The following questions are adapted from those provided by the Anthropology Graduate Student Association (AGSA). My answers—as outlined below—are continually evolving.
What do you understand “decolonization” to be?
I understand decolonization as an active engagement with the past, present, and future of anthropology. In this sense, it aligns with the mission statement of the UA Decolonization Committee, which defines the work of decolonization as “revealing, challenging and overturning the epistemologies, methodologies, and practices that emerged from and have been sustained by the imperialist enterprise in its various enactments over the past 500-plus years.” Given the active nature of decolonization work, however, I prefer to use the term “non-colonizing practice,” which Carol Lynne D’Arcangelis defines as “the attitudes and actions that set the stage for a radical undoing of settler colonial structures” (2022, 5). Non-colonizing practice, in this sense, can be extended to touch every aspect of research, teaching, and service in the discipline as we work towards building a world in which all beings experience the basic rights of safety, dignity, and belonging.
Who/what has influenced your understanding of decolonization?
My understanding of decolonization is rooted in my direct family lineage and has taken shape, in particular, in relation by my paternal grandmother’s antiracism work with the NAACP in the 1940s. At the same time, it is informed by more contemporary approaches on the ways in which the assimilationist logics governing antiracism in the early to mid-twentieth century were enacted, in the words of Lee Baker (2021), as a form of “racist antiracism.” Some of the scholars who have deeply influenced my understanding of decolonization here include: Angel Acosta, Sara Ahmed, Bayo Akomolafe, Aisha Beliso-DeJesús, A. Lynn Bolles, Christa Craven, Kesha Fikes, Shawn Ginwright, bell hooks, Ryan Jobson, Andrew Jolivétte, Sará King, Jemima Pierre, Savannah Shange, Kim Tallbear, Michel-Rolph Trouillot, and Shawn Wilson, to name just a few. My understanding of decolonization has also been deeply shaped by scholars and practitioners beyond anthropology. Here, I am especially indebted to scholar-practitioners in the intersecting fields of Embodied Social Justice and Healing Justice, including: carla bergman, adrienne maree brown, Patrice Cullers, Alexis Pauline Gumbs, Staci Haines, Tricia Hersey, Rae Johnson, Resmaa Menakem, Cara Page, Andrea Ritchie, Reverend angel Kyodo williams, and Erica Woodland, to name just a few. A reading list of some of my favorites are included below.
What values and ethics guide your work?
My core moral and ethical commitment is to unsettle entrenched ideologies in the body and in society through vulnerability, connection across difference, and courage in the face of conflict. This commitment is centered around the goal of building a future in which all beings experience the basic rights of safety, dignity, and belonging.
In what ways has decolonization directly influenced the design and implementation of your research?
This is perhaps most apparent in my most recent research, entitled Living Justice: Communication, Culture, and the Body in the Everyday Practice of Embodied Social Justice or (more succinctly) The Living Justice Project (LJP). This project involves over 50 multi-racial, global collaborators with various levels of exposure to and training in the emerging field of “embodied social justice” (ESJ). ESJ, led primarily by BIPOC and queer scholars is rooted in multiple lineages of embodied activism and healing justice, and centers the healing of intergenerational, racialized trauma in service of the everyday enactment of social justice across interaction in multiple sites (see, e.g., Menakem 2017, Haines 2019, Johnson 2023). ESJ is thus fueled by an increasingly vibrant dialogue centering critiques of the ways in which “embodiment spaces” (yoga, ecstatic dance, somatic psychotherapy, meditation, martial arts communities, organizations, institutions, and events) are often characterized by cultural appropriation, lack of diversity, and lack of social analysis (Johnson 2018, Haines 2019). At the same time, ESJ consistently engages with the lack of attention towards embodied experience within “movement spaces,” where activism is often fueled by a sense of hostility, urgency and moral self-sacrifice and perpetuates a rigid win/lose framework (Montgomery and bergman 2017, Haines 2019, Akomalafe 2023, Johnson 2023).Though it often includes individually and relationally enacted therapeutic practices ranging from somatic psychotherapy to meditation to ecstatic movement, most importantly, embodied social justice is not an alternative to collective social action but a complementary and even necessary component of such work (Ndefo 2021).
