MAY 7, 2024

ORGANISATIONAL
COMMUNICATION RESEARCH
COM4806
ASSIGNMENT 01: PHILOSOPHIC FOUNDATIONS OF
COMMUNICATION RESEARCH
UNIQUE NUMBER: 528394

CLARICE BERTHA MADONSELA

STUDENT NUMBER 48255165
DECLARATION OF OWN WORK
I,

CLARICE BERTHA MADONSELA

(NAME and SURNAME) confirm that:

✓ this MODULE contains my own, original ideas and work

✓ those ideas, or work, that are not my own, have been cited through the
prescribed referencing system which I have familiarised myself within the
Tutorial Letter CMNHONE/301
✓ I have not submitted the ideas or work contained in this MODULE for any
other tertiary education credit

Policy on Research
Ethics.pdf
✓ I have read the University’s Policy of Research Ethics
✓ I have submitted the ENTIRE Turnitin Report (not the digital receipt or front
page)
✓ I have familiarised myself with the WRITING FOR ACADEMIC INTEGRITY:
https://sites.google.com/a/unisacommscience.co.za/writing-for-academic-
integrity/home?pli=1
✓ I have read and understood the PLAGIARISM POWERPOINT FOR POST-
GRADUATE STUDIES (available under ADDITIONAL SOURCES on
myUnisa)
✓ I have familiarised myself with the library guides offered by Unisa’s library:
https://libguides.unisa.ac.za/research-support/plagiarism
✓ I have read and understood Unisa’s Policy for Copyright Infringement and
Plagiarism, and I am aware that plagiarism is punishable in terms of the
Copyright Act (Act 98 of 1978) and I have read the regulations of the
University of South Africa in this respect, available online:

https://www.unisa.ac.za/static/corporate_web/Content/Apply%20for%20admission/
Documents/Policy_copyright_infringement_plagiarism_16November2005.pdf

48255165
STUDENT NUMBER

_CB MADONSELA___ 09 MAY 2024

SIGNATURE DATE

__P.TLHAKO 09 MAY 2024

WITNESS DATE

1
TABLE OF CONTENTS PAGE

1 INTRODOCUTION 3
2 QUESTION 1: DIFFERENT PARADIGMATIC POSITIONS 3
The Decolonial/Indigenous/Postcolonial paradigmatic positions 3
The Transformative/Critical paradigmatic positions 4
The Positivist paradigmatic position 4
The Interpretivist paradigmatic position 4
The critical realist paradigmatic position 5
The Pragmatic paradigmatic position 5
3 QUESTION 2: PARADIGMATIC ASSUMPTIONS 6
Afrocentric decolonial/indigenous/postcolonial epistemology 6
Epistemological differences between positivism and interpretivism 7
Epistemological critique 8
Realism and Relativism 8
Relationality 9
Epistemology and Methodology 10
Methodology and Methodological Assumptions 11
4 CONCLUSION 15
SOURCES CONSULTED 16

2
1 INTRODUCTION
Bagele Chilisa (2012:20) of the University of Botswana, in her book Indigenous
Research Methodology, describes the model as “a method for describing a worldview
that is informed by ideas about the nature of social reality (ontology) to
explain the research process and systematically a theoretical idea about the correct
way (method) to investigate.
The assignment below examines the foundations of communication research
indigenous research methods. The report below explores the various attitudes and
underlying assumptions, understanding how scientists see the world, which affects
the research designs and methods adopted and how it is treated and how data is in
research projects.

2 QUESTION 1: DIFFERENT PARADIGMATIC POSITIONS

This section will introduce the six (6) different paradigmatic positions.

