Running  Head:  Inclusion  of  Traditional  Knowledge     Improving  Community  Wellness  through  the  Inclusion  of  Traditional   Knowledge:  A  Participatory  Action  Research  Study  in  Nunavut       Candice  M.  Waddell         THESIS     Submitted  in  partial  fulfillment  of  the  requirements   for  the  Degree  Master  of  Psychiatric  Nursing     in  the  Graduate  Studies  Program  at   Brandon  University,  School  of  Health  Studies       Brandon,  Manitoba  Canada           Masters  Committee:     Dr.  Renee  Robinson  R.P.N.,  B.Sc.M.H.,  M.Sc.,  Ph.D  –  Brandon  University     Dr.  Karen  Rempel  B.A.,  M.Ed.,  PhD  –  Brandon  University     Dr.  Allison  Crawford  MD,  F.R.C.P.C  –  University  of  Toronto       Waddell   1   Inclusion  of  Traditional  Knowledge     Table  of  Contents   Acknowledgements  .................................................................................................................  4   Abstract  .......................................................................................................................................  5   Chapter  One  –  Introduction  ..................................................................................................  6   The  Problem  Statement  ..................................................................................................................  7   The  Potential  Solution  ....................................................................................................................  9   The  Ongoing  Process  .....................................................................................................................  10   Chapter  Two  –  Literature  Review  ...................................................................................  11   2.1  Inuit  Societal  History  ..............................................................................................................  12   2.2  Rapid  Modernization  and  Sedentarization  .....................................................................  13   2.3  Suicide  as  a  Reflection  of  Community  Distress  ..............................................................  15   2.4  Individual  and  Societal  Risk  Factors  .................................................................................  16   2.5  Cultural  Discontinuity  ............................................................................................................  17   2.6  Community  Wellness  ..............................................................................................................  19   2.7  Community  Resilience  ...........................................................................................................  21   2.8  Traditional  Healing  .................................................................................................................  22   2.9  Lack  of  Action-­‐Oriented  Solutions  .....................................................................................  24   Chapter  Three–  Methodology  ...........................................................................................  26   3.1  Conceptual  Framework  .........................................................................................................  27   3.2  Research  Question  ..................................................................................................................  30   3.3  Partners  in  the  Research  Plan  .............................................................................................  30   3.4  Ethical  Considerations  ...........................................................................................................  33   3.5  Participants  ...............................................................................................................................  38   3.6  Data  Collection  .........................................................................................................................  40   3.7  Data  Analysis  .............................................................................................................................  43   3.8  Data  Verification  ......................................................................................................................  45   Chapter  Four  –  Results  ........................................................................................................  48   4.1  Respect  ........................................................................................................................................  48   4.2  Leadership  .................................................................................................................................  52   4.3  Family  Connection  ...................................................................................................................  59   4.4  Inclusion  of  Traditional  Knowledge  ..................................................................................  68   4.5  Working  Together  ...................................................................................................................  74   4.6  Resiliency  ...................................................................................................................................  77   Chapter  Five  –  Discussion  ..................................................................................................  81   5.1  Consistency  of  the  Study  with  Current  Literature  ........................................................  82   5.2  Importance  of  the  Study  to  the  Community  ....................................................................  87   5.3  Importance  of  the  Study  to  the  Literature  ......................................................................  94   5.4  Limitations  of  the  Research  Study  .....................................................................................  95   5.5  Suggestions  for  Future  Research  ........................................................................................  97   Chapter  Six  -­‐  Conclusion  .....................................................................................................  98   References  .............................................................................................................................  100   Appendix  A:  Letter  of  Intent  to  *****  Hamlet  .............................................................  110   Appendix  B:  Hamlet  Motion  Approving  Research  ...................................................  112   Waddell   2   Inclusion  of  Traditional  Knowledge     Appendix  C:  Letter  of  Participation  from  the  CBRAC  ..............................................  113   Appendix  D:  Community  Wellness  Research  Project  Collaboration  Agreement  ...................................................................................................................................................  114   Appendix  E:  BUREC  Ethics  Certificate  ..........................................................................  120   Appendix  F:  Nunavut  Research  Institute  License  ....................................................  121   Appendix  G:  Radio  Announcement  ...............................................................................  122   Appendix  H:  Informed  Consent  Form  ..........................................................................  123   Appendix  I:  Confidentiality  Agreement  for  Members  of  the  CBRAC  ..................  128   Appendix  J:  Sample  Interview  Questions  ...................................................................  129   Appendix  K:  Informed  Consent  in  Inuktitut  ..............................................................  130   Appendix  L:  Research  Budget  and  Expenditures  .....................................................  133   Appendix  M:  Acknowledgement  of  Receipt  (CBRAC  Honorariums)  ..................  134   Appendix  N:  Acknowledgement  of  Receipt    (Participant  Honorariums)  .........  135   Appendix  O:  Acknowledgment  of  Receipt    (Translator  Honorariums)  ............  136   Appendix  P:  Report  for  the  Hamlet  on  Research  Findings  ...................................  137             Waddell   3   Inclusion  of  Traditional  Knowledge       Acknowledgements   I  would  first  like  to  thank  the  CBRAC  (PT,  KP,  KP,  OQ  and  AK)  for  their   dedication  in  all  aspects  of  this  project.  I  am  so  happy  that  I  was  able  to  be  part  of   your  team  throughout  this  research  process!     I  would  also  like  to  thank  the  ten  Inuit  elders  that  so  graciously  shared  their   personal  experiences,  resiliencies  and  tragedies  with  us.    Your  strength,  your   knowledge  and  your  commitment  to  your  community  are  reflected  on  every  page  of   this  thesis.     This  project  would  also  never  have  occurred  without  the  financial  support  of   the  Northern  Scientific  Training  Program.  It  also  would  not  have  been  possible   without  the  support  and  understanding  of  my  employer,  the  Government  of   Nunavut.       I  would  also  like  to  thank  my  thesis  committee  Dr.  Allison  Crawford  and  Dr.   Karen  Rempel  whose  knowledge,  expertise,  and  editing  skills  shaped  this  thesis.  I   would  have  been  lost  without  your  input.  A  special  thank  you  goes  out  to  Dr.  Renee   Robinson,  my  thesis  advisor,  who  has  been  a  role-­‐model  and  a  constant  source  of   expert  information,  reassurance,  motivation  and  encouragement  throughout  my   undergraduate  and  graduate  University  experiences.  You  make  me  proud  to  be  a   Psychiatric  Nurse.         Last  but  not  least,  my  family  and  friends.    You  are  the  ones  that  push  me  to   strive  for  more,  encourage  and  support  all  I  do,  and  pick  me  up  when  I  am  ready  to   give  up.  I  would  not  be  me  without  you.  I  love  you  all  more  than  words  can  say.   Waddell   4   Inclusion  of  Traditional  Knowledge       Abstract   Nunavut  communities  struggle  with  a  variety  of  social  and  emotional   challenges,  which  are  evidenced  by  elevated  rates  of:  completed  suicides  among   youth,  childhood  sexual  assault,  domestic  violence  and  addiction.  However,  this   struggle  is  not  congruent  with  traditional  Inuit  culture,  as  many  of  these  issues  have   only  arisen  since  colonization  occurred  in  the  mid  1950’s.  In  an  effort  to  account  for   this  incongruence,  this  participatory  action  research  project  uses  the  methodology   of  descriptive  phenomenology  to  interview  ten  elders  from  a  Nunavut  community.     These  interviews  enlighten  the  reader  on  the  traditional  knowledge  and  lived   experience  of  elders  (including  historical  trauma),  and  put  modern  Inuit  culture  into   perspective.  They  also  identify  values  and  beliefs  that  have  the  potential  to  improve   community  wellness.  The  themes  that  emerge  include:  respect,  leadership,  family   connection,  inclusion  of  traditional  knowledge,  working  together,  and  resiliency.   Unsurprisingly,  the  project’s  results  are  consistent  with  other  community  wellness   research  projects  in  Nunavut  that  recommend  community-­‐based  solutions  focused   on  resilience  and  strength.  This  project  expands  on  this  generalization  to  provide   concrete  solutions  that  communities  can  utilize  to  improve  community  wellness.       Waddell   5   Inclusion  of  Traditional  Knowledge       Chapter  One  –  Introduction   Inuit  communities  have  undergone  incredible  change  over  the  past  fifty   years.    This  change  is  believed  to  contribute  to  the  distress  that  directly  influences   Inuit  families  and  communities  today.    A  2011  Globe  and  Mail  article,  entitled  “The   Trials  of  Nunavut-­‐  Lament  for  an  Arctic  Nation,”  highlighted  overwhelming  statistics   of  violence,  abuse,  and  completed  youth  suicides  in  the  Territory  (White,  2011).     Researchers  of  the  “Qanuippitali  Inuit  Health  Survey”  (2012)  further  substantiate   the  article’s  claims  by  providing  recent  findings  from  a  survey  conducted  with  1,710   Nunavummiut.    The  results  of  this  survey  showed  that  48%  of  Inuit  respondents   thought  of  suicide  at  one  point  during  their  lives;  at  least  29%  of  these  had   attempted  suicide;  52%  of  females  and  22%  of  men  reported  suffering  from  severe   sexual  abuse  as  children;  31%  reported  severe  physical  abuse  as  children,  52%  of   females  and  46%  of  men  reported  at  least  one  form  of  physical  violence  as  an  adult;   62%  admitted  to  experimenting  with  drugs  to  get  high  and  59%  reported  that  they   drink  alcohol  (Galloway,  Saudny,  Egeland,  Young,  Kirmayer  &  Chachamovich,  2012).       In  addition  to  these  alarming  statistics,  the  Territory  of  Nunavut  has  also   been  identified  as  having  the  highest  rate  of  completed  suicides  in  Canada-­‐-­‐a  rate   ten  times  the  national  average.  The  rate  of  individuals  completing  suicide  in   Nunavut  has  increased  exponentially  over  the  last  three  decades,  and  is  currently   120  per  100,000  (Chachamovich  &  Tomlinson,  2013).    These  statistics  highlight   factors  that  are  considered  to  be  major  problems  onto  themselves  in  the  north,  yet  it   is  when  the  factors  are  examined  collectively  we  see  the  devastating  effect  on  the   wellness  of  Inuit  families  and  communities.   Waddell   6   Inclusion  of  Traditional  Knowledge     The  Problem  Statement     There  are  significant  differences  in  the  rates  of  suicides,  violence,  and   addiction  between  pre-­‐  and  post-­‐colonization  periods  within  Inuit  society  (Kral,   2012).    Researchers  theorize  that  these  increases  in  Nunavut  are  a  result  of  social   distresses  caused  primarily  by  the  rapid  modernization  and  sedentarization  of  Inuit   communities  (Kirmayer,  Brass,  &  Tait,  2000;  Kral,  Idlout,  Minroe,  et  al.,  2011;   Krummel,  2009;  Leenaars,  2006;  Lester,  2006;  O’Neil,  1986;  Tester  &  McNicoll,   2004;  Stevenson,  2012;  Suicide  Prevention  Strategy  Working  Group,  2010).    For   example,  fatality  by  suicide  has  been  identified  as  one  of  the  major  issues  within   modern  Inuit  culture,  specifically  among  the  youth.    In  contrast,  suicide  was   apparent  in  early  generations  of  Inuit  culture  but  was  usually  limited  to  Inuit  elders.   Once  elders  felt  that  they  were  more  of  a  burden  than  a  benefit  to  the  family  unit,   they  would  go  out  onto  the  land  to  die  in  the  elements  (Kral,  2012;  Tester  &   McNicoll,  2004).    This  altruistic  understanding  of  suicide  is  very  different  than  the   current  experiences  within  Inuit  society.    Suicide  has  also  been  identified  and   understood  more  recently  within  Indigenous  populations  as  an  ultimate  reflection   of  collective  suffering  in  addition  to  personal  suffering  (Wexler  &  Gone,  2012).     When  suicide  is  conceptualized  as  a  reflection  of  collective  and  personal   suffering,  focusing  solely  on  individual  interventions  no  longer  promises  to   eradicate  the  problem.    Western  society  tends  to  view  identity  as  egoistic  or   individualistic,  whereas  Inuit  identity  has  been  theorized  to  be  ecocentric.    This   view  of  identity  requires  a  more  holistic  approach  which  considers  a  broader   evaluation  of  the  individual  in  the  context  of  their  relationships  with  family,     Waddell   7   Inclusion  of  Traditional  Knowledge     community,  surrounding  land,  and  animals  (Kirmayer,  Fletcher  &  Watt,  2009).     Therefore,  an  individual’s  healing  and  wellness  are  dependent  on  the  community  at   large  (Fletcher  &  Denham,  2008).    From  an  ecocentric  perspective,  the  argument   could  be  made  that  improving  community  wellness  benefits  individual  wellness.     Considering  the  multiple  social,  economic,  health,  and  mental  health   difficulties  that  directly  influence  Inuit  families  and  communities,  efforts  to  improve   overall  community  wellness  are  imperative.    Numerous  academics  identify  the  need   for  community  wellness  initiatives  generated  by  individual  communities  (Adelson  &   Lipinski,  2008;  Allen,  Mohatt,  Ching  Ting  Fok,  Henry  &  People  Awakening  Team,   2009;  Baber  &  Bean,  2009;  Bjerregaard,  Young,  Dewailly  &  Ebbesson  2004;   Boothroyd,  Kirmayer,  Spreng  et  al.,  2001;  Chandler  &  Lalonde,  1998;  Chandler  &   Lalonde,  2009;  Fletcher  &  Denham,  2008;  Iarocci,  Root  &  Burack,  2009;  Kirmayer,   1994;  Kirmayer,  Boothroyd  &  Hodgins,  1998;  Kral,  2012;  Kral  &  Idlout  2009;  Kral,   Idlout,  Minroe  et  al.,  2011;  Krummel,  2009;  Silversides,  2010;  Tester  &  McNicoll,   2004;  Waldram,  2004;  Wexler  &  Gone,  2012).    Social  norms,  cultural  values,  as  well   as  family  and  community  expectations  inevitably  influence  the  wellness  of   communities  and  need  to  be  considered  when  planning  initiatives  (Richmond  &   Ross,  2008).    The  traditional  knowledge  that  is  passed  through  generations  may   provide  insight  into  these  community  factors.  In  addition,  understanding  and   reintegrating  concepts  of  traditional  Inuit  identity,  values  and  culture  may  prove   fruitful  for  planning  current  wellness  initiatives  as  many  of  the  problems  that  plague   modern  society  did  not  exist  in  historical  society.    However,  reintegrating  traditional   knowledge  may  be  difficult,  as  it  has  been  identified  that  colonization  practices  have   Waddell   8   Inclusion  of  Traditional  Knowledge     left  a  discrepancy  in  the  way  that  Indigenous  healing  and  wellness  practices  have   been  handed  down  through  generations  (Robbins  &  Dewer,  2011).     The  Potential  Solution       Considering  the  challenges  that  impact  present  Inuit  communities  and  the   need  for  community  wellness  initiatives  based  on  traditional  knowledge,  the   research  question  of  this  study  is:  How  can  the  traditional  knowledge  and  lived   experience  of  elders  be  used  in  modern  Inuit  culture  to  promote  community  wellness?     The  goal  of  the  research  is  to  collaborate  with  a  Nunavut  community  to  identify   traditional  knowledge  that  can  be  utilized  by  a  community  wellness  committee   within  current  day  programming  and  community  plans.    The  objectives  within  this   study  are  to:  (1)  engage  community  partners  within  the  research  process;  (2)   collaborate  with  community  members  to  identify  elders  lived  experience  and  views   on  community  wellness;  and  (3)  return  the  knowledge  of  the  elders  back  to  the   community  to  be  used  as  a  framework  for  community  programming.       Participatory  Action  Research  (PAR)  is  utilized  within  this  study  as  it  has   been  identified  as  an  appropriate  form  of  research  among  Indigenous  communities   (Association  of  Canadian  Universities  for  Northern  Studies,  2003;  Baum,   MacDougall,  &  Smith,  2006;  Dickson  &  Green,  2001;  Fisher  &  Ball,  2003;  Loppie,   2007;  Smith,  Rosenzweig  &  Schmidt,  2010;  Tuhiwai  Smith,  2012;  Wilson,  2008).    As   a  methodology,  PAR  also  empowers  community  members  to  be  active  within  the   research  process  by  identifying  key  issues,  methods  of  assessment,  data  analysis   and  the  dissemination  of  the  results.       Waddell   9   Inclusion  of  Traditional  Knowledge     The  Ongoing  Process     By  utilizing  PAR,  Inuit  intrinsic  knowledge  and  values  are  illuminated  from   the  inception  of  the  research  planning,  through  data  collection,  and  ultimately  (re)   presented  to  the  community  in  the  final  report.    The  knowledge  gained  from  and   through  the  research  has  the  potential  to  contribute  to  an  increased  integration  of   traditional  values  and  knowledge  into  modern  Inuit  culture  through  the  improved   revitalization  of  community  wellness  programming.         Waddell   10   Inclusion  of  Traditional  Knowledge       Chapter  Two  –  Literature  Review    If  only  the  high  proportion  of  individuals  that  are  affected  by  the  detrimental   social  determinants  of  health  discussed  in  the  previous  chapter  are  considered,  a   dismal  picture  of  Inuit  society  would  be  portrayed.    However,  these  statistics  alone   do  not  represent  a  historical  cultural  truth.    In  fact,  they  could  misrepresent  what   was  until  relatively  recently  a  vibrant,  healthy  society.    Many  of  today’s  societal   disturbances  have  become  problematic  within  the  last  fifty  years,  signifying  that   they  were  not  a  part  of  traditional  Inuit  society,  but  are  instead  a  response  to  rapid   modernization  and  colonization  (Tester  &  McNicoll,  2004).       With  this  historical  perspective  it  becomes  apparent  that  potential  solutions   to  modern  community  wellness  may  be  entrenched  in  the  values  and  teachings  that   were  honoured  within  traditional  Inuit  culture.    We  can  contextualize  the  current   situation  within  Nunavut  when  we  ground  our  understandings  in  Inuit  societal   history  and  then  consider  the  impact  of  rapid  modernization  and  sedentarization   since  the  1950s.    We  also  gain  insights  and  identify  potential  gaps  in  our   understanding  by  examining  research  focusing  on  Inuit  suicide  in  the  following   areas:  individual  and  societal  risk  factors;  cultural  discontinuity;  community   wellness;  community  resiliency  and  traditional  healing.    Learning  from  the   literature  and  resolving  to  address  the  gaps  that  exist  in  the  current  knowledge  base   could  help  modern  Inuit  communities  plan  to  reduce  the  impact  that  these  negative   occurrences  have  and  create  positive  culturally  appropriate  ways  toward  wellness.     