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This article aims to broaden joint performances of talk-story, a form of Indigenous Research Methodology, to give voice to non-indigenous participants who presuppose misrepresentation in qualitative research. Indigenous Research Methodologies emerged to challenge axiological concerns with Western Research Methodologies, which participants perceive to disregard, oppress, and exploit those they claim to represent. Founded on the principle of relational accountability, Indigenous Research Methodologies place learning co-created knowledges and social epistemologies at the center of the study, promoting the publication of authentic explanations and representations that empower participants. In response to grounded theories emerging from talk-story with non-indigenous members of the global surfing tribe, describing their anger and powerlessness against cultural studies researchers who deceive and misrepresent them in a perceived culture war, I explain how non-indigenous researchers and disempowered populations can jointly perform talk-story to co-create depictions that survive participant scrutiny. However, I caution that influential gatekeepers will execute Western a priori assertions and cultural imperialism to silence opposing voices and epistemologies empowered by talk-story. Nonetheless, my article aims to contribute towards promoting performances of talk-story methodology by explaining how an indigenous paradigm enables analytical processes to be shared, thus exposing insights participants perceive to be silenced by Western Research Methodologies. [ABSTRACT FROM AUTHOR]

Introduction: This study used Lekgotla discussion with Batlokwa women to formulate and verify the strategies to empower the women with traditional and cultural dysmenorrhea or pain period knowledge. The Lekgotla discussion is an open forum in which indigenous communities in Sub-Saharan Africa use to debate and reach agreements on community raised issues. It has the potential to identify issues that affect community day-to-day lives and reach consensus to effect changes. Purpose: To present Lekgotla discussion workshop as a decolonized qualitative research methodology. Methods: The study was qualitative, using a Lekgotla discussion process among women with a variety of experience in both Indigenous and Western dysmenorrhea knowledge. Participants were purposively selected to participate in a Lekgotla discussion. The snowballing was also used, whereby the recruited participants were asked to assist in identifying and referring potential participants to the researcher, who contacted them for potential inclusion in the study. The process was repeated until a required sample was reached. A facilitator was selected by the participants to facilitate the discussion and summarizes the inputs once all the participants have raised their ideas and there was no newer information was shared. The debates and dialogues were analysed by the researcher and experts using content data analysis. Results: The Lekgotla discussion followed a workshop process and was divided into four steps: 1) Arrival and Welcome, 2) Engaging participants, 3) Reaching consensus on the strategies to empower Batlokwa women with dysmenorrhea knowledge, 4) Verification and refinement of the strategies to empower Batlokwa women with dysmenorrhea knowledge. Conclusion: The success of applying the process of Lekgotla discussion proved that the indigenous epistemologies are increasingly accepted to achieve research objectives. [ABSTRACT FROM AUTHOR]

Introduction: This study used Lekgotla discussion with Batlokwa women to formulate and verify the strategies to empower the women with traditional and cultural dysmenorrhea or pain period knowledge. The Lekgotla discussion is an open forum in which indigenous communities in Sub-Saharan Africa use to debate and reach agreements on community raised issues. It has the potential to identify issues that affect community day-to-day lives and reach consensus to effect changes. Purpose: To present Lekgotla discussion workshop as a decolonized qualitative research methodology. Methods: The study was qualitative, using a Lekgotla discussion process among women with a variety of experience in both Indigenous and Western dysmenorrhea knowledge. Participants were purposively selected to participate in a Lekgotla discussion. The snowballing was also used, whereby the recruited participants were asked to assist in identifying and referring potential participants to the researcher, who contacted them for potential inclusion in the study. The process was repeated until a required sample was reached. A facilitator was selected by the participants to facilitate the discussion and summarizes the inputs once all the participants have raised their ideas and there was no newer information was shared. The debates and dialogues were analysed by the researcher and experts using content data analysis. Results: The Lekgotla discussion followed a workshop process and was divided into four steps: 1) Arrival and Welcome, 2) Engaging participants, 3) Reaching consensus on the strategies to empower Batlokwa women with dysmenorrhea knowledge, 4) Verification and refinement of the strategies to empower Batlokwa women with dysmenorrhea knowledge. Conclusion: The success of applying the process of Lekgotla discussion proved that the indigenous epistemologies are increasingly accepted to achieve research objectives. [ABSTRACT FROM AUTHOR]

This article aims to broaden joint performances of talk-story, a form of Indigenous Research Methodology, to give voice to nonindigenous participants who presuppose misrepresentation in qualitative research. Indigenous Research Methodologies emerged to challenge axiological concerns with Western Research Methodologies, which participants perceive to disregard, oppress, and exploit those they claim to represent. Founded on the principle of relational accountability, Indigenous Research Methodologies place learning co-created knowledges and social epistemologies at the center of the study, promoting the publication of authentic explanations and representations that empower participants. In response to grounded theories emerging from talk-story with non-indigenous members of the global surfing tribe, describing their anger and powerlessness against cultural studies researchers who deceive and misrepresent them in a perceived culture war, I explain how nonindigenous researchers and disempowered populations can jointly perform talk-story to co-create depictions that survive participant scrutiny. However, I caution that influential gatekeepers will execute Western a priori assertions and cultural imperialism to silence opposing voices and epistemologies empowered by talk-story. Nonetheless, my article aims to contribute towards promoting performances of talk-story methodology by explaining how an indigenous paradigm enables analytical processes to be shared, thus exposing insights participants perceive to be silenced by Western Research Methodologies. [ABSTRACT FROM AUTHOR]

Over the past several years, academic discourse has included discussions around improving research methodologies, particularly related to Indigenous people. Using Western research methodologies and methods when undertaking health research with Indigenous people, in the direction of Indigenous communities, has not been very effective. This is due to the fact that Western research methodologies do not address the need to foster relationships, mutual respect, and reciprocity. Engaging Indigenous communities empowers them to take an active role in how the research is conducted and ensures that the research is relevant to their communities. Engagement with Indigenous communities is also important during the analysis of qualitative data in the form of interviews, focus groups, and sharing circles. Without adequate engagement, data analysis often reverts back to Western methods, leaving the community out of the data analysis process. Bartlett et al. developed the "Collective Consensual Data Analytic Procedure" (CCDAP) in 2006 to address the lack of community involvement in the data analysis process. Analyzing the qualitative data using a community panel to reach a group consensus reduces the possibility of biases that any one person could bring to the research. Furthermore, group participation helps foster relationships and camaraderie within Indigenous communities. The process outlined by Dr. Bartlett could however become tedious and lengthy when dealing with a large number of interviews and data entries. This is why the CCDAP process was streamlined by first doing a thematic analysis of the data using the NVivo software. Following the thematic analysis, digitalization was added to the process by the way of Microsoft PowerPoint presentation and Excel spreadsheet. This made it quicker and easier to perform the analysis remotely using any videoconferencing platform that allows for screen sharing. [ABSTRACT FROM AUTHOR]