then you aren't doing it right."
Wilson attempts to not only explain an Indigenous research methodology but also to embody it in his writing. As a result his writing is much more circular than linear, and it changes perspectives, including letters to his children, conversations with his colleagues and direct addresses to the reader. This is a deliberate framing in the spirit of relational accountability. Research work entails engagement with many relationships already existing as well as building new ones. It is important to be accountable to those relationships when writing and speaking about the work.
Some of the ideas in the book were familiar to me and have, since the publication of this book, been taken up across Canada through their adoption in tri-council funding policies. For example, the idea that research should be done with, rather than for or on Indigenous peoples.
One take away for me that was new, or at least built on existing understanding in a new way, is the idea of knowledge not being owned or held by an individual. This is very different from Western concepts of knowledge, especially in academia where we are very concerned with intellectual property and copywrite. In an Indigenous paradigm, knowledge is shared collectively and reciprocally, and doesn't 'belong' to anyone. It comes from relationships to other people, the environment, and the cosmos as a whole. So therefore, we do not own it. It only exists in context. The environment itself is an actor in creating knowledge, which flows back and forth reciprocally.
Because relationships are so important, the Indigenous paradigm also challenges the idea of nepotism - you should be up front about the relationships that formed your work, but shouldn't avoid using connections or relationships as the work cannot happen without them. This does not mean not making new relationships, but it does mean new relationships take time to enter into properly. There is not the same clinical distance of researcher to "subject" when research is done in relationship.
Research is ceremony in the sense that ceremony - like the sweat lodge, for example - is about strengthening connections to each other, the land, the cosmos, the Creator, and research is also about strengthening relationships by making new knowledge together.
The guidelines here, while intended for Indigenous researchers doing Indigenous research, I think are of benefit for all researchers to think about, and especially those who work or hope to work with Indigenous people, organizations, and/or communities.
"If research doesn't change you as a person then you aren't doing it right."
October 31, 2024
I think this book has important things to say about the way we think about community in general, and the community responsibilities one has as a researcher specifically. I appreciated the deeply personal way that the book was written, because in doing so Dr. Wilson demonstrates the relational obligations one has to ones readers, to ones community and to ones research.
What I particularly liked about this book was the way the author writes with multiple voices, demonstrating the relational accountability and putting that into action. I found it easier to understand his points because they were being demonstrated and therefore I think this book has a greater influence on me than other books on Indigenous research methodologies. After finishing this, I not only bought a copy for the lab, but I'm using it as a focus point for my graduate studies class this semester.
What I particularly liked about this book was the way the author writes with multiple voices, demonstrating the relational accountability and putting that into action. I found it easier to understand his points because they were being demonstrated and therefore I think this book has a greater influence on me than other books on Indigenous research methodologies. After finishing this, I not only bought a copy for the lab, but I'm using it as a focus point for my graduate studies class this semester.
September 5, 2012
While I thought that this book made a number of very good points, I also feel like some of these approaches aren't as unheard of in non-Indigenous contexts as the author seems to believe. Either that, or I've been fortunate to work in unusual circumstances and with some exceptional people over the years.
April 25, 2018
In Research Is Ceremony: Indigenous Research Methods, Opaskwayak Cree scholar Shawn Wilson writes with the purpose to help other Indigenous scholars by articulating the Indigenous research paradigm to improve the research process by putting this paradigm into practice. He does so through various writing styles, storytelling, and emphasis importance of relationality and accountability to relationships. The Indigenous research paradigm is made up of “the interrelated concepts of ontology, epistemology, methodology, and axiology.” (Wilson, 2008, p.33) Wilson explains the paradigm as a circle with all its components blending into each other. Ontology and epistemology focus on the relationships forming mutual reality, while axiology and methodology focus on maintaining accountability to these relationships. (Wilson, 2008, p.71)
Throughout the book, Wilson uses two distinct writing styles. One is used when explaining more linear academic concepts such as definitions of key terms, the overall structure of the research and discussing the dominant research paradigms. (Wilson, 2008, p.33-37) The other voice is used when addressing his three sons in the form of a letter and recalling his past to provide background information. (Wilson, 2008, p.12, p. 22-32) This is a more personal style of writing that stems from Indigenous teachings in an attempt to form a relationship with the reader. Through this relationship, the reader is observing a different perspective by vicariously reliving the experience through the story being told. This allows the reader to experience feelings and emotions that otherwise may not have been portrayed through a traditional academic writing style. As a reader they are then able to form their own subjective opinion and be able to further elaborate the concept. (Wilson, 2008, p.32) By changing his voice and writing style throughout the book, Wilson is able to incorporate both Western and Indigenous style teachings.
One of the key concepts Wilson stresses throughout the text is the importance of relationships within your research. Whether it be myself (an undergraduate psychology major) or an Indigenous researcher, I found this idea to be extremely useful for anyone to apply while conducting research. When discussing one’s relationships with ideas, Wilson claims that “All knowledge is cultural knowledge.” (Wilson, 2008, p.91) This claim states that everything you know has been influenced by an external force in your environment. As a person you are made up of all your past relationships and the knowledge you have is all subjective. “All ideas are developed through relationships. I cannot know the entirety of anyone else’s relationship web. Without this knowledge I cannot judge one over another. What may seem wrong from my perspective may be perfect from another perspective.” (Wilson, 2008, p.134) With this knowledge that everyone has their own perspective, it is important as a researcher to keep in mind that in order to give an accurate representation of your study you have to account for the subject’s point of view to further give insight into their perspective.
Relationality can be applied to one’s own research through reducing space. To reduce space as a researcher is to become fully immersed and interested in your research topic. Hands on immersion will develop a strong relationship with your research and give you a better understanding and perspective on the topic. Wilson shows this through retelling Cora’s story and her relationship home. (Wilson, 2008, p.78-79) Understanding of relationality will enable to researchers to further articulate their point through connecting ideas to stories or experiences to further give the reader a sense of understanding and point of view.
Relational Accountability takes into account the aspect of being a respectful storyteller. “Accountability is built into the relationships that are formed in storytelling within an oral tradition. As a storyteller, I am responsible for who I share information with, as well as for ensuring it is shared in an appropriate way…” (Wilson, 2008, p.126) When a story is told, the listener is responsible for developing their own subjective opinion on the story and putting the story into relational context personal to them. This concept can be applied to one’s own research by being an active listener when being immersed in the research. By doing this you are given a unique perspective from a personal experience that gives further insight to your research.
Shawn Wilson’s book, Research Is Ceremony: Indigenous Research Methods is a useful tool for both Indigenous researchers and undergraduate students. The book provides the reader with a new perspective on conducting research. One that may seem unorthodox at first, but once the concepts of relationality and relational accountability are understood they can be useful tools when conducting research. Overall Research Is Ceremony is a valuable resource for both Indigenous researchers and undergraduate students interested in understanding Indigenous culture and perspectives on research.
Throughout the book, Wilson uses two distinct writing styles. One is used when explaining more linear academic concepts such as definitions of key terms, the overall structure of the research and discussing the dominant research paradigms. (Wilson, 2008, p.33-37) The other voice is used when addressing his three sons in the form of a letter and recalling his past to provide background information. (Wilson, 2008, p.12, p. 22-32) This is a more personal style of writing that stems from Indigenous teachings in an attempt to form a relationship with the reader. Through this relationship, the reader is observing a different perspective by vicariously reliving the experience through the story being told. This allows the reader to experience feelings and emotions that otherwise may not have been portrayed through a traditional academic writing style. As a reader they are then able to form their own subjective opinion and be able to further elaborate the concept. (Wilson, 2008, p.32) By changing his voice and writing style throughout the book, Wilson is able to incorporate both Western and Indigenous style teachings.