In response to the observations of multiple stakeholders in the emerging world of online ESJ between 2020 and 2022, the Living Justice Project (LJP) thus included 54 collaborators (33 BIPOC, 21 white) in the U.S. and Europe, all of whom had experience in teaching, studying, or practicing ESJ. Centering the question of how individuals apply or “live” ESJ principles in everyday practice at home, at work, and in their communities, LJP—whose specific innovative, collaborative methods are further described in my research statement— took shape around the explicit goal of unsettling entrenched ideologies of personhood, authority, and responsibility in research. From the outset, I thus adopted a collaborative approach grounded in research justice (Jolivétte 2015), which included: (1) adopting a power-with rather than power-over model and in some cases surrendering power or abdicating privilege entirely (Jolivétte 2015: 6); (2) embracing the notion of sacred methodology, including the prioritizing of collaborative, ritual opening and closing circles for each time capsule, the establishment of multiple opportunities to connect with the broader LJP community, and the adoption of processual consent at all stages of the research; and (3) organizing the project around the understanding that all collaborators are ethnographers and theorists (Rosa 2019, Fikes 2021), thus recognizing the innumerable ways that people on the margins utilize research to transform their communities (Jolivétte 2015, 8). The project was also organized vis-à-vis the principles of trauma-informed—or, more accurately, healing-centered—research practice (see Acosta 2020). All aspects of the project were thus introduced as optional and all collaborators were compensated regardless of their choice to take up various aspects of the collaborator-driven ethnography. Collaborators were also all offered the choice to participate anonymously or as named co-authors, with only three of 54 collaborators choosing to remain anonymous. In the design of our website (https://livingjusticeproject.com), furthermore, we opted to work with a company whose core commitment to racial and healing justice mirror our own (see https://blackbirdrevolt.com/about/. The project thus centers decolonization in all aspects of its design and implementation, as well as in the ongoing dissemination of material.
In what ways has decolonization directly influenced the design and implementation of your teaching?
In the classroom, I have continually crafted my syllabi—for both specialized courses such as Language, Race, and Social Justice (BUI301/ANT302) as well as general grad/undergrad courses in linguistic and medical anthropology—in relation to the interconnected goals of diversifying the so-called “canon” in anthropology. Here, I have retooled inherited syllabi to feature work from authors, scholars, and practitioners from marginalized groups both within and beyond the discipline. My role here, as a white-bodied, cisgendered, queer, (anti-Zionist) Jewish woman, has been to serve as a liaison of sorts, bringing students into conversation with voices, dialogues, and conversations that unsettle the status quo in both anthropology and science more broadly. My commitment to decolonization as also involved the development of a set of healing-centered classroom “agreements” supporting engaged dialogues across difference and often work to call students “in” to attend to the ways in which their own social location informs the perpetuation or unsettling of unjust structures both over time and in the immediate present. My teaching is also centered around a non-colonizing orientation that appreciates the past at the same time as considering the possible future. Here, I often explicitly ask students to organize their work specifically around a personal vision statement detailing the kind of “otherwise world" that they would like to contribute to creating with their research and future careers.
References/Select Reading List
Acosta, Angel. 2020. "In Pursuit of Healing-Centered Education: A Case Study of a Racial Literacy and Healing Professional Development Workshop Series." Ph.D., Education, Teachers College, Columbia University.
Ahmed, Sara. 2007. "A phenomenology of whiteness." Feminist Theory 8 (2): 149-168. https://doi.org/10.1177/1464700107078139.
Akomolafe, Bayo. 2017. These wilds beyond our fences: letters to my daughter on humanity's search for home. Berkeley, California: North Atlantic Books.
Baker, Lee D. 2020. "The Racist Anti-Racism of American Anthropology." Transforming Anthropology 290 (3): 127-142.
Beliso-De Jesús, Aisha M., and Jemima Pierre. 2020. "Anthropology of white supremacy (special section introduction)." American Anthropologist 122 (1): 65-75.
Bolles, A. Lynn. 2023. "Decolonizing Anthropology: An Ongoing Process." American Ethnologist. https://doi.org/DOI: 10.1111/amet.13199.
brown, adrienne maree. 2017. Emergent Strategy. Chico, CA: AK Press.
---. 2020. We Will Not Cancel Us: And Other Dreams of Transformative Justice. Chico and Edinburgh: AK Press.