2.1 Decolonial/indigenous/postcolonial paradigmatic positions

The discussion of Euro-Western and postcolonial indigenous paradigms leads to

an essentialization of these concepts, which drive thinking along either/or binary
opposites. Additionally, it is risky to conceptualise indigenousness as a static
indigenous identity (Kinchella & Steinberg, 2009). Some researchers have referred
to a "third space" since Homi Bhabha (1994) defined "the space in between"
(Moquin, 2007). Because they are founded on a culture that has been made
immobile and essentialized, Western research paradigms are challenged and
deemed illegitimate in this environment. It is also acknowledged that indigenous
research paradigms and methodologies are shaped by essentialized perspectives
of indigenous cultures; as such, these approaches need to be challenged and
expanded to incorporate the perspectives and knowledge systems of the
subgroups. Additionally, it is risky to conceptualise indigenousness in terms of a
static indigenous identity (Kinchella & Steinberg, 2009).

3
2.2 Transformative/critical paradigmatic positions

The word "transformative paradigm" is used in this book to refer to a family of

research designs that have the common goal of emancipating and transforming
communities via group action, and are influenced by different theories and
philosophies (Mertens, 2010a). Marxism, which was developed by German
philosopher Karl Marx, is among of the most well-known ideas. According to him,
information and ideas are generated mentally by those who control the means of
production, or the ruling class. The knowledge generated, he claimed, inevitably
upholds the ruling class's dominance over other social classes.

The idea sheds light on the marginalisation of information generated in other

cultures and the predominance of Western-based research paradigms. Additional
theoretical frameworks are critical theory, feminist theory, Freirian theory, critical
racial theory, and postcolonial and indigenous theories.

2.3 The positivist paradigmatic position

The idea of positivism argues that the only path to establishing truth and an
objective reality is via the scientific process. Can you imagine researching witches
using scientific methods? Since the scientific method produces no concrete facts
about the existence of witches, positivists would draw the conclusion that there are
no such things as witches. The basis of positivism is the idea that true knowledge
can only come from natural science. It asserts that the ideal framework for
examining the social world is provided by the methodologies, procedures, and
methods found in natural science (Hitchcock & Hughes, 1995). Numerous Western
thinkers helped shape positivism as it exists now, including Aristotle (383–348),
Francis Bacon (1561–1626), and John Locke (1632–1704). Aristotle felt that there
are set fundamental principles governing the world that can be learned by
reasoning and observing.

2.4 The interpretivist paradigmatic position

Regarding presumptions about the nature of reality, what constitutes knowledge

and its sources, values, and their place in the research process, interpretivists and
positivists diverge. The interpretive approach has its roots in the hermeneutic

4
philosophy of Wilhelm Dilthey and the phenomenology philosophy of Edmund
Husserl (Eichelberger 1989; Neuman, 2010). We will also look at the interpretive
paradigm's ontology, epistemology, axiology, and methodology presumptions
phenomena. Phenomenologists describe and comprehend human experience by
means of human thinking, seeing, and other mental or physiological acts as well as
spirituality. From the standpoint of the phenomenologist, truth is numerous and
constrained by time, space, and context since it is situated inside the human
experience. In these assumption, a valid and reliable belief or statement originating
from a culture one is unfamiliar with, phenomenologists and interpretivists think that
research should lead to individual conceptions of social phenomena and personal
claims as opposed to verifications and generalisations.

2.5 The critical realist paradigmatic position

Since critical realism focuses on social phenomena and maintains that access to the
social world is always mediated and therefore subjective, it tends towards a
constructionist ontology. Although they "absolutely oppose the empirical or naïve
realism of positivism," critical realists embrace the idea that material objects are real
if they have an impact on behaviour (Fleetwood 2005: 217). Rather than adopting an
objectivist or constructionist ontology, this perspective adopts the idea that "daily life
reproduces and transforms the social world" (Bhaskar 1989: 4). Because it provides
an alternative to the prevailing positivist paradigm in marketing, critical realism has
gained popularity in business, management, and marketing research (Easton 2002).
Furthermore as mentioned above, some authors of writing on qualitative research
distinguish positions on the subject that incorporate aspects of both qualitative and
quantitative research.