One of the key concepts Wilson stresses throughout the text is the importance of relationships within your research. Whether it be myself (an undergraduate psychology major) or an Indigenous researcher, I found this idea to be extremely useful for anyone to apply while conducting research. When discussing one’s relationships with ideas, Wilson claims that “All knowledge is cultural knowledge.” (Wilson, 2008, p.91) This claim states that everything you know has been influenced by an external force in your environment. As a person you are made up of all your past relationships and the knowledge you have is all subjective. “All ideas are developed through relationships. I cannot know the entirety of anyone else’s relationship web. Without this knowledge I cannot judge one over another. What may seem wrong from my perspective may be perfect from another perspective.” (Wilson, 2008, p.134) With this knowledge that everyone has their own perspective, it is important as a researcher to keep in mind that in order to give an accurate representation of your study you have to account for the subject’s point of view to further give insight into their perspective.
Relationality can be applied to one’s own research through reducing space. To reduce space as a researcher is to become fully immersed and interested in your research topic. Hands on immersion will develop a strong relationship with your research and give you a better understanding and perspective on the topic. Wilson shows this through retelling Cora’s story and her relationship home. (Wilson, 2008, p.78-79) Understanding of relationality will enable to researchers to further articulate their point through connecting ideas to stories or experiences to further give the reader a sense of understanding and point of view.
Relational Accountability takes into account the aspect of being a respectful storyteller. “Accountability is built into the relationships that are formed in storytelling within an oral tradition. As a storyteller, I am responsible for who I share information with, as well as for ensuring it is shared in an appropriate way…” (Wilson, 2008, p.126) When a story is told, the listener is responsible for developing their own subjective opinion on the story and putting the story into relational context personal to them. This concept can be applied to one’s own research by being an active listener when being immersed in the research. By doing this you are given a unique perspective from a personal experience that gives further insight to your research.
Shawn Wilson’s book, Research Is Ceremony: Indigenous Research Methods is a useful tool for both Indigenous researchers and undergraduate students. The book provides the reader with a new perspective on conducting research. One that may seem unorthodox at first, but once the concepts of relationality and relational accountability are understood they can be useful tools when conducting research. Overall Research Is Ceremony is a valuable resource for both Indigenous researchers and undergraduate students interested in understanding Indigenous culture and perspectives on research.
This entire review has been hidden because of spoilers.
July 12, 2020
This book discusses Indigenous research paradigms within a Westernized research world. Wilson emphasizes that relationality, collaboration, reciprocity, and respect are central to ethically conducting research alongside Indigenous communities. A super helpful and insightful read that constantly raises important questions and concerns about ethical research.
February 19, 2025
Read this for a grad class on qualitative research methods. I have to say I appreciate Wilson’s book very much. Wilson offer a compelling and unique voice and structure. Wilson effectively communicates the importances of relationship and respect in an Indigenous research paradigm and offers many wonderful lessons that any researcher can learn from. Highly recommend!
April 30, 2018
In the book, Research is Ceremony: Indigenous Research Methods, Indigenous scholar and native Cree Shawn Wilson (2008) explains “the main focus of this book rests with the positive effects of maintaining, transmitting and clarifying an Indigenous way of doing and being in the research process—the basis of an Indigenous research paradigm” (p. 19). Wilson (2008) proposes the use of a research paradigm by indigenous scholars in Australia and Canada. He also describes how important this paradigm is to not only indigenous scholars and indigenous peoples, as it allows for the development of indigenous theories and practices, but also for non-indigenous peoples as it assists their understanding of indigenous cultures, issues, and peoples (p. 19). Wilson’s predominant audience for this book is made up of scholars within Social Sciences, Indigenous, Education, and Culture Studies. Wilson achieved his goal of his book targeting a specific audience.
Wilson’s book focuses on the key points of relationality and storytelling, and he writes in a format in which part of the book is a letter written to his sons and the other is him writing to other academics and defining key ideas and terms. Wilson also uses a format of circular logic in which his ideas presented in the beginning also come to light in the end as he ties everything together.
One of the main points that Wilson emphasizes is relationality and the importance/significance of relationships. Wilson discusses relationships in many ways, two being relationships made with people and relationships made with the land. Wilson (2008) believes that there is no distinction “between relationships that are made with other people and those that are made with our environment” and that “both are equally sacred” (p. 87). To Wilson, research is about uncovering these relationships.
Another point that Wilson emphasizes is storytelling, which can be linked to relationality. Wilson values storytelling as a research style and the purpose of storytelling is to get us to share values with the storyteller, thus creating a relationship. Stories allow for people to take what they want out of it or they allow the listener/reader to filter it out through their own experience and reflect back on what has happened to them in their own life (or what they have heard or learned in other cultures of from other people). However, Wilson (2008) makes the point to say that storytelling can be misconstrued. Once you write something down it can’t change, and those things can be taken out of context (p. 123).
In general, Research is Ceremony: Indigenous Research Methods, while at times repetitive, was very educational and enjoyable for me to read. I learned a lot about Ingenious research and scholars, as well as different styles for conducting my research in the future.
Wilson’s book focuses on the key points of relationality and storytelling, and he writes in a format in which part of the book is a letter written to his sons and the other is him writing to other academics and defining key ideas and terms. Wilson also uses a format of circular logic in which his ideas presented in the beginning also come to light in the end as he ties everything together.
One of the main points that Wilson emphasizes is relationality and the importance/significance of relationships. Wilson discusses relationships in many ways, two being relationships made with people and relationships made with the land. Wilson (2008) believes that there is no distinction “between relationships that are made with other people and those that are made with our environment” and that “both are equally sacred” (p. 87). To Wilson, research is about uncovering these relationships.
Another point that Wilson emphasizes is storytelling, which can be linked to relationality. Wilson values storytelling as a research style and the purpose of storytelling is to get us to share values with the storyteller, thus creating a relationship. Stories allow for people to take what they want out of it or they allow the listener/reader to filter it out through their own experience and reflect back on what has happened to them in their own life (or what they have heard or learned in other cultures of from other people). However, Wilson (2008) makes the point to say that storytelling can be misconstrued. Once you write something down it can’t change, and those things can be taken out of context (p. 123).
In general, Research is Ceremony: Indigenous Research Methods, while at times repetitive, was very educational and enjoyable for me to read. I learned a lot about Ingenious research and scholars, as well as different styles for conducting my research in the future.
January 28, 2025
this is a really beautiful little booklet that experiments in many ways of what an academic book could be written like. The last chapter especially is powerful and very beautiful. Resonated with how spirit and ritual is woven into the entire research process, and a goal for relationships and being a part of the community.
February 22, 2018
Shawn Wilson’s “Research Is Ceremony” is a book written on Indigenous peoples and their research methods, which he calls the ‘Indigenous research paradigm’. Wilson is Opaskwayak Cree from northern Manitoba, Canada. He talks greatly about his heritage and culture and how this Indigenous culture shapes his life, his relationships, and his research. He compares and highlights the gaping differences between the Indigenous world and the dominant one. He states that “research is all about unanswered questions” and it is his hope that readers will question the way they think about research and see that alternative ways of answering questions need to be developed (6). You can gauge quickly from his writing that these methods must be vastly different than the Western methods.
The goals he outlines in the beginning of the book lead me to believe his intended audience is social science scholars of the Western world, those who do not practice Indigenous methods. As I read the book however, I do not feel like it was written for me, in a way that I can automatically consider and accept. I am not a social science scholar, but I am part of the Western society. Without the consideration that I am living in the world of the Indigenous enemy, and without putting myself in his shoes when considering his ideas, the book feels almost offensive at times, like he’s attacking my entire belief system. Through this review I will analyze why what he says makes me feel often angry and upset, and how differently I feel once I step into his place and look at the ideas through his eyes.
