The impact of decolonizing methodologies: reflections of Indigenous researchers Free

Linda Tuhiwai-Smith writes of the push and pulls of research by Indigenous people among their own people, like the ebb and flow of the ocean. She is uniquely aware of the enormity of her book – Decolonizing Methodologies and has updated it three times over the last twenty years. With each revision she is mindful to include the evolution of Indigenous research and carefully critiques what this means.

Decolonizing Methodologies contains an Indigenous approach to, Indigenizing Research, which centers Indigenous knowledge and ways of being. This is critically radical to Indigenous communities because of their colonial histories, understanding that the goal is to uplift and support Indigenous communities in their fight for self-determination and recognition of equal value. The first step in doing this is to acknowledge the wisdom, teachings, histories and accomplishments of Native Hawaiian and Pacific Island communities in addressing ongoing erasure, marginalization and oppression of their Indigenous ways of knowing and being.

The contributing authors represent change makers within Native Hawaiian and Pacific Islander health. Our perspectives are influenced by our identity as Native Hawaiian and Pacific Islander people and are deeply rooted in where we live, how we were raised and our lived experiences. As change makers, we hold positions of power and privilege to unapologetically influence the future of Indigenous research and health. Collectively, we share our stories here and the impact Decolonizing Methodologies continues to have on our lives within the framework of Tuhiwai Smith’s Indigenous Research Agenda.

Drawing from our experience as Indigenous people, academics and educators connected to the Pacific through our relationship to Hawaiʻi and professional involvement with Native Hawaiian organizations and universities, we are responsible for advocating for Indigenous voices and uplifting Indigenous epistemologies in our research. Our commitment to Indigenous-centered learning aligns with our desire to empower future generations and contribute meaningfully to the Pacific community. Our collaborative research group, brought together by Dr Palakiko, reflects the diverse interconnectedness of the Pacific community. We acknowledge the historical complexities and tensions inherent in our shared heritage, including the legacies of colonialism and exclusion. Dr Palakiko’s leadership fostered a space of lateral support and nurtured our group’s collaborative spirit, enabling us to transcend geographic boundaries through technology. Notably, some of our members are affiliated with specific entities in Hawaiʻi, such as the University of Hawaiʻi and Papa Ola Lokahi, institutions with historical complexities and ongoing efforts toward Indigenous empowerment. Our group encompasses Native Hawaiians, Pacific Islanders and Allies with deep connections to Hawaiʻi, reflecting the rich and diverse relationships within Pacific communities. We celebrate the familial and historical bonds and commitments forged between Pacific Islanders and non-Natives, acknowledging structures such as The Nation of Hawaiʻi. This complexity informs our approach to research, prompting us to actively challenge and navigate academic spaces to create room for all Pacific voices. Driven by an ethical obligation to our communities, our work explores the downstream and upstream effects of colonialism on the health and well-being of Pacific Peoples and how we can contribute positively to our communities through our professional work. We understand the weight of our responsibilities and strive to conduct research that is culturally respectful, ethically sound and empowers Pacific communities.

Additionally, as many of us live in Hawaiʻi, it is incumbent for us to recognize Kanaka Maoli/Kanaka ‘Ōiwi (Native Hawaiian) indigeneity, much like how the Māori in Aotearoa are separated from Pacific Islanders. Therefore, the terminology of Native Hawaiian and Pacific Islander is used throughout this paper.

Emily Makahi, PhD, MSW

Linda Tuhiwai Smith’s seminal work, Decolonizing Methodologies, served as a guiding light throughout my academic journey, challenging the rigid confines of Western theory and methodologies that dominated my university education. In an institution that often-forced individuals to choose between their Indigenous identity and their role as researchers or practitioners, to check ONE box only, Tuhiwai Smith’s profound insights showed me that these identities need not be mutually exclusive. Through her empowering words like, “Struggle can be mobilized as resistance and as transformation. It can provide the means for working things out ‘on the ground’, for identifying and solving problems of practice, for identifying strengths and weaknesses, for refining tactics and uncovering deeper challenges” (Smith, 2021, p. 254)

I learned that it is possible to navigate both worlds simultaneously, reclaiming space that is inherently mine and embracing my journey unapologetically.