2.6 The pragmatic paradigmatic position

Dewey's pragmatic viewpoint describes how methods should be taken into

consideration, even though it does not provide a prescribed mixed methods strategy
or design in and of itself. When applied pragmatically, mixed techniques are
employed with the knowledge that they are being wisely employed to address a
particular issue and to furnish data that will support the formulation of judgements
regarding evaluation. While quantitative techniques concentrate on instrumentation,

5
qualitative approaches usually see the researcher as an instrument (Mertens, 2010).
Dewey's pragmatic approach encourages assessors to consider critically the
instrumentation, the ways in which the assessor serves as an instrument, and the
ways in which the assessment aids in problem-solving. Concisely put, Deweyan
pragmatism allows for the mixing of various data types, methodologies, and even
claims, on the grounds that means and their effects “are created and improved in the
processes of continuous inquiry” (Dewey, 1938:11).

3 QUESTION 2: PARADIGMATIC ASSUMPTIONIST

The below section will discuss decolonisation as a crucial political and

epistemological movement for Africa's future, essential for regions affected by
historical injustices like imperialism, colonialism, and apartheid.

3.1 Afrocentric decolonial/indigenous/postcolonial epistemology

Since Afrocentricity aims to provide reality to the concept of a black perspective on

facts, events, texts, persons, historical records, and behavioural situations, it
maintains a dominant paradigmatic position in the subject of African American
studies, or Africology. An intellectual who is genuinely committed to changing the
way that circumstances involving people of African origin are analysed and
interpreted must take the critical turn. Without furthering the notion of Africans as
subjects in their own narratives, who can today undertake analyses of African
situations? A reliance relationship based on the myth of African inferiority has
historically been established by displacing Africans from their own terms through the
influence of European and, to a lesser extent, Arab culture. According to Ama
Mazama, Afrocentricity is a paradigm, a framework, and a dynamic since it permits a
variety of ideas and theories (Mazama, 2003). But it is not a worldview, and it is not
to be confused with Africanity, which is simply the way any African people live in
accordance with their culture's values, customs, and traditions. One cannot be
Afrocentric just by being born in Africa, adopting African lifestyles, and practicing
African religion. Therefore, people who live in Africa and are aware of how European
colonisation has decentred their thinking could deliberately decide to be

6
demonstratively aware of their own agency. If so, this turns into a conscious act of
revolution; dressing like an African or naming yourself an African won't cut it.

3.2 Epistemological differences between positivism and interpretivism

Positivism would be slightly more in line with realism for those who prefer objective
facts. A researcher may adopt an objective and detached epistemological viewpoint
towards that reality and use an approach that depends on control and manipulation
of reality if they believe that the subject matter to be studied consists of a stable and
unchanging external reality (such as economic laws, cognitive mechanisms, or the
law of gravity).
These investigations were positivist in the sense that they made use of objective
metrics; they used a detached, quantitative approach to try and prove the presence
of specific social realities (i.e., intergroup attitude patterns). The majority of this
research used a deductive, theory-driven methodology.

In comparison with impressionism, interpretive research would be best suited for

individuals who are interested in how people interpret the facts. If the researcher
holds the view that people's subjective experiences of the outside world comprise the
reality to be studied, they may adopt an interactional or intersubjective
epistemological stance towards it and employ methodologies like participant
observation and interviewing that depend on a subjective relationship between the
subject and the researcher. Chilisa 2012: 26-27)

3.3 Epistemological critique

Ugandan scholar Mahmood Mamdani argued in his book Define and Rule that every
colonial conqueror was concerned with the "Question of Origin". It was about how a
minority of white colonial conquerors had to rule over the majority of the conquered
blacks. To solve the "patrimonial question", the white colonizer had to know the
conquered black "native". Exploration thus became a critical part of the imperial-
colonial project. The European anthropologist became an important researcher who
created an ethnographic global order as a wider context from which research and
methodology are sequential and influenced. It also means confessing and