Waddell   11   Inclusion  of  Traditional  Knowledge     2.1  Inuit  Societal  History         Historically,  Inuit  were  concentrated  within  tight  kinship  groups  that  were   nomadic  in  nature  (Pauktuutit  Inuit  Women  of  Canada,  2006).    These  tight  kinship   groups  lived  for  centuries  with  the  ability  to  adjust  and  prosper  in  the  harsh  climate   of  the  Arctic  Tundra  with  very  little  influence  and  interruption  from  the  outside   world.    Roles  within  Inuit  families  were  clearly  defined,  with  men,  women,  children   and  elders  all  contributing  to  the  benefit  of  the  group  as  a  whole  (Pauktuutit  Inuit   Women  of  Canada,  2006).    Typically  women  were  responsible  for  the  upkeep  of  the   camp  and  childrearing  and  men  were  responsible  for  hunting  and  safety.    However,   these  gender-­‐based  roles  needed  to  be  pliable  to  be  able  to  adapt  to  changing   circumstances  with  universal  skills  for  survival.    Roles  shifted  in  response  to  the   circumstances,  needs  and  availabilities  within  the  family  (Morgan,  2008).    The   importance  of  community  and  family  therefore  was  essential  in  the  establishment  of   Inuit  identity.       Kirmayer,  Fletcher  &  Watt  (2009)  conceptualize  the  Inuit  people  as   ecocentric.    This  holistic  way  of  being  comes  from  the  Inuit  belief  that  they  are   intrinsic  within  this  environment.    In  other  words,  other  people,  the  environment,   the  land,  and  the  animals  are  all  connected  as  part  of  an  Inuit  concept  of  the  person   (Kirmayer,  Brass  &  Tait,  2000;  Morgan,  2008).    Since  western  culture  is  primarily   viewed  as  individualistic  or  egoistic,  a  dichotomy  exists  between  the  Western  and   the  Inuit  concepts  of  personal  identity.    With  this  historically-­‐  and  culturally-­‐based   view  of  Inuit  identity  in  mind,  community  wellness  greatly  influences  an  individual’s   sense  of  wellness  (Fletcher  &  Denham,  2008).    Subsequently,  the  argument  could  be   Waddell   12   Inclusion  of  Traditional  Knowledge     made  that  improving  wellness  of  a  community  could  benefit  all  individuals  and   reduce  the  impact  of  current  identified  social  distresses  caused  by  rapid   modernization  and  sedentarization.     2.2  Rapid  Modernization  and  Sedentarization       Although  Inuit  historically  have  had  contact  with  Europeans  for  centuries   through  numerous  different  means,  the  majority  of  colonization  practices  did  not   occur  until  the  1950’s.    With  the  increased  worries  over  arctic  sovereignty  post   World  War  II,  the  Canadian  government  established  permanent  settlements  within   the  area  that  is  now  known  as  Nunavut  (Healey  &  Meadows,  2007;  Kirmayer,  Brass   &  Tait,  2000).    Inuit  were  relocated  from  nomadic  out-­‐post  camps  to  established   sedentary  communities.    In  some  situations  these  communities  were  located  in   alternate  regions  from  traditional  hunting  and  gathering  grounds.    For  instance,   individuals  from  Northern  Quebec  were  transported  to  the  high  arctic  communities   of  Grise  Fjord  and  Resolute  Bay,  which  offered  a  very  different  environment  from   which  those  families  were  familiar  (Crawford,  2013;  Healey  &  Meadows,  2007).         Forced  sedentarization  was  compounded  by  other  associated  activities  and   events  such  as  the  introduction  of  the  wage  based  economy;  development  of  the   social  welfare  system;  establishment  of  residential  schools;  relocation  of  individuals   with  Tuberculosis  to  southern  sanatoriums;  replacement  of  Inuit  traditional  justice   with  Canadian  justice;  and  destruction  of  Inuit  traditional  practices  (such  as  the   slaughter  of  the  dog  sled  teams)(Kirmayer,  Brass,  &  Tait,  2000;  Kral,  Idlout,  Minroe,   Dyck  &  Kirmayer,  2011;  Krummel,  2009;  Leenaars,  2006;  Lester,  2006;  O’Neil,  1986;     Waddell   13   Inclusion  of  Traditional  Knowledge     Tester  &  McNicoll,  2004;  Stevenson,  2012;  Suicide  Prevention  Strategy  Working   Group,  2010).       Stories  of  some  of  the  atrocities  that  occurred  during  this  time  in  Canadian   history  have  led  many  theorists,  researchers  and  practitioners  to  believe  that  a   double  bind  has  occurred.    Although  the  government  argued  these  practices  and   strategies  were  intended  to  improve  the  situation  for  people  in  the  north,  the   consequences  of  these  imposed  changes  resulted  in  social  distresses  and  historical   trauma  within  Inuit  populations  (Kirmayer,  Brass,  &  Tait,  2000;  Kral,  Idlout,  Minroe,   et  al.,  2011;  Krummel,  2009;  Leenaars,  2006;  Lester,  2006;  O’Neil,  1986;  Tester  &   McNicoll,  2004;  Stevenson,  2012;  Suicide  Prevention  Strategy  Working  Group,   2010).    These  numerous  events  have  had  a  negative  impact  on  Inuit  culture,  Inuit   family  and  Inuit  community.    The  cumulative  effect  and  the  associated  stresses  in   individuals  and  their  descendants  may  be  considered  a  form  of  traumatic  stress,   specifically  historical  trauma  (Crawford,  2013).       The  struggles  that  Inuit  have  faced  through  this  forced  sedentarization  and   modernization  are  similar  to  the  struggles  of  many  other  Indigenous  groups.   However,  the  Inuit  have  experienced  the  magnitude  of  these  changes  within  a  fifty-­‐ year  period,  which  is  a  significantly  smaller  amount  of  time  then  other  indigenous   groups  (Crawford,  2013).    As  a  result  of  these  rapid  changes,  the  following   distresses  have  been  identified:  loss  of  identity,  loss  of  family  connections,   disintegrated  family  units,  shifts  in  gender  roles,  community  powerlessness  and  a   diminished  cultural  identity  among  Inuit  peoples  (Kral,  Idlout,  Minroe,  et  al.,  2011;   Leenaars,  Anowak,  Hill-­‐Keddie,  Brown  &  Taparti,  1999;  Leenaars,  Ecohawk,  Lester,   Waddell   14   Inclusion  of  Traditional  Knowledge     &  Leenaars,  2007;  Tester  &  McNicoll,  2004;  Samson,  2009;  Suicide  Prevention   Strategy  Working  Group,  2010).    Rapid  modernization  has  also  caused  large  gaps  of   experiences  and  knowledge  between  the  elders,  adults,  and  youth  in  communities.   The  discrepancies  between  traditional  family  values  and  modern  professional’s   Southern  values  have  often  resulted  in  children  and  youth  feeling  like  they  are  stuck   between  two  cultures  (Berry,  2005;  Briggs,  1985;  Wexler,  2006).     2.3  Suicide  as  a  Reflection  of  Community  Distress     The  elevated  rates  of  fatality  by  suicide  in  modern  Inuit  society  are  indicative   of  the  distress  that  Inuit  are  facing  (Kirmayer,  Brass  &  Tait,  2000).    Coming  from  a   stance  that  considers  suicide  in  Indigenous  populations  as  ultimately  a  reflection  of   collective  suffering  as  well  as  personal  suffering,  (Wexler  &  Gone,  2012),  it  is   important  to  look  at  patterns  to  determine  the  overall  wellness  of  a  community  or  a   population.       Nunavut  historically  had  a  very  low  death  by  suicide  rate.    Suicidal   completions  in  Inuit,  specifically  among  Inuit  youth,  have  increased  only  in  the  past   few  decades,  corresponding  directly  with  rapid  sedentarization  and  modernization   (Suicide  Prevention  Strategy  Working  Group,  2010;  Tester  &  McNicoll,  2004).    As   discussed  in  the  introduction,  suicide  was  apparent  in  early  generations  of  Inuit   culture  but  was  limited  to  Inuit  elders.    Once  elders  felt  that  they  were  more  of  a   burden  than  a  benefit  to  the  family  unit,  they  would  go  out  onto  the  land  to  die  in  the   elements  (Kral,  2012;  Tester  &  McNicoll,  2004).    This  form  of  suicide  was  seen  as   altruistic  or  a  benefit  for  the  community  as  a  whole,  which  is  consistent  with  the   idea  that  Inuit  identity  is  not  individualistic.     Waddell   15   Inclusion  of  Traditional  Knowledge       The  problem  of  the  youth  in  the  Territory  of  Nunavut  completing  suicides  at   alarming  rates  still  remains.    Modern  day  Inuktitut  (Inuit  language)  does  not   correlate  the  historical  word  for  suicide  with  the  modern  day  word  for  suicide.   Because  the  suicide  of  youth  is  such  a  new  phenomenon,  labelling  or  naming  it  has   caused  difficulty  among  the  Inuit.    Clear  etiquette  in  regards  to  the  discussion  of   suicide  was  apparent  in  traditional  Inuit  culture,  but  now  the  traditional  language   has  been  replaced  by  inappropriate  slang  with  negative  condemnations  (Suicide   Prevention  Strategy  Working  Group,  2010).    The  modern  negative  translation  of   suicide  and  the  stigma  attached  to  it  are  seen  as  a  barrier  to  Inuit  youth  receiving   assistance  for  their  suicidal  ideation.   2.4  Individual  and  Societal  Risk  Factors         Different  academics  have  conducted  research  among  Canadian  Inuit  to  try  to   address  and  identify  the  risk  factors  for  fatality  by  suicide.  The  authors  of  research   conducted  in  the  Territory  of  Nunavut  have  found  that  the  demographic  that  is  the   most  at  risk  for  completing  suicide  are  males  between  the  ages  of  15-­‐25  years  of  age   (Boothroyd,  Kirmayer,  Spreng,  Malus  &  Hodgins,  2001;  Tester  &  McNicoll,  2004).  In   addition  to  the  demographic,  authors  have  identified  numerous  other  risk  factors   for  suicide  completions  in  the  Territory  of  Nunavut  including  parental  use  of  drugs   and  alcohol,  having  a  relative  or  peer  that  has  completed  suicide,  personal  use  of   drugs  and  alcohol,  attachment  and  bonding  disruptions  between  parents  and   children,  lack  of  employment,  lack  of  educational  success,  prior  mental  illness,  prior   emotional  or  physical  abuse  and  a  feeling  of  alienation  from  culture  or  community   (Boothroyd,  Kirmayer  &  Spreng  et  al  2001;  Bjerregaard,  Young,  Dewailly  &   Waddell   16   Inclusion  of  Traditional  Knowledge     Ebbesson,  2004;  Briggs,  1985;  Kirmayer,  Boothroyd  &  Hodgins,  1998;  Haggarty,   Cernovsky,  Bedard  &  Merskey,  2008;  Kirmayer,  Fletcher  &  Watt,  2009;  Kirmayer,   Malus  &  Boothroyd,  1996;  Kral,  Idlout,  Minroe,  et  al,  2011;  Suicide  Prevention   Strategy  Working  Group,  2010;  Tester  &  McNicoll,  2004).         More  recently,  researchers  within  the  Learning  from  Lives  Lived:  Nunavut   Follow  Back  Study  (2013)  interpreted  the  increase  in  fatalities  by  suicide  in  Inuit   youth  as  the  result  of  the  intergenerational  transmission  of  historical  trauma  and  its   connected  negative  impacts  such  as  the  increase  in  sexual  abuse  and  addiction   (Chachamovich  &  Tomlinson).    However,  complications  arise,  when  within  that   same  study  Chachamovich  and  Tomlinson  (2013)  also  deduced  that  there  is  reason   to  believe  that  there  are  elevated  rates  of  mental  illness  within  Nunavut.    They  base   this  belief  on  the  assumption  that  difficult  life  experiences  are  associated  with  the   onset  of  mental  disorder  (Chachamovich  &  Tomlinson,  2013).    This  statement   reduces  the  risk  factors  and  the  cause  for  suicide  into  the  narrow,  individualist   parameters  of  mental  illness  and  the  western  views  of  psychiatric  diagnosis.     Subsequently,  it  also  assumes  that  the  most  effective  means  of  suicide  prevention  is   within  evidence  based  psychiatric  services,  rather  than  community-­‐based   initiatives.    This  creates  a  dichotomy  between  psychiatric  treatment  and   Indigenous/community-­‐based  methods  of  healing  (Kral,  2012).     2.5  Cultural  Discontinuity   The  longitudinal  descriptive  research  by  Chandler  et  al  (1998,  2006,  2009)   regarding  self-­‐continuity,  and  cultural-­‐continuity  as  a  protective  mechanism  against   youth  suicide  offers  a  differing  view  on  the  reasons  and  causes  for  suicide     Waddell   17   Inclusion  of  Traditional  Knowledge     completions  within  Aboriginal  communities.    The  authors  compared  aspects  of   cultural  continuity  to  completed  suicide  rates  within  tribal  groups  in  British   Columbia.  Cultural  continuity  was  measured  by  the  extent  in  which  the  bands  had   control  over  a)  land  claims  b)  self-­‐government  c)  education  services  d)  police  and   fire  services  e)  health  services  f)  cultural  facilities  g)  females  in  government  and  h)   child  and  family  services.    The  authors  concluded  from  their  study  that  communities   that  had  all  eight  cultural–continuity  factors  had  no  suicide  completions,  and   communities  that  had  none  of  the  eight  factors  had  very  high  rates  of  suicide   completions  (Chandler  &  Lalonde,  1998;  Chandler  &  Lalonde,  2009;  Chandler  &   Proulx,  2006).     Cultural-­‐continuity  in  the  Territory  of  Nunavut  is  unique,  and  it  differs  from   other  Aboriginal  communities  in  Canada.    Nunavut  has  a  public  government  that   includes  an  85%  majority  of  people  who  are  of  Inuit  heritage,  and  a  self-­‐government   agreement  provides  extensive  local  control  over  many  aspects  of  life  in  the  Territory   (Nunavut  Tunngavik  Incorporated,  2004;  Pauktuutit  Inuit  Women  of  Canada,  2006).     Traditional  language  is  strong-­‐-­‐Inuktitut  is  the  one  traditional  language  that  is  not  in   danger  of  being  lost.    The  Inuit  way  of  traditional  knowing,  Inuit  Qaujimajatuqangit,   is  incorporated  in  government  operations  and  procedures  (Pauktuutit  Inuit  Women   of  Canada,  2006).    Either  this  idea  of  cultural-­‐continuity  as  a  protective  factor   against  Inuit  youth  suicides  does  not  apply  to  this  population  or  culturally   appropriate  indices  for  cultural-­‐continuity  have  not  yet  been  identified  in  Inuit   populations.     Waddell   18   Inclusion  of  Traditional  Knowledge       Chandler  and  Lalonde  (2009)  also  studied  the  effect  on  suicide  completions   by  various  measures  of  socioeconomic  status  indicators  including:  the  population   density  per  dwelling,  ratio  of  lone  to  dual  parent  households  within  the  community,   percentage  of  income  derived  from  government,  rates  of  unemployment,  labour   force  skills  levels,  and  rates  of  education  completion  in  contrast  to  the  rates  of   suicide  completion.    The  authors  concluded  that  there  were  no  significant  findings   between  the  socioeconomic  statuses  of  tribal  communities  in  comparison  to   completed  suicides  (Chandler  &  Lalonde,  2009).    A  definitive  rationale  as  to  the   reason  behind  the  increased  rates  of  suicide  within  the  Inuit  population  is  beyond   the  scope  of  this  paper.    The  alternate  worldviews  are  offered  to  highlight  that  there   is  still  much  debate  within  the  academic  fields  over  the  primary  reason  behind  the   increase  in  suicides.    There  also  remains  inconsistency  in  the  determination  of  risk,   and  the  strategies  that  are  suggested  to  minimize  that  risk.    The  consideration  of  all   different  viewpoints  when  making  decisions  that  affect  communities  and  individuals   is  of  vital  importance.    One  factor  that  remains  consistent  across  all  forms  of  thought   is  the  importance  of  improving  community  wellness  by  reducing  the  impact  of  the   negative  social  determinants  of  health.     2.6  Community  Wellness       Numerous  authors  who  have  completed  research  in  the  territory  of  Nunavut,   Indigenous  communities  in  Canada,  and/or  communities  across  the  circumpolar   region  constantly  and  repeatedly  reinforce  the  idea  that  community  wellness   initiatives  generated  and  sustained  by  individual  communities  are  one  of  the  most   suitable  solutions  for  the  suicide  epidemic  (Adelson  &  Lipinski,  2008;  Allen,  Mohatt,     Waddell   19   Inclusion  of  Traditional  Knowledge     Ching  Ting  Fok,  Henry  &  People  Awakening  Team,  2009;  Baber  &  Bean,  2009;   Bjerregaard,  Young,  Dewailly  &  Ebbesson  2004;  Boothroyd,  Kirmayer,  Spreng  et  al.,   2001;  Chandler  &  Lalonde,  1998;  Chandler  &  Lalonde,  2009;  Fletcher  &  Denham,   2008;  Iarocci,  Root  &  Burack,  2009;  Kirmayer,  1994;  Kirmayer,  Boothroyd  &   Hodgins,  1998;  Kral,  2012;  Kral  &  Idlout  2009;  Kral,  Idlout,  Minroe  et  al.,  2011;   Krummel,  2009;  Silversides,  2010;  Tester  &  McNicoll,  2004;  Waldram,  2004;  Wexler   &  Gone,  2012).    Wexler  (2009)  suggests  that  this  may  be  accomplished  by  mental   health  professionals  collaborating  with  communities  to  identify  community  needs,   community  beliefs  and  empowering  these  communities  to  create  suicide  prevention   and  intervention  initiatives  that  are  consistent  with  that  specific  communities   culture.       It  is  important  to  recognize  that  rather  than  importing  solutions  based  on   non-­‐Indigenous  standards,  it  may  be  more  effective  to  uncover  and  harness  the   relevant  knowledge  that  communities  already  hold.    Leaders  can  utilize  this  relevant   knowledge  to  include  community  members  as  partner  in  the  planning,   implementation,  and  structuring  of  community  wellness  initiatives  (Allen,  Mohatt,   Ching  Ting  Fok  et  al.,  2009;  Bjeeregard,  Young,  Dewailly  &  Ebbesson,  2004;  Iarocci,   Root  &  Burack,  2009;  Boothroyd,  Kirmayer,  Spreng  et  al.,  2001;  Kirmayer,  2012;   Kral,  Wiebe,  Nisbet,  Dallas,  Okalik,  Enuaraq  &  Cinotta,  2009;  Wexler  &  Gone,  2012).   In  order  for  community  initiated  wellness  programs  to  be  successful,  community   members  must  be  recognized  as  knowledgeable,  and  their  opinions  need  to   recognized  (Iarocci,  Root  &  Burack,  2009;  Kral,  2012).     Waddell   20   Inclusion  of  Traditional  Knowledge     2.7  Community  Resilience     When  recognizing  innate  community  knowledge  another  central  concept  is   community  resilience.    Resilience  has  been  most  commonly  defined  as  the  positive   adaptation  through  negative  adversity  (Fleming  &  Ledogar,  2008).    The  key  concept   of  resilience  is  the  ability  to  draw  from  multiple  sources  of  strength  to  face,  live   with,  manage  and  overcome  challenges  (Kirmayer,  Sehdev,  Whitley,  Dandeneau  &   Isaac,  2009).    As  mentioned  previously,  despite  colonization  practices,  Inuit  have   had  strong  retention  of  their  traditional  language.  The  Inuit  have  also  negotiated   one  of  the  largest  land  settlement  agreements  in  Canadian  history  (Berger,  2006)   and  through  that  have  implemented  cultural  understanding  within  their   government  and  within  modern  society  (Pauktuutit  Inuit  Women  of  Canada,  2006).   These  actions  along  with  other  forms  of  political  activism,  reconciliation,  language   revitalization  and  promoting  traditional  culture  have  been  identified  as  examples  of   individual  and  collective  resiliency  among  indigenous  populations  (Kirmayer,   Dandeneau,  Marshall,  Kahenonni  Phillips,  &  Jessen  Williams,  2011).         These  examples  of  resilience  relate  to  Inuit  as  a  population  and  refer  to  a   cultural  resilience  that  incorporate  Inuit  as  a  collective.    This  cultural  resilience,   although  extremely  important,  may  not  resonate  at  the  community  level  considering   the  impact  that  sedentarization  and  rapid  modernization  had  on  family  connections,   community  powerlessness  and  cultural  identity  among  the  Inuit  (Kral,  Idlout,   Minroe,  et  al.,  2011;  Leenaars,  Anowak,  Hill-­‐Keddie,  Brown  &  Taparti,  1999;   Leenaars,  Ecohawk,  Lester,  &  Leenaars,  2007;  Tester  &  McNicoll,  2004;  Samson,   2009;  Suicide  Prevention  Strategy  Working  Group,  2010).           Waddell   21   Inclusion  of  Traditional  Knowledge       Therefore,  recognition  of  the  collective  cultural  resilience  as  well  as  specific   community  resilience  may  be  important  in  the  discussion  of  community  wellness.   Kirmayer,  Sehdev,  Whitley,  Dandeneau  &  Isaac  (2009)  draw  similarities  between   the  traditional  notion  of  wellness  among  aboriginal  communities  and  the  modern   theories  focusing  on  children  and  conclude  that  resilience  theory  provides  a  way  to   reconcile  important  aspects  of  indigenous  and  western  values.    Some  of  the  values   that  are  highlighted  include:    community  responsibility  for  children;  emphasis  on   language  as  a  source  of  renewed  culture;  knowledge  of  history  and  tradition  as  a  key   element  of  identity  and  importance  of  connection  to  one  another  (Kirmayer,  Sehdev,   Whitley,  Dandeneau  &  Isaac,  2009).    Therefore,  community  resilience  relies  on  the   interpretation  of  interpersonal  relationships;  determination  of  individual  feeling  of   belonging  as  part  of  the  larger  community;  the  impact  of  external  influences  on  the   community  relationships  and  the  ability  of  individuals  to  connect  to  appropriate   sources  of  healing  (Kirmayer,  Sehdev,  Whitley,  Dandeneau  &  Isaac,  2009;  Kulig,   2000).       2.8  Traditional  Healing       Unfortunately,  there  is  very  little  academic  literature  on  the  traditional   healing  practices  of  the  Inuit.  Robbins  and  Dewer  (2011)  explain  this  gap  in  the   academic  literature  could  be  accounted  for  by  the  difficulty  that  arises  when  trying   to  define  the  oral  nature  of  traditional  healing.    Western  researchers  find  it  difficult   to  incorporate  the  true  nature  of  traditional  healing  into  western  paradigms.   Colonization  practices  have  also  led  to  discrepancies  in  the  way  that  Aboriginal   healing  practices  are  handed  down  through  generations,  which  establishes  a   Waddell   22   Inclusion  of  Traditional  Knowledge     discrepancy  in  the  modern  Inuit  transmission  of  traditional  stories  (Robbins  &   Dewer,  2011).     