Craven, Christa. 2021. "Teaching Antiracist Citational Politics as a Project of Transformation: Lessons from the Cite Black Women Movement for White Feminist Anthropologists." Feminist Anthropology 2 (1): 120-129.
Cullors, Patrisse. 2021. An Abolitionist’s Handbook: 12 Steps to Changing Yourself and the World. New York: St. Martin’s Press.
D’Arcangelis, Carol Lynne. 2022. The Solidarity Encounter: Women, Activism, and Creating Non-Colonizing Relations. Vancouver: UBC Press.
Fikes, Kesha. 2021a. "‘Extimacy’ as Racial Transparency in the Embodied Relational Field." Embodied Social Justice Summit, Online, January 30, 2021.
---. 2021b. "What Bodies do in Social Movements." Module 3: Embodied Social Justice Certificate, April 19, 2021.
Ginwright, Shawn A. 2016. Hope and Healing in Urban Education : How Urban Activists and Teachers Are Reclaiming Matters of the Heart. New York: Routledge.
---. 2022. The Four Pivots : Reimagining Justice Reimagining Ourselves. Huichin unceded Ohlone land aka Berkeley California: North Atlantic Books.
Gumbs, Alexis Pauline. 2020. Undrowned: Black Feminist Lessons from Marine Mammals. Chico and Edinburgh: AK Press.
Hersey, Tricia. 2022. Rest is Resistance: A Manifesto. New York: Little, Brown Spark.
hooks, bell. 1994. Teaching to transgress : education as the practice of freedom. New York: Routledge.
---. 2000. All about love: new visions. 1st ed. New York: William Morrow.
Jobson, Ryan Cecil. 2023. "Facing the flames: The Herskovitses, Trinidad, and the anthropological imagination." American Ethnologist. https://doi.org/DOI: 10.1111/amet.13189.
Johnson, Rae. 2018. Embodied Social Justice. New York and London: Routledge.
---. 2023. Embodied Activism: Engaging the Body to Cultivate Liberation, Justice, and Authentic Connection. Berkeley: North Atlantic Books.
Jolivétte, Andrew J., ed. 2015. Research Justice: Methodologies for Social Change. Bristol: Bristol University Press, Policy Press.
King, Sará. 2021. "The Science of Social Justice." Module 7: Embodied Social Justice Certificate Program, May 3, 2021.
Menakem, Resmaa. 2017. My Grandmother's Hands: Racialized Trauma and the Pathway to Mending our Hearts and Bodies. Las Vegas, NV: Central Recovery Press.
---. 2022. The Quaking of America: An Embodied Guide to Navigating our Nation’s Upheaval and Racial Reckoning. Las Vegas: Central Recovery Press.
Montgomery, Nick, and carla bergman. 2017. Joyful Militancy: Building Thriving Resistance in Toxic Times. Chico and Edinburgh: AK Press.
Ndefo, Nkem. 2021. "Embodied Approaches in Organizational Settings." Module 24: Embodied Social Justice Certificate Program, June 28, 2021.
Page, Cara, and Erica Wooldand. 2023. Healing Justice: Dreaming at the Crossroads of Liberation, Collective Care, and Safety. Berkeley: North Atlantic Books.
Ritchie, Andrea J. 2023. Practicing New Worlds: Abolition and Emergent Strategies. Chico and Edinburgh: AK Press.
Salami, Minna. 2014. Sensuous Knowledge: A Black Feminist Approach for Everyone. New York: Amistad.
Shange, Savannah. 2019. Progressive Dystopia: Abolition, Antiblackness, + Schooling in San Francisco. Durham: Duke University Press.
Smith, Linda Tuhiwai. 2023. Decolonizing Methodologies: Research and Indigenous Peoples (3rd edition). New York: Bloomsbury Academic.
Tallbear, Kim. 2014. "Standing With and Speaking as Faith: A Feminist-Indigenous Approach to Inquiry." Journal of Research Practice 10 (2): N17.
Trouillot, Michel-Rolph. 1995. Silencing the Past: Power and the Production of History. Boston: Beacon Press.
---. 2003. Global Transformations: Anthropology and the Modern World. New York: Palgrave Macmillan.
Williams, Angel Kyodo, Rod Owens, and Jasmine Syedullah. 2016. Radical Dharma : talking race, love, and liberation. Berkeley, California: North Atlantic Books.
