摘要：Objectives. We examined the role that Indigenous Elders can play in ensuring that community-based research (CBR) is conducted ethically. Methods. We present data from a larger qualitative study exploring ethical issues that occur in HIV-related CBR through the experiences of researchers engaged in CBR. Between May 2010 and July 2011, we interviewed 51 academic and community research team leaders of federally funded HIV CBR studies. We used thematic analysis techniques to identify themes. Results. Participating researchers engage Elders in research because Elders are keepers of Indigenous knowledge, dynamic ethical consultants, community protectors, and credible sources of information who are able to counsel and support, mediate conflict, provide local context and history, and conduct ceremonial roles. Potential challenges cited by participants to engaging Elders in research include finding the right “fit,” approaching Elders in a culturally appropriate way, and bureaucratic environments that do not honor Indigenous processes. Conclusions. Culturally appropriate Elder engagement in HIV CBR with Indigenous communities is vital for promoting positive relationships and culturally safe research that respects ceremony and Indigenous ways of knowing. Indigenous worldviews privilege holistic interconnectedness, collaboration, reciprocity, spirituality, and humility, in contrast to Western notions of dichotomous thinking, rationality, and individualism. 1 Within an Indigenous research paradigm, the intentions and process of data collection become as important as the knowledge acquired. 2 Historically, research on North American Indigenous peoples has been carried out almost exclusively by non-Aboriginal researchers, without the active involvement of Aboriginal peoples, and with little or no benefit to their communities. 3,4 (We use “Aboriginal” to refer specifically to First Nations, Inuit, and Métis populations in Canada, and “Indigenous” within an international context.) Consequently, many Indigenous communities distrust Western research. Smith 5 and others 6 have argued for a decolonized research agenda that honors Indigenous approaches to knowing the world. Canada’s national research funders are seeking to promote and codify a framework for ethical relationships among researchers and Aboriginal communities. 4 (ch9) As communities are becoming aware of the tension that may exist between biomedical research ethics and their own concerns (for instance, a biomedical emphasis on individual rather than communal harms and benefits), 7–9 they are increasingly establishing their own internal review structures that are more responsive to their local needs. 10,11 “In a good way” is an expression used by many Aboriginal communities to denote participation that honors tradition and spirit. Among the Anishinaabe people, this is embodied through the Seven Grandfathers Teachings of wisdom, love, respect, bravery, honesty, humility, and truth. From an Indigenous worldview, research done “in a good way” is a sacred endeavor that illuminates the connections between the spiritual and physical world. Elders have a special role to play in this work. Elders are people knowledgeable about culture and tradition. . . . Elders are not always persons over a certain age, and not all older persons are considered Elders. Rather, Elders are those who have and show concern for others and the community and show leadership. The position of Elder . . . is one of esteem and respect. 12 (p5) Elders often provide the wisdom, knowledge, and ceremonial guidance to assist with research processes that respect Indigenous worldviews. Their role in research requires further elucidation. 13–16
