“I can choose who I talk to, or what to share in a conversation, in a way that is not possible once my words are written down. How do I know that what I have written here will not be used against me or others in a way that was not my intention?” (p 126)
[“An Indigenous Research Paradigm in Action” (p 127) …]
“One important Indigenous research practice is the use of family, relations or friends as intermediaries in order to garner contact with participants. … In addition to being a culturally appropriate way of approaching potential participants, the use of an intermediary gives the participant an opportunity to ask candid questions about the nature of the research and the motives behind [page break] it. It is inappropriate in many Indigenous cultures to directly turn down a request for assistance: the use of an intermediary provides a way for subjects to decline to participate (Wilson, 2000).” (p 130)
“While I may claim this research project to be my own, I cannot claim ownership over any information that belongs collectively to Indigenous peoples.” (p 132)
“My role is not to draw conclusions for another or to make an argument. My role, based upon the guidelines of relationality and relational accountability, is to share information or to make connections with ideas.” (p 133)
- Wilson, J. (2000). King trapper of the North: An ethnographic life history of a traditional Aboriginal sporting king. Unpublished masters thesis. Edmonton: University of Alberta.