“The ceremony factor is very important. Learning in Indigenous societies has always been very ceremonial. What’s happening here is that it’s become like a game, and people don’t feel special” (124). Instantly I am angered by this, the idea of feeling special. I am taken back to my high school graduation, an event I did not want to attend. I had to endure the stuffy gym and uncomfortable folding chairs, all to walk across a shaky stage, shake hands with people I barley know, and receive a piece of paper. It didn’t feel special to me, and I didn’t think it should feel special. Graduating is what is expected of me, and for most of my life it was the law that I stay on that path to graduation. To me, graduation was a show I performed to please my family- I felt no closure from it, no pride, nothing special. It was the next logical step in my life, if I didn’t complete it I would be wrong. Why should someone expect to feel special after such an expected accomplishment? The idea was ridiculous to me, childish even. I didn’t understand.
There’s no ceremony in it, I thought, and I realized that Wilson is right, it is a game. I felt angry because, even though I scoff at it on the surface, I wanted it to be special too. I don’t want my life to be a game I must master and play. I wanted to feel like I accomplished something grand, something hard, but in the Western society it’s expected. This is where I had to turn myself around and think how I would’ve felt if I was sitting in that seat not the white, privileged, hand-held girl that I was. Instead, I imagined being an outsider that comes from a culture that values accomplishment because they are constantly ridiculed and dismissed by mine. I had to think how it would feel to be put in the ‘special’ class like Wilson’s sister simply because I wasn’t white, not because I was any less intelligent or capable as the rest of the students (24). I think of how I don’t value what I’ve learned because it was passed down to me through a text book with bent corners and mindless doodles, not a respected elder with years of wisdom they bestow upon me. I’m angry again, but now because I agree with Wilson. I think of the moments when I’ve felt inspired by what I’ve just learned, a feeling that goes away with the monotony of the system in which I’ve learned it. I should feel inspired and excited to take my new knowledge and bring it out into the world and apply it, not just into a test or a closed box. Learning should be ceremonial.
Throughout his book, Wilson highlights his main themes of the Indigenous research paradigm, criticizing that education is separated, not a community, and is more about analysis versus synthesis. Being a student of the hard sciences, this is a hard criticism for me to take, but once again, as I put myself in the shoes of another scholar I see how his ways are best. He also uses storytelling as a strong method in research that can build both community and experience (126). His biggest idea is the relationality within the Indigenous paradigm. I only really understood this idea more than halfway through the book when he talks about building relationships in research and closing the space between them, which is the ceremony (87). After reading the entire book, I understand Wilson and his ideas, and I tried to use them to help me write this review. Through my story telling and un-conventional book review I hope I have been able to create some of the relationality Wilson so desperately wants me to have.
The goals he outlines in the beginning of the book lead me to believe his intended audience is social science scholars of the Western world, those who do not practice Indigenous methods. As I read the book however, I do not feel like it was written for me, in a way that I can automatically consider and accept. I am not a social science scholar, but I am part of the Western society. Without the consideration that I am living in the world of the Indigenous enemy, and without putting myself in his shoes when considering his ideas, the book feels almost offensive at times, like he’s attacking my entire belief system. Through this review I will analyze why what he says makes me feel often angry and upset, and how differently I feel once I step into his place and look at the ideas through his eyes.
“The ceremony factor is very important. Learning in Indigenous societies has always been very ceremonial. What’s happening here is that it’s become like a game, and people don’t feel special” (124). Instantly I am angered by this, the idea of feeling special. I am taken back to my high school graduation, an event I did not want to attend. I had to endure the stuffy gym and uncomfortable folding chairs, all to walk across a shaky stage, shake hands with people I barley know, and receive a piece of paper. It didn’t feel special to me, and I didn’t think it should feel special. Graduating is what is expected of me, and for most of my life it was the law that I stay on that path to graduation. To me, graduation was a show I performed to please my family- I felt no closure from it, no pride, nothing special. It was the next logical step in my life, if I didn’t complete it I would be wrong. Why should someone expect to feel special after such an expected accomplishment? The idea was ridiculous to me, childish even. I didn’t understand.
There’s no ceremony in it, I thought, and I realized that Wilson is right, it is a game. I felt angry because, even though I scoff at it on the surface, I wanted it to be special too. I don’t want my life to be a game I must master and play. I wanted to feel like I accomplished something grand, something hard, but in the Western society it’s expected. This is where I had to turn myself around and think how I would’ve felt if I was sitting in that seat not the white, privileged, hand-held girl that I was. Instead, I imagined being an outsider that comes from a culture that values accomplishment because they are constantly ridiculed and dismissed by mine. I had to think how it would feel to be put in the ‘special’ class like Wilson’s sister simply because I wasn’t white, not because I was any less intelligent or capable as the rest of the students (24). I think of how I don’t value what I’ve learned because it was passed down to me through a text book with bent corners and mindless doodles, not a respected elder with years of wisdom they bestow upon me. I’m angry again, but now because I agree with Wilson. I think of the moments when I’ve felt inspired by what I’ve just learned, a feeling that goes away with the monotony of the system in which I’ve learned it. I should feel inspired and excited to take my new knowledge and bring it out into the world and apply it, not just into a test or a closed box. Learning should be ceremonial.
Throughout his book, Wilson highlights his main themes of the Indigenous research paradigm, criticizing that education is separated, not a community, and is more about analysis versus synthesis. Being a student of the hard sciences, this is a hard criticism for me to take, but once again, as I put myself in the shoes of another scholar I see how his ways are best. He also uses storytelling as a strong method in research that can build both community and experience (126). His biggest idea is the relationality within the Indigenous paradigm. I only really understood this idea more than halfway through the book when he talks about building relationships in research and closing the space between them, which is the ceremony (87). After reading the entire book, I understand Wilson and his ideas, and I tried to use them to help me write this review. Through my story telling and un-conventional book review I hope I have been able to create some of the relationality Wilson so desperately wants me to have.
February 28, 2018
Shawn Wilson's Research Is Ceremony primarily targets Indigenous people and social science scholars (mainly those from Canada and Australia). As a freshman from Syracuse University with declared majors in entrepreneurship and real estate, I am writing from a different, fresh, and relatable perspective to fellow undergraduate students about what might help them conduct the most commendable research they can.
Wilson proposes the Indigenous research paradigm after having experienced issues in mainstream academia. Wilson knows the struggles of following an Indigenous research paradigm in mainstream academia all too well. Wilson, who is thankful for being an extraordinary example of Indigenous academia, does not find this treatment of Indigenous people acceptable and seeks to inspire Indigenous people to use Indigenous research paradigms to guide their research and for mainstream academics to allow for this incorporation more often as well.
Wilson proposes his Indigenous research paradigm as based on acquiring knowledge through relationships; in other words, one should conduct research through means of relationality. The fact that the elements of an Indigenous research paradigm - ontology, epistemology, axiology, and methodology - are inextricably linked was used to illustrate relationality more clearly by Wilson, who says "Relationality seems to sum up the whole Indigenous research paradigm to me" (Wilson, 70).
Wilson demonstrates relationality through his unique writing style that incorporates two voices - one for his children Julius, Max, and Falco, and the other for Indigenous people and scholars. Additionally, he incorporates dialogue to demonstrate how conversations were formed and developed and even includes a brief, two to four paragraph description for each friend he chooses to include (Wilson, 62-68). By writing this way, Wilson allows his readers to connect and form a relationship with him. In my opinion, Wilson's use of relationality gives the readers a better sense of his research process and background, allowing the readers a better understanding of Wilson's thought process in relation to their own.
