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Purpose
Indigenous diasporic youth and their families exist at the intersection of transborder, intergenerational spaces that inform their intersectional, diverse, and complex identities (Blackwell et al., 2017; Author 1, 2016). To better understand Indigenous identities, research must counter the epistemic erasure endured by Indigenous peoples in educational and psychological research (Abo-Zena, 2022; Author 1, 2020; Smith, 2012). Dominant and widely accepted theoretical frameworks and methodologies do not consider the lived experiences of Indigenous communities, which leads to our limited insights on their educational experiences, the role of contexts, and the values and perspectives in their lives. In response to these limited approaches, researchers have explored how culture impacts the learning experiences of minoritized communities (Bang, 2015; Garcia Coll et al., 1996; Authors, 2023; Nasir et al., 2020; Rogoff, 2003; Author 2, 2019). The purpose of our theoretical paper is to expand on the work from these scholars and unsettle the ahistorical and Eurocentric research paradigms that dominate identity and learning research in psychology (Abo-Zena, 2022), by focusing on how researchers can incorporate Indigenous epistemologies in their work (Bang & Medin, 2010).
Theoretical Framework, Modes of Inquiry, & Data Sources
Our paper takes a critical decolonial psychology perspective (Author 1, 2020) to examine how research on identity and learning can benefit from involving Indigenous communities in producing, transforming, and mobilizing knowledge for and by their communities (Smith, 2012). We highlight critical community-engaged methodologies which disrupt the Western scientific views of what counts as research and address the structural inequities within psychology and education by validating and valuing the perspectives of minoritized communities (Cammarota & Fine, 2008; Kumar & DeCuir-Gunby, 2023). We share how critical participatory action research (CPAR), which positions community members as researchers who create evidence-based change in their communities (Fine et al., 2021) can center the knowledge, strengths, and lived experiences of Indigenous diasporic communities (Urrieta, 2013; Yosso, 2005; Authors, 2021).
Points of View/Argument
We argue that in order for researchers to understand how Indigenous knowledges shape multifaceted, intergenerational, and fluid identities and unique educational realities (Baquedano-Lopez, 2020), they should 1) critically examine their positionalities and what types of knowledge are considered credible in order to be more epistemically inclusive in their research process (Abo-Zena et al., 2022); 2) weave in critical theories (e.g., Critical Latinx Indigeneities) as part of their frameworks (Blackwell et al., 2017); and 3) incorporate decolonizing methodologies that center Indigenous voices through community collaborations (Smith, 2012). We highlight qualitative critical narratives or testimonio methodologies, CPAR partnerships with Indigenous youth, and mixed-method transborder research designs (Authors, 2021; Author 1, 2021).
Scholarly Significance
The conceptual paper calls for the co-production of knowledge with Indigenous communities to conduct research that can inform systemic changes in schools and communities. The paper expands on methodological approaches to conducting research by considering how community partnerships disrupt the traditional epistemological paradigms used in identity and learning research. We spotlight methodologies that are promising in expanding paradigms for envisioning identity research futures that are decolonial and rooted in Indigenous histories and worldviews.