Wilson, Shawn. 2020. Research Is Ceremony: Indigenous Research Methods. Canada: Fernwood Publishing.
I understand decolonization as an active engagement with the past, present, and future of anthropology. In this sense, it aligns with the mission statement of the UA Decolonization Committee, which defines the work of decolonization as “revealing, challenging and overturning the epistemologies, methodologies, and practices that emerged from and have been sustained by the imperialist enterprise in its various enactments over the past 500-plus years.” Given the active nature of decolonization work, however, I prefer to use the term “non-colonizing practice,” which Carol Lynne D’Arcangelis defines as “the attitudes and actions that set the stage for a radical undoing of settler colonial structures” (2022, 5). Non-colonizing practice, in this sense, can be extended to touch every aspect of research, teaching, and service in the discipline as we work towards building a world in which all beings experience the basic rights of safety, dignity, and belonging.
Who/what has influenced your understanding of decolonization?
My understanding of decolonization is rooted in my direct family lineage and has taken shape, in particular, in relation by my paternal grandmother’s antiracism work with the NAACP in the 1940s. At the same time, it is informed by more contemporary approaches on the ways in which the assimilationist logics governing antiracism in the early to mid-twentieth century were enacted, in the words of Lee Baker (2021), as a form of “racist antiracism.” Some of the scholars who have deeply influenced my understanding of decolonization here include: Angel Acosta, Sara Ahmed, Bayo Akomolafe, Aisha Beliso-DeJesús, A. Lynn Bolles, Christa Craven, Kesha Fikes, Shawn Ginwright, bell hooks, Ryan Jobson, Andrew Jolivétte, Sará King, Jemima Pierre, Savannah Shange, Kim Tallbear, Michel-Rolph Trouillot, and Shawn Wilson, to name just a few. My understanding of decolonization has also been deeply shaped by scholars and practitioners beyond anthropology. Here, I am especially indebted to scholar-practitioners in the intersecting fields of Embodied Social Justice and Healing Justice, including: carla bergman, adrienne maree brown, Patrice Cullers, Alexis Pauline Gumbs, Staci Haines, Tricia Hersey, Rae Johnson, Resmaa Menakem, Cara Page, Andrea Ritchie, Reverend angel Kyodo williams, and Erica Woodland, to name just a few. A reading list of some of my favorites are included below.
What values and ethics guide your work?
My core moral and ethical commitment is to unsettle entrenched ideologies in the body and in society through vulnerability, connection across difference, and courage in the face of conflict. This commitment is centered around the goal of building a future in which all beings experience the basic rights of safety, dignity, and belonging.
In what ways has decolonization directly influenced the design and implementation of your research?
This is perhaps most apparent in my most recent research, entitled Living Justice: Communication, Culture, and the Body in the Everyday Practice of Embodied Social Justice or (more succinctly) The Living Justice Project (LJP). This project involves over 50 multi-racial, global collaborators with various levels of exposure to and training in the emerging field of “embodied social justice” (ESJ). ESJ, led primarily by BIPOC and queer scholars is rooted in multiple lineages of embodied activism and healing justice, and centers the healing of intergenerational, racialized trauma in service of the everyday enactment of social justice across interaction in multiple sites (see, e.g., Menakem 2017, Haines 2019, Johnson 2023). ESJ is thus fueled by an increasingly vibrant dialogue centering critiques of the ways in which “embodiment spaces” (yoga, ecstatic dance, somatic psychotherapy, meditation, martial arts communities, organizations, institutions, and events) are often characterized by cultural appropriation, lack of diversity, and lack of social analysis (Johnson 2018, Haines 2019). At the same time, ESJ consistently engages with the lack of attention towards embodied experience within “movement spaces,” where activism is often fueled by a sense of hostility, urgency and moral self-sacrifice and perpetuates a rigid win/lose framework (Montgomery and bergman 2017, Haines 2019, Akomalafe 2023, Johnson 2023).Though it often includes individually and relationally enacted therapeutic practices ranging from somatic psychotherapy to meditation to ecstatic movement, most importantly, embodied social justice is not an alternative to collective social action but a complementary and even necessary component of such work (Ndefo 2021).