Moʻolelo (story): Vivid recollections of my graduate studies resurface, where I, a PhD candidate with extensive service to my own Indigenous communities, grappled with the demanding role of bridging the divide between academic professors and MY communities, where their academic impact proved lacking. Despite my extensive experience in community work and research, within the classroom, I often found myself perceived as a novice, lacking in sophistication. The ideals of mutual learning and the exchange of knowledge appeared confined to mere rhetoric, rather than enacted in practice. I was called upon to prioritize community empowerment, even when it entailed facilitating the advancement of academically credentialed individuals in their pursuit of professional recognition.

As I immersed myself further into Tuhiwai Smith’s writings, I came to the realization that my academic journey would undoubtedly be fraught with challenges. Yet, her teachings imbued me with a profound sense of resilience and determination, propelling me forward in my quest for knowledge that reveres Indigenous ways of knowing. Guided by Tuhiwai Smith’s insights, I embarked on a transformative journey to redefine my role as a Kumu – not merely as a professor and mentor, but as a guardian of cultural safety and knowledge. My endeavor became centered on creating an educational environment where Indigenous wisdom is not merely tolerated, but actively embraced, celebrated and seamlessly integrated into the fabric of the classroom experience.

Moʻolelo: One poignant insight from Tuhiwai Smith’s work that deeply resonated with me was the notion of resilience amidst adversity. I recall occasions when I stood before students in the very academic department where I had pursued my own education, seamlessly intertwining the narratives of Hawaiʻi’s rich history and cultural heritage with Western theoretical frameworks and practical applications. Witnessing students encounter a professor who not only resembled them but also shared narratives of their communities from a perspective of strength rather than deficit sparked a profound awakening within them. Through these experiences, I realized that my own trials and tribulations served a greater purpose: to pave a broader pathway for the emergence of future Indigenous scholars and the cultivation of scholarly spaces that embrace diverse perspectives and narratives.

Tuhiwai Smith’s framework of survival resonated deeply with me on both an individual and collective level. As an Indigenous person navigating academia, I recognize the importance of preserving not only our physical existence but also our languages, cultural practices and spiritual beliefs in academia. Tuhiwai Smith’s insights have illuminated the urgent need for mobilization within academic spaces, where Indigenous voices and perspectives have historically been marginalized. Inspired by her work, I advocate for the inclusion of Indigenous knowledge systems in research and teaching, challenging the status quo and fostering a more equitable educational landscape.

In essence, Tuhiwai Smith’s profound influence has shaped my academic trajectory and sparked a transformation in my approach to teaching and mentoring. Her work empowered me to challenge the status quo within academia, advocating fervently for the inclusion of Indigenous perspectives and knowledge systems. As I continue my journey as an Indigenous scholar, I am deeply grateful for the wisdom and guidance she has imparted, paving the way for a more inclusive and culturally responsive educational landscape. This journey has affirmed my commitment to embodying resilience, honoring Indigenous ways of knowing and fostering environments where our cultural heritage is recognized and celebrated.

Moʻolelo: In essence, I fulfill every checkbox I aspire to be and unapologetically am an Indigenous scholar.

Donna-Marie Palakiko, PhD, APRN

The emergence of Kanaka ‘Ōiwi researchers in the late 1990’s was in response to Native Hawaiians being overrepresented in health disparities and research being done by non-Hawaiians on Hawaiians. Dr Kekuni Blaisdell, a physician and Native Hawaiian advocate, provides an early historical account which describes Native Hawaiians as “above middle size, strong, muscular, well made of dark copper colour … (who) walk gracefully, run nimbly and are capable of great fatigue” (Blaisdell, 1989, p. 4). As settler colonial influences began to take hold, the narrative on Native Hawaiians began to change. No longer were Native Hawaiians described as being capable of great fatigue, rather they were described as unwell. In a seminal report by Look and Braun (1995), Native Hawaiians had the highest mortality and morbidity rates when compared to Whites. In 2020, an updated needs assessment continues to highlight Native Hawaiians overrepresentation of chronic disease and mental health (Look et al., 2020). The dire reality of Native Hawaiians dying young and suffering from preventable disease inspired a new generation of Native Hawaiian researchers to be trained in both Western research methods and embrace Indigenous research knowledge to seek out innovative and novel solutions and approaches in partnership with the community to address health disparities. The solutions were grounded in culture and addressed socio-cultural determinants of health (Look et al., 2020).