Despite  the  limitations  of  defining  traditional  healing  within  Western   paradigms,  traditional  healing  is  recognized  throughout  the  academic  literature  as  a   holistic  approach  that  incorporates  physical,  mental,  spiritual  and  emotional   concepts  (Adelson  &  Lipinski,  2008;  Fletcher  &  Denham,  2008;  Robbins  &  Dewer,   2011).    Traditional  healing  is  also  recognized  as  a  life-­‐long  process  rather  than  a   short-­‐term  solution.    It  goes  beyond  the  individual  to  consider  community  processes   and  is  more  spiritually  based  than  Western  healing  practices  (Adelson  &  Lipinski,   2008;  Fletcher  &  Denham,  2008).         This  spirituality  may  be  recognized  in  the  relationship  that  Inuit  feel  with  the   natural  environment.    As  mentioned,  the  Inuit  concept  of  the  person  has  been   theorized  to  be  ecocentric,  meaning  that  the  person  is  in  constant  transaction  with   the  natural  physical  environment  (Kirmayer,  Brass  &  Tait,  2000).    The  traditional   connection  that  some  Inuit  feel  to  being  out  on  the  land,  eating  raw  meat,  hunting   and  fishing  is  considered  to  exemplify  this  ecocentric  nature  and  has  been   summarized  as  being  essential  to  the  concept  of  well-­‐being  (Fletcher  &  Denham,   2008;  Kirmayer,  Fletcher  &  Watt,  2009;  Pauktuutit  Inuit  Women  of  Canada,  2006;   Robbins  &  Dewer,  2011).    Considering  how  spiritual  and  traditional  values  of  the   Inuit  may  conflict  with  Western  modern  concepts  of  mental  health  and  wellness  is   important  in  the  discussion  of  suicide  prevention  and  intervention  initiatives.   Historical  Inuit  values  such  as  non-­‐interference,  leadership  by  example,  self-­‐ determination,  and  the  stifling  of  public  emotion  (Pauktuutit  Inuit  Women  of     Waddell   23   Inclusion  of  Traditional  Knowledge     Canada,  2006)  may  all  influence  the  way  that  Inuit  search  out  and  establish   therapeutic  rapport  and  interventions.       Fletcher  and  Denham  (2008)  analyzed  the  meaning,  experience  and   processes  of  Inuit  healing  through  a  qualitative  study  within  a  Nunavut  community.   Within  this  analysis  these  authors  summarized  the  qualities  that  Inuit  feel  are   important  in  traditional  and  modern  counsellors.    The  Inuit  in  the  community  that   participated  in  the  research  indicated  empathy,  effective  listening,  confidentiality   and  having  a  counsellor  that  was  able  to  explain  potential  solutions  to  a  problem  in   a  personal  narrative  rather  than  directing  the  individual  to  a  solution  were  all   valuable  assets  for  a  counsellor  to  embody.    This  form  of  counselling  as  storytelling   fits  with  other  authors’  views  of  traditional  storytelling,  and  parenting  styles   between  Inuit  elders,  youth  and  children  (Briggs,  1985;  Iarrocci,  Root  &  Burrach,   2009;  Kirmayer,  Brass  &  Tait,  2000;  Pauktuutit  Inuit  Women  of  Canada,  2006).   Storytelling  as  form  of  counselling  was  a  natural  form  of  support  in  traditional   culture,  however  colonization  may  have  disrupted  this  protective  parenting  and   teaching  mechanism   2.9  Lack  of  Action-­‐Oriented  Solutions     Within  the  literature  it  has  been  established  that  community-­‐based   interventions  that  focus  on  reducing  the  effects  of  negative  determinants  of  health   are  a  primary  step  in  improving  community  wellness.    It  has  also  been  identified   that  colonization  practices  may  have  left  disparity  in  the  relationships  and  the  way   that  knowledge  is  transmitted  between  generations.    Therefore,  in  order  to  rectify   the  dichotomy  between  Western  ideologies  and  Inuit  ideologies  and  to  effectively   Waddell   24   Inclusion  of  Traditional  Knowledge     minimize  the  effects  of  a  legacy  of  rapid  modernization  and  sedentarization,  it  may   be  necessary  to  revitalize  the  traditional  knowledge  that  the  Inuit  elders  hold.         Potentially  more  important  to  the  social  distresses  that  have  been  caused  by   this  rapid  modernization  and  sedentarization  is  the  recognition  of  the  resiliency  of   the  Inuit  to  maintain  cultural  consistency.    Resiliency  within  a  cultural  group  can  be   viewed  as  the  “dynamic  process  of  adjustment,  adaptation  and  transformation  in   response  to  challenges  and  demands”  (Kirmayer,  Dandeneau,  Marshall,  Kahenonni   Phillips,  Jessen  Williams,  2011).    Pauktuutit  Inuit  Women  of  Canada  (2006)  identify   that  the  Inuit  ability  to  adapt  is  one  of  the  strongest  and  most  notable  traits.         There  is  a  present  lack  of  action-­‐oriented  solutions  in  order  to  integrate  the   traditional  knowledge  and  resiliency  of  the  Inuit  elders  into  modern  day  solutions.   The  literature  has  identified  that  this  may  be  a  crucial  piece  to  reducing  the  impact   of  negative  social  determinants  of  health  and  strengthening  community  wellness.   The  values  that  are  integrated  in  traditional  methods  of  survival  and  the  stories  of   resilience  may  be  the  key  to  understanding  what  needs  to  be  done  to  improve   modern  Inuit  community  wellness.    Learning  from  the  lived  experiences  of  the   elders  in  order  to  recognize  traditional  knowledge  could  improve  community   wellness  and  lead  to  solutions  that  communities  can  utilize  to  decrease  the  impact  of   colonization  and  increase  Inuit  cultural  continuity.             Waddell   25   Inclusion  of  Traditional  Knowledge       Chapter  Three–  Methodology   Historically,  Indigenous  peoples  have  been  the  subjects  of  numerous   scientific  research  studies.    In  fact,  Indigenous  individuals  themselves  have  often   stated  that  they  are  the  most  researched  people  in  the  world  (First  Nations  Center,   2008;  Kirmayer,  Fletcher  &  Watt,  2009;  Tuhiwai  Smith,  2012;  Wilson,  2008).     Dehumanizing  research  practices,  which  made  Indigenous  peoples  the  object  of   study,  resulted  in  a  legacy  of  injustice  that  continues  to  impact  communities.    This   may  influence  how  Indigenous  people  and  communities  interpret  research,  research   practices  and  researchers    (Fisher  &  Ball,  2003;  First  Nations  Center,  2008;  Fletcher,   2003).       People  that  plan  to  engage  in  research  projects  within  Indigenous   communities  need  to  be  aware  of  the  calamities  of  the  past,  and  that  within  research   communities  these  injustices  have  yet  to  be  recognized  or  redressed  (Tuhiwai   Smith,  2012;  Wilson,  2008).    Research  design  needs  to  ensure  that  the  power   balance  is  shifted  and  that  Indigenous  communities  are  empowered  to  take  an   active  and  shaping  role  in  research  of  which  they  are  the  subjects.    Ensuring  that   research  is  ethical  and  that  people  are  being  protected  is  not  enough.    Researchers   also  have  to  be  cautious  to  ensure  the  knowledge  of  the  Indigenous  people  is  being   protected  and  that  this  knowledge  is  being  used  in  an  appropriate  fashion.     Determining  a  methodology  of  research  that  protects  traditional  knowledge   and  that  promotes  power  and  equity  between  researchers  and  the  researched  is   critical.    For  this  reason  the  framework  of  Participatory  Action  Research  (PAR)  is   utilized  in  this  research  project,  which  has  been  identified  as  an  appropriate  and   Waddell   26   Inclusion  of  Traditional  Knowledge     respectful  form  of  research  among  Indigenous  communities  (Association  of   Canadian  Universities  for  Northern  Studies,  2003;  Baum,  MacDougall,  &  Smith,   2006;  Dickson  &  Green,  2001;  Fisher  &  Ball,  2003;  Loppie,  2007;  Smith,  Rosenzweig   &  Schmidt,  2010;  Tuhiwai  Smith,  2012;  Wilson,  2008).   3.1  Conceptual  Framework       PAR  is  a  methodology  that  encourages  and  promotes  researchers  to  ensure   collaboration  and  cooperative  inquiry  within  all  aspects  of  the  study  design,   analysis,  interpretation,  and  knowledge  dissemination  (Dickson  &  Green,  2001;   Fisher  &  Ball,  2003;  Loppie,  2007;  Streubert  &  Carpenter,  2011).    PAR  also  revolves   around  the  central  concept  that  individuals  have  the  answers  to  their  own  problems,   and  that  these  answers  are  what  is  being  collaboratively  sought  within  the  research   design.    The  collaborative  nature  of  the  methodology  empowers  individuals  to  solve   real  world  problems  by  assisting  them  to  find  their  own  knowledge  and  stream  that   knowledge  into  action  (Fletcher,  2003;  Herr  &  Anderson,  2005;  Streubert  &   Carpenter,  2011).    Participants  within  the  research  process  are  able  to  uncover  their   own  answers  by  deciding  how  the  answer  will  be  found,  then  by  reflecting  on  the   data  collected,  and  deciding  what  action  should  follow  (Baum,  McDougall  &  Smith,   2006).       Some  PAR  methodologies  blur  the  line  between  the  researcher  and  the   researched,  enabling  the  people  that  are  being  researched  to  eventually  become  the   researchers  (Baum,  McDougall  &  Smith,  2006).    However,  in  all  PAR  studies,   regardless  of  whether  the  roles  remain  separated  or  merged,  the  power  relationship   is  critical.      All  parties  within  PAR  are  equal  within  the  power  relationship  and  they     Waddell   27   Inclusion  of  Traditional  Knowledge     all  have  an  equal  role  in  the  process  (Baum,  McDougall  &  Smith,  2006).    Community   members  within  this  research  project  are  empowered  to  be  active  members  of  the   research  process,  but  they  are  involved  as  researchers,  not  in  dual  roles.    These   members  are  also  provided  access  to  all  aspects  of  the  research  process  in  order  to   ensure  equity.    However,  respecting  this,  each  individual  member  is  allowed  to   determine  how  much  access  and  involvement  he  or  she  wants  within  the  project.   Providing  members  access  to  all  aspects  of  the  research  project  does  not  necessarily   equate  to  these  individuals  choosing  to  be  involved  with  all  aspects  of  the  project.       The  details  of  this  relationship  will  be  attended  to  in  more  detail  in  subsequent   sections.       Qualitative  inquiry.  As  mentioned  previously,  PAR  provides  the  structure   within  the  design  of  this  research  project  to  ensure  that  power  equities  are   established  and  that  the  researchers  are  provided  with  the  solutions  to  their  own   problems.    However,  the  definition  and  identified  concepts  of  PAR  do  not  concisely   depict  the  philosophical  underpinnings  for  the  research  methodology  and  design.     As  the  objective  of  this  study  is  to  identify  and  characterize  community  wellness   based  on  the  lived  experience  of  elders,  qualitative  inquiry  is  used  as  the  basic   theoretical  construct  of  this  research.    Qualitative  research  focuses  on  finding   answers  to  problems  in  an  exploratory  way  about  individuals  lived  experience,  and   perceptions  on  social  experiences  within  the  natural  environment  (Streubert  &   Carpenter,  2010;  Sousa,  2014).    Within  qualitative  research  design,  flexibility  is   possible  where  the  method,  and  data  collection  strategies  may  change  as  needed  in   an  emergent  fashion  rather  than  being  rigid  and  identified  prior  to  the  initiation  of   Waddell   28   Inclusion  of  Traditional  Knowledge     the  research  (Streubert  &  Carpenter,  2010).    This  flexibility  was  crucial  within  the   PAR  framework  of  this  research  project,  to  allow  for  equal  representation  of  all   parties  within  the  process.    Design  of  the  research  study,  the  research  question,  the   goals  of  the  research  and  the  objectives  are  all  adapted  as  the  Community  -­‐Based   Research  Advisory  Council  and  the  student  researcher  collaborated  together  on  the   project.     Descriptive  Phenomenology.    There  are  numerous  different  methodologies   that  can  be  utilized  within  a  qualitative  framework  depending  on  the  end  goal  and   epistemological  beliefs  of  the  researchers.    Determining  the  main  goal  and   objectives  and  how  the  objectives  will  be  met  within  the  research  project  is  a  critical   part  of  the  design.    For  this  research  descriptive  phenomenology  was  utilized  as  the   foundation.    Descriptive  phenomenology  allows  for  researchers  to  determine  the   meaning  of  an  experience  through  an  individual’s  actual  lived  experience  and  not   through  universal  principles  (Kleiman,  2004).    Descriptive  phenomenology  also   recognizes  that  “it  is  the  lived  experience  of  the  individual  that  presents  what  is  true   or  real  in  his  or  her  own  life”  (Streubert  &  Carpenter,  2010).    This  methodology  is   fitting  within  an  Inuit  context,  as  lived  experience  through  storytelling  is  a  crucial   aspect  of  knowledge  translation  within  this  population.    Having  a  thorough   understanding  of  the  lived  experience  of  the  Inuit  elders  is  a  beneficial  way  to   incorporate  traditional  knowledge  into  modern  day  contexts  and  to  determine  what   needs  to  occur  in  order  to  improve  community  wellness.       Waddell   29   Inclusion  of  Traditional  Knowledge     3.2  Research  Question     As  discussed  in  previous  chapters,  the  numerous  forced,  manipulated  and   coerced  changes  that  have  occurred  in  recent  Inuit  history  have  disrupted  the   transition  from  traditional  to  modern  Inuit  community  wellness.    Therefore,  the   research  question  of  this  study  is:  How  can  the  traditional  knowledge  and  lived   experience  of  elders  be  used  in  modern  Inuit  culture  to  promote  community  wellness?     The  goal  of  the  research  is  to  collaborate  with  a  Nunavut  community  to  identify  the   traditional  knowledge  that  can  be  utilized  by  a  community  wellness  committee   within  current  day  programming  and  community  plans.    The  objectives  within  this   study  are  to:  (1)  engage  community  partners  within  the  research  process;  (2)   collaborate  with  community  members  to  identify  elders  lived  experience  and  views   on  community  wellness;  and  (3)  return  the  knowledge  of  the  elders  back  to  the   community  to  be  used  as  a  framework  for  community  programming.       Within  the  PAR  framework,  the  exact  nature  of  the  information  collected  is   determined  through  an  emergent  design  between  the  student  researcher  and  the   Community-­‐Based  Research  Advisory  Council.    However,  specific  strategies  are   utilized  in  order  to  ensure  that  the  proposed  goals  and  objectives  of  the  research  are   being  achieved.    How  the  objectives  of:  (a)  engaging  community  partners  within  the   research  process,  (b)  collaborating  with  community  members  to  identify  elders   views  on  community  wellness,  and  (c)  returning  the  knowledge  of  the  elders  back  to   the  community  will  all  be  discussed  in  the  following  sections.     3.3  Partners  in  the  Research  Plan     Ideally,  true  PAR  originates  when  members  of  a  community  or  organization   recognize  that  a  problem  exists,  and  then  enlist  trained  researchers  to  assist  to   Waddell   30   Inclusion  of  Traditional  Knowledge     determine  the  solution  (Streubert  &  Carpenter,  2010).    This  research  project  was   not  an  ideal  PAR  project  as  the  student  researcher  generated  the  project  based  on   lived  experience  within  the  community,  and  in  order  to  meet  the  Masters  of   Psychiatric  Nursing  thesis  requirements.    This  discrepancy,  and  the  ultimate  goal  of   the  student  researcher  to  meet  the  requirements  for  her  Masters  were  divulged  to   all  members  of  the  Hamlet  Council  and  members  of  the  Community  Wellness   Committee,  prior  to  the  initiation  of  the  project.    Despite  the  origination  of  the   research  project  being  from  an  etic  standpoint,  all  other  aspects  of  the  research   attempted  to  be  as  true  to  the  PAR  framework  as  possible.    The  relationship  that   was  developed  through  the  PAR  process  is  outlined  below.    All  attempts  were  made   to  ensure  that  throughout  the  process,  the  Community-­‐Based  Research  Advisory   Council  and  the  community  were  respected.    The  partners  in  the  research  process   were  the  Community-­‐based  Research  Advisory  Council,  the  student  researcher  and   the  thesis  advisory  committee.       Community-­‐Based  Research  Advisory  Council  (CBRAC).  The  Wellness   Committee  within  the  community  that  the  research  was  conducted  was  approached   to  be  the  CBRAC  for  this  research  project.    The  Wellness  Committee  is  the   community  committee  that  is  directly  involved  in  all  of  the  wellness  initiatives  that   occur  within  the  community.    The  decision  to  be  involved  in  the  research  was   unanimous  between  all  the  members.    The  CBRAC  is  the  ultimate  decision  maker  in   regard  to  all  of  the  OCAP  principles.    They  also  act  as  community  consultants,  and   co-­‐researchers  within  the  project  to  ensure  that  all  of  the  research  that  is  being   performed  is  culturally  appropriate  and  ethical  as  outlined  below.       Waddell   31   Inclusion  of  Traditional  Knowledge       Student  researcher.  The  student  researcher  is  a  Masters  of  Psychiatric   Nursing  Student  through  Brandon  University.    She  is  trained  as  a  Registered   Psychiatric  Nurse,  and  has  experience  working  within  the  Inuit  population.    As  she   was  the  Registered  Psychiatric  Nurse  in  the  community  where  the  research  took   place  she  is  in  a  dual  position.    She  was  an  “insider”  in  the  sense  that  she  had  lived  in   this  community  for  4  years  and  was  actively  engaged  in  evidence  based  practice   initiatives  that  focus  on  improving  coping  skills  and  community  wellness  among   youth.    She  was  an  “outsider”  in  the  sense  that  she  was  not  born  and  raised  within   the  community,  and  is  not  of  Inuit  heritage.    Self-­‐reflection  was  critical  throughout   the  process  to  ensure  that  all  power  inequities  were  being  addressed  and  that  the   student  researcher  was  maintaining  an  equal  part  of  the  process.       Full  and  equal  participation  between  the  Community-­‐Based  Research   Advisory  Council  and  the  student  researcher  was  required  in  order  to  make  the   research  project  successful.    The  student  researcher  acknowledged  her  role  as   “instrument”  within  the  research  and  kept  self-­‐reflection  journals.    These  self-­‐ reflection  journals  documented  how  the  research  transpired  through  the  meetings   with  the  Community-­‐based  Research  Advisory  Council  and  the  interviews  with  the   participants  of  the  research  project.    The  student  researcher  documented  what   topics  were  discussed,  if  there  were  any  disagreements,  how  the  disagreements   were  resolved  and  if  it  was  felt  that  all  parties  had  equal  representation.    She  also   documented  her  personal  thoughts  and  feelings,  and  her  initial  reflections  on  the   meetings  and  the  data  that  was  being  collected.    This  has  been  identified  as  a  crucial   step  in  PAR  framework  and  descriptive  phenomenology  (Herr  &  Anderson,  2005;   Waddell   32   Inclusion  of  Traditional  Knowledge     Kleinman,  2004;  Streubert  &  Carpenter,  2011).    These  self  reflection  journals  also   assisted  the  student  researcher  who  entered  into  the  partnership  from  a  different   epistemological  and  cultural  framework  to  ensure  that  during  the  process  of  this   research  both  experiential  and  empirical  evidence  was  gathered,  and  that  both   forms  of  knowledge  were  considered  equal  and  important  (Graham,  Logan,  Harris,   Straus,  Tetroe,  Caswell  &  Robinson,  2006).       The  student  researcher  brought  knowledge  of  community  wellness  best   practices,  and  knowledge  into  research  design  into  the  conversation  that  melded   with  the  experiential  knowledge  of  the  CBRAC.    The  student  researcher  was   overseen  by  a  thesis  advisory  committee  that  consists  of  experienced  researchers   from  three  different  streams  of  academia.     Thesis  advisory  committee.  The  thesis  advisory  committee  oversaw  all   aspects  of  the  student  researchers  proposed  initiatives.    The  members  of  the  thesis   advisory  committee  are  knowledgeable  in  areas  of  community  research,  psychiatric   nursing  research,  Indigenous  community  research,  Inuit  specific  initiatives  and   many  other  areas  of  research,  which  were  a  valuable  asset  to  the  student  researcher.     3.4  Ethical  Considerations     The  members  of  the  CBRAC  are  representatives  from  an  Inuit  community  in   Nunavut,  and  the  research  that  resulted  was  obtained  from  Inuit  community   members.    Therefore  throughout  the  entire  process  it  was  important  that  the   principles  set  forth  by  the  National  Aboriginal  Health  Organization  and  within  the   Tri  –Council  Policy  Statement  were  all  adhered  to.    Ethical  approval  for  this  project   was  obtained  from  the  Brandon  University  Research  Ethics  Committee  (Appendix  E)     Waddell   33   Inclusion  of  Traditional  Knowledge     and  the  Nunavut  Research  Institute  (Appendix  F)  prior  to  the  research  being   initiated  in  the  community.       Principles  of  ownership,  control,  access  and  possession  (OCAP).  