An integrated part of relationality is storytelling. The telling of a story involves more than a simple relay of memory in word-form - it allows the listener to form the meaning behind the story in a pertinent way to him or her (Wilson, 32). The more relational accountability one has, the more one can gain from a story. After all, storytelling can only occur through relationships.
One concept that was particularly hard for me to wrap my head around was Wilson's circular logic. I came to know, however, that Indigenous people simply have a different, less concrete way of viewing knowledge than what I am used to; they hold that knowledge belongs solely to the cosmos as opposed to any one individual. Stated differently, "knowledge is shared with all of creation" (Wilson, 56). Given that knowledge works in this shared, relational, and circular fashion, the best way to interpret knowledge is through shared, relational, and circular methodologies. Wilson himself acknowledges that, in writing this book, "I have used that which I set out to discover in the process of making that discovery" (Wilson, 127). I believe students can (and should) follow suit by letting their research shape what they are seeking rather than cutting off all ideas that don't fit in to their preconceived notions.
Wilson chose to clarify the Indigenous research paradigm not by definition, but by demonstration. This in itself is a key component of the Indigenous research paradigm as well as what I find to be the most applicable concept in the book. We all know the concept learning by doing, right? Well how often are we actually learning by doing? I think schools in general (particularly high schools) could allow for more creativity and ambiguity.. To illustrate this concept, Wilson describes a scenario in which a group of teachers came together under the leadership of an Elder to help bring back fish into a mud-filled pond. By having trust in what the Elder was telling them to do, they were able to fix the problem even though they did not know what they were doing at the start - they learned by doing. (Wilson, 117)
Perhaps I am too set in my ways, but I read through the book without getting a good sense of Wilson's ideology regarding knowledge. I agree that relationships are important, and motives for research should not be so hidden from mainstream academia, but I disagree that valid, concrete knowledge can be formed from relationality alone.
I must remind myself, however, that I do not look at knowledge or reality in the same, subjective light as Wilson does. I am not sure whether the best approach for students is to be just as meticulous as Wilson when discussing relationships and stressing the lack of ownership of ideas. Instead, I am encouraging students to be persuasive and not to be afraid to own their knowledge. After all, if they are to attain knowledge on their own volition, it seems only fitting for them to claim an increase in knowledge.
Wilson proposes the Indigenous research paradigm after having experienced issues in mainstream academia. Wilson knows the struggles of following an Indigenous research paradigm in mainstream academia all too well. Wilson, who is thankful for being an extraordinary example of Indigenous academia, does not find this treatment of Indigenous people acceptable and seeks to inspire Indigenous people to use Indigenous research paradigms to guide their research and for mainstream academics to allow for this incorporation more often as well.
Wilson proposes his Indigenous research paradigm as based on acquiring knowledge through relationships; in other words, one should conduct research through means of relationality. The fact that the elements of an Indigenous research paradigm - ontology, epistemology, axiology, and methodology - are inextricably linked was used to illustrate relationality more clearly by Wilson, who says "Relationality seems to sum up the whole Indigenous research paradigm to me" (Wilson, 70).
Wilson demonstrates relationality through his unique writing style that incorporates two voices - one for his children Julius, Max, and Falco, and the other for Indigenous people and scholars. Additionally, he incorporates dialogue to demonstrate how conversations were formed and developed and even includes a brief, two to four paragraph description for each friend he chooses to include (Wilson, 62-68). By writing this way, Wilson allows his readers to connect and form a relationship with him. In my opinion, Wilson's use of relationality gives the readers a better sense of his research process and background, allowing the readers a better understanding of Wilson's thought process in relation to their own.
An integrated part of relationality is storytelling. The telling of a story involves more than a simple relay of memory in word-form - it allows the listener to form the meaning behind the story in a pertinent way to him or her (Wilson, 32). The more relational accountability one has, the more one can gain from a story. After all, storytelling can only occur through relationships.
One concept that was particularly hard for me to wrap my head around was Wilson's circular logic. I came to know, however, that Indigenous people simply have a different, less concrete way of viewing knowledge than what I am used to; they hold that knowledge belongs solely to the cosmos as opposed to any one individual. Stated differently, "knowledge is shared with all of creation" (Wilson, 56). Given that knowledge works in this shared, relational, and circular fashion, the best way to interpret knowledge is through shared, relational, and circular methodologies. Wilson himself acknowledges that, in writing this book, "I have used that which I set out to discover in the process of making that discovery" (Wilson, 127). I believe students can (and should) follow suit by letting their research shape what they are seeking rather than cutting off all ideas that don't fit in to their preconceived notions.
Wilson chose to clarify the Indigenous research paradigm not by definition, but by demonstration. This in itself is a key component of the Indigenous research paradigm as well as what I find to be the most applicable concept in the book. We all know the concept learning by doing, right? Well how often are we actually learning by doing? I think schools in general (particularly high schools) could allow for more creativity and ambiguity.. To illustrate this concept, Wilson describes a scenario in which a group of teachers came together under the leadership of an Elder to help bring back fish into a mud-filled pond. By having trust in what the Elder was telling them to do, they were able to fix the problem even though they did not know what they were doing at the start - they learned by doing. (Wilson, 117)
Perhaps I am too set in my ways, but I read through the book without getting a good sense of Wilson's ideology regarding knowledge. I agree that relationships are important, and motives for research should not be so hidden from mainstream academia, but I disagree that valid, concrete knowledge can be formed from relationality alone.
I must remind myself, however, that I do not look at knowledge or reality in the same, subjective light as Wilson does. I am not sure whether the best approach for students is to be just as meticulous as Wilson when discussing relationships and stressing the lack of ownership of ideas. Instead, I am encouraging students to be persuasive and not to be afraid to own their knowledge. After all, if they are to attain knowledge on their own volition, it seems only fitting for them to claim an increase in knowledge.
September 30, 2025
Some interesting parts but pretty dry for the most part.
February 22, 2018
In his book, Research is Ceremony, author Shawn Wilson discusses the concept of an Indigenous research paradigm and the need for alternative methods of knowledge discovery. Wilson is a Cree scholar from Canada with experience in native studies and cultures around the globe. The book is an alternative format of his thesis paper and mixes two points of view- his scholarly view as a social scientist and his personal beliefs stemming from his background as an indigenous man. The book is mainly written for an indigenous audience, especially young indigenous academics entering the world of research. The book reads as both a guide for pursuing knowledge and a social commentary of the “dominant” world of science; science as dictated by white people.
Wilson is a social scientist and anthropologist and consequentially writes for researchers in the same field. However, as a student of biology, I interpret this book as somewhat applicable to hard sciences as well. This book in no way should be read as a textbook but merely a guide to other ways of thinking and approaching the never-ending quest for knowledge in the world of science.
The first theme Wilson introduces is “definition versus context”. The idea taken directly from the writings of Terry Tafoya provides a large basis of Wilson’s argument for alternative research methods. Tafoya claims that the closer you get to defining something, the more you lose the context that surrounds it; inversely, the more you consider the context of something, the less specific its definition becomes (Tafoya 1995). Wilson uses this theory to argue that an essential part of research is to find the middle ground between context and definition- not to rely too heavily on exact description, but rather to place ideas into the context that surrounds them. This leads to a main point he makes continuously throughout the book: reality is shaped by the relationships between things. Applied to hard sciences, this can mean that the way a subject works in systems is the most important information. Whether it be a living organism and its place in an ecosystem, or cells and their place in bodily functions, science is made up of relationships and the roles smaller components have in large scale systems.