The success of Kanaka ‘Ōiwi researchers relied on pilina (relationship), trust and reciprocity with the community. Trust building requires nurturing existing relationships, cultivating new relationships and a common purpose. Trust is further validated through the action of reciprocity. The relationship then guides the research approach including the research question, methods and intervention, analysis and dissemination. Always at heart is the impact the research will have on the community and the story that will be shared.

I was honored and privileged to be accepted as a scholar of the inaugural cohort of Māhina International Indigenous Health Research Training Program. This tri-university partnership provided a 12-week summer research institute in which I spent 1-week at the University of Washington and 1-week at the University of Hawaiʻi to learn from experts in community-based participatory research, be immersed in cultural experiences and learn from cultural community leaders. The remaining 10-weeks were spent at the University of Auckland studying Kaupapa Māori research from Māori Academics. The Aotearoa/New Zealand experience was life changing. I was immersed in Māori culture, learned from content experts on Indigenous research approaches and heard Tuhiwai Smith speak at a conference. The knowledge gained changed how I viewed and now value research as a tool in which we can tell our story. The experience empowered me to further my knowledge of Kaupapa Māori research with the opportunity to audit two courses to gain a deeper understanding of the concept of decolonizing methodologies and how to tell a story from a Native Hawaiian lens. The courses further explained how Western research intersects with Indigenous research, enabling us to embrace the knowledge of our kupuna (ancestors) and that of Western thinkers.

As a Native Hawaiian, I seek ways to re-frame the health inequities Native Hawaiians and other Indigenous people face. Re-framing the narrative from dis-ease to wellness, the work of Tuhiwai Smith guides how I think and approaches using western research methods within the safety of cultural knowledge. My current research seeks to address asthma inequities among Indigenous peoples. Through this experience, I have incorporated cultural frameworks on how I approach the issue to develop innovative and novel solutions with the guidance of cultural values and community.

Decolonizing methodologies awakened my understanding of the intersectionality of Indigenous value-based research and settler colonial research approaches. The awakening honored my kupuna’s wisdom and a deep respect for seeking innovative and novel solutions to the problems we face.

Sarah Momilani Marshall, PhD, LSW

Epistemicide is the killing, silencing, annihilation, or devaluing of a knowledge system. In Decolonizing Methodologies, Tuhiwai Smith states, “Knowledge and the power to define what counts as real knowledge lie at the epistemic core of colonialism. The challenge for researchers of decolonizing methodologies as a set of knowledge-related critical practices is to simultaneously work with colonial and Indigenous concepts of knowledge, decentering one while centering the other” (Smith, 2021, p. xii)

I grew up on the Mainland, the continental USA, as one of the Native Hawaiians of the diaspora. My mother was born and raised in Hilo, Hawaiʻi, but joined the military in her twenties and moved to the Mainland. My father was born and raised in Richmond, Virginia, and my parents met and married while they were both enlisted in the Navy. While I knew that I was Native Hawaiian, and carried a Native Hawaiian name, I did not have a strong Native Hawaiian identity or even recognize the value and privilege of being Native Hawaiian. My family called me by my Native Hawaiian middle name, and that was almost the extent of my understanding of what it meant to be Native Hawaiian. At times, my brown skin and unusual name were simply an unfamiliar oddity and sometimes they were a real burden. When my family moved to a new state and I began at a new school, I was so relieved that my new community began to call me by my “normal”, easy-to-pronounce first name. My brown skin still didn’t quite fit in, but I excelled at academics and school achievements, so that helped to deflect attention away from my appearance.

After my first year in high school, my mother decided it was time for her to take her family and return to Hawaiʻi. My ninth grade year was in Louisiana at Slidell High School and my tenth grade year was on Hawaiʻi Island at Hilo High School. And then my eleventh and twelfth grade years were spent as a boarding student at Kamehameha Schools on O’ahu. It was a time of many, many challenging transitions. Fortunately, I continued to excel at academics, so this helped to distract me from my challenging circumstances and accelerated my scholastic achievements. School was one of the areas of my life where success came easily, so it was no surprise that I chose the path of a scholar. After high school, I earned a Bachelor’s Degree, and then three Masters Degrees and finally a Doctorate Degree.