Research  that   is  conducted  within  First  Nations,  Metis  and  Inuit  communities  in  Canada  is   required  to  adhere  to  the  principles  of  Ownership,  Control,  Access  and  Possession  of   the  information  (OCAP)  (First  Nations  Center,  2007).       Ownership.    Refers  to  the  fact  that  First  Nation  Communities  own  their   collective  information  just  as  an  individual  owns  their  personal  information  (First   Nations  Center,  2007).    The  CBRAC  decided  who  owned  the  data  that  was  collected   prior  to  the  research  commencing.    They  also  determined  whether  this  data  was  to   be  shared  and  equitable  to  all  parties  within  the  partnership.       Control.  Refers  to  the  rights  of  First  Nations  Communities  to  control  all   aspects  of  their  lives  including  research,  information  and  data  (First  Nations  Center,   2007).    The  CBRAC  had  the  authority  to  determine  the  use  of  their  resources,  the   methodology  and  the  distribution  of  the  findings  throughout  the  entire  research   process.         Access.    Indicates  that  all  information  and  data  obtained  in  First  Nations   Communities  needs  to  be  made  accessible  to  the  communities  regardless  of  where  it   is  held  or  stored  (First  Nations  Center,  2007).       Possession.  This  refers  to  the  literal  possession  of  the  data  that  is  collected  in   First  Nations  Communities,  how  the  data  is  stored,  who  has  access  to  this  stored   data  and  how  it  is  disseminated  (First  Nations  Center,  2007).    The  CBRAC  had  all   final  authority  on  aspects  of  access  and  possession  of  the  data  obtained.     Waddell   34   Inclusion  of  Traditional  Knowledge       Ethical  conduct  for  research  involving  Aboriginal  people.    All  research  that  is   completed  with  humans  must  also  adhere  to  the  Tri-­‐  Council  Policy  Statement:   Ethical  Conduct  for  Research  Involving  Humans  (TCPS2)  completed  by  the  Canadian   Institutes  of  Health  Research  (CIHR);  Natural  Sciences  and  Engineering  Research   Council  of  Canada  (NSERC);  and  the  Social  Sciences  and  Humanities  Research   Council  of  Canada  (SSHRC)  (2010).  The  key  principles  in  the  TCPS2  that  need  to  be   addressed  when  conducting  research  in  Indigenous  communities  are  identified  as   respect  for  persons,  concern  for  welfare  and  justice.  These  principles  are  found  in   Chapter  9  of  the  TCPS2  policies  manual  (CIHR,  NSERC  &  SSHRC,  2010).         Respect  for  persons.    This  principle  is  addressed  within  this  research  by   ensuring  that  the  participation  in  all  aspects  of  the  research  process  is  free  and   ongoing.    Specifically  within  Indigenous  communities,  careful  consideration  needs  to   be  considered  in  the  aspect  of  respect  for  the  individual  personal  identity  and   respect  for  the  community  identity.    In  order  to  ensure  that  this  was  upheld,  a   community  wellness  research  project  collaboration  agreement  was  written  and   signed  between  that  CBRAC  and  the  student  researcher  (Appendix  D).    This   agreement  outlined  all  of  the  principles  that  guided  the  project  and  ensured  that  all   members  of  the  research  team  had  a  full  understanding  of  the  agreed  upon   partnership.    In  addition,  informed  consents  were  obtained  for  all  personal   interviews  that  occurred  (Appendix  H  &  Appendix  K).     Concern  for  welfare.    This  principle  is  concerned  with  both  individual  and   community  welfare  within  the  research  process.    Welfare  needs  to  be  considered   holistically  and  all  aspect  of  the  community  and  individual  need  to  be  considered.     Waddell   35   Inclusion  of  Traditional  Knowledge     The  research  process,  and  research  outcomes  need  to  be  considerably  beneficial  for   the  community  and  the  harms  that  may  arise  from  the  research  need  to  be   considered  and  weighed  prior  to  the  research  commencing.    Throughout  the   development  of  this  research  project  this  was  considered  collaboratively  between   the  CBRAC  and  the  student  researcher.       Justice.    This  principle  addresses  the  importance  of  all  individuals  having   equity  in  the  research  process.    Equity  is  achieved  when  there  is  no  disruption  in  the   balance  of  power  between  individuals.    The  student  researcher  will  address  the   issues  of  power  inequity  throughout  the  research  process  by  recognizing  her  role  as   instrument  and  keeping  a  self-­‐reflective  journal  to  ensure  that  all  decisions  that  are   being  made  are  equal  and  just.    In  addition,  equity  in  all  aspects  of  the  research   process  was  offered  to  the  CBRAC.    These  members  were  provided  the  ultimate   authority  to  determine  what  aspects  of  the  research  process  they  wanted  to  be   involved  with  and  the  extent  of  that  involvement.    The  guidelines  that  were  followed   throughout  the  research  process  to  ensure  that  all  OCAP  and  TCPS  II  protocols  are   adhered  to  are  outlined  in  Table  3.1.       Table  3.1:  Guidelines  for  Proposed  Research   Goal  1:  Engaging  Community  Partners  in  the  Research  Process   The  student  researcher  approached  community  representatives  and  invited  them   to  participate  in  the  research  project.  These  individuals  are  identified  as  the   Community-­‐based  research  advisory  council  (CBRAC).   The  CBRAC  and  the  student  researcher  work  collaboratively  to  establish  the   Community  –  Based  Research  Protocol  (Appendix  D)  that  addresses  all  of  the   Waddell   36   Inclusion  of  Traditional  Knowledge     ethical  considerations  identified  in  the  TCPS2  and  OCAP.  The  protocol  was  adapted   from  VOICE  Research  Project:  Community  Protocol  for  Opaskwayak  Cree  Nation   Community  Circle  (Rempel,  2012)   All  members  of  the  CBRAC  agree  to  the  rate  of  compensation  for  their  time  and   commitment  to  the  project  through  funds  obtained  by  the  student  researcher  from   the  Northern  Scientific  Training  Grant.     Goal  2:  Collaborate  with  Community  Members  to  Identify  Elders  Views  on   Community  Wellness   The  student  researcher  provides  the  CBRAC  with  insight  into  the  different   qualitative  data  retrieval  mechanisms  such  as  personal  interviews,  surveys  and   focus  groups.     The  CBRAC  and  the  student  researcher  collaborate  to  identify  the  method  of  choice   for  qualitative  data  retrieval  and  to  determine  the  participant  sample.     All  personal  interviews  are  offered  in  both  English  and  Inuktitut  with  the   participant  having  the  choice  of  which  language  they  would  prefer.   The  CBRAC  and  the  student  researcher  decide  together  the  basic  structure  of  the   interviews.  The  question  guide  that  is  utilized  in  the  participant  interviews  is   discussed  and  approved  by  the  CBRAC  prior  to  the  first  interview.  (Appendix  J)   The  CBRAC  and  the  student  research  collaborate  to  determine  how  data  analysis   will  occur.   Informed  and  ongoing  consents  are  utilized  to  ensure  that  OCAP  and  TCPS2     Waddell   37   Inclusion  of  Traditional  Knowledge     guidelines  were  met.  These  consents  are  offered  in  English  and  Inuktitut  to  ensure   that  all  participants  understand  the  consent  process.  (Appendix  H  &  K)     Goal  3:  Return  the  Knowledge  of  the  Elders  Back  to  the  Community  to  be  Used   as  a  Framework  for  Community  Planning   The  data  is  analyzed  and  the  key  concepts  noted.  The  CBRAC  is  offered  an   opportunity  to  reflect  on  the  final  data.     The  CBRAC  is  offered  an  opportunity  to  decide  how  this  data  would  be   disseminated  further.   The  CBRAC  has  final  decision  on  whether  1)  They  would  like  to  be  mentioned  by   name  within  the  Masters  Thesis  2)  Whether  they  would  like  to  be  co-­‐authors  on   any  other  publication  3)  Whether  they  wanted  the  community  recognized  and   named  within  the  publications.  In  the  absence  of  a  response  from  the  CBRAC,  all   personal  identifying  characteristics  of  the  research  are  withheld  in  accordance  with   confidentiality  standards.     A  summary  of  the  data  gathered  by  the  research  project  is  submitted  to  the   community  (Appendix  P).  A  copy  of  the  final  thesis  written  by  the  student   researcher  is  also  made  available  to  the  community.     3.5  Participants     In  descriptive  phenomenology,  the  focus  is  gathering  insight  into  the  lived   experience  of  the  individual  and  it  is  therefore  important  for  participants  to  have   the  ability  to  offer  prolific  insight  into  the  phenomenon  that  is  being  studied  (Sousa,   2014).    Hearing  the  lived  experience  of  Inuit  community  members  with  an  ability  to   Waddell   38   Inclusion  of  Traditional  Knowledge     reflect  both  on  traditional  community  living  and  current  community  living  was   integral  within  this  study.    For  this  reason,  all  participants  within  the  study  were   required  to  be:  of  Inuit  descent,  born  and  raised  in  the  communities  surrounding   area,  and  sixty  years  of  age  or  older.    This  criteria  was  determined  collaboratively  by   the  CBRAC  and  the  student  researcher  to  ensure  that  robust  information  was  able  to   be  gathered  regarding  Inuit  traditional  knowledge,  traditional  lifestyles,  and  lived   experiences  in  out-­‐post  camps  along  with  the  modern  realities  of  current   community  situations.       Participant  selection.  It  was  initially  decided  that  participants  would  be   recruited  through  local  radio.    An  announcement  was  made  on  the  local  radio  to   offer  eligible  community  members  access  to  study  participation  (Appendix  G).    Only   one  participant  identified  themselves  through  this  process,  which  is  indicative  of   Inuit  culture  as  elders  typically  do  not  identify  themselves  as  being  knowledgeable,   but  need  to  be  requested  directly  to  offer  their  knowledge  (Pauktuutit,  2006).    A   collaborative  decision  was  made  between  the  CBRAC  and  the  student  researcher  to   utilize  purposive  sampling  to  recruit  participants  for  the  study,  after  the  radio   announcement  did  not  materialize  enough  participants.  The  CBRAC  members,   independent  of  the  student  researcher,  decided  the  nine  other  participants  based  on   the  criteria  as  identified.    The  CBRAC  members  approached  these  individuals   directly  to  offer  them  a  chance  to  be  involved  in  the  project.       Informed  consent.    Prior  to  initiating  the  personal  interviews,  all  ten   participants  were  provided  with  informed  consent  and  a  thorough  description  of   the  research.    The  Informed  consent  form  was  provided  to  participants  in  English     Waddell   39   Inclusion  of  Traditional  Knowledge     and  Inuktitut.    A  member  of  the  CBRAC  who  was  fluent  in  Inuktitut  was  available  at   every  participant  interview.    This  CBRAC  members  ensured  that  participants  had  a   complete  understanding  of:  (a)  the  purpose  of  the  research;  (b)  participation  within   the  research  project;  (c)  the  research  process;  (d)  how  the  interview  data  would  be   stored;  (e)  the  benefits  and  the  risks  of  the  research;  (f)  any  conflict  of  interest;  (g)   the  per  diem  the  participant  would  be  receiving;  (h)  confidentiality;  (i)  how  they   could  back  out  of  the  research  study;  and  (j)  informed  consent  and  personal  rights   (Appendix  H  &  K).    The  participants  were  also  all  provided  with  a  copy  of  the   informed  consent  form  and  were  reminded  that  if  they  had  any  questions  about  the   study  or  any  concerns  that  they  could  call  a  member  of  the  CBRAC  (if  they  were   unilingual)  or  call  any  of  the  numbers  provided  on  the  informed  consent  form.    This   clarification  was  reiterated  at  the  beginning  and  the  end  of  every  participant   interview.     3.6  Data  Collection     The  CBRAC  and  the  student  researcher  conducted  ten  interviews  with  six   male  and  four  female  participants  that  met  the  criteria  for  selection  outlined  by  the   research  team.    These  interviews  occurred  in  person  over  a  one-­‐week  time  period,   and  the  elder  participant  decided  the  location  of  the  interviews.    Nine  of  the   interviews  occurred  in  the  participant’s  personal  dwelling  and  one  interview   occurred  at  the  student  researchers  hotel.    There  were  four  different  members  of   the  CBRAC  that  co-­‐led  these  ten  interviews  and  there  was  a  member  of  the  CBRAC  in   attendance  with  the  student  researcher  in  all  interviews.    The  CBRAC  member   arranged,  translated  and  provided  clarification  to  the  participants  and  the  student   Waddell   40   Inclusion  of  Traditional  Knowledge     researcher  throughout  all  the  interviews.    Throughout  the  project  the  CBRAC   members,  who  were  fluent  in  both  English  and  Inuktitut,  were  also  able  to  ensure   that  participants  had  a  complete  understanding  of  all  aspects  of  the  research   process.       Process  of  data  collection.    The  interviews  lasted  an  average  of  60  minutes   and  an  interview  guide  that  was  prepared  by  the  research  team  prior  to  the   interviews  commencing  was  utilized  (Appendix  J).    The  research  plan  was  to   conduct  semi-­‐  structured  interviews  using  the  interview  guide,  however,  it  became   apparent  during  the  first  interview  that  this  method  stifled  the  elder  participants.     For  this  reason,  the  remainder  of  the  interviews  were  conducted  in  an  unstructured   manner  with  lead  questions  being  asked,  and  then  further  questions  only  asked   when  necessary  to  provide  clarification.    This  unstructured  process  corresponded   well  with  the  narrative  nature  of  Inuit  storytelling,  and  it  also  allowed  the  elders’   narratives  to  guide  data  collection.         The  interviews  were  a  blend  of  English  and  Inuktitut,  and  began  with  the   student  researcher  asking  the  leading  question  in  English,  then  the  corresponding   CBRAC  member  reposing  the  question  in  Inuktitut.    The  CBRAC  member  that  was   co-­‐leading  the  interviews  would  translate  all  the  elder’s  statements  into  English,  and   in  some  circumstances  the  Elder  participant  would  speak  directly  to  the  research   team  in  English.    All  interviews  were  audiotaped,  with  consent  from  the  elders  that   participated,  and  only  the  English  portions  of  the  interviews  were  transcribed.         During  the  interviews,  it  was  noted  that  there  was  significant  overlap  and   consistency  in  the  themes  that  were  being  shared  by  the  elder  participants  and  the     Waddell   41   Inclusion  of  Traditional  Knowledge     CBRAC  and  the  student  researcher  believed  that  no  new  themes  were  emerging   from  the  interviews  (Streubert  &  Carpenter,  2011).          Another  important  part  of  the  process  was  that  the  student  researcher  and   CBRAC  member  conducted  post  interview  discussions  which  allowed  reflection  on   the  interviews,  the  process  and  determined  if  alterations  needed  to  occur  in  the   interview  process  prior  to  the  next  interview.    The  student  researcher  recorded   remnants  of  these  informal  discussions  and  personal  reflections  on  the  process  in   her  self-­‐reflection  journals.    Once  data  collection  had  been  finalized,  the  CBRAC  and   the  student  researcher  met  again,  to  reflect  on  the  process,  decide  how  data  analysis   would  occur  and  have  some  preliminary  discussions  on  the  themes  that  had   presented  in  the  interviews.    Whether  more  themes  would  have  emerged  if  a  larger   sample  was  used  is  unknown,  however  the  repetition  that  was  found  within  the   interviews  led  the  research  team  to  believe  that  the  major  themes  were  captured   within  this  project.     Storage  of  the  data.    As  mentioned  previously,  the  storage  of  the  data,  and   who  had  access  to  the  data  was  decided  jointly  between  the  CBRAC  and  the  student   researcher  with  the  CBRAC  having  final  authority  according  to  the  OCAP  and  TCPS  II   guidelines.    It  was  decided  that  the  raw  data,  which  included  the  consent  forms  for   participants,  and  the  audio  taped  interviews,  would  be  made  accessible  only  to  the   student  researcher.    These  consent  forms  are  stored  within  the  locked  dwelling  of   the  student  researcher,  and  the  audiotaped  files  are  stored  on  the  student   researchers  locked  personal  computer.    The  transcripts  of  the  interviews,  with  all   personal  identifiers  removed  from  the  written  documents,  are  stored  on  a  password   Waddell   42   Inclusion  of  Traditional  Knowledge     protected  USB  drive  that  available  to  any  of  the  members  of  the  CBRAC.    It  was   decided  that  this  USB  drive  would  be  stored  in  the  student  researchers  personal   dwelling  when  not  in  use  by  the  CBRAC,  and  in  situations  where  a  member  of  the   CBRAC  had  it  in  there  possession,  they  would  keep  it  secure.    The  CBRAC  members   all  signed  confidentiality  agreements  that  outlined  the  protocols  that  were   established  (Appendix  I).    It  was  also  decided  that  all  raw  data  would  be  destroyed  5   years  after  the  completion  of  the  research.    All  other  working  documents,  had   community  and  participant  identifying  characteristics  removed,  and  are  stored  on   the  student  researchers  locked  personal  computer.     3.7  Data  Analysis     In  traditional  PAR  projects,  data  analysis  occurs  in  collaboration  with  all   members  of  the  research  team.    However,  in  this  project  the  CBRAC  made  the   decision  that  the  student  researcher  should  conduct  data  analysis  independent  of   the  CBRAC  members.    This  was  decided  for  numerous  reasons  including:  the  student   researcher  had  recently  moved  out  of  the  community  so  group  data  analysis  would   need  to  occur  over  video  conferencing;  the  CBRAC  members  had  numerous  other   family  and  community  commitments  and  did  not  have  the  time  to  set  aside  to   conduct  data  analysis;  and  there  was  no  further  funding  available  to  reimburse   CBRAC  members  for  their  time.    The  student  researcher  respected  this  decision,  as   abiding  by  the  OCAP  and  TCPS  II  guidelines,  and  respecting  all  of  the  rights  and   decisions  of  the  CBRAC  outweighed  the  need  to  follow  common  research  guidelines.     It  was  also  felt  that  due  to  the  content,  and  the  CBRAC  member’s  thorough     Waddell   43   Inclusion  of  Traditional  Knowledge     involvement  in  all  other  aspects  of  the  data  collection  process  that  analysis  could   occur  independently  without  repercussions.       Since  the  process  of  data  analysis  occurred  by  the  student  researcher  solely,   the  importance  of  bracketing  was  extremely  important.    Bracketing  is  an  attempt  to   set  aside  all  preconceptions  and  prior  understanding  about  a  phenomenon  in  order   to  achieve  a  state  of  neutrality  (Herr  &  Anderson,  2005;  Kleinman,  2004;  Streubert   &  Carpenter,  2011;  Wojnar  &  Swanson,  2007).    Within  the  confines  of  this  research   project,  this  meant  that  the  student  researcher  had  to  bracket  both  experiential  and   empirical  forms  of  knowledge  in  order  to  allow  neutrality  in  the  analysis  of  the  data.   Examples  of  prior  knowledge  that  needed  to  be  bracketed  were  the  student   researchers  personal  notions  and  experience  with:  community  wellness,  Inuit   community  processes,  traditional  knowledge,  and  Inuit  Qaujimajatuqangit  (IQ   Principles).    This  bracketing  was  accomplished  by  dwelling  with  the  data  for  long   periods  of  time,  thorough  analysis,  and  back  checking  numerous  times  while  the   themes  were  established.         Process  of  analysis.    As  mentioned,  during  the  interviews  with  the  elders,   members  of  the  CBRAC  translated  the  content  of  the  conversations  and  all  of  the   interviews  were  tape-­‐recorded.  The  student  researcher  was  able  to  document  word   for  word  translations  from  these  tape-­‐recorded  conversations.  The  transcripts  were   read  thoroughly  and  labelled  P1-­‐P10,  all  identifying  characteristics  were  stripped   from  the  interview  transcripts  and  the  gender  of  the  participants  was  the  only   identifying  characteristic  that  remained  within  the  transcripts.       Waddell   44   Inclusion  of  Traditional  Knowledge       The  process  of  coding  began  after  each  of  the  non-­‐identifiable  transcripts   were  read  through,  in  completion,  by  the  student  researcher  a  few  times.  Coding  is   the  process  of  line-­‐by-­‐line  examination  of  the  data  to  identify  concepts,  and   conceptualize  underlying  patterns  (Streubert  &  Carpenter,  2011).  The  transcripts   were  initially  coded  by  adding  notes  in  the  margins  of  the  original  transcripts.  These   notes  were  then  looked  at  separate  from  the  transcripts  to  see  if  there  were  any   categories  forming.  There  was  repetition  in  the  notes  from  the  transcripts,  and  those   topics  were  combined  into  larger  headings.  The  larger  headings  that  presented  after   this  initial  step  were:  respect,  family  dynamics,  community  leadership,  hardships,   rapid  modernization,  teaching,  sharing,  purpose  in  life  and  future  suggestions.  