A year ago I launched my book on research ethics which draws on the work of Indigenous researchers from around the world, setting the Indigenous research paradigm and literature side-by-side with the Euro-Western research paradigm and literature. I state in the book that I am not an expert on Indigenous research or ethics. And I never will be – I am a student of the literature, aiming to decolonise my own thought and practice. When I was writing the book I realised that after it came out, Euro-Western institutions would try to position me as an expert by offering invitations to speak about and review the work of Indigenous scholars. And indeed they have.
I have turned down all invitations to speak that would constitute me speaking for Indigenous scholars, and I will continue to do so. I tell whoever has invited me that Indigenous researchers and scholars need to take these assignments, and give them pointers on how to contact suitable people. I can, and do, speak about Indigenous research and ethics in the keynotes and workshops I give. For example, when I was asked to focus on the history of creative research methods in my keynote for the recent Manchester Methods Fair, I included what I know of the history of Indigenous research. I know some Indigenous scholars think I shouldn’t speak on this topic at all, while others call for inclusion of their work in Euro-Western scholarly spaces. I am working to respond to these calls because my own view, currently, is that dialogue is more important than segregation.
Reviewing written work is a different matter. I have been asked, by prominent Euro-Western academic journals, to review articles by Indigenous scholars. Here is an example of actual email correspondence I have had with such a journal (which I will not name as that seems unfair):
Me: Hi. I can review this if you can confirm that at least one of the other reviews will be done by an Indigenous scholar/researcher. I’m not sure COPE has caught up with the ethical aspects of Indigenous scholarship, research, and publishing. Essentially, it’s not ethical for non-Indigenous people to make pronouncements about anything to do with Indigenous issues without Indigenous input. I’m hoping you’re already aware of this and have one or more Indigenous reviewers lined up – in which case, I’m in.
Journal editor: We understand the importance of this and I have forwarded your concerns on to the internal editorial team to ask them for further information. However, please be aware that we do operate our external peer reviews on a largely blind basis in terms of names, background etc. For example, when the authors receive the reviewer’s comments they do not see the names of the reviewers. I only receive the names of the reviewers from the editorial team who are the ones with the in depth knowledge concerning the reviewer’s research specialties etc. Thus, at this point I’m unsure as to the backgrounds of the reviewers we have invited as I only communicate with them through the manuscript and e-mail system we use.
Me: I take your point about blind peer reviews. This of course is in direct opposition to the Indigenous ethical principle of accountability which I expect your author has addressed in their article. My own engagement with the Indigenous methods literature, plus a small amount of work directly with Indigenous researchers and scholars, has brought me to my current position. This is that I won’t act as any kind of authority on Indigenous issues unless I know for sure that Indigenous people are involved at the same level. And ‘authority’ includes peer reviewing.
Having solely non-Indigenous people act as authorities on Indigenous issues is analogous to having solely men act as authorities on women’s issues. I’ve fought against the latter all my life. It would be hypocritical of me then to take an equivalent stance in another arena.
Internal editorial team rep: Thank you for this, and for the important point you raise. Supporting and finding a space for indigenous scholarship and methodological discussion is something that, as a new editorial team, we take seriously and are currently discussing. We will endeavour to recruit an indigenous reviewer (with the recognition with all that is bound up with this category and how often it is a little too broad for each context) and will be reviewing policy on this matter at our next meeting.
This did nothing to reassure me so I declined to review.
From dr.whomever on Instagram, aka Em Rabelais from the University of Illinois in the US, I have recently learned that the preoccupation of Euro-Westerners with the ‘evidence base’ is colonialist and gets in the way of a lot of anti-oppressive work. Many Indigenous peoples have a different view of evidence: for example, if someone has lived through a phenomenon, event, or relationship, they know about it and so can provide evidence. In Euro-Western cultures, we accept this kind of evidence to convict people of crimes and call it a ‘witness statement’, but we will not accept it in research where we dismiss it as ‘anecdote’. This seems to me an anomaly, and one I have never understood.
Imposing this approach to research on people from other cultures who take a different view, as dr.whomever says, is epistemic violence. Last week I spotted this tweet by Grieve Chelwa from the University of Cape Town in South Africa:
One of the most frustrating things about being a southern scholar submitting work to northern journals is having to deal with reviewers who ask you to provide evidence for things that are common knowledge in your society.
So common that even children know.
— Grieve Chelwa (@gchelwa) November 7, 2019
I’m now wondering whether I should accept invitations to review because at least I understand this and have some knowledge of Indigenous ethical principles. But I’m also aware that the little knowledge I have can be a dangerous thing. And I don’t want to end up being seen as “an expert” on Indigenous scholarship, or even “a go-to person”.
In an ideal world, I would like Euro-Western and Indigenous scholars to review each other’s work with a good understanding of each other’s perspectives. I was very grateful to receive a review of the draft manuscript of my book on research ethics from Indigenous scholar Deborah McGregor from York University in Canada, who waived anonymity to enable dialogue, and was helpfully constructive with her criticism and generous with her praise. However, in our far-from-ideal world, I recognise that Indigenous scholars have higher priorities than reviewing the work of a privileged Euro-Western scholar.
I think waiving anonymity would help a lot in these situations. I would be happier to review the work of Indigenous scholars if I knew they were happy for me to review their work, and that we could have a dialogue to ensure mutual understanding.
Having said all that, I definitely want to support Indigenous researchers (and other marginalised researchers) whenever I can do so ethically. But figuring out when and how to do that is not straightforward. If you have any ideas or suggestions to contribute I’d love to read them in the comments.
This blog, and the monthly #CRMethodsChat on Twitter, is funded by my beloved patrons. It takes me at least one working day per month to post here each week and run the Twitterchat. At the time of writing I’m receiving funding from Patrons of $44 per month. If you think a day of my time is worth more than $44 – you can help! Ongoing support would be fantastic but you can also make a one-time donation through the PayPal button on this blog if that works better for you. Support from Patrons and donors also enables me to keep this blog ad-free. If you are not able to support me financially, please consider reviewing any of my books you have read – even a single-line review on Amazon or Goodreads is a huge help – or sharing a link to my work on social media. Thank you!