What did come as a surprise, however, was to realize, as an adult professional, that I was being identified as an “Indigenous Scholar”. Despite spending most of my life in academic institutions, I had no idea what that meant. I knew what the word Indigenous meant, and I knew what the word Scholar meant, but I did not know what it meant to be an “Indigenous Scholar” beyond the fact that somewhere in my biological DNA there was some Hawaiian ancestry. My esteemed, valued education and all the knowledge that I had obtained in institutions had ultimately failed me, precisely because those educational institutions had wholly embraced the practice of Indigenous epistemicide and I had no idea what it meant to be Indigenous.

Only now, as a highly educated Native Hawaiian who has the privilege of living on Hawaiʻi Island, near my ‘ohana and my ancestral lands, have I finally been able to start understanding my own identity as a member of an Indigenous People. Only now am I finally able to peer back on my educational journey with a critical eye to realize my own internalized colonialism and to begin the work of “simultaneously work(ing) with colonial and Indigenous concepts of knowledge, decentering one while centering the other.” Tuhiwai Smith’s articulation of the continued tension that Indigenous scholars experience as they must simultaneously navigate between colonial and Indigenous concepts of knowing was the perfect insight at the perfect time on my own journey of understanding what it meant to be an Indigenous scholar.

Chantelle Eseta Matagi, MA

Unlike the the other contributors, my academic background is in Pacific Islands Studies, an interdisciplinary program that brings together people and resources to promote an understanding of Pacific Islands and issues of concern to Pacific Islanders. Decolonizing Methodologies is a foundational part of my academic journey.

Linda Tuhiwai Smith is a part of the Center of Pacific Islands Studies program, and I was fortunate enough to participate in one of her master classes at the University of Hawaiʻi Mānoa. During this class, she asked each student to share what “decolonizing methodologies” means to them. As emerging academics, each one of us looked to scholars such as Albert Wendt, Epeli Hau’ofa, Konai Helu Thaman, Terrence Wesley-Smith, Teresia Teaiaw and many others, to guide and hopefully provide an answer that was steeped in Pacific Indigenous knowledge.

As we each gave our answers, Tuhiwai Smith was unimpressed. At the end, she said to us, “If I had wanted to know what previous academics had said, I would have asked for that. What I’m asking you to do today, is answer the question ‘what does decolonizing methodologies mean to you as a Pacific person and based on your positionality within a Pacific community’.” She shared that as a Māori person, her experience has been different than other Māori due to her positionality, education and space within the larger Māori community. This understanding has influenced her definition of decolonizing methodologies and guided her research and writing. She also recognizes that this is not the only narrative for decolonizing methodologies.

Decolonizing methodologies need to be tailored to the specific context of different islands, cultures, languages, socioeconomic statuses, political entanglements, experiences and other significant life-affecting factors. With this additional explanation, each of us was then asked to reconsider our responses to the question. Reflecting on this question with the added prompt compelled me to examine my own positionality within the Samoan community. I am a person of mixed race, raised in the continental USA. English is my first language, and I face challenges in speaking Samoan fluently. My understanding of my culture primarily comes from observing my Samoan family. And I acknowledge the privilege I hold due to my non-Samoan mother. This privilege has provided me with educational opportunities that I have been fortunate enough to utilize and leverage. Given this positionality, decolonizing methodologies for me has entailed reclaiming, reestablishing and reaffirming my constantly evolving Samoan language proficiency, culture and traditional practices across various spaces I inhabit. More importantly, it involves creating space for others within my Samoan community and the broader Pasefika family.

In my recent professional endeavors, I deliberately chose to apply my knowledge and understanding of decolonizing methodologies by integrating my Samoan and Pacific languages, cultures and traditional practices as guiding principles in a non-indigenous environment. During the initial stages of the COVID-19 pandemic in Hawaiʻi, the Hawaiʻi Department of Health (HDOH) identified Native Hawaiians (NH), Pacific Islanders (PI) and Filipino communities as disproportionately affected by the virus through western data collection. Dr Sarah Park, the State Epidemiologist at the time, noted the overrepresentation of PI communities in cases in a June 2020 article by Honolulu Civil Beat. She attributed this to their higher poverty rates and tendency to live in overcrowded conditions, which made self-isolation challenging. Dr Park drew parallels between the spread of COVID-19 among PI communities and a 2018 mumps outbreak in Hawaiʻi, which also disproportionately impacted them. When asked about HDOH’s efforts to address NHPI communities, Dr Park stated she would focus on educational outreach and testing initiatives (Hofschneider, 2020a, b).

