Steve Elers, Massey University, New Zealand Abstract The purpose of this paper is to refute claims made by Denzin (2007, 2010) concerning grounded theory and indigenous research. I will argue that Denzin does not provide anything of substance to support why grounded theory, unless modified, will not work within indigenous settings. I will refer to some examples of indigenous researchers who have used grounded theory for their research within indigenous settings, including my own doctoral research. Further, I will argue that the basis for his claims are dubious as he paraphrased, out of context, the work of a Māori scholar, to justify his argument. Keywords: Indigenous, Māori, kaupapa Māori, Denzin, grounded theory Introduction Glaser (2009) wrote that classic grounded theory “has been virtually high jacked by so many who have not appreciated that classical GT is not a qualitative descriptive method; some simply because they do know better and others because they think they do know – or know better” (p. 13). Examples can be found in The SAGE Handbook of Grounded Theory including Denzin (2007) who claimed that “. . . critical theory, and grounded theory, without modification, will not work within indigenous settings” (p. 456). Denzin (2010) later repeated this assertion. The purpose of this paper is to refute Denzin’s claim and to argue that it is founded on “tricky ground”. Indigenous Research Indigenous research is becoming more noticeable in the social sciences due to the efforts of indigenous scholars such as Linda Tuhiwai Smith, who wrote the seminal work Decolonizing Methodologies: Research and Indigenous Peoples (Smith, 1999), which had a focus on Māori research. Māori are the indigenous people of New Zealand (King, 2003). Other books about indigenous research have recently been published (Brown & Strega, 2005; Chilisa, 2012; Mertens, Cram & Chilisa, 2013; Lambert, 2014; Walter & Andersen, 2013; Wilson, 2008), alongside a plethora of journal papers. Within the Māori scholarship, the philosophical perspective that informs most Māori research is kaupapa Māori. According to Smith (1999), most of the literature pertaining to kaupapa Māori is “located in relation to critical theory, in particular to the notions of critique, resistance, struggle and emancipation” (p. 185). While kaupapa Māori appears to be the dominant philosophical perspective among Māori research, a cursory search of the repository databases of New Zealand’s eight universities shows that grounded theory is frequently used by Māori researchers in order to make sense of their data (Baker, 2008; Pohe, 2012; Stuart, 2009; Wilson, 2004; among others). Kaupapa Māori was the philosophical perspective for my Ph.D research and I used grounded theory as the method of analysis. First, I should point out that kaupapa Māori is political, and as Pihama (2001) asserted, everything associated with the struggle for the position of Māori is political. Classic grounded theorists may argue that this perspective potentially brings preconceived assumptions that could influence how the data is conceptualized. Yes, this perspective is possible but a researcher must work with the data independently of external influences, which is why Glaser and Strauss (1967) wrote that researchers should “ignore the literature of theory and fact on the area under study” (p. 37). However, Glaser (1998) did go on to state that during the sorting and writing up process, “the literature search in the substantive area can be accomplished and woven into the theory as more data for constant comparison” (p. 67). The literature pertaining to Māori is intertwined with kaupapa Māori; there is no way to avoid it if one is...