Another point I found to be very thought provoking is Wilson’s approach to the purpose of research. A ‘slogan’ Wilson and his co-researchers use is “If research hasn’t changed you as a person then you haven’t done it right” (Wilson 2008). This contributes to his claim that research can never be unbiased because all researchers have bias, whether they want to admit it or not. He suggests that rather than attempt to eliminate bias, the researcher should embrace their bias and reference it. This forces the audience to consider the relationships that are formed between the researcher and the subject. As this applies to social science, Wilson insists that all research should be done for the benefit of the subject. He introduces the method of ‘participatory action research’ which is the practice of inserting yourself into the community you are researching to gain first-hand knowledge of the subject. A co-researcher mentions “participatory action research is so useful…because the idea is to improve the reality of the people you are working with.” While participatory action research is not a method that can be applied to most fields of hard science, the lesson from this quote holds true to all scientists. The only reason for research is to benefit the subject or the audience. Whether it is conservation work that directly helps an endangered species, or biochemical research that contributes towards a cure, the end goal of research must be to use newly found knowledge to do good in the world.
Many of the main points in Wilson’s book are written exclusively for social scientists and are useless to scientists in other fields. For example, Wilsons discusses the prejudice that surrounds indigenous peoples and communities and the injustice they face from anthropologists trying to appropriate their culture disrespectfully. Additionally, he talks about the synthesis of spirituality and science in social science and indigenous studies. There is no doubt that this is a book written for indigenous scholars and sociologists researching indigenous communities. However, a few points transcend the field of social science and are applicable for other fields. This book should not be read as a complete guide to research. It does, however, introduce a new way of thinking and a different approach to research. Research is Ceremony, although a tough and dry read at times, is beneficial to students of hard science just entering the field of research, as it will leave you with a different mindset when approaching the academic pursuit of knowledge.
Wilson is a social scientist and anthropologist and consequentially writes for researchers in the same field. However, as a student of biology, I interpret this book as somewhat applicable to hard sciences as well. This book in no way should be read as a textbook but merely a guide to other ways of thinking and approaching the never-ending quest for knowledge in the world of science.
The first theme Wilson introduces is “definition versus context”. The idea taken directly from the writings of Terry Tafoya provides a large basis of Wilson’s argument for alternative research methods. Tafoya claims that the closer you get to defining something, the more you lose the context that surrounds it; inversely, the more you consider the context of something, the less specific its definition becomes (Tafoya 1995). Wilson uses this theory to argue that an essential part of research is to find the middle ground between context and definition- not to rely too heavily on exact description, but rather to place ideas into the context that surrounds them. This leads to a main point he makes continuously throughout the book: reality is shaped by the relationships between things. Applied to hard sciences, this can mean that the way a subject works in systems is the most important information. Whether it be a living organism and its place in an ecosystem, or cells and their place in bodily functions, science is made up of relationships and the roles smaller components have in large scale systems.
Another point I found to be very thought provoking is Wilson’s approach to the purpose of research. A ‘slogan’ Wilson and his co-researchers use is “If research hasn’t changed you as a person then you haven’t done it right” (Wilson 2008). This contributes to his claim that research can never be unbiased because all researchers have bias, whether they want to admit it or not. He suggests that rather than attempt to eliminate bias, the researcher should embrace their bias and reference it. This forces the audience to consider the relationships that are formed between the researcher and the subject. As this applies to social science, Wilson insists that all research should be done for the benefit of the subject. He introduces the method of ‘participatory action research’ which is the practice of inserting yourself into the community you are researching to gain first-hand knowledge of the subject. A co-researcher mentions “participatory action research is so useful…because the idea is to improve the reality of the people you are working with.” While participatory action research is not a method that can be applied to most fields of hard science, the lesson from this quote holds true to all scientists. The only reason for research is to benefit the subject or the audience. Whether it is conservation work that directly helps an endangered species, or biochemical research that contributes towards a cure, the end goal of research must be to use newly found knowledge to do good in the world.
Many of the main points in Wilson’s book are written exclusively for social scientists and are useless to scientists in other fields. For example, Wilsons discusses the prejudice that surrounds indigenous peoples and communities and the injustice they face from anthropologists trying to appropriate their culture disrespectfully. Additionally, he talks about the synthesis of spirituality and science in social science and indigenous studies. There is no doubt that this is a book written for indigenous scholars and sociologists researching indigenous communities. However, a few points transcend the field of social science and are applicable for other fields. This book should not be read as a complete guide to research. It does, however, introduce a new way of thinking and a different approach to research. Research is Ceremony, although a tough and dry read at times, is beneficial to students of hard science just entering the field of research, as it will leave you with a different mindset when approaching the academic pursuit of knowledge.
February 26, 2018
Research is Ceremony: Indigenous Research Methods is a book by the Cree scholar Shawn Wilson predominantly for the audience of indigenous social scientists. Cree is a nation of Indigenous Canadian’s native to Saskatchewan. I include this because part of Wilson’s whole argument is that it is essential to know the context of a person in order to know the person. Following along that same line of thought, I am Evan Weig, an undergrad student at SUNY ESF in Syracuse, NY studying Aquatics and Fisheries Science. I am writing this review really for anyone that is considering reading this book. In this book Wilson sets out to build up a platform for researchers and scholars to come by providing them with a paradigm for research more geared to indigenous people compared to our “traditional” paradigms. This indigenous paradigm revolves mainly around relationality and storytelling, placing emphasis on forming and using relationships as a means of research as well as a more circular way of thinking compared to. He uses a mix of two writing styles, academic writing, and the format of a letter to his children, to tell his story. Setting out to define this paradigm, he begins this process by laying the foundation: defining his key terms. Wilson goes in depth taking full sections to define single terms such as axiology, epistemology, or methodology (page 33) before concluding his book with his takeaways that he wants the reader to gain (page 126 onward). Extremely thorough, these chapters of defining terms can drag on and be quite difficult to read. Realistically, someone could make around ten Google searches for some definitions and then read the last chapter of this book and get about the same amount out of it as from reading the entire book. This shows me that this is a weak book that is unnecessarily long winded.
If Wilson were to respond to me I would imagine his main argument for the way he wrote this book would be that it forces the reader to form a relationship with himself. His main argument is how the formation of relationships is much more important to the indigenous people and therefore a major difference in the necessary research paradigm, so in a way, Wilson is arguing for his paradigm by forcing the reader to obey it in the act of reading the book. In some ways it is a very clever mechanism. While I still stick to my idea about Google and the last chapter, it would not be the same experience. You would get the message, but would not understand the vital context. Why this paradigm matters to this people with a completely different way of thinking and learning. Because of Wilson’s explanations of his methods and relationships with all the scholars he works with the reader really gets a sense of reason and need for this new set of guidelines for indigenous scholars to attend to.
When reading this book critically I found myself disagreeing with Wilson quite a bit. The margins of my text are lined with phrases like “so wholly disagree with this” or “false” for such statements as “There is no need to be critical or judge others’ ideas or theories” (p. 94) and “For the storyteller to explain too much is not honouring you as the listener” (p. 135). Looking back now, a few days after I completed my reading, this seems to have been a little hyper critical and closed minded of myself. While I did not originally see it, I think I understand now a little bit why Wilson felt it so imperative for him to write this book and take up this project for future scholars to come after him. I think my upbringing and schooling have brought me to a place where I have a bit of a hybrid worldview. With traditional upbringing, but still having a great appreciation, love, and respect for nature and my surrounding I seem to fall somewhere in the spectrum between the traditional and indigenous way of thinking. Due to this I was slightly offended at points when Wilson made generalizations about non-indigenous people that I felt did not apply to me in the slightest. Now, looking back, I feel as if this allows me to sympathize more with Wilson because of people that I know, relationships that I have formed with people that think very differently from me. While his paradigm, and this book in a lot of ways, does not apply to me, I do see the merit and need for this book as it applies to indigenous social scientists.