The pandemic underscored existing disparities in NHPI communities. Efforts such as offering testing and educational outreach felt inadequate and lacked the urgency needed to curb the spread, given NHPI communities' historical overrepresentation in both communicable and non-communicable diseases. In August 2020, Dr Park met with the Native Hawaiian and Pacific Islander COVID-19 Response Recovery Resilience (NHPI 3R) team leaders to address this issue. Unfortunately, she was unable to provide satisfactory answers or accommodate community requests or suggestions (Hofschneider, 2020a, b). This response was disheartening not only to NHPI communities but to others as well. Mayor Kirk Caldwell expressed regret, stating, “In some ways, I think we forgot about this community [Pacific Islanders] … We should’ve started earlier … We are not waiting for the Department of Health anymore” (Hofschneider, 2020a, b).

In September 2020, Dr Emily Roberson, Chief of the Disease Investigation Branch, assumed leadership of the COVID-19 contact tracing program in Hawaiʻi, succeeding Dr Park (Hurley, 2020). Under her guidance, HDOH took an innovative step by establishing a novel investigation team within its Disease Outbreak Control Division. This team, known as Team 6B, was to be staffed and led by members of the Native Hawaiian, Pacific Islander and Filipino communities.

I had the privilege and honor of creating, leading and expanding Team 6B. Our primary objective was to meaningfully address the overrepresentation of NHPI communities in COVID-19 deaths and cases. I chose to hire NHPI community members who did not meet western employment standards. My positionality led me to prioritize qualities such as community involvement, native language proficiency and cultural sensitivity over western education credentials. I questioned the necessity of western education requirements, identifying them as an unnecessary barrier.

Over the following year and a half, Team 6B grew to thirty-two members, becoming the largest COVID-19 case investigation team in Hawaiʻi. We consistently handled the largest case assignments and achieved more thorough and accurate investigations overall. Despite these successes, the team still faced challenges in gaining acceptance and equity. HDOH leadership could not see past Team 6B’s perceived lack of western-based education. They overlooked that NHPI community members possess diverse educational backgrounds from non-western institutions, which does not equate to being uneducated. Nor did they recognize the familial responsibility of NHPI communities to their communities. It is their dedication to their communities that drives them to excel and do more.

Epeli Hauʿofa eloquently expressed, “ … we must wake up … and together … overturn hegemonic views that aim ultimately to confine us again, physically and psychologically, in the tiny spaces that we have resisted accepting as our sole appointed places and from which we have recently liberated ourselves. We must not allow anyone to belittle us again, and take away our freedom” (Hau‘ofa, 1994, p. 39). Team 6B stands as evidence that when NHPI communities are given equitable access to employment opportunities and incorporate Indigenous ways of knowing and being, they are fully capable of effectively addressing the issues within their own communities. We are not small, we are not vulnerable and we are not uneducated. We are descendants of greatness who continue not only to survive but thrive.

J. Keʻalohilani Worthington Antonio, MPH

My journey as an Indigenous health student, epidemiologist and now academic researcher in culturally based community-led interventions and traditional practices has been somewhat unconventional, mirroring the unique trajectory of my career. While I am ethnically a fifth-generation mixed Okinawan, born, raised and residing in Hawaiʻi, I am not Native Hawaiian or Pacific Islander by heritage. However, my identity and deep connection to Pacific cultures are firmly rooted in the land and people of Hawaiʻi.

Moreover, my current academic career was not part of my original plan. Initially drawn to the sciences, I envisioned a career in medicine and clinical settings, with no backup plans on the horizon. However, the onset of the COVID-19 pandemic altered the course of my work, propelling me into the realm of community-led research among Pacific populations. This shift naturally led me to explore Pacific ways of knowing and being, shaping my academic pursuits in unexpected but profoundly meaningful ways.

When I first entered the state public health sector, my understanding of research methodologies was quite limited. Drawing from my upbringing in Samoan and Tongan Church communities in Hawaiʻi, I swiftly recognized that the communication and research approaches commonly employed in public health were ineffective when engaging with Native Hawaiian and Pacific Islander communities. While pinpointing these shortcomings was crucial, I found it just as important to propose viable alternative solutions. As a graduate intern at that time, my grasp of Indigenous ways of knowing was limited, yet I remained eager to learn, despite feeling daunted by the rigid state system, which seemed resistant to deviating from its established western-centric research paradigms.