7
confessing its impurity. Our current crisis is that we are still using research methods
that are fundamentally the same as before. Criticism of the methodology is
interpreted against the research itself. Fearing this stigma, we (modern scientists
and intellectuals) are responsible for forcing students to religiously adhere to existing
ways of knowing and understanding the world. No research can proceed without
agreement on methodology. No dissertation is complete without a recognizable
methodology. A mandatory requirement is: How did you find out about your thesis?
As a result, methodology has become the strong suit that every new researcher must
wear if they are to find the data and knowledge that colonialism so urgently needed
to solve the pressing "parent language question." This desire to know the "native" for
colonial administrative purposes gave birth to the "ethnographic state" interested and
involved in the "study" of the native in order to "define" and "control" the "native".
During the "ethnographic state", colonial ideologues such as Thomas Babington
Macaulay in India, Lord Frederick Lugard in West and East Africa, and Cecil John
Rhodes in South Africa used this information for evil purposes and to invent the idea
of the original. and control him. They assumed the position of experts on colonized
indigenous peoples and produced treatises such as The Double Mandate in Africa,
which took the position of the module on "native" rule. Today, new forms of
surveillance and state control have emerged with the problem of "global terrorism",
drug trafficking and migrants. Keith Breckenridge discussed the concepts of
"biometric status" in his award-winning book. " and the "documentary state". They
use machines to acquire, capture and store information about all people, but
especially about "Muslims" and "blacks", whose ways of worshiping, living and acting
do not match the European model. What is the role of research in this and what
methods are used to try to know the "Other", i.e. the unwanted immigrant and the
feared Muslim? Ndlovu-Gatsheni (2017: 186–188). .

3.4 Realism and Relativism

Chilisa (2012:39-40) states that Aristotle believed that the world operates according
to fixed natural laws that can be discovered through observation and reason. He also
believed that these fixed laws could be quantitatively tested and measured and the
results verified. He is considered a realist and his thinking is typical of realist
philosophy. Realism holds the view that reality is viewed materially. Realism

8
assumes an external reality that can be studied objectively. The basic principle of
this philosophy is that if something exists, it exists in quantity and we can measure it.
A realist claims that truth is in nature, that is in the physical world, and that people
can discover it through the scientific method. Knowledge begins with sensory
acquisition, which is then organized and organized by the intellect. Pragmatic
research focuses on the individual decision maker in a real situation. The process of
conducting pragmatic research consists of first identifying a problem and examining
it in a broader context. This leads to a research question that aims to better
understand and ultimately solve the problem. Finally, research findings often lead to
policy proposals, new environmental initiatives or social change. solutions
Pragmatism is based on an understanding of the human experience. Thus,
pragmatic research often seeks to understand the many factors involved in people's
behaviour in a given situation. Thus, pragmatists admit that their research does not
lead to certainty, because theoretically nothing in the world is certain. William
James, a central figure in that philosophy, emphasized that pragmatic inquiry avoids
abstract, fixed principles and does not pretend that there is only one ultimate truth.
Instead, pragmatic research defines terms by applying them to human experience.
Most pragmatic scientists are motivated to conduct research to solve real-world
problems. By doing pragmatic research, the scientist believes that the research itself
should be used to solve problems and improve human and ecological conditions.
Many pragmatists would agree with Gilbert F. White's research goals, driven by
solving problems that really affect people, and striving to translate research results
into action. This concept exemplifies the fundamental principle of pragmatic
research: conducting research whose results can be translated into practical
purposes. This often includes policy recommendations or other real-world solutions.
Duram (2012: 1072–1074.)

3.5 Relationality

The main difference between dominant paradigms and the original paradigm lies in
their beliefs about knowledge. Dominant paradigms view knowledge as something
individual, while the original paradigm sees knowledge as relative and shared among
all creations. This includes not just humans, but also animals, plants, and the earth.