If Wilson were to respond to me I would imagine his main argument for the way he wrote this book would be that it forces the reader to form a relationship with himself. His main argument is how the formation of relationships is much more important to the indigenous people and therefore a major difference in the necessary research paradigm, so in a way, Wilson is arguing for his paradigm by forcing the reader to obey it in the act of reading the book. In some ways it is a very clever mechanism. While I still stick to my idea about Google and the last chapter, it would not be the same experience. You would get the message, but would not understand the vital context. Why this paradigm matters to this people with a completely different way of thinking and learning. Because of Wilson’s explanations of his methods and relationships with all the scholars he works with the reader really gets a sense of reason and need for this new set of guidelines for indigenous scholars to attend to.
When reading this book critically I found myself disagreeing with Wilson quite a bit. The margins of my text are lined with phrases like “so wholly disagree with this” or “false” for such statements as “There is no need to be critical or judge others’ ideas or theories” (p. 94) and “For the storyteller to explain too much is not honouring you as the listener” (p. 135). Looking back now, a few days after I completed my reading, this seems to have been a little hyper critical and closed minded of myself. While I did not originally see it, I think I understand now a little bit why Wilson felt it so imperative for him to write this book and take up this project for future scholars to come after him. I think my upbringing and schooling have brought me to a place where I have a bit of a hybrid worldview. With traditional upbringing, but still having a great appreciation, love, and respect for nature and my surrounding I seem to fall somewhere in the spectrum between the traditional and indigenous way of thinking. Due to this I was slightly offended at points when Wilson made generalizations about non-indigenous people that I felt did not apply to me in the slightest. Now, looking back, I feel as if this allows me to sympathize more with Wilson because of people that I know, relationships that I have formed with people that think very differently from me. While his paradigm, and this book in a lot of ways, does not apply to me, I do see the merit and need for this book as it applies to indigenous social scientists.
April 24, 2018
In his book, Research is Ceremony: Indigenous Research Methods, Shawn Wilson states “if research hasn’t changed you as a person, than you haven’t done it right” (p. 135). He explains how research is a process and through the process you will change in the way you think of things, and the relationships you form with other people. Of Opaskwayak Cree decent, Wilson shares his thought process on conducting research through a Indigenous paradigm, that is unique to the worldview of people from Indigenous culture. In doing so, Wilson gives a voice to and for the Indigenous community. He accomplishes this task by writing in what he describes a circular writing pattern, which for someone who is more familiar with the dominant paradigm of thought, this writing style
might be hard to follow. However, he does attempt to switch back and forth between the Indigenous writing style and the dominate writing style. “You will notice that the book is typeset in two different fonts: the main font denotes a more “academic” style; a different font is used for the personal narrative sections, which are initially addresses to my sons” (p. 8). Addressing both research paradigms allows the reader to see the contrast between the “dominate linear” pattern of writing and the “Indigenous circular storytelling” writing pattern.
Wilson’s purpose in writing this book was to begin “to articulate an Indigenous paradigm”. Through his work, Wilson clarifies why there should be no need for validation regarding his research paradigm. As an undergrad in Environmental Studies, I found Wilson’s work thought provoking and interesting as many of his concepts had never been displayed to me before. In the dominate research paradigm, it is expect to question in order to properly analyze someone else’s work. I have found through reading Research is Ceremony: Indigenous Research Methods, that listening to what a person has to say and digesting it for what it is, can be acceptable as well. I believe that this book, if read with an open mind and accepting that what Wilson has to say is not direct towards non-Indigenous backgrounds, can be instrumental in experiencing a different point of view.
might be hard to follow. However, he does attempt to switch back and forth between the Indigenous writing style and the dominate writing style. “You will notice that the book is typeset in two different fonts: the main font denotes a more “academic” style; a different font is used for the personal narrative sections, which are initially addresses to my sons” (p. 8). Addressing both research paradigms allows the reader to see the contrast between the “dominate linear” pattern of writing and the “Indigenous circular storytelling” writing pattern.
Wilson’s purpose in writing this book was to begin “to articulate an Indigenous paradigm”. Through his work, Wilson clarifies why there should be no need for validation regarding his research paradigm. As an undergrad in Environmental Studies, I found Wilson’s work thought provoking and interesting as many of his concepts had never been displayed to me before. In the dominate research paradigm, it is expect to question in order to properly analyze someone else’s work. I have found through reading Research is Ceremony: Indigenous Research Methods, that listening to what a person has to say and digesting it for what it is, can be acceptable as well. I believe that this book, if read with an open mind and accepting that what Wilson has to say is not direct towards non-Indigenous backgrounds, can be instrumental in experiencing a different point of view.
April 3, 2018
Wilson is quick to introduce the most integral part of the Indigenous research paradigm: relationality. He, along with the other Indigenous peoples of Canada and Australia, “recognize that it is important for storytellers to impart their own life and experience into telling” and also “that listeners will filter the story being told through their own experience and thus adapt the information to make it relevant and specific to their life” (p. 32). They emphasize that the exchange of ideas is impossible if the people making the exchange are left out. In Indigenous culture, ceremonies are the way people strengthen connections between themselves and with their environment. As Indigenous people see research too as a process of sharing and connecting, the attempt to be strictly objective makes the research less relevant as personal connection with it is lost. Wilson considers research to be ceremony because “bringing things together so that they share the same space is what ceremony is about” (p. 87). This further defines connection and relationality as not only a key part of the Indigenous research paradigm, but a natural part of the lives of Indigenous people. As for the research presented in this book, Wilson aims to understand the commonalities of Indigenous research across Australia and Canada, and the ways in which these shared aspects can “be put into practice to support other Indigenous people in their own research” (p.21). In alignment with the paradigm itself, his objective is not to present knowledge on its own, but rather to apply the knowledge to help achieve a larger goal.
One weakness in Wilson’s writing is that he doesn’t seem to define the scope and limits of the Indigenous research paradigm. This may be because he wants to leave these judgments up to the listener, but I would like to make a distinction to give this review context of its own. A line needs to be drawn between research in social science and research of the natural world. The reason I would direct only a subset of academic majors to this book is because Wilson’s expertise is in culture studies and social science. His criticisms of Western research methods don’t hold up well to the natural sciences because the natural sciences study objective truth. However, since I cannot judge Wilson’s ideas without having taken them out of their context, I am only directing his ideas to their proper frames of reference – and ultimately to the proper audience.
Although the Indigenous research paradigm has its areas of focus, this book is relevant to all researchers and knowledge seekers because learning about the ways in which different cultures handle knowledge opens the mind to new perspectives. Wilson is skilled in making connections with the reader and has a powerful way of presenting research and society as one. If this book is used as a resource to study the methods of research it presents, then it has the most relevance to Indigenous scholars and similarly those who study social sciences and humanities. One of Wilson’s main objectives in using and describing the Indigenous research paradigm is to apply knowledge rather than simply presenting it. He succeeded in this end as his book is a true embodiment of the ideas it holds.