Tuhiwai Smith’s seminal work on Indigenous methodology was first introduced to me through the teachings of community members. Her insights provided a framework that resonated deeply with my own experiences, offering a vocabulary to articulate and formalize the lessons gleaned from the pandemic. Currently, my focus lies in collaborating closely with communities to capture their frontline wisdom and incorporate it into academic discourse. Smith’s frameworks and perspectives have become indispensable in shaping my research approach, particularly in grounding Indigenous health initiatives that I assist communities in documenting. Her teachings have been pivotal in guiding the evolution of my academic journey, shifting my practice away from solely western paradigms towards centering Indigenous epistemologies and methodologies. Through this transformative process, I strive to honor and amplify Indigenous voices, ensuring that their knowledge and perspectives are both valued and heard in academic spaces.

Morgan Torris-Hedlund, PhD, RN

A critical aspect of Tuhiwai Smith’s work emphasizes the role of the Indigenous researcher as a servant to Indigenous communities. She challenges traditional research paradigms and calls for a shift in the power dynamics of research, advocating for research that benefits and empowers Indigenous communities. That concept has empowered my commitment to centering the communities I care about. Tuhiwai Smith argues for community-centered research, where Indigenous communities' needs and aspirations take precedence. In this context, the researcher is not an outsider imposing their agenda but a facilitator working in collaboration with the community to address their concerns.

I have used her work to bolster my identity as a product of at least two conceptual spaces. I have developed a voice informed by my academic schooling that echoes the concerns and priorities of my experience as a Maoli (Native Hawaiian) person. Tuhiwai Smith advocates for amplifying Indigenous voices and knowledge within the research process. Based on her work, I seek to acknowledge and value the wisdom and perspectives of community members, ensuring that their voices are not marginalized or overshadowed by external agendas.

I recognize that my identity in all spaces reflects the relationships I form and maintain. Tuhiwai Smith, who emphasizes the importance of building reciprocal and respectful relationships, has informed the process of forming and nurturing a community. As an academic, I seek to engage in meaningful dialogue, build trust and establish a sense of reciprocity so I can give back to the communities where I work. I acknowledge that the researcher has an ethical responsibility and a duty of care to the community. This duty involves recognizing the potential impact of research on individuals and the community. In response, the researcher must ensure that the research process is conducted ethically and sensitive to cultural protocols.

Informed by Tuhiwai Smith’s work, I remain critical of the social mechanisms of knowledge production. The researcher is called upon to challenge and deconstruct colonial frameworks and methodologies, allowing Indigenous ways of knowing and understanding the world. I am constantly reminded that the work I do has to serve a community. By incorporating these principles into the role of the researcher, Tuhiwai Smith’s work lays the foundation for a researcher who serves a purpose in the community. It envisions a transformative role where the researcher facilitates positive change, working collaboratively with Indigenous communities to address their needs and aspirations. This approach aligns with the ethos of servant leadership, where the researcher focuses on empowering and serving the community rather than asserting academic authority.

Other Indigenous scholars inform me of my efforts as a Maoli Academic. I believe Tuhiwai Smith’s work serves as an axis around which I position other scholars, such as Shawn Wilson (2008) and Kovach (2021), who share common themes in empowering indigenous communities, valuing Native knowledge and redefining the role of the Native scholar. Their scholarship overlaps in several essential ways.

Wilson’s emphasis on research as a ceremonial practice aligns with Tuhiwai Smith’s call for a holistic approach. That notion of wholeness motivates me to claim the intersection of my scholarship, academic role and Maoli identity. Both advocate for research beyond a purely academic exercise and recognize Indigenous knowledge’s spiritual, cultural and interconnected aspects. Tuhiwai Smith and Wilson stress the importance of community-centered research. They advocate for researchers to actively engage with and serve Indigenous communities, placing community needs at the forefront of the research agenda. The researcher is seen as a collaborator and facilitator, not an external observer. That notion shapes the role I hope to have in a community and serves as what I bring to a community.

Tuhiwai Smith also connects to the work of Margaret Kovach. They focus on acknowledging and respecting Indigenous knowledge within the research process. Like Tuhiwai Smith’s, Kovach’s work underscores the need to move beyond tokenistic inclusion and genuinely value Indigenous perspectives.

