Episode 2: Exploring New Materialism and Indigenous Ways of Knowing

In this episode we take a deep dive into the realm of theory, focusing on the ontological turn, new materialism and indigenous ways of knowing.

Transcript

Hello, everyone! Welcome back to another episode of MAIS Perspectives. I'm excited to dive into Unit 2 with you and explore some fascinating concepts around new materialism and Indigenous ways of knowing.

 Before we jump into the new material, I want to express my excitement for reading through your first assignments and getting some feedback to you. These insights are crucial in shaping your journey through the class and setting the stage for Assignments 2 and 3. I'll be sharing my thoughts to support you as we navigate this theoretical terrain together.

 Unit 2 takes us deeper into the realm of theory, focusing on the ontological turn, new materialism and indigenous ways of knowing.  Let’s go!

Let's start by unpacking a couple of key terms: "ontology" and "epistemology." Ontology explores the nature of being and reality, asking, "What do we know?" In contrast, epistemology, a branch of philosophy, delves into the process of knowledge creation, asking, "How do we know?" This distinction lays the foundation for our exploration.

 The "ontological turn" marks a shift in social sciences, urging us to examine the diverse ontological perspectives shaping human experience. Scholars like Martin Holbraad and Eduardo Viveiros de Castro have played pivotal roles in this shift.

 Martin Holbraad, an anthropologist, argues in his book Truth in Motion: The Recursive Anthropology of Cuban Divination (2012) that the ontology of divination practices in Cuba should be understood as a co-constructed process of making and remaking truth rather than as a Western epistemological category. This approach emphasizes the importance of considering the diverse perspectives and practices of research participants as well as recognizing how they shape the research process itself.

 Eduardo Viveiros de Castro, also an anthropologist, argues in his book Cannibal Metaphysics (2014) that indigenous Amazonian ontologies challenge Western assumptions of reality by claiming that humans are not the only subjects in the world. Instead, he proposes that indigenous peoples' ontologies are marked by "perspectivism," in which humans and non-humans share similar perceptual experiences but interpret them differently. This approach emphasizes the significance of recognizing and respecting diverse ontological perspectives while challenging the Western-centric view of reality.

This ontological turn challenges assumptions of a unified, objective reality, promoting a more reflexive and relational understanding. Scholars like Marisol de la Cadena, Anna Tsing, and Des Fitzgerald contribute to this shift, urging us to engage with diverse ontologies that shape human experience.

Parallelly, new materialism offers a broader framework emphasizing materiality, embodiment, and affect in shaping human experience. Rejecting dualisms, new materialism intertwines mind and body, culture and nature. The relationship between new materialism and the ontological turn lies in their shared interest in diverse ontologies and a commitment to challenging traditional assumptions in social science research.

Another important area we explore  in Unit 2 is theory's Place in Interdisciplinary Work.

 Inter- and transdisciplinary scholars use both qualitative and quantitative methods in their research. Some rely solely on qualitative methods, others solely on quantitative methods, and still others combine the two in mixed-methods approaches. In general, the role of theory in qualitative research differs from that of theory in quantitative research in that it is less concerned with testing and prediction. The Collins and Stockton (2018) reading introduces, defines, and reviews key concepts that should be part of your vocabulary for this course: conceptual framework, theoretical framework, paradigm, and epistemology.

 Collins and Stockton use Maxwell's (2013) definition and description to discuss the construction of a conceptual framework. Maxwell considered "conceptual framework" to be synonymous with "theoretical framework," defining both as preliminary theories about the phenomena being studied. According to Maxwell, such a framework does not have to be based on an existing theory but can be derived from experience, existing theory, exploratory research, and "thought experiments" (p. 44).

 Collins and Stockton also use Merriam's (2009) work to introduce other scholars' ideas about theoretical frameworks. Merriam defines a theoretical framework as "structure, scaffolding, or fame" (p. 66) and believes that all research has a theoretical framework by default. The use of the terms conceptual framework versus theoretical framework in qualitative literature is not clear, as Collins and Stockton explain in detail. What is clear is that, as a reader or author of research studies, you must understand the author's theoretical assumptions and why they are labelled the way they are.

 According to Collins and Stockton, a research paradigm "is an inclusive concept that captures the embodiment of theory and the necessity of reflexivity in researchers." In general, a research paradigm is the overarching "pattern" that a researcher brings to their work, including their ontological and epistemological assumptions as well as their methodology. This is a concept you'll be delving into further in Unit 3 this week.

 We are beginning to recognize that theory is an important component of social science research because it provides a framework for understanding and interpreting social phenomena. The application of theory in social science research enables researchers to create hypotheses, design research questions, and direct data collection and analysis. Theories aid researchers in making sense of the complexities of social phenomena by providing a framework for understanding the relationships between variables. Theories also serve as a foundation for developing new concepts and methods as well as identifying gaps in existing research.

 As we discussed last week, different disciplines may prioritize different theoretical approaches, and multiple competing theoretical frameworks may exist within disciplines. This can spark debates and discussions about the relevance and applicability of various theories as well as the implications of adopting different theoretical perspectives. We understand, as interdisciplinary scholars and practitioners, that theory is not a fixed or static process. Theories may need to be refined or modified as new data and evidence emerge. We also recognize that social science research theory is influenced by broader social, cultural, and political contexts. As a result, theories and theoretical frameworks are not value-free or objective in and of themselves but are shaped by the social, cultural, and political contexts in which they are developed and applied. Overall, the application of theory in social science research is a complex and dynamic process that shapes the development and interpretation of our research.