One weakness in Wilson’s writing is that he doesn’t seem to define the scope and limits of the Indigenous research paradigm. This may be because he wants to leave these judgments up to the listener, but I would like to make a distinction to give this review context of its own. A line needs to be drawn between research in social science and research of the natural world. The reason I would direct only a subset of academic majors to this book is because Wilson’s expertise is in culture studies and social science. His criticisms of Western research methods don’t hold up well to the natural sciences because the natural sciences study objective truth. However, since I cannot judge Wilson’s ideas without having taken them out of their context, I am only directing his ideas to their proper frames of reference – and ultimately to the proper audience.
Although the Indigenous research paradigm has its areas of focus, this book is relevant to all researchers and knowledge seekers because learning about the ways in which different cultures handle knowledge opens the mind to new perspectives. Wilson is skilled in making connections with the reader and has a powerful way of presenting research and society as one. If this book is used as a resource to study the methods of research it presents, then it has the most relevance to Indigenous scholars and similarly those who study social sciences and humanities. One of Wilson’s main objectives in using and describing the Indigenous research paradigm is to apply knowledge rather than simply presenting it. He succeeded in this end as his book is a true embodiment of the ideas it holds.
April 26, 2018
Dr. Wilson wanted to educate himself and his audience about indigenous people in a way that isn’t just “teaching in the way white people think”. This is extremely evident in today society with people becoming very protective of their culture. No matter who you are or where you come from your culture will alway be apart of who you are and anyone should be proud of where they are. That being said anyone should be prepared to defend anything that they love especially the defamation of their people. He mentioned within his narration, “So I went to my Introduction to Native Studies course and, can you believe it, the teacher was a white guy? Now how much sense does that make? I saw native people around town—any one of ‘em has got to know more about native people than some white guy?” His purpose was to send a message about the importance of building a relationship between the Indigenous people. To become someone that teaches another group of people about something as important and evident as culture, than being an outsider may be risky. Building their trust, gains you the respect and the right to educate others on their culture. This takes a lot of time and a lot of respect in order to become as honorable as they decide in order to preach about who they are to other people.
February 26, 2018
Wilson starts the book out by directly letting the reader know his writing style. One of his styles is a letter to his sons, and the other for academics. By writing parts of the book to his sons, it helps the reader understand his motivations on why he conducted his research and to develop a relationship with him, making the book more personal to the reader as well. I appreciated this writing style because it helps audiences similar to me, undergraduate majors in social sciences, get a grip on what he’s discussing. I never thought I would read a book on Indigenous research paradigms, but Wilson makes it easy to relate to his points, therefore reaching a wider audience, through his personal writing style. Although, in the midst of his writing styles, I found the book to jump around a lot and it was hard to follow at times. The academic writing focused on the structure of research, dominant research paradigms, and key terms such as axiology, methodology, etc (Lowman, 2010). Instead of constantly circling in and out of these two styles, sticking to one style would satisfy a certain audience more instead of trying to seemingly please two different types of audiences simultaneously.
A main theme throughout Wilson’s book is the emphasis on relationships in the world, with people, with research, etc. He puts his first emphasis on relationships whilst describing his writing style when he says “I hope the letter will serve as a medium for you to develop a deeper relationship with me through the already strong relationships I share with my sons” (p. 12). Chapter five focuses on the importance of relationality, or relationships, in his research. When studying Indigenous people, it’s important to relate to them as a community to serve as the basis for building a relationship. He examines building relationships with fellow Indigenous Scholars, which may help other Indigenous scholars recognize the community they’re a part of. He also touches on the importance of forming a relationship with those who you are researching. Wilson (2008) said; “This allows you to become familiar or comfortable with the person. Getting to know their relationships to other people or space is an appropriate way of finding out about them” (84).
A main theme throughout Wilson’s book is the emphasis on relationships in the world, with people, with research, etc. He puts his first emphasis on relationships whilst describing his writing style when he says “I hope the letter will serve as a medium for you to develop a deeper relationship with me through the already strong relationships I share with my sons” (p. 12). Chapter five focuses on the importance of relationality, or relationships, in his research. When studying Indigenous people, it’s important to relate to them as a community to serve as the basis for building a relationship. He examines building relationships with fellow Indigenous Scholars, which may help other Indigenous scholars recognize the community they’re a part of. He also touches on the importance of forming a relationship with those who you are researching. Wilson (2008) said; “This allows you to become familiar or comfortable with the person. Getting to know their relationships to other people or space is an appropriate way of finding out about them” (84).
February 27, 2018
In his book, Research is Ceremony; author Shawn Wilson discusses the concept of an Indigenous research paradigm and the need for alternative methods of knowledge discovery. Wilson is an Opaskwayak Cree scholar from Canada with experience in native studies and cultures around the globe. Wilson states on the rear cover of the book, “As an educated Cree, I’ve spent much of my life straddling the Indigenous and academic worlds.” Being as though Wilson is deeply invested in the comprehension and articulation of the indigenous life, I believe Wilson sees himself as the prime-narrator of the indigenous condition in the academic community.Wilson emphasizes the importance of understanding one's perspective on the subject being studied, to deliver to your audience a better understanding from which my bias’ may be buried within my analysis..“It is my hope that you will be able to learn from what I have written and that I may also be able to help other indigenous people through my writing.” pg. 12. The different foundation that Wilson built into his book paints a direct image of who he wants to reach to as his audience; he wants to sell to scholars being indoctrinated in the traditional research methods. By demonstrating the usefulness of the unorthodox methods of research (that he uses to complement his traditional thesis) he effectively articulated the sense of completeness that Indigenous research methods offer to academia. “The purpose of this book is to positively maintain, transmit, and clarify an Indigenous way of doing and being in the research process---the basis of an Indigenous research paradigm.” pg. 19 Contrary to the standard or ‘dominant’ thesis seen in academia, ‘Research is Ceremony’ branches out to use storytelling as a device to show another angle of the picture that some might not have considered before. This consistent change of voice that Wilson uses, creates a dichotomy that defies the strict sense of objectivity that has been traditionally prominent in academia.
This entire review has been hidden because of spoilers.
February 26, 2018
In Research is Ceremony: Indigenous Research Methods, Shawn Wilson aims to explain an Indigenous research paradigm, and the underlying philosophies behind that paradigm. Relationality claims that any person, place, non-human, or object is not singular or separate. “We cannot be without being in a relationship with everything that surrounds us and is within us. Our reality, our ontology is the relationships” (76). In relationality, reality is not the object; rather it is all the relationships that it has with other things. The main target audience for this book is Indigenous studies scholars, and maybe other social science scholars. Wilson cites the work of many other scholars to establish a need for developing an Indigenous research paradigm. These references and summaries are fairly brief, by necessity. As a consequence of this, there is a substantial amount of knowledge that the reader is assumed to have. If you don’t have a familiarity with these works, it requires a leap of faith that the paradigm is indeed necessary. When this is combined with the ethereal nature of things like ontology and epistemology, it can make this book fairly difficult to read.
Wilson seems to judge the “dominant” (western) paradigm by the worst examples, and his Indigenous paradigm by his best intentions. He seems to believe that the dominant paradigm lacks any kind of accountability while ostensibly ignoring the field of ethnographic research, a field that utilizes methods that seems to satisfy the idea of relational accountability.
This book accomplished Wilson’s goal: to articulate an Indigenous research paradigm so that others can use this paradigm and not need to justify the work they do using it.
This book may be very useful to anyone interested in pursing research in social science, education or Indigenous studies. The nature of the subject matter and the density of the material may make it feel like a chore to anyone else.
Wilson seems to judge the “dominant” (western) paradigm by the worst examples, and his Indigenous paradigm by his best intentions. He seems to believe that the dominant paradigm lacks any kind of accountability while ostensibly ignoring the field of ethnographic research, a field that utilizes methods that seems to satisfy the idea of relational accountability.