From   that  data,  an  excel  spreadsheet  was  developed  to  categorize  specific  quotations  from   the  transcripts  in  regards  to  these  heading.  This  spread  sheet  was  analyzed  again,   and  it  was  determined  that  repetition  was  noted  within  some  of  the  headings.  These   heading  could  be  compounded  into  tighter  topic  groupings.  It  was  also  determined   that  some  of  the  broad  historical  narratives,  that  were  spoken  about  by  the  elders,   could  also  be  reduced  into  the  tighter  topic  groupings.  The  final  common  themes   within  the  narratives  were  then  grouped  within  the  topics  of:  respect,  family   connection,  leadership,  traditional  knowledge,  sharing,  working  together  and   resiliency.     3.8  Data  Verification     With  both  descriptive  phenomenology  and  PAR  research  projects,  data   verification  is  an  important  part  of  the  process.  Member  checking  is  a  methodology   utilized  to  provide  data  verification.  Member  checking  is  used  to  ensure  that  the     Waddell   45   Inclusion  of  Traditional  Knowledge     “participants  recognize  the  findings  of  the  study  to  be  true  to  their  experiences”   (Streubert  &  Carpenter,  2011;  Wojnar  &  Swanson,  2007).    This  method  was  utilized   throughout  this  research  project  at  a  number  of  different  stages.  During  the   interviews  with  the  elders,  both  the  student  researcher  and  the  CBRAC  members   used  methods  of  clarification  to  ensure  that  they  understood  the  elders  intended   meanings.  This  was  especially  important  due  to  the  fact  that  all  of  the  interviews   occurred  in  two  different  languages.    After  all  the  interviews  were  completed,  the   CBRAC  and  the  student  researcher  had  a  discussion  about  the  initial  content  themes   that  were  identified,  but  not  analyzed  completely.  The  CBRAC  members  agreed   completely  with  the  initial  raw  findings  that  presented  in  the  interviews.   Considering  that  the  final  findings  were  very  similar  to  these  initial  findings,  only   more  comprehensive,  led  the  student  researcher  to  believe  that  the  finding  were   consistent  with  the  elders  intended  meaning.       Ultimately,  as  part  of  the  process,  member  checking  would  occur  again,  after   all  the  findings  had  been  completely  determined.    This  final  process  of  member   checking  would  be  used  to  ensure  that  the  researcher  had  correctly  summarized  the   participant’s  experience,  which  is  the  ultimate  test  of  descriptive  phenomenology   (Wojnar  &  Swanson,  2007).  However,  although  this  was  included  in  the  initial  plan   with  the  CBRAC,  when  it  came  time  to  verify  the  final  data  analysis,  numerous   attempts  were  made  to  re-­‐engage  with  the  CBRAC  and  this  was  not  possible.    Due  to   other  circumstances  that  were  out  of  the  student  researchers  control,  all  attempts  to   engage  with  the  CBRAC  were  unsuccessful.           Waddell   46   Inclusion  of  Traditional  Knowledge       An  important  part  of  PAR  is  to  also  analyse  and  assess  the  action  that  has   been  accomplished  due  to  the  knowledge  that  was  obtained  in  the  research  process.     The  completion  of  the  participant  interviews  showed  that  the  process  itself  had   spurred  some  community  action,  the  CBRAC  had  numerous  ideas  of  how  they  could   implement  what  they  had  learned  into  action  within  their  own  committee,  and  the   community  at  large.  The  process  also  appeared  to  renew  individual  members   engagement  in  their  committee’s  actions.  However,  whether  action  actually   occurred  or  not  is  unknown  as  the  situation  and  the  status  of  the  Community   Wellness  Committee  changed  after  the  research  was  completed.    This  concept  will   be  discussed  more  thoroughly  in  the  following  chapters.             Waddell   47   Inclusion  of  Traditional  Knowledge       Chapter  Four  –  Results   It  is  rare  within  Inuit  culture  for  an  elder  to  directly  confront  someone  about   a  problem.    Instead  elders  use  experiential  knowledge  presented  in  storytelling   narratives  to  advise  listeners  to  solve  problems  independently  (Fletcher,  2003;   Kirmayer,  &  Valaskakis,  2009;  Pauktutiit,  2010;  Wilson,  2008).    This  form  of   storytelling  has  been  used  as  a  way  to  transfer  traditional  knowledge,  values,  and   problem-­‐solving  skills  between  generations.       The  elders  involved  in  this  research  project  use  storytelling  to  guide  the   researchers  through  an  analogous  process.    The  interviews  all  begin  with  a  broad   open-­‐ended  question,  which  guide  the  elder  and  set  the  parameters  for  what   knowledge  is  being  sought.    The  lived  experience  shared  by  the  elders  provides   clarity  on  the  values  and  traditions  that  have  potential  to  improve  community   wellness  within  future  generations.         As  mentioned  in  the  previous  chapter,  using  a  qualitative  research   framework  based  on  PAR  and  descriptive  phenomenology  allows  elders  to  share   their  personal  lived  experiences  in  a  culturally  appropriate  manner.    Through  the   process  of  intuiting,  analyzing,  and  describing  these  narratives,  common  themes   emerge  that  explain  the  elder’s  views  on  community  wellness.  These  themes  relate   to  the  importance  of:  respect;  leadership;  family  connection;  inclusion  of  traditional   knowledge;  working  together  and  resiliency  in  improving  community  wellness.   4.1  Respect     Elders  are  highly  respected  for  their  knowledge,  wisdom,  and  ability  to   provide  meaningful  advice,  which  places  them  in  a  position  of  high  esteem  within   Waddell   48   Inclusion  of  Traditional  Knowledge     families  and  communities  (Pauktutiit,  2010).    Children  and  youth  are  taught  to  show   respect  by  listening,  following  advice  and  leadership,  and  providing  assistance  to   elders.  One  participant  indicates:       [Traditional  Inuit]  had  a  rule  of  thumb,  even  though  it  wasn’t  really  written   in  their  camps.  One  rule  was  to  respect  elders.  Even  if  [the  elder]  says   something  that  is  negative  towards  the  younger  people,  the  younger  people   could  not  talk  back,  they  had  to  respect  [the  elder]    (P2  –  Male  Participant)       This  unwavering  obedience  was  seen  as  the  highest  form  of  respect  and  was   important  to  the  hierarchical  structure  of  life  within  the  out-­‐post  camps.    Every   individual  within  the  camp  had  a  role.    The  elder’s  role  was  to  lead,  instruct,  teach   and  model  for  the  younger  generations.    One  participant  illustrates  this  by  stating:     Elders  were  usually  really  helpful,  they  wouldn't  even  go  out  hunting  they   would  stay  in  the  camp  and  tell  us  stories.    They  would  teach  us  about  the   good  life,  a  good  life  for  everyone.    They  were  teaching  about  when  they  were   young,  they  were  teaching  about  how  to  survive,  they  have  a  lot  of  good   things  to  say  (P8  -­‐  Male  Participant)     However,  many  of  the  elder’s  involved  in  this  project  express  that  rapid   modernization  and  relocation  have  caused  disconnect  between  the  traditional  and   modern  roles  of  elders  within  families  and  communities.    Many  state  that  this  is  due   to  the  elders  not  having  as  much  of  a  voice  with  the  youth  (P6  &  P8  -­‐Male  and   Female  Participants).       Modern  Inuit  youth.    Participants  in  the  project  reflect  that  in  their  childhood   they  were  taught  that  listening,  following  advice,  following  leadership  and  providing     Waddell   49   Inclusion  of  Traditional  Knowledge     assistance  to  elders  showed  respect.    Elders  report  that  the  younger  generation’s   present  day  actions  show  disrespect  because  youth  do  exactly  the  opposite  of  what   the  elders  were  taught.    One  participant  mentions:   In  today’s  world  compared  to  back  then,  at  home  we  were  told  that  we   should  be  listening  and  helping  the  elders.    Now  when  the  [youth]  are  told   that  they  forget  it  right  away,  [it’s]  like  it  goes  in  one  ear  and  goes  right  out   the  other  ear.    The  [youth]  are  harder  to  communicate  with  today.  (P5  -­‐ Female  Participant)   Another  reiterates  the  sentiment:   In  today’s  day,  they  don’t  even  say  anything,  they  don’t  acknowledge  when  I   pass  by.    They  don’t  respect  the  elders  and  they  don’t  ask  the  elders  what   needs  to  be  done.    If  the  elders  needed  help  back  then  we  would  help  our   elders.  (P2  -­‐Male  Participant)   The  way  that  youth  interact  with  their  parents  and  their  grandparents  is   indicative  to  the  elders  of  how  the  concept  of  respect  has  changed.    An  example  of   this  is:   One  thing  that  I  have  noticed  is  that  [when  I  was  young  we  did]  not  talk  back   to  parents,  none  what  so  ever.    Where  as  today  there  are  many  children  that   are  talking  back  to  their  parents.  (P9  -­‐Male  Participant)   Another  elder  reiterated  this  sentiment,  by  reflecting  on  her  own  personal   experience:      When  I  try  to  tell  my  kids  that  they  should  be  living  a  certain  way  it  is  just  as   if  they  are  saying  “no  way”  they  are  just  talking  back  now.  Before  they  just   Waddell   50   Inclusion  of  Traditional  Knowledge     used  to  say  yes,  if  I  was  trying  to  tell  them  how  to  live  their  lives  in  a  positive   way.  (P6  -­‐  Female  Participant).   Another  states:   If  I  try  to  tell  the  younger  generations  that  at  their  age  we  respected  our   parents  and  our  elders  more  and  that  they  don’t  anymore.  They  just  say  that   was  then,  it’s  2014  now.  (P7  -­‐  Female  Participant).     Overall,  the  elders  express  that  the  importance  of  respect  between   generations  has  changed  drastically  between  the  past  and  present  day.    Many  of  the   elders  share  that  within  the  out-­‐post  camps,  showing  respect  was  directly  related  to   survival.    Children  and  youth  respected  their  elders  and  therefore  were  able  to  listen   and  learn  about  important  strategies  on  how  to  stay  safe,  how  to  protect   themselves,  and  how  to  survive  within  the  harsh  arctic  climate.    In  the  modern   world,  Inuit  elders  feel  that  children  and  youth  do  not  learn  important  teachings   because  they  do  not  respect  or  listen  to  their  elders.    One  participant  relates  this   disrespect  to  some  of  the  common  problems  in  modern  communities:   Everyone  doesn't  use  their  elders  anymore,  they  don't  talk  to  their  elders,   there  is  no  leader,  there  is  more  suicide  and  people  are  angry.    If  people  were   taught  to  respect  their  elders  things  would  be  better.  (P2-­‐  Male  Participant).     Rationale  for  the  disrespect.  All  of  the  participating  elders  express  that  the   value  of  respect  is  crucial  to  the  wellness  of  communities  and  families.    However,  the   elders  also  articulate  differing  rationales  for  why  the  value  of  respect  has  not  been   given  prominence  in  the  younger  generations.    A  common  sentiment  among  all  the     Waddell   51   Inclusion  of  Traditional  Knowledge     elders  is  that  “the  elders  have  no  voice  right  now,  if  the  elders  could  start  getting   their  voice  back  that  would  help  to  build  the  respect  again.”  (P6  -­‐Male  Participant).     Many  of  the  elders  mention  a  lack  of  authority  as  a  contributing  factor  to  why   younger  generations  are  being  disrespectful.    The  elders  describe  that  the  lack  of   authority  is  influenced  by  numerous  other  factors  including:  the  change  in  the   leadership  structure  within  communities,  an  influx  in  new  authority  within   children’s  lives,  personal  life  choices  that  adults  make,  and  the  rapid  modernization   of  Inuit  culture.    All  of  these  issues  will  be  discussed  in  more  detail  in  subsequent   sections.     4.2  Leadership       The  roles  that  individuals  held  were  clearly  defined  within  out-­‐post  camps.   The  participants  state  that  many  of  the  elders  acted  as  leaders  within  the  camps.     The  leaders  were  well  respected  because  of  their  abilities  and  the  way  that  they   subtly  commanded  people  to  adhere  to  the  groups  standards.    All  of  the  male   participants  within  this  research  project  discuss  the  importance  of  strong   leadership  in  guiding  and  improving  community  wellness.    Many  of  them  reflect  on   the  qualities  that  they  felt  were  apparent  in  traditional  leadership.  An  illustration  of   this  is  that,     In  the  Inuit  culture  the  leader  was  a  good  role-­‐model.    He  was  a  hunter  and   [organizations]  would  approach  him  if  something  had  to  be  done.    That’s  how   come  he  was  the  leader.  (P9-­‐  Male  Participant).     Another  suggests  that  there  were  other  qualities  that  were  represented  by  the   leaders  such  as:   Waddell   52   Inclusion  of  Traditional  Knowledge     The  leader  was  voicing  to  the  people  what  had  to  be  done.  They  were  voicing   the  lifestyle  that  they  had  to  lead.  They  [would]  communicate  back  and  forth   about  the  good  lifestyle.  (P8-­‐  Male  Participant).     The  elders  reiterate  throughout  the  interviews  that  they  feel  this  traditional   form  of  leadership  provided  strength  within  the  smaller  out-­‐post  camps.    Many  of   them  suggest,  “the  use  of  more  traditional  ways  of  leading  in  the  community  would   better  the  community  as  a  whole”(P1  -­‐  Male  Participant)  because    the  traditional   qualities  that  were  admired  in  leadership,  no  longer  exist  in  modern  leadership.       Qualities  in  modern  leaders.    Participants  allude  to  the  fact  that  modern   democracy  has  changed  the  way  that  leaders  are  chosen,  the  qualities  that  are   considered  to  be  important  within  leadership,  and  the  way  that  community   members  are  provided  with  authority.    Specifically,  one  elder  mentions:     Many  of  the  Hamlet  members  are  not  even  elders.  They  don’t  have  the   experience  for  life  that  the  elders  do,  and  they  don’t  know  about  things   because  they  haven’t  experienced  them.  (P2  -­‐  Male  Participant).   From  this  statement,  it  is  quite  apparent  that  experience  and  knowledge  of   traditional  ways  of  living  had  a  large  role  in  leadership,  within  the  out-­‐post  camps.   All  of  the  participants  of  the  study  refer  to  this  knowledge  as  being  a  benefit  to   modern  Inuit.    However,  modern  democracy  does  not  appear  to  place  the  same   weight  on  traditional  knowledge  as  the  elders  do  and  many  of  them  express   frustration  with  the  current  level  of  leadership  within  the  community.       Waddell   53   Inclusion  of  Traditional  Knowledge       Traditional  knowledge  was  not  the  only  quality  that  the  elders  feel  modern   leadership  lacks.    One  elder  summarizes  another  important  quality  of  leadership  by   stating:   Back  in  the  out-­‐post  camp  we  used  to  have  a  leader  and  the  people  in  the   camp  would  listen  to  the  leader.    Now  we  know  that  the  Hamlet  is  our  leader   but  the  people  do  not  want  to  listen  to  them  when  they  are  doing  drugs  and   alcohol.  (P8  -­‐  Male  Participant)   Many  of  the  male  participants  state  that  having  individuals  in  a  position  of  power   who  make  negative  lifestyle  choices  has  affected  modern  leadership.    They   emphasize  that  the  concepts  of  respect,  leadership,  and  being  a  positive  role-­‐model   are  all  intertwined  and  dependent  on  one  another.    Participants  recognize  that  in   order  to  be  respected  and  be  a  good  leader,  it  is  crucial  to  show  younger  generations   how  to  live  life  positively  by  being  a  positive  role-­‐model.    Positive  role-­‐modeling   was  also  seen  to  be  a  beneficial  way  to  transfer  traditional  knowledge  and  will  be   discussed  in  more  detail  in  later  sections.     The  elders  also  mention  the  importance  of  communication,  especially   transparency  in  communication,  as  a  crucial  part  of  traditional  leadership.    One   elder  refers  to  the  importance  of  communication  within  leadership  by  stating:   The  leader  of  the  camp  back  then,  even  if  he  didn’t  communicate  daily  or   constantly,  on  Sundays  they  would  get  together  and  communicate  about   what  was  going  to  happen  in  the  next  week.    They  would  plan  ahead.  If  there   was  a  problem  they  would  talk  about  it  to  decide  what  needed  to  be  dealt   Waddell   54   Inclusion  of  Traditional  Knowledge     with,  and  they  would  talk  about  what  needed  to  happen  with  any  problems   that  arise,  even  if  they  didn’t  vote.  (P2  -­‐  Male  Participant)   Another  participant  highlights  the  lack  of  communication  within  modern  leadership   by  stating:   We  know  that  Hamlet  is  our  leader  in  the  community.    They  are  not  meeting   with  people  from  the  community;  they  are  not  trying  to  get  solutions  or   discussion  from  the  people  of  the  community.  The  community  has  difficulty   trying  to  hear  what  the  Hamlet  is  saying  because  there  is  no  communication.   (P8  -­‐  Male  Participant).     Overall,  the  elders  express  that  a  lack  of  traditional  knowledge,  negative  role-­‐ modeling,  and  a  lack  of  communication  all  negatively  impact  the  leadership  within   communities.    Modern  democracy  can  account  for  some  of  the  challenges  associated   with  delegating  leadership  within  modern  Inuit  communities,  but  it  cannot  account   for  all  of  the  changes  that  have  occurred.    The  complicated  history  of  Inuit   modernization  and  relocation  also  contributes  to  some  of  these  challenges.       Influences  on  leadership.    According  to  participants,  external  forces  have   affected  leadership  and  power  balances  within  communities.    The  factors  that   directly  affected  leadership  within  Inuit  communities  were:  (a)  the  influx  of   Qallunaat  1(b)  the  change  to  the  structure  of  families;  and  (c)  the  establishment  of   numerous  different  government  departments  within  the  larger  communities.    These   factors  were  seen  to  have  a  profoundly  negative  effect  on  leadership  within                                                                                                                     1  “Inuktitut  for  a  person  of  other  than  Inuit  origin.  Most  commonly  used  to  designate  Caucasian   people  of  western  European  origin”  (Tester  &  McNicoll,  2004).     Waddell   55   Inclusion  of  Traditional  Knowledge     communities.    One  participant  summarizes  the  influx  of  the  Qallunaat  and  the  result   that  this  had  on  Inuit  leadership  as:     When  I  was  growing  up  between  1940-­‐1948,  I  remember  that  if  there  was  a   Qallunaat  in  the  community,  whatever  [they  said]  people  would  do  because   [they]  were  seen  as  the  leader.  [Even  though  they]  came  from  somewhere   else.    Everyone  would  think  that  way.    Even  if  [they]  were  younger,  and  they   weren’t  an  elder  people  would  start  listening  to  [them]  because  [they]  were   white.  (P2  -­‐  Male  Participant).   Another  participant  reiterates  by  stating:   If  Qallunaat  told  them  what  to  do,  they  would  always  listen.    The  elders  and   the  adults  they  thought  of  white  people  as  bosses  or  something  like  that,  so   they  would  listen  to  them,  and  they  wouldn’t  say  no.  (P3  -­‐  Female   Participant).       The  elders  divulge  that  it  was  not  only  the  influx  of  Qallunaat  that  had  an   effect  on  traditional  leadership  but  that  also  the  establishment  of  numerous   different  government  departments.    For  example,  one  participant  expresses  “there   are  too  many  leaders,  like  the  housing  department  has  a  leader,  and  social  services   has  a  leader.    Instead  the  mayor  should  be  the  leader  running  the  whole   community”(P1  -­‐  Male  Participant).    Another  elder  reiterates  this  comment  by   stating:   It  is  hard  to  say  what  is  positive  in  the  community,  because  you  can’t  do   much  about  it.    There  are  so  many  different  departments,  social  services,   housing,  RCMP,  people  are  going  to  get  help  from  so  many  different  places   Waddell   56   Inclusion  of  Traditional  Knowledge     rather  than  going  to  the  leader.    As  elders  it  is  hard  to  see  those  things.  (P5-­‐ Male  Participant).   Other  participants  also  comments  on  the  decline  of  traditional  leadership  styles,  and   the  effect  that  this  is  having  on  elder’s  feelings  of  powerlessness.    Examples  of  this   are:     I  have  seen  some  changes  in  the  way  people  see  the  leader,  but  the  same   thing  keeps  coming  up  like  back  then,  there  is  still  a  hierarchy  in  the   departments,  and  they  still  do  what  they  think  the  white  man  wants  them  to   do.    The  elders  had  foreseen  that  the  communities  would  all  be  run  by  white   when  they  started  coming  and  that  the  elders  wouldn’t  lead  anymore.  (P2  -­‐ Male  Participant)   and   There  are  lots  of  weaknesses  in  our  community.    I  feel  that  the  [Hamlet]   council  is  not  interacting  with  the  community  and  that  it  is  because  of  this   that  the  younger  generation  is  not  listening  to  the  right  authority.  (P7  -­‐  Male   Participant)     In  small  communities,  the  local  leadership  has  a  large  impact  on  the  youth  in   the  community,  so  listening  to  the  right  authority  becomes  extremely  important.   