These scholars help me remember that the emphasis on reciprocal and respectful relationships with Indigenous communities is a common thread in the works of Tuhiwai Smith and Shawn Wilson. Both stress the importance of building trust and acknowledging researchers' responsibilities to the communities they work with. Linda Tuhiwai Smith and Margaret Kovach contribute to the research discourse on the ethics of care and responsibility. They advocate for researchers to approach their work with a sense of responsibility for the community’s well-being, recognizing the potential impacts of research on individuals and communities.

Tuhiwai Smith and Kovach focus on decolonizing knowledge production. They encourage scholars to challenge colonial frameworks and methodologies, creating space for Indigenous ways of knowing. This aligns with Shawn Wilson’s perspective, as decolonizing research inherently involves a shift away from Eurocentric approaches.

Tuhiwai Smith, Wilson and Kovach collectively redefine the role of the Native scholar. They advocate for scholars who actively contribute to empowering Indigenous communities, advocate for Indigenous knowledge and operate with humility and service. I have worked to build a framework that incorporates the efforts of Tuhiwai Smith, Wilson and Kovach to promote a transformative and empowering approach to Indigenous research. Their works collectively contribute to reshaping the narrative around the role of the researcher, emphasizing collaboration, respect and the recognition of Indigenous knowledge as central to the research endeavor. This collaborative effort aims to foster positive change within Indigenous communities and academia.

The global consensus on self-determination underscores its significance as a fundamental human right that warrants acknowledgment, support and preservation. However, for communities like Native Hawaiians and Pacific Islanders, attaining self-determination is often a formidable challenge, given the legacies of settler colonialism that have shaped our histories. Settler colonizers systematically dismantled Native Hawaiian and Pacific Islander Indigenous knowledge and ways of being to assimilate us into their systems and narratives, impeding our ability to assert self-determination.

Recognizing this historical context and endeavoring to cultivate self-determination has spurred the development and incorporation of decolonizing methodologies. These Indigenous methodologies serve as tools for Indigenous peoples to reconnect with, reaffirm and re-indigenize their knowledge and ways of being. They represent a shift away from the colonial narratives of disempowerment and deficit towards Indigenous narratives of empowerment and abundance. Embracing decolonizing methodologies is a step towards reclaiming agency, sovereignty and cultural autonomy for not only Native Hawaiian and Pacific Islanders but for Indigenous communities worldwide.

Tuhiwai Smith’s seminal works, Decolonizing Methodologies and the framework, Indigenous Research Agenda, have laid the foundation for Native Hawaiian and Pacific Islander Indigenous scholars. As Indigenous scholars, we embark on our academic endeavors by first reflecting on and acknowledging the inherent power and privilege we bring into Indigenous spaces, our familial connections to community and our responsibility to our communities. We prioritize establishing mutual respect with the communities we engage with and serve as community members, Allies and facilitators for driving meaningful systemic change.

As we commemorate the 25th anniversary of the original publication of Decolonizing Methodologies, it offers all Indigenous scholars a moment to pause, reflect and share our personal narratives of how this work has influenced our thinking, actions and narratives. Moving forward, the contributing authors of these works will continue to pave the way for the next generation of Indigenous scholars much like Tuhiwai Smith has done for us.

We celebrate the achievements of these works and their positive impacts on Native Hawaiian and Pacific Islander communities. Recognizing that it is imperative to look towards the next generation of Indigenous scholars. We must persist in unpacking the multifaceted issues surrounding colonization and indigeneity, always mindful that this discourse must remain centered on community and building sustainability. We are rooted in our past – our ancestors, our space – the land we come from and we move forward with an eye to those who will follow us – the future generations. We are the Pacific, and the Pacific is us.

This paper forms part of a special section “Honouring 25 Years of Linda Tuhiwai Smith’s Decolonizing Methodologies: Research and Indigenous Peoples”, guest edited by Dr Jennifer Markides, Dr Stephanie Bartlett, Dr Lucy Delgado, Dr Laura Forsythe, Dr Sarah Green, Dr Jennifer MacDonald, Dr Robin Minthorn, Dr Julie Morin, Dr Meagan Ody, Dr Hangsel Sanguino, Dr Darlene St. Georges, Dr Mila Mary Rose Tucker and Dr Angie Tucker.