9
The original paradigm emphasizes relational knowledge and the responsibility
researchers have towards all their relationships in the research process.
Relational axiology is based on the concept of relational responsibility. The four Rs
of relational responsibility, respectful representation, mutual appropriation, and rights
and regulations during the research process (Louis, 2007) comprise relational
axiology. Relational responsibility means that all parts of the research process are
interconnected and the researcher is responsible for all relationships. Respectful
action is how the researcher listens, pays attention, acknowledges and creates
space for the voices and information systems of the Other. Mutual ownership means
that all research is owned and therefore should be conducted in a way that benefits
both the research communities and the researcher. Rights and regulations point to
the need for ethical protocols that recognize the ecological and marginalized
ownership of the research process and the data produced. The worldview of Ubuntu,
I am because we are, is an example of a framework that invites the researcher to
see "himself" as a reflection of the studied Other, to honour and respect the
researched as he himself would wish, and to feel that he belongs to the researched
community without Ubuntu being "the core of man", says Desmond Tutu: (1999).
Swanson (2009) discusses how Ubuntu challenges authoritarian structures and
promotes people's well-being. Steve Sharra (2009) uses Ubuntu as a framework for
solving political and social problems in Malawi and highlights the importance of
African heritage in creating new solutions. Ubuntu guides researchers to understand
their responsibilities to society and emphasizes the connection of individuals without
astronomy. This ethical framework promotes a positive view of Africa's challenges,
focusing on the use of diverse knowledge to improve social, cultural, economic and
educational issues. In short, Ubuntu creates ideas about reality and promotes a
sense of moral obligation in researchers. Chilisa (2012:36-37)

3.6 Epistemology and Methodology

Epistemology is the study of knowledge assumptions, including how we come to

know the things we do and don't know, what information is legitimate, valid, and
acceptable, and how we might share knowledge with other people. The type of
knowledge you can add to as a result of your research depends on the
epistemological assumptions you make. Epistemology is subjectivist and

10
transactional. It is thought that the researcher and the object of study are
interactively linked, and that the researcher's values, as well as those of placed
"others" will unavoidably impact the investigation. Therefore, value mediates the
findings. It should be noted that this stance successfully contradicts the division
between ontology and epistemology; knowledge is intricately linked to the
interactions between a certain researcher and a specific item or group.
Dialectical and dialogic methodology is used. In order to transform ignorance and
misapprehensions (accepting historically mediated structures as immutable) into
more informed consciousness (recognising how the structures might be changed
and understanding the actions required to effect change), the transactional nature of
inquiry necessitates a dialogue between the investigator and the subjects of the
inquiry. This dialogue must be dialectical in nature, or, in the words of Giroux
(1988:213), "as transformative intellectuals, to uncover and excavate those forms of
historical and subjugated knowledges that point to experiences of suffering, conflict,
and collective struggle; to link the notion of historical understanding to elements of
critique and hope". Transformational leadership is exhibited by transformative
inquirers (Burns, 1978).

3.7 Methodology and Methodological Assumptions

Postcolonial Indigenous Research

Postcolonial indigenous research paradigm as a framework of belief systems that
discusses the concept of research paradigms and how they are shaped by the lived
experiences, values, and histories of marginalized communities, contrasting them
with Euro-Western paradigms. It explores the philosophical foundations of research
paradigms, including ontology, epistemology, axiology, and methodology.
Ontology is discussed as a way of understanding the essential properties of
existence, particularly focusing on relational ontology and the interconnectedness of
beings in indigenous cultures. The concept of Ubuntu from the Bantu people is
highlighted as an example of a worldview emphasizing community, social justice,
and human unity.
Epistemology is portrayed as the study of knowledge and truth, questioning the
sources of information, reliability of knowledge, and ways of determining truth, with a
focus on relational epistemologies in indigenous research paradigms. The difference