The  elders  recognize  this  and  advocate  for  strong  and  positive  leadership.       Ways  to  improve  leadership.    Quite  simply,  the  elders  felt  that  one  way  to   reverse  some  of  the  negative  implications  of  modernization  on  leadership  would  be   to  embrace  the  things  that  worked  within  traditional  leadership  roles.    Increasing   communication,  ensuring  that  leaders  are  positive  role-­‐models,  and  increasing  elder     Waddell   57   Inclusion  of  Traditional  Knowledge     involvement  in  decision-­‐making  are  all  effective  changes  that  would  make  a  positive   impact  on  community  wellness  and  community  leadership.     As  discussed,  all  the  male  elders  express  that  the  inundation  of  different   government  departments  and  their  subsequent  leaders  caused  confusion  with  the   community  as  to  where  true  leadership  resides.  Therefore,  they  suggest  that   leadership  would  be  improved  if  more  communication  occurred  between   governmental  departments.    They  also  recommend  that  everyone  within  leadership   roles  be  more  transparent  about  the  decisions  that  are  being  made  that  affect  the   whole  community.    Participant’s  state  that  this  transparency  could  occur  by   increasing  the  amount  of  communication  to  the  community  via  radio  shows;   encouraging  departments  to  meet  together,  rather  than  separately,  to  solve  big   issues;  and  expecting  leaders  become  more  responsive  to  the  needs  and  the  wants   of  the  community  members.    An  elder  gave  an  example  of  effective  communication   in  the  past:       There  was  a  time  that  the  community  had  a  lot  of  really  bad  things  happen.     There  was  an  interagency  committee  that  started  to  have  meetings.    We   started  to  see  some  positive  changes  when  the  community  was  having   meetings  like  that.  (P8  -­‐  Male  Participant).   One  of  the  suggestions  made  by  the  elders  to  influence  positive  leadership  is  to   increase  communication.    Another  suggestion  is  for  leaders  in  the  community  to  “be   good  role-­‐models,  and  show  people  how  to  live  the  good  life  without  drugs  and   alcohol”  (P8  -­‐  Male  Participant).    Finally,  a  strategy  to  improve  leadership  is  to  have   a  larger  elder  contingent  within  leadership  roles.    Many  of  the  participants  in  this   Waddell   58   Inclusion  of  Traditional  Knowledge     project  state  that  elders  should  be  more  involved  in  decision-­‐making  that  occurs   within  the  community  and  they  should  be  the  ones  to  assist  in  gathering  different   departments  together.    Interestingly,  the  elders  within  this  project  did  not  blame   anyone  or  anything  for  the  lack  of  leadership,  nor  did  they  state  that  it  was  only   external  factors  that  have  forced  this  lack  of  leadership.    One  participant   summarized  the  leadership  role  of  elders  moving  forward  as:   I  don’t  know  why  we  don’t  say  anything  about  the  problems  we’ve  faced.    We   need  to  try  and  talk  to  our  younger  generations  because  we  have  been  in  a   very  bad  place.    We  don’t  want  to  put  our  grandchildren  in  that  same  place.     We  have  to  talk  to  them.    It  would  be  even  better  if  we  the  elders  gather   together  to  talk  about  the  problems  maybe  we  could  do  something  about   them  to  make  things  a  little  better.  (P8  -­‐  Male  Participant).     Recognizing  that  there  is  a  need  for  elders  to  take  back  leadership  role  within   communities  and  bridge  conversations  between  the  past  and  the  present  is  a   suggestion  on  how  community  wellness  may  be  improved.    However,  simply   bridging  this  gap  may  be  more  complicated  than  a  simple  conversation.     4.3  Family  Connection     The  elders,  as  mentioned  above,  suggest  that  improving  leadership  and  the   way  that  respect  is  valued  in  communities  might  increase  community  wellness.     Leadership,  respecting  elders,  and  listening  to  the  right  authority  are  all  values  that   are  instilled  within  the  family  unit.    One  elder  states,  “wellness  could  start  if  we  start   talking  to  each  other,  and  to  our  families.  And  tell  them  about  how  back  then  things     Waddell   59   Inclusion  of  Traditional  Knowledge     used  to  be  that  is  how  things  will  start  to  get  better  in  our  community”  (P3  -­‐  Female   Participant).     However,  communication  between  generations  has  also  become  more   difficult  than  simple  conversations.    The  elders  recognize  the  need  for  positive  and   strong  family  connections,  but  they  also  recognize  that  is  more  difficult  within  Inuit   culture  because  of  the  implications  of  rapid  modernization.    Just  as  the  values  of   respect  and  leadership  have  changed  in  the  recent  history  of  Inuit,  so  have  the   bonds  and  the  structural  units  of  families.       Transitioning  into  Communities.    One  component  of  rapid  modernization  is   the  transition  that  Inuit  made  from  out-­‐post  camps  into  larger  community  settings.   This  move  caused  changes  in  many  aspects  of  traditional  life.    All  of  the  elders  that   we  spoke  to  had  lived  in  both  out-­‐post  camps  and  larger  communities  and  were  able   to  describe  both  situations.    They  describe  their  childhood  as  happy  and  trouble   free.    One  elder  describes  his  childhood  as  having:     No  worries,  no  thinking  about  whether  there  was  going  to  be  a  problem   today.    We  never  think  about  that.    We  never  had  to  worry  about  somebody   going  to  get  drunk-­‐  no  way.    We  never  thought  that  we  were  very  poor;  we   had  everything  that  we  needed.    Sometimes  we  wouldn’t  eat  bannock  that’s   ok.  Sometimes  we  didn’t  eat  bannock  for  about  6  months,  but  we  knew  that   we  were  going  to  eat  bannock  again.    We  just  lived  a  happy,  happy  life,  even   when  we  got  angry  everything  was  still  ok.    (P8  -­‐Male  Participant).     Waddell   60   Inclusion  of  Traditional  Knowledge     Another  elder  states,  “life  was  not  that  simple  back  then,  because  we  had  to  look  for   food  in  order  to  survive.  But  there  is  definitely  more  hardship  now  a  days”  (P4  -­‐   Female  Participant).     This  idea  is  reiterated,  when  a  different  elder  says:   We  wouldn’t  have  to  think  about  what  we  were  going  to  do  next,  because  we   didn’t  have  anywhere  to  go.    Today’s  Inuit  do  have  to  think  about  going  out   and  what  they  have  to  do.    They  have  to  think  of  something  to  keep  them   happy  and  they  have  to  think  about  more  daily  things.  (P1  -­‐  Male   Participant).     The  elders  stories  about  living  on  the  land  in  out-­‐post  camps  include   situations  where  their  only  social  involvement  was  with  their  families.    All  of  them   remember  this  time  as  being  difficult  but  also  as  happy.    They  recount  how  the   transitions  from  small  out-­‐post  camps  into  the  communities  caused  an  inundation  of   numerous  different  influences.    For  instance,  one  elder  reminisces  the  transition   from  out-­‐post  camp  to  the  community,  “I  noticed  a  difference  when  we  moved  into   the  community,  because  there  were  more  families,  and  I  wasn’t  used  to  those   families”  (P10  -­‐  Female  Participant).  With  new  influences  in  the  larger  community   setting,  came  new  experiences,  many  of  which  the  elders  describe  as  being  negative.     For  example;   I  started  realizing  that  my  life  was  not  only  full  of  love  when  we  moved  into   the  community  and  I  stayed  out  all  night.  Once  you  start  seeing  different   things  that  is  when  you  start  to  realize  that  you  can  do  that  too.  (P3  -­‐  Female   Participant).     Waddell   61   Inclusion  of  Traditional  Knowledge     One  elder  suggests  that  it  was  the  sheer  number  of  individuals  that  had  moved  to   the  communities  that  caused  the  problems  in  family  and  community  structure,   There  are  lots  of  people  in  the  community  today,  compared  to  back  then.     Due  to  the  fact  that  there  are  many  people  and  the  population  is  increasing,   [people]  are  starting  to  turn  at  each  other.    Just  like  animals.    When  there  is   abundance  of  certain  animals,  they  start  to  turn  on  each  other.  (P9  -­‐  Male   Participant).     Influences  on  Family.    Population  size  and  larger  networks  of  influence   definitely  had  an  impact  on  families.    Some  of  the  historical  traumas  that  Inuit  faced   have  had  a  severe  impact  on  the  way  that  families  are  structured.    Historical  trauma   is  mentioned  within  the  section  on  family,  as  ultimately  the  elders  believe  that  their   experiences  as  children  dramatically  influence  the  way  families  are  structured   today.    However,  many  of  the  examples  of  historical  trauma  that  the  elders  provide   should  also  be  considered  within  the  context  of  the  other  topics  because  the   ramifications  of  rapid  modernization  and  intergenerational  trauma  are  woven  into   all  of  the  stories,  thoughts  and  experiences  of  the  elders.       A  few  of  the  specific  traumas  that  are  mentioned  in  these  interviews  include:   (a)  the  introduction  of  alcohol;  (b)  the  movement  of  individuals  to  southern   tuberculosis  sanatoriums;  (c)  the  slaughter  of  the  dog  teams  and  (d)  residential   schools.    It  is  important  to  consider  that  within  the  ten  interviews  all  of  the  above   traumas  are  mentioned,  however,  not  every  participant  mentions  all  of  them.     Although  the  collective  impact  of  historical  traumas  is  great  among  Inuit  as  an  entire   Waddell   62   Inclusion  of  Traditional  Knowledge     population,  there  is  variation  in  how  these  traumas  affect  individual  families  and   communities.     The  trauma  that  was  mentioned  most  frequently  as  a  barrier  to  community   wellness  is  the  introduction  of  alcohol.    The  introduction  of  alcohol  to  communities   is  seen  as  a  pivotal  moment  in  the  destruction  of  families  and  communities  because   alcohol  was  introduced  into  communities  at  the  same  time  that  families  were   transitioning  from  out-­‐post  camps  and  into  settlements.    One  elder  states:   The  alcohol  started  to  come  in  at  that  time,  and  everyone  started  to  drink,   even  under  age.    The  RCMP  had  to  come  to  town  full  time,  because  everything   started  to  go  crazy.    Alcohol  started,  home  brew  started  and  that  is  when  the   community  started  to  break  apart.    People  started  breaking,  families  started   breaking,  dogs  were  destroyed,  and  everyone  started  to  break.  (P8  -­‐  Male   Participant)     Another  elder  discusses  the  addition  of  alcohol  into  community  life,  and  its’   subsequent  impact  on  violence  and  suicide,     First  thing  is  that  the  community  itself,  there  was  nothing  scary  in  it.  It’s   when  violence  is  out  and  visual,  things  get  scary.    [When]  alcohol  first  came   here  that  is  what  started  it,  and  after  the  alcohol  had  been  brought  here,   suicide  went  up,  that  is  when  suicide,  was  visual.  (P9  -­‐  Male  Participant)   One  of  the  elders  provides  an  example  of  how  alcohol  use  had  specifically  caused   problems  within  the  family  units.    She  states,  “as  adults  we  drank  at  home  [and  our]   children  witnessed  that.    That  is  when  the  children  started  losing  respect  and   stopped  listening  to  [us]  their  parents  at  home”  (P10  -­‐Female  Participant).     Waddell   63   Inclusion  of  Traditional  Knowledge       As  mentioned  previously,  there  were  also  other  historical  traumas  that   changed  the  relationships  between  family  members,  other  than  the  addition  of   alcohol.  One  elder  discusses  how  being  sent  to  a  southern  tuberculosis  sanatorium   disrupted  the  relationship  that  he  had  with  his  family,  and  also  disrupted  his   traditional  language,     When  I  was  about  five  years  old,  I  had  to  go  down  to  the  south  for  TB   treatment.    When  I  was  down  there  I  lived  with  someone  for  about  three   years,  and  I  lost  my  language.  When  I  came  back  [to  the  North]  I  had  lost  my   language,  and  I  didn’t  know  how  to  speak  Inuktitut  anymore.  (P8  -­‐  Male   Participant)     The  implications  of  traditional  gender  roles  were  also  influenced  by  the   slaughter  of  the  dog  sled  teams.    One  elder  spoke  a  lot  about  this  time  in  Inuit   history.     The  dog-­‐slaughtering,  [caused  people  to  be]  empty  handed.    [The  dogs]   weren’t  just  transportation  they  were  survival.    They  were  there  only  means   of  going  out  hunting,  they  had  nothing  else  to  go  out  hunting,  and  these   things  that  replace  the  dogs,  these  snowmobiles  they  cost  money.    So  that  is   when  it  began  the  dog  slaughter  was  pretty  much  the  start  of  when  the  youth   started  to  be  lost.    Parents  [stopped]  going  out  hunting  even  when  [youth]   were  of  the  age  to  go  out  on  the  land  to  go  hunting,  they  wouldn’t.  (P9  -­‐  Male   Participant)     The  loss  of  traditional  language  and  skills  were  also  compounded  by  the   introduction  of  residential  schools  at  this  time  in  history.    For  instance,  “it’s  like   Waddell   64   Inclusion  of  Traditional  Knowledge     [elders]  are  in  a  confused  state  right  now,  because  back  then  when  we  were  in   school  we  were  told  to  speak  English,  and  if  we  [spoke  Inuktitut]  we  would  get  hit   by  our  teacher”  (P6  -­‐  Male  Participant).     The  legacies  of  residential  schools  have  not  yet  ended.    There  is  still  a  large   discrepancy  in  how  modern  values  and  traditional  values  of  Inuit  culture  are   represented  in  the  modern  educational  system.    One  participant  mentions  that  her   “children  completely  changed  when  they  went  to  school”  (Female  Participant).    This   was  a  common  statement,  and  although  the  elders  recognize  the  need  for  modern   education,  they  also  emphasize  the  need  for  more  common  cultural  values  to  be   taught  at  school.    One  elder  explains,  “being  home  and  being  in  school  is  totally   different.    The  younger  generations  are  really  in  a  confused  state.    They  are  living   the  Qallunaat  life,  but  they  also  know  the  Inuit  traditional  life”  (P6  -­‐  Female   Participant).         It  is  understandable  that  many  of  the  elders  directly  correlate  these  dramatic   changes  with  many  of  the  problems  that  modern  Inuit  youth  face.    Many  of  these   challenges  were  unheard  of  in  traditional  Inuit  culture,  which  has  caused  the  gap   that  exists  between  the  generations  to  grow  wider.       Challenges  for  Modern  Youth.    Many  of  the  elders  have  difficulty  explaining   some  of  the  changes  that  have  occurred  for  modern  day  Inuit  youth.    The  elders   emphasize  that  the  behavior  of  youth  directly  affects  the  wellness  of  the  community   as  a  whole.    The  elders  suggest  that  suicide,  violence,  alcohol  and  drugs  have  all   greatly  impacted  the  lives  of  the  youth  in  modern  Inuit  culture  and  negatively   impacted  the  wellness  of  communities.  “There  is  a  lot  to  deal  with  right  now.    That  is     Waddell   65   Inclusion  of  Traditional  Knowledge     why  the  younger  generations  are  so  confused,  things  have  changed  a  lot.”  (P7  -­‐  Male   Participant)       All  of  the  elders  had  personal  experience  and  describe  how  suicide  has   impacted  their  lives.    One  elder  summarizes  everything  that  has  happened  in  this   heartfelt  statement:   I  am  very  different  now  because  of  the  things  that  have  passed  in  my  life.     Many  tragic  things,  like  losing  my  children  and  serious  illnesses.    I  have  had   children  that  have  died  by  suicide.    Those  are  probably  the  reasons  why  the   things  that  I  was  able  to  say,  or  have  known  are  not  there  anymore.  (P9    -­‐   Male  Participant)   Another  states:   It’s  different  today  because  the  youth  are  very  fragile,  and  when  the  elders   try  to  tell  the  youth  to  not  do  things  when  they  try  to  restrain  the  youth  from   doing  bad  things,  they  are  too  fragile  and  they  threaten  to  commit  suicide   and  things  like  that.    It  is  like  walking  on  thin  ice,  or  like  trying  to  keep   something  from  falling,  because  they  are  just  committing  suicide  today.  (P4  -­‐   Female  Participant)       One  elder  suggests  that,  “I  see  that  suicide  is  something  that  is  not  feared  anymore”   (P10  -­‐Female  Participant).       Suicide  was  not  the  only  struggle  that  was  mentioned  by  the  elders,  other   challenges  are  summarized  in  the  following  statement:   Obstacles  for  the  youth  today  are  alcohol  and  drugs,  and  young  girls  today   they  are  prostituting.    We  do  not  respect  what  is  not  to  be  used,  and  that  is   Waddell   66   Inclusion  of  Traditional  Knowledge     one  of  our  weaknesses.    Today  elders  have  to  try  to  restrain  the  youth  from   drugs  and  what  not.  (P4  -­‐  Female  Participant).     Many  of  the  elders  suggest  that  the  challenges  community  youth  face  are   directly  affecting  the  health  of  the  communities,  “the  community  is  unhealthier   because  there  are  so  many  things  that  are  obstacles  compared  to  what  it  was  like  in   [our]  childhood.”  (P4  -­‐Female  Participant).   All  of  the  external  factors,  historical  traumas,  and  current  challenges  for  youth  are   definite  problems  in  the  way  that  families  interact.    It  is  difficult  to  navigate  the   generational  gaps  that  have  appeared  because  of  the  differences  within  experiences.   The  elders  express  that  all  of  these  factors  greatly  influence  the  ways  that  Inuit   parent  their  children  and  communicate  within  families.       Communication.  Communication  between  family  members,  especially  distant   family  members,  has  decreased  since  the  transition  to  community  life.    Many  of  the   elders  discuss  that  even  with  the  new  technological  advancements  such  as  phone   and  internet,  there  still  is  not  as  much  face-­‐to-­‐face  contact  among  family  members   as  there  used  to  be.    For  instance,“families  don’t  interact  anymore,  before  they  used   to  be  together  a  lot,  they  don’t  see  each  other  too  often  any  more,  even  if  they  live   right  beside  each  other”  (P7  -­‐  Male  Participant).     Participants  elaborate  that  the  communication  structure  between  youth,   elders,  and  adults  has  greatly  shifted  since  the  movement  to  community  life.    Elders   are  often  responsible  to  try  to  stop  children  and  youth  from  making  decisions  that   could  potentially  be  harmful  to  them.    However,  at  the  same  time,  many  of  the  elders   express  that  disrespect  from  the  youth  makes  it  difficult  for  the  elders  to  connect     Waddell   67   Inclusion  of  Traditional  Knowledge     with  the  youth.    One  elder  states,  “more  elders  are  scared  of  the  kids  now,  because   there  is  more  hierarchy  now  a  days,  I  guess  that  is  why  it  is  like  that  now.”  (P3  -­‐   Female  Participant).    This  hierarchy  causes  a  disruption  in  the  way  that  traditional   leadership  is  sought,  respect  is  offered,  knowledge  is  shared,  and  parenting  is   accomplished.     4.4  Inclusion  of  Traditional  Knowledge       Despite  the  disconnect  between  generations  due  to  the  factors  that  have   been  previously  discussed,  the  elders  articulate  that  traditional  knowledge  sharing,   and  relationship  building  between  generations  is  crucial  to  improve  wellness  within   the  community.    The  beginning  of  this  chapter  outlined  storytelling  as  a  traditional   approach  to  knowledge  sharing  teaching  among  the  Inuit.    The  participants  within   this  project  proclaim  that  the  roles  of  elders  storytelling,  and  role-­‐modeling  are   ways  for  traditional  knowledge  and  experience  to  be  integrated  into  modern  Inuit   culture.    The  participants  see  elders  within  communities  as  critical  elements  in   ensuring  that  important  aspects  of  traditional  knowledge  and  Inuit  identity  are   passed  along  to  the  younger  generations.    Elders  have  a  pivotal  role  in  strengthening   Inuit  culture  and  Inuit  identity  to  assist  in  creating  positive  change  in  community   wellness.       Elders  Role.    Many  of  the  participants  discuss  that  within  outpost  camps   elders  played  the  important  roles  of  counsellors  and  mediators.  Elders  took  these   roles  to  assist  younger  generations,  new  couples  that  were  just  starting  out,  and   people  who  were  experiencing  violence.      Elders  had  an  innate  ability  to  assist   people  that  were  troubled  and  they:   Waddell   68   Inclusion  of  Traditional  Knowledge     Didn’t  talk  to  these  people  right  away  when  they  were  still  angry,  or  when   they  were  in  a  bad  mood.    The  elders  could  tell  when  they  were  having  a  bad   day;  they  would  wait  until  they  were  happy  or  normal.    They  would  help   them  but  they  would  wait  a  while  until  that  person  had  settled  down,  and   there  was  no  more  anger  in  them.  (P5  -­‐  Female  Participant)   This  naturally  supportive  role  was  considered  to  be  very  beneficial.    