Insurgent Research by Adam J.P. Gaudry

Insurgent Research

By Adam J.P. Gaudry

When we set out to “conduct research,” it can be thought of as a voyage toward understanding. Adam J.P. Gaudry reminds us that we need to reflect upon our own motivations for doing so in his article, “Insurgent Research.” Is our motivation to understand? To validate one’s own culture as superior to another? To justify colonialist presence on native land? To serve the needs of the dominant community, whether it be in academia or bureaucratic form? If so, then we are engaging in “extraction research,” which to me, conjures up images of wisdom teeth being forcibly extracted by the dentist and then tossed away. Not too pleasant.

In class, the subject has come up of a quickly-growing, densely-populated multicultural society, and how multiculturalism can be used to delegate an indigenous population as just another ethnic group. How do we create a multicultural society so that it is in fact doing what we were taught in elementary school: making that space to celebrate culture, and not perpetuating colonialist interests? Is another layer to multiculturalism creating a space for the indigenous people who existed in that land since time immemorial to reach self-determination? How do the two concepts of “multicultural” and “indigenous” co-exist together when some peoples of mixed background find themselves on both sides of the fence? At the risk of opening a can of worms, perhaps in the next class I’d like to discuss the Palestinian and Israeli conflict and how the concept of being indigenous functions there.

An alternative means from perpetuating intellectual colonialism is Gaudry’s “insurgent research.” The research’s main goal is to re-center the indigenous community as the focus, to actively engage and write findings for them. The audience is shifted away from the outsider. Through insurgent research, one must become a child again and 1) assume indigenous world views, 2) write to the indigenous community as the primary audience, 3) take on responsibility and accountability toward the indigenous community, and 4) organize indigenous action to deconstruct colonialism. After all, Gaudry relates, the failure to suggest alternatives outside of the working system only solidifies the modern liberal argument that there is no alternative. Research is political, propaganda, and the one who claims neutrality should have their motives questioned. Insurgent research creates the conditions for social change because it motivates people to do so.

As of now, engaging in insurgent research is gaining speed, but it still faces obstacles like peer review and the manacles of the dominant social group, which act as gatekeepers toward getting published, receiving funds for research, ect. However, Gaudry points out: “We play the game but do not get lost in it.” (116) Indigenous communities, for example, can require that the individual must earn a research license before beginning study in their home. Gaudry also lists what we as insurgent researchers can do, to create a space for self-determination and empowerment within the community:

-Deconstruct methodological strategies that reinforce power relations.

-Build relationships, invest in them, and take a position of responsibility within the community.

-Create community connections, write books, and distribute propaganda

            Example: In Their Own Voices by Jim Silver focused on creating a space for the Aboriginal community to meet and compile a list of goals they wanted to achieve in their neighborhood, such as rallying against a local homeowner’s association

            -Learn the indigenous language, or work with elders, activists, and knowledgeable speakers when compiling your findings

            Note: Most of us may have to gear toward the second option. So powerful, language is, but it is definitely a lifelong commitment. By learning an indigenous language, you can convey a view of the world outside of the dominant system. Gaudry relates a great quote by our Albert Memmi: “Possession of two languages is not merely a matter of having two tools, but actually means participation in two physical and cultural realms.” (132) I thought it was fascinating when Gaudry talked about the Dakota tribe, and how no word exists for “sorry.” One must think carefully before speaking, because “once something is spoken, it cannot be taken back.” (131)

I remember bringing up the integration of Spanish into schools along the West Coast at a dinner party, and was startled by the number of vehement responses against it, although they could not put into words quite what bothered them so, except for, “they immigrated here, so they should learn our language.” In Korea, I would walk down the street outside of my apartment and see shop names, written in English first, and Hangeul second. When you know only one language, you convey the world in only one way. I’d like to talk more about preserving the Hawaiian language in the Hawaiian community and also teaching it to the new generations of children growing up (i.e. in public schools, private, charter). I found Gaudry’s article to be very eye-opening for when I go forward to conduct my own research, especially when he talks about investing in the community.