 Unit 2 also delves into Indigenous ways of knowing, emphasizing the diverse epistemologies, ontologies, and cosmologies within Indigenous cultures worldwide.

Linda Tuhiwai Smith, a Māori scholar and writer, is a key source on Indigenous Ways of Knowing In her influential book Decolonizing Methodologies: Research and Indigenous Peoples (1999) Smith argues that Western research methodologies have historically silenced, erased, and oppressed Indigenous knowledge systems. She proposes that Indigenous Ways of Knowing, which are based on community, spirituality, and intergenerational wisdom, provide a different approach to knowledge and learning.

 Indigenous scholars and activists such as Vine Deloria Jr., Gregory Cajete, and Shawn Wilson are also important sources for Indigenous ways of knowing. Indigenous ways of knowing, according to these scholars, are distinguished by a strong connection to land, community, and spirituality and are embedded in complex systems of language, storytelling, and ceremony.

 Recent Indigenous Ways of Knowing scholarship has concentrated on the intersections of traditional knowledge and contemporary issues such as environmental sustainability, social justice, and decolonization. Scholars such as Robin Kimmerer, Leanne Betasamosake Simpson, and Kyle Powys Whyte have investigated how Indigenous ways of knowing can provide critical insights and solutions to some of the most pressing issues confronting Indigenous communities and the world at large.

 Overall, the concept of Indigenous Ways of Knowing is a rich and complex area of study that emphasizes the importance of recognizing and respecting Indigenous peoples' diverse knowledge systems and cultural practices around the world. This concept has important implications for social science research, education, and policy because it challenges traditional Western-centric approaches to knowledge and learning and offers alternative perspectives and solutions to some of humanity's most pressing challenges.

 I want to conclude this episode with a look at the role of Indigenous Ways of knowing  in supporting decolonization.

 In Beading Native Twitter: Indigenous Arts-Based Approaches to Healing and Resurgence, we learn about the healing and resurgence potential of Indigenous arts-based approaches, particularly in the context of social media platforms like Twitter. Indigenous peoples have long used various forms of art to heal and resist colonialism, and the authors theorize that social media platforms such as Twitter can be a powerful tool for Indigenous peoples to connect and share their art and stories.

 The article is based on the #beadingtwitter movement, which began in 2018 as a way for Indigenous beaders to connect and share their work on Twitter. The authors argue that #beadingtwitter and similar movements have the potential to help Indigenous communities heal and resurgence by fostering a sense of community, providing a platform for cultural expression, and countering negative stereotypes and colonial narratives about Indigenous peoples.

 The article also discusses the possibility of incorporating Indigenous arts-based approaches into psychotherapy and mental health treatment for Indigenous peoples, emphasizing the importance of culturally responsive and trauma-informed approaches. The authors conclude by urging more research and attention to the healing, resurgence, and resistance potential of Indigenous arts-based approaches.

 Decolonizing the concept of "science" is another important angle in theorizing indigenous ways of knowing. In his TEDx talk, "The Case for Recognizing Indigenous Knowledge as Science," Indigenous leader Albert Wiggan argues for Indigenous knowledge to be recognized as a valid form of science.

 Wiggan, a Nyikina man from Western Australia, emphasizes the importance of recognizing Indigenous peoples' unique knowledge systems and practices, as well as the role that this knowledge can play in addressing some of humanity's most pressing challenges.

 Wiggan discusses his own experiences growing up in a traditional Indigenous community as well as the knowledge he learned about the land, water, and wildlife from his elders. He contends that this knowledge is not merely anecdotal or cultural but is the result of thousands of years of systematic observation, experimentation, and validation. Wiggan also emphasizes the importance of recognizing Indigenous knowledge's spiritual and cultural dimensions, as well as the ways in which this knowledge is linked to community and land.

 I completely agree with Wiggan that indigenous knowledge has a lot to offer the world, especially in terms of addressing the environmental and social challenges that humanity is facing. He gives a compelling example of an indigenous-led conservation initiative. The Kimberley Indigenous Saltwater Science Project monitors and protects the health of Western Australia's coastal ecosystems by combining traditional Indigenous knowledge with scientific methods. Wiggan's work reminds us that recognizing Indigenous knowledge as a valid form of science can aid in challenging Western-centric approaches to knowledge and learning as well as promoting greater cultural understanding and respect.

 Wiggan's TEDx talk makes a compelling case for indigenous knowledge to be recognized as a valid and valuable form of science. He emphasizes the importance of recognizing Indigenous peoples' distinct knowledge systems and practices, as well as the role that this knowledge can play in addressing some of humanity's most pressing challenges.

Host: Thank you all for joining me on this exploration of Unit 2 in MAIS Perspectives. Remember to start working on your A2s and explore the Moodle page for a structured activity schedule.

 Questions or concerns? Reach out—I'm here to help. Until next time, take care and enjoy your interdisciplinary journey! Stay curious and engaged!