One  of  the   participants  suggests  that  the  decline  of  the  use  of  elders  in  this  supportive  role  has   contributed  to  some  of  the  issues  that  modern  youth  face.    For  example,  “the  main   thing  that  I  have  seen  since  my  childhood  is  the  kids  are  not  being  well  taught  or   talked  to  by  elders,  there  is  no  counseling  with  the  elders  today”  (P7  -­‐  Male   Participant).  Another  participant  elaborates,  “having  the  elders  speak  to  troubled   kids  one-­‐on-­‐one,  or  as  a  group,  would  help.    That’s  when  they  would  start  getting   stronger.”  (P3  -­‐  Female  Participant).  It  is  also  mentioned  that,  “older  generations   need  to  talk  about  this  more,  they  know  lots  but  they  are  quiet.    If  we  meet  with  the   elders  more  often,  if  the  youth  could  meet  with  the  elders  more  often  that  is  when   things  could  change”  (P7  -­‐  Male  Participant).     One  participant  gave  a  very  simplified  explanation  to  why  communication   between  generations  is  not  occurring  and  what  roles  elders  need  to  take.    She  states:     We  are  not  asking  enough  questions  now,  the  elders  to  the  younger   generations,  about  what  they  are  dealing  with  or  what  they  are  thinking.    We   have  to  ask  questions,  we  have  to  ask  ourselves  what  is  making  us  unhappy   and  how  do  we  resolve  our  problems.  (P3  -­‐  Female  Participant)     Waddell   69   Inclusion  of  Traditional  Knowledge       As  mentioned  previously,  increasing  communication  by  asking  questions  and   assisting  one  another  to  come  up  with  solutions  is  believed  to  be  accomplished  in   traditional  storytelling  and  role-­‐modeling  activities.       Storytelling.    The  elders  give  concrete  examples  of  how  storytelling  could  be   used  with  younger  generations  to  bridge  the  communication  gap  between   generations.    Elders  provide  an  example  telling  stories  about  traditional  food   sources  and  the  process  of  preparing  game  for  consumption  because  “everything   has  a  story  in  it.    [Elders]  could  show  all  the  uses  of  all  the  different  parts  [of  the   animal],  because  everything  has  a  use”  (P7  -­‐  Male  Participant).  This  elder  strongly   believe  that  youth  would  benefit  from  these  discussions  because  knowing  about  the   traditional  preparation  of  food  would  assist  children  and  youth  to  understand  their   culture.  It  also  provides  an  opportunity  for  elders  to  pass  on  important  knowledge   that  was  crucial  for  survival  within  out-­‐post  camps.       Another  elder  suggests  that  the  approach  to  storytelling  itself  might  have  to   change.      Elders  may  need  to  change  the  way  they  tell  stories  to  elicit  more  response   from  the  youth,  such  as  transmitting  messages  of  survival  and  traditional  knowledge   in  the  form  of  ghost  stories  and  legends.  The  idea  that  the  children  and  youth  are   living  between  two  different  worlds,  the  traditional  and  the  Qallunaat,  is  not  lost  on   the  elders.  They  recognize  that  in  order  to  accomplish  the  transition  and  continue  to   keep  Inuit  culture  relevant  with  Inuit  youth  that  some  things  might  have  to  change.     They  believe  that  the  method  of  delivery,  as  well  as  the  situations  in  which  the   stories  are  told,  might  need  to  become  more  modern.     Waddell   70   Inclusion  of  Traditional  Knowledge       Participants  identify  a  gap  in  how  traditional  knowledge  is  shared  within  the   school  system.    As  discussed  previously,  elders  recognize  the  merit  of  the  modern   school  system.    However,  the  current  disconnect  between  what  is  being  taught  at   school  and  what  is  occurring  at  home  is  a  concern.    One  elder  suggests  that:     Today  in  school  there  should  be  more  talk  about  traditional  ways  of  wellness   and  Inuit  knowledge.    The  only  thing  that  they  talk  about  at  the  school  is  how   to  spell  in  Inuktitut.    There  needs  to  be  more  traditional  teaching  in  the   school  today,  so  [children  and  youth]  can  grow  up  with  the  traditional   knowledge.    [Elders]  should  get  started  right  away  about  communicating  the   traditions  to  the  youth  so  that  it  will  stick  in  their  minds.  (P2  -­‐  Male   Participant)   Another  suggests  there  should  be  a  designated  position  within  schools  in  which  an   elder,  or  a  group  of  elders,  could  integrate  traditional  teachings  into  the  educational   system  on  a  consistent  basis.    Many  of  the  participants  explain  that  they  are  asked  to   teach  within  the  school  system  at  times,  but  it  is  not  a  consistent  practice.    They   wish  that  they  had  more  opportunities  to  be  included  in  the  education  of  their   young  people.       Role-­‐modeling.    Role-­‐modelling  is  another  way  to  promote  community   wellness.    Being  a  positive  role-­‐model  was  previously  mentioned  as  a  crucial  trait  in   positive  leadership  and  in  promoting  respect.    Role-­‐modeling  is  also  an  important   way  for  children  and  youth  to  learn  traditional  knowledge  and  practices,  for   instance,  “back  then,  when  we  were  growing  up,  little  girls  and  boys  would  play  and     Waddell   71   Inclusion  of  Traditional  Knowledge     learn  by  what  their  parents  were  doing.    Their  parents  were  showing  and  they  tried   to  lead  by  example.  (P8  -­‐  Male  Participant).     Positive  role-­‐  modeling    is    a  way  for  the  older  generations  to  show  important   survival  skills,  and  also  to  warn  younger  generations  about  potential  hazards.    An   example  of  this  is,     We  weren’t  really  taught  how  to  hunt,  but  we  played.    When  we  were   following  our  father  to  go  out  on  the  land,  that  is  when  we  learned  about  the   things  that  might  be  dangerous.    We  were  taught  by  seeing  and  doing.    Our   parent’s  talked  to  us  about  the  could  be  dangers  when  we  were  out  on  the   land.  (P8  -­‐  Male  Participant)   The  revival  of  some  of  these  traditional  methods  of  teaching  survival  would  be  of   benefit  to  younger  generations.    One  elder  states:     Maybe  if  the  [youth]  were  taught  traditional  life,  like  being  out  there  on  the   land,  and  if  they  started  learning  what  the  older  generations  were  doing  back   then  maybe  [the  youth]  would  start  getting  calmer  or  they  would  be   happier  (P6  -­‐  Male  Participant)   Another  says,  “back  then  we  were  taught  and  lead  instead  of  just  being  told  what  to   do.    It  was  living  wellness,  it  was  a  way  of  wellness  for  the  people  by  doing  things   rather  than  just  sitting  around”  (P5  -­‐  Female  Participant).       The  elders  also  recognize  that  life  had  changed,  and  that  many  of  the   traditional  methods  of  survival,  tools,  and  practices  have  been  replaced  with  more   modern  solutions.    Yet,  it  is  still  important  to  teach  younger  generations  the   traditional  ways  in  order  to  preserve  Inuit  culture  and  identity.    For  example,  “even   Waddell   72   Inclusion  of  Traditional  Knowledge     though  we  are  not  using  everything  that  we  used  back  then,  if  that  could  be  taught   then  [the  children  and  youth]  would  be  able  to  realize  what  was  done  back  then”   (P8  -­‐  Male  Participant).     Elders  believe  that  mixing  storytelling  with  hands  on  activities  is  important   for  effective  learning.    “Just  talking  to  [the  youth]  isn’t  good,  at  the  same  time  you   talk  to  them,  you  have  to  show  them  and  have  hands  on  work”(P5  -­‐  Male   Participant).  This  thought  is  reiterated  through  a  female  elder  that  reflects,  “when   you  talk  to  them  and  counsel  them,  it  just  goes  in  one  ear  and  out  the  other  ear,   when  you  don’t  do  hands  on  work”    (P3  -­‐  Female  Participant).     Participants  also  emphasize  that  this  type  of  teaching  does  not  occur  quickly,  and   that  elders  and  youth  alike  have  to  be  patient  with  the  process.     If  younger  generations  follow  along  with  the  hunters  they  will  learn,  because   they  are  seeing  and  doing.    It  can’t  just  happen  once  though,  it  has  to  happen   many  times  because  it  is  a  process.  You  need  to  learn  through  this  process.   (P9  -­‐  Male  Participant)     Almost  all  of  the  elders  identify  that  there  currently  is  no  designated  location   in  the  community  where  elders  and  youth  can  meet  to  share  in  some  of  these   activities.    Participants  believe  that  a  community  facility  designated  for  youth  and   elders  would  be  beneficial.  The  facility  would  open  spaces  for  traditional  sharing  of   knowledge,  increasing  the  role  of  elders  in  youth  lives,  and  ultimately  fostering  the   wellness  of  the  community.       Waddell   73   Inclusion  of  Traditional  Knowledge     4.5  Working  Together     Working  together  is  an  important  aspect  in  both  traditional  camps  and  in   modern  Inuit  culture.    In  traditional  camps,  survival  was  dependent  on  all  members   of  the  community  working  together  as  one.    The  elders  feel  that  aspects  of  modern   culture  could  really  benefit  from  this  philosophy;  particularly  in  sharing,  helping   one  another,  and  collaboration.     Traditional  Sharing.      The  practice  of  sharing  has  been  affected  by  rapid   modernization  and  the  transition  from  out-­‐post  camps  to  communities.  Many  of  the   elders  discuss  that  the  transition  to  modern  settlements  from  out-­‐post  camps   created  a  disparity  in  the  practice  of  sharing,  which  in  out-­‐post  camps  was   considered  necessary  for  survival.    For  example,  one  elder  made  the  comment:     Back  then  when  we  wanted  something  we  didn’t  get  it  right  away,  because  it   wasn’t  there.    Store  bought  stuff  was  very  sparse,  and  when  we  did  have  it  we   had  to  divide  it  really  equally  between  all  the  family  and  it  was  very   equal  (P4  -­‐  Female  Participant)   Another  example  of  this  sharing  was  that  “older  people  that  would  live  out  further   away  from  the  camps,  they  would  share  the  tobacco,  because  only  one  person  would   have  the  tobacco  so  they  would  share  it”  (P2  -­‐Male  Participant).     This  concept  of  sharing  was  also  reflected  on  in  the  current  context  of   modern  Inuit  culture.    When  asked,  what  was  important  for  community  wellness,   one  of  the  female  participants  stated:     One  of  the  main  things  that  [influences]  wellness  is  hunger;  no  one  can   survive  being  hungry.    Giving  hospitality  and  sharing  food  is  a  traditional  way   Waddell   74   Inclusion  of  Traditional  Knowledge     that  would  be  great  to  be  recognized,  because  being  hungry  does  not  allow  a   person  to  live  healthy.  (P5  -­‐  Female  Participant)   The  elders  recognize  that  there  has  been  an  influx  of  material  goods  and  the   initiation  of  the  modern  wage  based  economy  as  part  of  modernization.    The   concept  of  this  material  economy  and  the  disparities  that  it  has  caused  in  traditional   Inuit  culture  will  be  discussed  further  in  the  concept  of  resiliency.       Helping  one  another.    Traditionally,  just  as  it  was  important  within  the  out-­‐ post  camps  to  share  items  that  were  crucial  for  survival,  it  was  also  important  to   share  human  service.    Helping  one  another  was  a  crucial  aspect  of  survival  within   the  out-­‐post  camps.    One  of  the  participants  noted  that  within  modern  culture  this   concept  of  helping  one  another  is  starting  to  diminish  and  he  fears  that  as  “the  older   generations  who  know  things  about  life  are  starting  to  die.    Younger  generations   don't  know  about  how  to  live  life  by  helping  each  other,  this  way  of  life,  it's  starting   to  dwindle”  (P1  -­‐  Male  Participant).     The  elders  describe  helping  one  another  in  a  holistic  way,  just  as  the  concept   of  healing  and  wellness  is  considered  holistically.    Some  of  the  elders  spoke  about   the  importance  of  helping  with  chores  and  helping  with  hunting,  whereas  other   spoke  about  the  importance  of  providing  assistance  to  those  in  need  by  listening  and   counseling.  For  instance,  “we  definitely  need  more  counseling  and  more  people  that   can  help  other  people”  (P10  -­‐Female  Participant)  and  “there  is  nobody  to  talk  to,   even  couple  that  are  separated  they  don’t  have  anyone  to  turn  too,  we  need  lots  of   help,  it  is  all  over  Baffin”  (P7  -­‐  Male  Participant).    Another  recognized  that  the     Waddell   75   Inclusion  of  Traditional  Knowledge     solution  might  be  within  the  communities,  when  he  explained,  “if  we  helped  each   other  more,  that  is  when  things  would  start  getting  better”  (P7  -­‐  Male  Participant).     As  discussed  previously,  this  natural  support  that  elders  provided  to  younger   generations  and  that  people  provided  to  one  another  has  been  disrupted.    The   elders  that  participated  in  this  project  reflected  that  this  is  yet  another  important   traditional  quality  that  can  be  revisited  in  order  to  increase  the  wellness  of   communities.       Collaboration.    A  natural  transition  from  the  concept  of  sharing  and  helping   one  another  is  collaboration.    Recent  historical  events  within  Inuit  communities,  has   taken  modern  Inuit  away  from  some  of  the  historical  values  like  consensus  decision   making  and  working  together  for  the  common  good  (Pauktutiit,  2010).    The  elders   that  participated  in  this  project  recognize  that  this  shift  has  occurred  and  they   believe  that  the  only  solution  to  improve  community  wellness  was  for  everyone  in   the  community  to  collaborate  and  work  together.     I  think  the  only  way  things  are  going  to  get  better  is  if  the  elders  get  together   and  talk  about  what  is  going  on.    We  need  to  work  together  to  try  and  solve   some  of  our  own  problems  and  that  will  help  us  to  help  our  grandchildren   and  our  children.  (P8  -­‐  Male  Participant)   The  same  participant  also  discusses  community  members  are  sometimes  hesitant  to   welcome  outside  support.     We  should  always  be  welcoming  of  outside  people  that  are  coming  into  the   community  that  want  to  help  the  community.    Sometimes  people  try  to  not   get  along  with  them,  but  when  they  are  not  doing  drugs  and  alcohol,  we   Waddell   76   Inclusion  of  Traditional  Knowledge     should  be  welcoming  them  and  getting  along  with  them.    I  don’t  understand   why  other  people  in  the  community  try  to  dislike  them.    (P8  -­‐  Male   Participant)     This  hesitation  to  trust  people  coming  in  from  the  outside  is  understandable   considering  the  events  that  have  occurred  within  Inuit  history  over  the  past  fifty   years.    However,  many  of  the  elders  that  were  involved  in  this  project  thought  that   community  wellness  would  only  start  to  improve  “if,  the  Qallunaat  and  the  Inuit   started  working  together,  and  not  just  looking  down  on  each  other”  (P6,  P7,  P8.  P9   Male  Participants/Female  Participants).     Revitalization  of  the  traditional  methods  of  respect,  leadership,  family   connections,  traditional  knowledge  sharing,  and  working  together  were  all   identified  by  elders  as  concepts  that  the  would  start  to  move  the  community  into  a   future  of  wellness  with  the  strength  and  resiliency  of  the  ancestors.     4.6  Resiliency       Resiliency  is  the  ability  to  recover  quickly  from  difficult  circumstances  and  is   a  concept  that  is  very  familiar  to  the  Inuit.    The  elders  reflect  that,  even  with  the   numerous  changes  that  have  occurred  within  Inuit  culture,  resiliency  is  the  one   concept  that  has  remained  stable.    All  of  the  elders  feel  that  the  Inuit  are  extremely   resilient  and  that  the  culture  has  proved  itself  as  being  one  that  will  remain  stable.   However,  they  also  recognize  that  this  is  a  concept  that  needs  to  be  nurtured  as  it   can  be  easily  forgotten  with  all  the  other  distractions  that  occur  within  the  modern   world.       Waddell   77   Inclusion  of  Traditional  Knowledge       Expressions  of  Traditional  Resilience.    The  elders  in  this  project  discuss  the   resiliency  that  was  exhibited  as  traditional  Inuit  navigated  the  effects  of  colonization   numerous  times  during  the  interviews.  These  individuals  reflect  that  as  the   community  changed  and  modern  luxuries  were  added  to  daily  life,  the  main  goal   was  still  survival.    For  instance:   When  the  settlements  started  coming.    When  we  came  in  for  groceries  from   the  out-­‐post  camp  we  could  smell  the  change.    They  could  smell  the   Qallunaat,  and  they  used  to  be  able  to  smell  like  something  good.    We  didn’t   have  anything  back  then,  we  didn’t  have  a  soap  to  wash,  and  we  didn’t  bother   to  buy  soap  back  then,  because  we  were  more  struggling  to  survive.    We   would  only  buy  things  that  would  help  us  to  hunt.    (P2  -­‐  Male  Participant).   Another  elder  states  that:   We  didn’t  have  much  of  anything  to  worry  about  or  to  look  forward  to.    The   only  thing  that  we  mainly  thought  about  was  food,  and  the  only  thing  that  we   had  was  our  teakettle.    The  only  way  we  could  travel  was  by  our  dog  team   and  we  would  go  along  the  flow  edge  to  look  for  seals  to  eat.  (P8  -­‐  Male   Participant).       The  elders  clearly  make  the  distinction  between  the  difficulties  that  they   faced  in  trying  to  survive  and  the  hardships  that  youth  face  within  modern  Inuit   culture.    Although  some  of  the  elders  are  able  to  see  and  distinguish  the  differences,   others  struggle  with  some  of  the  realities  that  rapid  modernization  has  imposed.     For  example,     Waddell   78   Inclusion  of  Traditional  Knowledge     I  don’t  believe  when  people  today  say  that  they  are  living  poorly,  or  they  are   hungry  because  they  have  everything  that  they  need  right  here.    When  I  was   younger  I  was  only  worried  about  surviving  and  I  didn’t  have  any  of  that   [other]  stuff  available.    (P2-­‐  Male  Participant)   Another  states,  “people  say  they  are  poor,  but  they  still  have  all  the  luxuries,  so  they   are  not  really  poor”  (P4  -­‐Female  Participant).       In  trying  to  rationalize  the  differences  between  the  different  generations,  one   participant  reflected  on  modern  technology  saying  that,    “there  were  less  things  to   do  back  then,  of  course  everything  in  [this  room]  was  invisible  back  then.    Maybe   that  is  why  things  are  more  difficult  now”  (P6  -­‐  Female  Participant).     The  differences  between  the  generations  are  compounded  by  the  very   different  lifestyles  that  are  led.    The  elders  often  speak  about  these  differences  as  a   way  to  rationalize  what  was  happening  with  the  younger  generations.       Expressions  of  Resilience.  Despite  the  hardships,  the  Elders  are  able  to  reflect   on  the  resilience  that  they  have  seen  reflected  in  Inuit  culture  within  the  ever-­‐ changing  environment.  Many  of  the  elders  express  amazement  with  how  the  youth   in  the  communities  today  are  able  to  overcome  obstacles  and  thrive  within   hardships.    One  elder  identifies:   There  are  lots  of  things  to  see  and  do  today.    I  am  amazed  that  the  younger   generations  are  coping  with  that.    If  I  were  to  experience  what  the  younger   generations  are  experiencing  right  now,  [back  then],  it  would  have  been  very   confusing  to  me.    I  am  amazed  how  the  kids  are  coping  with  it,  the  TV,  the     Waddell   79   Inclusion  of  Traditional  Knowledge     games,  everything.  I  am  amazed  with  how  they  are  coping  with  everything   that  is  going  on.    (P6  -­‐  Female  Participant)     Other  participants  reflect  on  the  resiliency  of  the  Inuit  language.    One   suggests  “the  [Inuit]  language  has  changed  because  the  lifestyle  [historically]  is  not   the  same  as  the  lifestyle  today.    So  even  the  language  has  [had  to  adapt]”  (P8  -­‐  Male   Participant).    Another  participant  corroborated  this  with  the  statement,  “today’s   kids  are  speaking  today’s  modern  language.    What  they  are  hearing  and  what  they   are  saying  is  different.    They  have  adapted  their  culture  with  the  modern  language   today.    I  am  happy  that  they  are  able  to  adapt”  (P5  -­‐  Male  Participant).     One  elder  also  notes  that  there  is  resiliency  in  traditional  activities.    He   states,  “not  all  the  youth  are  having  trouble.    Some  of  the  youth  are  doing  really   good.  They  are  going  into  survival  mode  by  carving.  [They  are  finding  other   activities]  so  not  all  the  youth  are  just  walking  around”  (P9  -­‐  Male  Participant).     Overall,  the  elders  identify  key  concepts  that  may  be  used  by  younger   generations  to  improve  community  wellness.    The  important  concepts  of  respect,   leadership,  family  connection,  traditional  knowledge  sharing,  working  together,  and   resiliency  in  improving  community  wellness  are  all  discussed.    How  these  concepts   may  be  used  in  modern  Inuit  communities,  and  how  these  findings  are  important   will  be  discussed  in  subsequent  chapters.         