This book accomplished Wilson’s goal: to articulate an Indigenous research paradigm so that others can use this paradigm and not need to justify the work they do using it.
This book may be very useful to anyone interested in pursing research in social science, education or Indigenous studies. The nature of the subject matter and the density of the material may make it feel like a chore to anyone else.
November 19, 2018
I know that the author was attempting to do, I was raised among different elders but I know the type of education and storytelling he was trying to channel on to the page. I think he failed for most of the book. I also think that the book could have been good (if not perhaps as useful as Kovach) if put into the hands of a strong indigenous editor.
Don't take my rating to say there's nothing of value in the book. There is. However I also think other academics have done a better job of communicating the inherent differences in Occidental and Indigenous worldviews that acts as a barrier to community appropriate research and young Indigenous people entering academia.
This is a book an indigenous student could try and use to figure out what research means for them culturally. It is not as useful in providing the mechanics of conducting that research. It also doesn't successfully teach how to communicate an indigenous approach to academics embedded in the dominant paradigm. These are what FNMI students in higher education are looking for, in my personal firsthand experience.
After finishing this book I did find some clarification for my own future research, but finishing it was a struggle. I wasn't even a quarter of the way through before I understood why the individual who facilitated the indigenous student seminar I enrolled in chose not to use it. I can only recommend this to people who already had some existing knowledge of indigenous research. That, more than any of the other issues, is what brought this down to 2 stars. He's failed on one of the most important points of his stated goals.
Don't take my rating to say there's nothing of value in the book. There is. However I also think other academics have done a better job of communicating the inherent differences in Occidental and Indigenous worldviews that acts as a barrier to community appropriate research and young Indigenous people entering academia.
This is a book an indigenous student could try and use to figure out what research means for them culturally. It is not as useful in providing the mechanics of conducting that research. It also doesn't successfully teach how to communicate an indigenous approach to academics embedded in the dominant paradigm. These are what FNMI students in higher education are looking for, in my personal firsthand experience.
After finishing this book I did find some clarification for my own future research, but finishing it was a struggle. I wasn't even a quarter of the way through before I understood why the individual who facilitated the indigenous student seminar I enrolled in chose not to use it. I can only recommend this to people who already had some existing knowledge of indigenous research. That, more than any of the other issues, is what brought this down to 2 stars. He's failed on one of the most important points of his stated goals.
February 28, 2018
Shawn Wilson's research text "Research is Ceremony" is an excellent example of an alternative approach to conducting research besides the more traditional "dominant" style that is often used. He utilizes the element of storytelling to give the reader a full understanding of his life as an Opaskwayak Cree scholar, along with the four elements of indigenous research that he believes to be the most important: epistemology, methodology, ontology, and axiology. Throughout each chapter, Wilson effectively elaborates upon the importance of both personal experience and maintaining a relationship between the researcher and subject, especially when it comes to improving research.
There are many unique traits of Wilson’s indigenous research strategy that scholars, students, researchers and scientists alike will all be able to take away and use in their own future research. "Research is Ceremony" gave me a broader understanding of the indigenous academic perspective, a viewpoint that I have never really considered previously. I would highly recommend this book to anyone who is even slightly interested in learning how to make their research stronger and more detailed. Wilson's unique ideas and social commentary from a scholarly mindset have truly opened my eyes to an even vaster world of research and writing.
There are many unique traits of Wilson’s indigenous research strategy that scholars, students, researchers and scientists alike will all be able to take away and use in their own future research. "Research is Ceremony" gave me a broader understanding of the indigenous academic perspective, a viewpoint that I have never really considered previously. I would highly recommend this book to anyone who is even slightly interested in learning how to make their research stronger and more detailed. Wilson's unique ideas and social commentary from a scholarly mindset have truly opened my eyes to an even vaster world of research and writing.
March 1, 2018
Wilson’s new book called Research is Ceremony is a book aimed mostly at new or upcoming scholars. These scholars would be aiming at going a different path from what Wilson defines as the “dominant research paradigm” while adopting the indigenous paradigm. The book is excellent as it is very elaborate on the key aspects of the indigenous form of research. Such features include the importance of storytelling, experience, relationships, and accountability towards those relationships. Each chapter is devoted towards each of those features, and the style upon which Wilson talks to his readers is almost like a story. The book does not just tell you how to do an indigenous form of research, it is in and of itself a prime example!
This is a very informative book when it comes to exposing the reader to the method of the indigenous research paradigm. Wilson seems to come from both experiences as well as collected knowledge from others. I would highly recommend this book, even for undergraduate students, since it can help anyone improve their own research skills. While it may have some debatable topics due to Wilson’s own bias, it can provide any aspiring scholar with the necessary template to succeed.
This is a very informative book when it comes to exposing the reader to the method of the indigenous research paradigm. Wilson seems to come from both experiences as well as collected knowledge from others. I would highly recommend this book, even for undergraduate students, since it can help anyone improve their own research skills. While it may have some debatable topics due to Wilson’s own bias, it can provide any aspiring scholar with the necessary template to succeed.
February 21, 2018
I believe that this book is a must-read for people who want to change their methods of research as well as to build and indigenous outlook in ones day to day lives. It builds one understanding of what it truly means to engage in research as well as developing comftabrbility with the reader.
I was assigned this book as a school assignment and at first, was not fond to read the book. Upon completion, I have changed my outlook on the book and can truthfully say that it is a good read. Specifically for an audience, who wants to build a different understanding/view of indigenous lifestyle and for audiences seeking to dissect and question modern day academia.
Talking about the author I really enjoyed his positivity and energy. It was very high paced and at times it got repetitive but was because of key points of the book were in need of rendition. He also switches voices throughout the book from professional to personal but found that it made out to be crucial and important for the points he was trying to get across. Lastly, I want to mention that the book has very credible sources that were hands-on, personal, factual, and analytical.
I was assigned this book as a school assignment and at first, was not fond to read the book. Upon completion, I have changed my outlook on the book and can truthfully say that it is a good read. Specifically for an audience, who wants to build a different understanding/view of indigenous lifestyle and for audiences seeking to dissect and question modern day academia.
Talking about the author I really enjoyed his positivity and energy. It was very high paced and at times it got repetitive but was because of key points of the book were in need of rendition. He also switches voices throughout the book from professional to personal but found that it made out to be crucial and important for the points he was trying to get across. Lastly, I want to mention that the book has very credible sources that were hands-on, personal, factual, and analytical.
September 15, 2013
A must read for Indigenous scholars. Provides another voice, another perspective to academia and research. The Western way isn't the other way. Reading this book was personally challenging for me, as it called into question things I had taken for granted... For example, research should be objective. Wilson argues that research can't and shouldn't be objective. *boom* mind blown.
Wilson says Indigenous research is about relationality and relational accountability. Ah, and isn't that what life's about? Maybe or maybe not.
The metaphor of research as ceremony runs throughout the book and is summarized on the last page:
"The purpose of any ceremony is to build stronger relationship or bridge the distance between our cosmos and us. The research that we do as Indigenous people is a ceremony that allows us a raised level of consciousness and insight into our world. Through going forward together with open minds and good hearts we have uncovered the nature of this ceremony"
Wilson says Indigenous research is about relationality and relational accountability. Ah, and isn't that what life's about? Maybe or maybe not.
The metaphor of research as ceremony runs throughout the book and is summarized on the last page:
"The purpose of any ceremony is to build stronger relationship or bridge the distance between our cosmos and us. The research that we do as Indigenous people is a ceremony that allows us a raised level of consciousness and insight into our world. Through going forward together with open minds and good hearts we have uncovered the nature of this ceremony"
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