In response to the observations of multiple stakeholders in the emerging world of online ESJ between 2020 and 2022, the Living Justice Project (LJP) thus included 54 collaborators (33 BIPOC, 21 white) in the U.S. and Europe, all of whom had experience in teaching, studying, or practicing ESJ. Centering the question of how individuals apply or “live” ESJ principles in everyday practice at home, at work, and in their communities, LJP—whose specific innovative, collaborative methods are further described in my research statement— took shape around the explicit goal of unsettling entrenched ideologies of personhood, authority, and responsibility in research. From the outset, I thus adopted a collaborative approach grounded in research justice (Jolivétte 2015), which included: (1) adopting a power-with rather than power-over model and in some cases surrendering power or abdicating privilege entirely (Jolivétte 2015: 6); (2) embracing the notion of sacred methodology, including the prioritizing of collaborative, ritual opening and closing circles for each time capsule, the establishment of multiple opportunities to connect with the broader LJP community, and the adoption of processual consent at all stages of the research; and (3) organizing the project around the understanding that all collaborators are ethnographers and theorists (Rosa 2019, Fikes 2021), thus recognizing the innumerable ways that people on the margins utilize research to transform their communities (Jolivétte 2015, 8). The project was also organized vis-à-vis the principles of trauma-informed—or, more accurately, healing-centered—research practice (see Acosta 2020). All aspects of the project were thus introduced as optional and all collaborators were compensated regardless of their choice to take up various aspects of the collaborator-driven ethnography. Collaborators were also all offered the choice to participate anonymously or as named co-authors, with only three of 54 collaborators choosing to remain anonymous. In the design of our website (https://livingjusticeproject.com), furthermore, we opted to work with a company whose core commitment to racial and healing justice mirror our own (see https://blackbirdrevolt.com/about/. The project thus centers decolonization in all aspects of its design and implementation, as well as in the ongoing dissemination of material.
In what ways has decolonization directly influenced the design and implementation of your teaching?
In the classroom, I have continually crafted my syllabi—for both specialized courses such as Language, Race, and Social Justice (BUI301/ANT302) as well as general grad/undergrad courses in linguistic and medical anthropology—in relation to the interconnected goals of diversifying the so-called “canon” in anthropology. Here, I have retooled inherited syllabi to feature work from authors, scholars, and practitioners from marginalized groups both within and beyond the discipline. My role here, as a white-bodied, cisgendered, queer, (anti-Zionist) Jewish woman, has been to serve as a liaison of sorts, bringing students into conversation with voices, dialogues, and conversations that unsettle the status quo in both anthropology and science more broadly. My commitment to decolonization as also involved the development of a set of healing-centered classroom “agreements” supporting engaged dialogues across difference and often work to call students “in” to attend to the ways in which their own social location informs the perpetuation or unsettling of unjust structures both over time and in the immediate present. My teaching is also centered around a non-colonizing orientation that appreciates the past at the same time as considering the possible future. Here, I often explicitly ask students to organize their work specifically around a personal vision statement detailing the kind of “otherwise world" that they would like to contribute to creating with their research and future careers.
References/Select Reading List
Acosta, Angel. 2020. "In Pursuit of Healing-Centered Education: A Case Study of a Racial Literacy and Healing Professional Development Workshop Series." Ph.D., Education, Teachers College, Columbia University.
Ahmed, Sara. 2007. "A phenomenology of whiteness." Feminist Theory 8 (2): 149-168. https://doi.org/10.1177/1464700107078139.
Akomolafe, Bayo. 2017. These wilds beyond our fences: letters to my daughter on humanity's search for home. Berkeley, California: North Atlantic Books.
Baker, Lee D. 2020. "The Racist Anti-Racism of American Anthropology." Transforming Anthropology 290 (3): 127-142.
Beliso-De Jesús, Aisha M., and Jemima Pierre. 2020. "Anthropology of white supremacy (special section introduction)." American Anthropologist 122 (1): 65-75.
Bolles, A. Lynn. 2023. "Decolonizing Anthropology: An Ongoing Process." American Ethnologist. https://doi.org/DOI: 10.1111/amet.13199.
brown, adrienne maree. 2017. Emergent Strategy. Chico, CA: AK Press.
---. 2020. We Will Not Cancel Us: And Other Dreams of Transformative Justice. Chico and Edinburgh: AK Press.
Craven, Christa. 2021. "Teaching Antiracist Citational Politics as a Project of Transformation: Lessons from the Cite Black Women Movement for White Feminist Anthropologists." Feminist Anthropology 2 (1): 120-129.
