Article “Introduction to decolonizing methodologies”, Smith, Linda.

What is the general tone of the Indigenous memory of scientific research?

The general tone of the Indigenous memory of scientific research is very negative. So much so that it is constantly reiterated by the author, who describes it at “dirty”. 

How have Indigenous communities and the revival of Indigenous culture become spaces of resistance and hope?

The revival of Indigenous culture becomes a beacon of hope when attempts are made to deconstruct; take apart history; reveal underlying messages; and give voice to unspoken truths.

This deconstruction of Western views allows for Indigenous communities to reinvent themselves. They find their vocabulary, their insights, their explanations to express experiences that are meaningful to them.

Can technology be useful in supporting Indigenous communities’ efforts to de-colonize values and thoughts?

In terms of a technology, I would offer the use of digital film. E-learning platforms are ideal to facilitate the involvement of Elders in the education of indigenous students. Web-course designers can undoubtedly find videos or organize the creation of digital films providing precious interviews with Elders speaking in their native tongue.

For young native learners who may not be fluent in their tribe’s language, sub-titles are easily added, or a simultaneous translation is also possible. For easy downloads, an audio only option may be advisable. With the use of an I-pod (or a modern telephone), students can effortlessly access these types of interviews.

What are some questions a non-Indigenous researcher should ask her/himself before going to do research in an Indigenous community?

• Are the indigenous people participating in the research taking ownership of it?
• Do the participants have a say in the way the results of the research will be used?
• Will the research benefit the community?
• How will the members of the community be empowered to participate in the framework of the research? \
• How will the participants actively co-work with the researchers?
• Can the participants be encouraged to verify the data; double check the transcription of the interviews, etc.?

 Can an Indigenous person who is educated in a mainstream research university ever be a representative of a traditional Indigenous community?

Yes, as long as they continue to hold the greatest respect for their ancestral wealth, their elders, and their communities at large.

Can a “traditional” community person become “educated” at a university and still remain traditional?

Yes, but the process is facilitated if the people experience a “bi-cultural” education. On the one hand, the students learn and research about their own communities; learn the tribal language, etc. On the other hand, they become acquainted with a common system of educational structures that permits them to fully participate in the “information” age.