11
between dominant and indigenous research paradigms is illustrated, with indigenous
paradigms valuing knowledge as a shared entity among all creations.
Axiology is described as the analysis of values to understand their origin, impact,
and acceptance as true knowledge, within the realms of ethics and aesthetics.
Methodology in postcolonial indigenous research is explored, emphasizing the
process of decolonizing traditional research methods and incorporating indigenous
knowledge to develop culturally responsive approaches, such as using focus groups
and alternative research methods aligned with colonized worldviews.
Overall, the passage delves into the complexities of research paradigms shaped by
cultural perspectives and the importance of decolonizing research methodologies to
include the voices and perspectives of marginalized communities. Chilisa (2012: 19-
23)
The Positivism/Post positivism

Positivism posits that truth and objective reality can only be determined through the
scientific process, leading to the conclusion that witches do not exist since they
cannot be proven through this method.
Ontologically, positivism believes in a single, unchanging reality that can be
quantified and understood objectively. However, postpositivist argue that human
limitations prevent complete knowledge of this reality.
Epistemologically, positivists believe in the scientific paradigm as the essence of
knowledge, emphasizing objective, stable, and widely-used information that is not
influenced by personal beliefs.
Methodologically, positivists aim to make predictions, test theories, and determine
relationships between variables, using quantitative research designs and data
collection methods such as tests, experiments, observations, and questionnaires.
Variables are operationally defined to ensure replication and validation by multiple
researchers. Overall, the research goals of positivism and post positivism involve
understanding the principles and laws that govern the cosmos through empirical and
objective methods. Chilisa (2012: 26-29)

12
The Interpretive Paradigm

Ontology, epistemology, axiology, and methodology are key components of

interpretivist research. Interpretivists believe reality is socially constructed and
subjective, with each individual or group having their own interpretation of reality.
This view challenges positivist assumptions of a concrete external reality. In
indigenous communities, reality is often influenced by connections to the earth and
spirits. Knowledge is subjective and culturally bound, with truth found in human
experiences. Interpretive research values the diverse perspectives of communities,
including spiritual and secular beliefs. Researchers must be aware of their own
biases and values, which shape the research process from topic selection to data
analysis and reporting findings. The goal of interpretive research is to understand
people's experiences in their natural environment, recognizing the multiplicity of
realities that exist.
Interpretivist research advocates for embracing different perspectives and values,
acknowledging the subjective nature of reality and knowledge. Researchers must be
mindful of their biases and values, ensuring the inclusivity of diverse perspectives in
their research. By understanding the complexities of ontology, epistemology,
axiology, and methodology in interpretive research, researchers can better
appreciate the diverse ways in which individuals and communities construct and
interpret reality. Chilisa (2012: 31-34)

The critical realist paradigmatic position

The transformative paradigm in ontology believes that social reality is constantly

changing due to social, political, cultural, and power-based factors. Reality has
multiple layers with surface reality and deep structures that can be revealed through
theories and historical orientation.
In terms of epistemology, researchers in this paradigm argue that knowledge is
true if it can empower and transform people's lives. Theory plays a crucial role in
discovering new facts and is constantly improved through practice. Real knowledge
is constructed from the collective meaning of individuals and can inform actions that
improve lives.

13
In the axiology aspect, researchers in the transformative paradigm see research as
a moral and political activity that promotes social justice, human rights, and respect
for cultural norms. Objectivity is achieved by reflecting on values and ensuring their
applicability in research. Methodologically, research aims to debunk myths and
empower people to change society using both quantitative and qualitative methods,
involving participants in the research process from problem identification to applying
results in practice. Chilisa (2012: 19-23)

The pragmatic paradigmatic position

Pragmatic research focuses on studying human experience, adaptation, and

decision-making within societal and environmental contexts. Researchers engage
with the public to raise awareness, share information, and foster collaboration. The
approach values grassroots movements and ideas outside of traditional channels.
Pragmatic research employs a mix of quantitative and qualitative methods to analyse
complex issues and develop comprehensive solutions, moving from specific
problems to general theories for practical improvement. Mertens (2010: 469–474)