Cullors, Patrisse. 2021. An Abolitionist’s Handbook: 12 Steps to Changing Yourself and the World. New York: St. Martin’s Press.
D’Arcangelis, Carol Lynne. 2022. The Solidarity Encounter: Women, Activism, and Creating Non-Colonizing Relations. Vancouver: UBC Press.
Fikes, Kesha. 2021a. "‘Extimacy’ as Racial Transparency in the Embodied Relational Field." Embodied Social Justice Summit, Online, January 30, 2021.
---. 2021b. "What Bodies do in Social Movements." Module 3: Embodied Social Justice Certificate, April 19, 2021.
Ginwright, Shawn A. 2016. Hope and Healing in Urban Education : How Urban Activists and Teachers Are Reclaiming Matters of the Heart. New York: Routledge.
---. 2022. The Four Pivots : Reimagining Justice Reimagining Ourselves. Huichin unceded Ohlone land aka Berkeley California: North Atlantic Books.
Gumbs, Alexis Pauline. 2020. Undrowned: Black Feminist Lessons from Marine Mammals. Chico and Edinburgh: AK Press.
Hersey, Tricia. 2022. Rest is Resistance: A Manifesto. New York: Little, Brown Spark.
hooks, bell. 1994. Teaching to transgress : education as the practice of freedom. New York: Routledge.
---. 2000. All about love: new visions. 1st ed. New York: William Morrow.
Jobson, Ryan Cecil. 2023. "Facing the flames: The Herskovitses, Trinidad, and the anthropological imagination." American Ethnologist. https://doi.org/DOI: 10.1111/amet.13189.
Johnson, Rae. 2018. Embodied Social Justice. New York and London: Routledge.
---. 2023. Embodied Activism: Engaging the Body to Cultivate Liberation, Justice, and Authentic Connection. Berkeley: North Atlantic Books.
Jolivétte, Andrew J., ed. 2015. Research Justice: Methodologies for Social Change. Bristol: Bristol University Press, Policy Press.
King, Sará. 2021. "The Science of Social Justice." Module 7: Embodied Social Justice Certificate Program, May 3, 2021.
Menakem, Resmaa. 2017. My Grandmother's Hands: Racialized Trauma and the Pathway to Mending our Hearts and Bodies. Las Vegas, NV: Central Recovery Press.
---. 2022. The Quaking of America: An Embodied Guide to Navigating our Nation’s Upheaval and Racial Reckoning. Las Vegas: Central Recovery Press.
Montgomery, Nick, and carla bergman. 2017. Joyful Militancy: Building Thriving Resistance in Toxic Times. Chico and Edinburgh: AK Press.
Ndefo, Nkem. 2021. "Embodied Approaches in Organizational Settings." Module 24: Embodied Social Justice Certificate Program, June 28, 2021.
Page, Cara, and Erica Wooldand. 2023. Healing Justice: Dreaming at the Crossroads of Liberation, Collective Care, and Safety. Berkeley: North Atlantic Books.
Ritchie, Andrea J. 2023. Practicing New Worlds: Abolition and Emergent Strategies. Chico and Edinburgh: AK Press.
Salami, Minna. 2014. Sensuous Knowledge: A Black Feminist Approach for Everyone. New York: Amistad.
Shange, Savannah. 2019. Progressive Dystopia: Abolition, Antiblackness, + Schooling in San Francisco. Durham: Duke University Press.
Smith, Linda Tuhiwai. 2023. Decolonizing Methodologies: Research and Indigenous Peoples (3rd edition). New York: Bloomsbury Academic.
Tallbear, Kim. 2014. "Standing With and Speaking as Faith: A Feminist-Indigenous Approach to Inquiry." Journal of Research Practice 10 (2): N17.
Trouillot, Michel-Rolph. 1995. Silencing the Past: Power and the Production of History. Boston: Beacon Press.
---. 2003. Global Transformations: Anthropology and the Modern World. New York: Palgrave Macmillan.
Williams, Angel Kyodo, Rod Owens, and Jasmine Syedullah. 2016. Radical Dharma : talking race, love, and liberation. Berkeley, California: North Atlantic Books.
Wilson, Shawn. 2020. Research Is Ceremony: Indigenous Research Methods. Canada: Fernwood Publishing.