Social research in the academy is grounded in the supremacy of white, and often patriarchal, methodologies which have a history of exclusion on, and over marginalised groups of people which has historically been used as a weapon to reinforce colonial, and supremist ideologies (La Prairie, Canadian Journal of Criminology 41:249–260, 1999; Twine FW, Warren JW, Racing research, researching race: Methodological dilemmas in critical race studies. New York University Press, 2000). White epistemological paradigms which have systemically rendered Indigenous people as objects of deficit-based analysis. As Indigenous people in the realms of higher education, we shoulder these inherited colonial judgments that demand the consistent and repeated introduction, the fierce advocacy, for our cultural ontologies as not only valid but contextually critical. As Martin and Mirraboopa (Martin K, Mirraboopa B, Journal of Australian Studies 27:203–214, 2003) argue “Indigenist research must centralise the core structures of Aboriginal ontology as a framework for research if it is to serve us well. Otherwise, it is western research done by Indigenous people” (p. 206). In this chapter I aim to share an Indigenous methodological approach that resists white epistemological paradigms. Grounded in Indigenous research methodology this chapter will read like personal communication because this exchange of story and context becomes the necessary foundation to Duwalami Gung, the waterfall model.