14
3 CONCLUSION

Finally, the above report provided an overview of business and social sciences, how
to make many decisions in planning and conducting research projects, what is the
philosophical position?, research paradigm or how the world sees scientific
traditions? Furthermore, it explored and critiqued some dominant paradigms using
arguments based on the subjects' philosophies and their knowledge and experiences
of colonisation, imperialism, and globalization. How the postcolonial indigenous
studies paradigm were introduced as a general framework for the study of
philosophy. assumptions that support the use of postcolonial indigenous
methodologies Theoretically about post-colonial indigenous research methods,
explored the application of these methodologies using case studies and provided
examples , connections and relational epistemology as a framework for discussing
post-colonial indigenous methods from around the world.

15
SOURCES CONSULTED

Asante, MK. 2017. Afrocentricity. In Kim, YY (ed). The international encyclopaedia of

intercultural communication. Hoboken, NJ: Wiley-Blackwell: 1–11.

Cersosimo, G. 2019. Pragmatism. In Atkinson, P, Delamont, S, Cernat, A,

Sakshaugh, JW & Williams, RA (eds). Sage research methods foundations.
Thousand Oaks, CA: Sage: 1–12

Chilisa, B. 2012. Indigenous research methodologies. Thousand Oaks, CA: Sage.

(Reserved chapter: Chapter 1 – Situating knowledge systems)

Chilisa, B. 2012. Indigenous research methodologies. Thousand Oaks, CA: Sage.

(or Chilisa, B. 2020. Indigenous research methodologies. 2nd edition. Thousand
Oaks, CA: Sage.)

Creswell, JW. 2018. Research design: qualitative, quantitative, and mixed methods
approaches. 5th edition. London: Sage.
(Reserved chapter: Chapter 1 – The selection of a research approach)

Duram, LA. 2012. Pragmatic study. In Salkind, NJ (ed). Encyclopaedia of research

design. Thousand Oaks, CA: Sage: 1072–1074.

Guba, EG, Lincoln, YS & Lynham, S. 2018. Paradigmatic controversies,

contradictions, and emerging confluences, in The Sage handbook of qualitative
research, 5th edition, edited by NK Denzin & YS Lincoln. Los Angeles, CA:
Sage:213–263.

Leedy, PD & Ormrod, JE. Practical research: planning and design, Global Edition.

Lincoln, YS & González y González, EM. 2007. The search for emerging
decolonizing methodologies in qualitative research: further strategies for liberatory
and democratic inquiry. Qualitative Inquiry 14(5):784–805.

16
Mertens, DM. 2010. Transformative mixed methods research. Qualitative Inquiry
45(6):469–474

Ndlovu-Gatsheni, SJ. 2015. Decoloniality as the future of Africa. History Compass

13(10):485– 496.

Ndlovu-Gatsheni, SJ. 2017. Decolonising research methodology must include

undoing its dirty history. Journal of Public Administration 52(Special Issue):186–188.

Smith, LT. 2012. Decolonising methodologies, research, and indigenous peoples. 2nd
edition. London: Zed Books.

Terre Blanche, M & Durrheim, K. 2006. Histories of the present: Social science
research in context. In Terre Blanche, M, Durrheim, K & Painter, D (eds). Research

in practice: Applied methods for the social sciences. 2nd edition. Cape Town: UCT:
1–18.

The Search for Emerging Decolonizing Methodologies in Qualitative Research:

Further Strategies for Liberatory and Democratic Inquiry. Available from:
https://www.researchgate.net/publication/237371824_The_Search_for_Emerging_D
ecolonizing_Methodologies_in_Qualitative_Research_Further_Strategies_for_Libera
tory_and_Democratic_Inquiry [accessed on 10/05/ 2024].

17