Waddell   80   Inclusion  of  Traditional  Knowledge       Chapter  Five  –  Discussion   Legacies  of  distress  and  trauma  over  the  past  half-­‐century  have  caused   dramatic  change  within  Inuit  culture,  traditions  and  practices.    As  mentioned  in   previous  chapters,  some  authors  connect  distresses  such  as  residential  schools,   forced  relocation,  the  slaughter  of  the  dog  sled  teams,  and  forced  removal  during  the   tuberculosis  epidemic  to  substantial  cultural  discontinuity  and  intergenerational   trauma  (Chandler  &  Lalonde,  1998;  Chandler  &  Lalonde,  2009;  Kirmayer,   Dandeneau,  Marshall,  Kahenonni  Phillips,  Jessen  Williams,  2011).      Since  the   majority  of  these  events  have  occurred  within  their  lifetimes,  all  of  the  elders  within   this  project  had  personal  narratives  of  how  colonization  and  rapid  modernization   have  affected  them.    The  elders  explain  emotionally  charged  details  from  their   experiences  with  the  epitome  of  strength  and  resilience,  as  if  they  were  reading  the   story  out  of  someone  else’s  biography.       However,  the  impact  of  these  historical  occurrences  becomes  apparent  when   the  conversation  shifts  from  the  retelling  of  historic  events  to  determining  the   elder’s  interpretation  on  how  community  wellness  could  be  improved.    One   interpreter  stated  on  behalf  of  an  elder,  “She  is  just  being  insecure  about  what  she  is   saying.    She  is  saying  that  she  doesn’t  know  much,  so  she  is  afraid  that  what  she  is   saying  is  wrong  ”  (P4  –  Female  Participant).    Another  elder  asked,  “Did  I  give  you  the   right  answers?”  (P6  –  Female  Participant).    The  participants  also  shared  insecurities   about  being  the  only  voice  to  speak  about  the  issues,  for  example,  “I  don’t  want  to   say  anything  else,  and  the  other  elders  need  to  have  a  say  too”  (P4  –  Male   Participant).     In  other  parts  of  the  interviews,  many  of  the  elders  indicate  that  they     Waddell   81   Inclusion  of  Traditional  Knowledge     have  lost  their  voices.    The  elders  show  an  uncertainty  about  sharing  their   knowledge  in  these  statements  and  this  indicates  that  there  still  seems  to  be   questions  among  Inuit  elders  about  whether  their  own  Inuit  intrinsic  knowledge  has   a  place  within  the  context  of  community  wellness.    Most  likely  these  doubts  are  a   result  of  practices  that  occurred  during  colonization,  when  Inuit  knowledge  was   considered  less  important  than  imported  knowledge.  This  has  powerful  implications   on  community  wellness.  It  gives  the  impression  that  elders  may  be  looking  to   outside  sources  to  provide  and  validate  knowledge  instead  of  trusting  and  utilizing   their  innate  experience  and  ways  of  knowing.       In  order  to  improve  community  wellness,  elders  need  support  to  find  and   trust  their  voices  and  gain  back  their  leadership  roles  within  their  communities.   Literature  in  the  field  of  community  wellness  has  reiterated  that  initiatives  that  are   driven  by  communities,  and  empowered  by  community  knowledge  are  the   initiatives  that  will  have  lasting  effect  (Fletcher  &  Denham,  2008;  Iarocci,  Boothroyd   et  al.,  2001;  Kirmayer,  2012;  Kral,  Wiebe,  Nisbet,  Dallas,  Okalik,  Enuaraq  &  Cinotta,   2009;  Wexler  &  Goodwin,  2006).    The  remainder  of  this  chapter  will  explore:    how   the  knowledge  of  the  elders  can  be  shared;  how  outside  service  providers  and   communities  could  support  the  elders  in  finding  their  voices  again;  how  leadership   structures  can  adapt  to  promote  community  wellness  on  all  levels;  and  how   communities  can  prosper  by  focusing  on  resiliency.       5.1  Consistency  of  the  Study  with  Current  Literature     The  findings  from  this  study  are  consistent  with  similar  research  that  has   occurred  in  the  territory.    Researchers  have  found  that  the  meanings  of  wellness,   Waddell   82   Inclusion  of  Traditional  Knowledge     happiness,  resilience  and  the  protective  factors  for  Inuit  youth  are  correlated  with:   strong  family  connections;  involvement  in  community;  strong  communication;   traditional  Inuit  knowledge  and  intergenerational  relationships  (Kirmayer,   Boothroyd  &  Hodgins,  2000;  Kral,  Idlout,  Dyck,  Minroe  &  Kirmayer,  2011;  Kral,   Salusky,  Inuksuk,  Angutimarik  &  Tulugardjuk,  2014;  Richmond  &  Ross,  2008;   Wexler  &  Goodwin,  2006).    These  studies  also  identified  that  these  common  themes   were  not  independent  of  one  another,  but  very  closely  intertwined  (Kral,  Idlout,   Dyck,  Minroe  &  Kirmayer,  2011).    This  study’s  similarly  intertwined  themes,  which   were  identified  in  the  previous  chapter,  (respect,  leadership,  family  connection,   traditional  knowledge  sharing,  working  together  and  resiliency)  will  be  discussed  in   greater  detail  here.       Respect.    Many  of  the  elders  suggest  that  the  rule  of  unwavering  obedience   between  elders  and  youth  has  faltered  since  the  move  from  out-­‐post  camps.    They   identify  leadership  structures  within  communities,  the  influx  of  new  authority  in   children’s  lives,  changes  in  language,  personal  choices  adults  are  making,  and  rapid   modernization  of  Inuit  culture  as  contributing  to  the  decline  in  respect  between   generations.  It  becomes  apparent  within  the  interviews  that  respect  is  a  pivotal   aspect  of  the  elder’s  views  of  community  wellness  as  it  is  entwined  with  all  the  other   themes  that  are  discussed.       The  elders  provide  ways  respect  could  increase  within  the  community.    In   particular,  elders  suggest  the  following  methods  to  potentially  improve  the  levels  of   respect  within  the  community  and  improve  community  wellness:  (1)  Provide   chances  for  positive  interaction  between  elders  and  youth;       Waddell   83   Inclusion  of  Traditional  Knowledge     (2)  Share  values  that  are  strong  at  home  with  the  education  system;  (3)  Provide   traditional  teaching  to  younger  generations;  and  (4)  Encourage  all  parents  and   grand-­‐parents  to  act  as  positive  role-­‐models.           Leadership.  Just  as  elders  suggest  that  positive  role-­‐modeling  is  a  key  aspect   in  fostering  respect  amongst  the  generations,  they  also  feel  that  it  is  pivotal  in   community  leadership.    Within  this  project,  every  male  elder  spoke  about  the   importance  of  community  leadership  on  community  wellness.    This  is  consistent   with  literature  that  suggests  that  strong  leadership  is  integral  in  establishing   community  resiliency  against  adverse  situations  (Kirmayer,  Sehdev,  Whitley,   Dandeneau  &  Isaac,  2009;  Kulig,  2000).    The  leadership  that  was  honoured  in   traditional  out-­‐post  camps  was  described  as  the  single  factor  that  kept  tight  kinship   groups  balanced.    The  elders  acknowledge  that  many  qualities  used  to  define   traditional  leaders,  such  as  being  a  strong  and  reliable  hunter,  are  no  longer  as   relevant  due  to  modernization.    However,  the  traditional  characteristics  of   leadership  such  as  developing  strong  communication  skills,  living  a  healthy  lifestyle,   leading  by  example,  and  being  transparent  with  the  community  should  continue  to   be  replicated.    Elders  suggest  that  communication  and  ultimately  community   wellness  would  improve  if  all  forms  of  leadership  within  the  community  sustained   these  characteristics.       Family  connection.    Families’  connecting  to  one  another  was  a  critical  part  of   life  in  the  settlement  camps  and  continues  to  be  an  important  part  of  community   well-­‐being  within  the  modern  world.    The  elders  identify  that  changes  in  influences,   priorities,  and  social  structures  have  all  influenced  how  families  interact  and  the   Waddell   84   Inclusion  of  Traditional  Knowledge     roles  family  members  take.    These  changes  have  been  compounded  by  alterations  in   language,  external  influences  of  differing  cultural  beliefs  on  children,  and  disparity   between  parenting  patterns  among  generations.    Interestingly,  in  other  studies  on   wellness,  connection  to  family  was  listed  as  the  primary  indicator  of  individual   wellness  and  was  determined  to  be  an  integral  protective  factor  against  youth   fatality  by  suicide  (Kirmayer,  Boothroyd  &  Hodgins,  2000;  Kral,  Idlout,  Dyck,  Minroe   &  Kirmayer,  2011).    This  shows  that  regardless  of  the  change  that  Inuit  families  have   undergone  within  the  past  fifty  years,  family  connection  is  still  viewed  as  a   paramount  factor  in  wellness.           Respect  for  elders,  respect  for  Inuit  values,  and  respect  for  the  traditional   Inuit  family  are  all  identified  as  being  important  to  family  and  community  wellness.     Many  of  the  female  elders  indicate  that  once  children  entered  the  education  system   basic  values  and  beliefs  tended  to  deteriorate.  Elders  believe  if  parents  had  more   input  into  the  structure  of  the  education  system  and  elders  had  more  chances  to   become  intensely  involved  as  active  contributors  to  the  creation  of  programs  and   curriculum  there  may  be  more  cohesion  and  balance  between  home  and  school   worlds.       Inclusion  of  traditional  knowledge.  Elders  suggest  they  could  be  more  active   within  the  school  if  curriculum  and  programs  had  more  traditional  knowledge   included.  Storytelling  and  role-­‐modeling  were  ways  that  the  elders  feel  that   traditional  experience  and  knowledge  sharing  could  be  integrated  into  modern   culture.    However,  the  elders  also  warn  that  these  teachings  would  be  ineffective   without  respect  between  the  generations  rooted  in  strong  leadership,  integration  of     Waddell   85   Inclusion  of  Traditional  Knowledge     values  and  beliefs  between  school  and  home,  and  a  strong  presence  of  elders  within   the  community.       The  elders  also  acknowledge  that  culture  is  not  static.    As  communities  grow   and  change,  the  ways  that  children  and  youth  self-­‐identify  with  being  Inuit  also   changes.    The  elders  recognize  that  this  is  process  and  many  stated  that  they  were   happy  that  children  and  youth  were  able  to  change  and  grow  in  this  way.    They  also   realize  that  they  will  not  only  have  to  share  their  stories  with  the  youth,  but  they   will  also  have  to  be  open  to  listening  to  the  stories  that  the  youth  have  to  share.  This   reciprocal  learning  between  generations  was  felt  to  be  a  way  that  would  increase   respect,  minimize  the  generational  divide,  and  keep  Inuit  traditional  knowledge   alive.        Working  together.    Reciprocal  learning  is  also  important  amongst  different   cultures.  The  elders  recognize  that  the  influx  of  outside  influences  in  Inuit   community  is  unavoidable.    They  are  quite  aware  that  they  cannot  keep  their   children  and  youth  isolated  from  advancements  in  technology  and  modernization.     They  also  recognize  the  necessity  for  Inuit  children,  youth  and  adults  to  continue   adapting  to  the  modern  way  of  living.  The  need  to  be  able  to  meet  with  and  work   together  with  outside  influences  to  make  positive  change  for  the  future  became   quite  apparent.  However,  a  few  times  elders  discussed  the  importance  of   intercultural  respect  and  acknowledgement.  The  elders  felt  that  there  was  a  definite   need  for  the  “Qallunaat  and  the  Inuit  to  start  working  together,  and  not  just  looking   down  on  each  other”  (P6,  P7,  P8.  P9  Male  Participants/Female  Participants).       Waddell   86   Inclusion  of  Traditional  Knowledge       Resiliency.    Examples  of  the  resiliency  within  the  Inuit  can  be  seen  in  all   aspects  of  modern  day  culture.  Resiliency  can  be  seen  in  the  clothing,  the  affinity  to   the  land,  the  artwork,  carving,  throat  singing,  drum  dancing,  the  love  of  country   food,  and  the  language  of  the  Inuit.    With  the  many  challenges  that  small  isolated   communities  in  Nunavut  have  to  face,  it  may  be  easy  to  become  overwhelmed,   despondent,  and  forget  the  resiliency  and  the  strong  Inuit  identity.    However,   neglecting  the  strengths  that  are  apparent  in  communities  also  perpetuates   problems  and  magnifies  challenges.  Even  though  the  majority  of  the  conversations   with  the  elders  focused  on  the  rapid  changes  that  had  negative  repercussions,  all  of   the  elders  also  spoke  about  resiliency  and  strength  within  the  Inuit  culture.     5.2  Importance  of  the  Study  to  the  Community       The  evidence  of  saturation  within  the  interviews  is  apparent  within  the   summary  of  the  themes.    Any  attempt  to  completely  separate  one  theme  from   another  is  futile  as  all  of  the  themes  are  interrelated  and  dependent  on  each  other.   Therefore,  if  a  community  focuses  on  strengthening  the  traditional  values  within   one  theme,  they  would  strengthen  the  outcome  of  all  the  others.  This  concept  of   different  values  being  intertwined  is  consistent  with  the  Inuit  holistic,  ecocentric   perspective,  where  all  aspects  of  life  are  viewed  as  being  dependent  on  one  another   (Kral,  Idlout,  Dyck  &  Kirmayer,  2011).     Identifying  how  values  and  lived  experiences  have  changed  for  the  Inuit  is   very  important  in  understanding  what  needs  to  be  done  to  address  issues  in  the   future  to  improve  community  wellness.    The  interactive  nature  of  PAR  allowed  the   researcher  and  participants  to  reflect  on  these  values  in  order  to  provide  actionable     Waddell   87   Inclusion  of  Traditional  Knowledge     solutions.    The  study  also  provides  a  means  to  start  and  continue  important   discussions  on  what  is  needed  for  the  community  and  how  it  could  be  accomplished.   PAR  provided  community  committees  both  a  process  and  outcomes  to  push   momentum  for  community  wellness  planning  forward  in  a  positive  direction.    This   method  of  research  is  consistent  with  a  movement  in  Canada  to  identify  and  meet   the  needs  of  specific  communities  to  foster  collective  empowerment  and  agency   (Kral,  Wiebe,  Nisbet,  Dallas,  Okalik,  Enuaraq  &  Cinotta,  2009).    Through  the  stories   from  elders,  the  following  four  action-­‐oriented,  problem  solving  solutions  emerged:   (1)  Providing  information  to  service  providers;  (2)  Strengthening  family  and   community  connections;  (3)  Inclusion  of  traditional  knowledge  and  (4)  Focusing  on   resiliency.     Providing  information  for  service  providers.  Although  there  is  a  limited   amount  of  research  completed  within  Nunavut  on  community  wellness,  the   previous  research  that  is  available  has  numerous  similarities  with  this  project.  The   findings  were  consistent  with  work  completed  in  the  fields  of  resiliency  and  suicide   prevention  initiatives  that  highlight  the  importance  of  non-­‐Inuit  people  treading   lightly  when  entering  into  an  Inuit  community.    Non-­‐Inuit  service  providers  should   strive  to  protect  the  fragile  balance  within  community  leadership,  structures,  values,   and  beliefs  (Kral  &  Idlout,  2009).       Aligning  with  other  literature  (Fletcher  &  Denham,  2008;  Kral,  Idlout,  Dyck  &   Kirmayer,  2011),  many  of  the  elders  in  this  project  stressed  the  importance  of  Inuit,   and  non-­‐Inuit  working  together  to  better  the  community.    However,  because  of  the   impact  of  historical  trauma  and  power  differentials,  it  is  important  to  use  strategies   Waddell   88   Inclusion  of  Traditional  Knowledge     to  limit  the  impacts  of  colonization.  Decolonizing  initiatives  empower  Inuit   community  members  to  be  part  of  the  solution,  create  relationships,  and  honour   community  knowledge.    Elders  in  this  study  were  reluctant  to  speak  independently   as  “experts”  in  regards  to  community  wellness,  but  when  researchers  or  service   providers  take  a  decolonizing  stance  it  is  imperative  not  to  interpret  individuals  or   elders  reluctance  to  speak  openly  about  important  issues  as  an  invitation  to  dictate   outcomes.  In  order  for  community  initiated  wellness  programs  to  be  successful,   community  members  must  be  recognized  as  knowledgeable,  and  their  opinions   need  to  valued  (Iarocci  et  al,  2009;  Kral,  2012).       The  findings  from  this  study  also  support  appropriate  ways  to  provide  cross-­‐ cultural  consultation.    This  includes  having  an  attitude  of  humility  and  respect,  an   open  mindedness  to  different  forms  of  knowledge,  a  willingness  to  engage  in   culturally  appropriate  interventions  and  recognition  that  social  factors  influence  the   well-­‐being  of  Inuit  (Kassam,  2006).    Keeping  an  open  mind,  collaborating  effectively,   and  allowing  individuals  the  time  to  reflect  on  important  issues  become  key  in  the   implementation  of  community  wellness  initiatives.       Strengthening  family  and  community  connections.    In  traditional  Inuit   societies,  the  relationships  between  immediate  family,  extended  family  and   community  were  paramount  to  surviving  and  thriving.    Elders  within  this  study,  like   those  interviewed  in  similar  projects,  noted  that  the  segregation  between   generations  among  the  Inuit  is  extremely  detrimental  (Kral,  Idlout,  Minroe,  Dyck  &   Kirmayer,  2011;  Kral,  Wiebe,  Nisbet,  Dallas,  Okalik,  Enuaraq  &  Cinotta,  2009).   Ultimately,  rebuilding  these  connections  was  deemed  crucial  to  community  and     Waddell   89   Inclusion  of  Traditional  Knowledge     individual  wellness.  The  social  support  that  is  offered  through  family  connections   has  the  biggest  impact  on  the  health  and  wellness  of  individuals  and  communities   (Richmond  &  Ross,  2008).    With  this  in  mind,  the  importance  of  strong  family  and,   ultimately,  strong  community  leadership  is  essential.       The  elders  spoke  numerous  times  about  the  importance  of  positive  role-­‐ models  to  show  people  how  to  live  the  “good  life  without  drugs  and  alcohol”  (P8  –   Male  Participant).    A  study  completed  with  Community  Health  Representatives  from   numerous  different  First  Nations  and  Inuit  communities  found  that  social   connection  between  families  and  communities  within  isolated  communities  have   potential  as  either  a  positive  or  a  detrimental  force  on  wellness  (Richmond  &  Ross,   2008).    If  the  family  norm  has  become  dysfunction,  people  within  the  family  can   perpetuate  negative  life  choices.    The  same  would  apply  within  a  community  setting.   If  the  leaders  of  the  community  model  negative  life  style  choices,  then  potentially   similar  negative  lifestyle  choices  will  become  the  norm  of  the  community.    The   paradigm  is  switched  by  establishing  community  leadership  that  models  healthy   lifestyle  choices.    This  commitment  to  better  the  community  as  a  whole  and   celebrate  individual  successes  has  the  potential  to  radically  change  the  wellness  of  a   community.    It  is  easier  for  the  remainder  of  individuals  to  adhere  to  the  positive   pressures  of  social  conformity  for  a  healthy  lifestyle  than  to  be  socially  isolated   (Richmond  &  Ross,  2008).    Therefore,  responsibility  is  on  community  and  family   leaders  to  honor  the  teachings  of  the  elders,  embrace  traditional  knowledge,  and   lead  by  the  example  of  what  you  want  others  to  follow.     Waddell   90   Inclusion  of  Traditional  Knowledge       Inclusion  of  traditional  knowledge.  Numerous  participants  within  this   research  project  suggest  the  need  for  increased  opportunities  for  different   generations  to  interact  with  one  another.    Interestingly,  a  study  completed  in   Igloolik  focusing  on  youth  resiliency  showed  that  youth  who  were  connected  to   other  generations  in  a  mentor-­‐mentee  relationship  were  able  to  cope  with  life   stressors  more  effectively  than  individuals  that  felt  disconnected  from  other   generations  (Kral,  Salusky,  Inuksuk,  Angutimarik  &  Tulugardjuk,  2014).       The  elders  within  this  project  talk  about  different  ways  that  traditional   knowledge  could  be  passed  along  to  the  younger  generations.    One  solution  that   came  up  repeatedly  was  a  need  to  establish  a  place  within  the  community  where   elders  and  youth  could  meet.    The  elders  envisioned  this  location  to  be  a  special   place  designed  for  programming  to  occur:  sharing  traditional  food  and  multiple   generations  teaching  one  another.  It  was  reiterated  that  the  programming  that   occurred  within  this  location  could  not  be  forced,  duplicated  from  other   jurisdictions,  or  structured  to  fit  a  specific  curriculum.  Instead,  programs  would  be   initiated  and  led  by  elders  and  youth  who  had  a  commitment  to  the  past  and  the   future  of  the  community.    Elders  recognized  that  traditional  knowledge  alone  is  not   the  only  solution  to  strengthening  community  wellness.    However,  they  recognized   that  there  are  still  many  stories  to  be  told  and  knowledge  to  be  shared  about   respect,  family  connection,  positive  leadership  and  resiliency  that  would  benefit  all   age  groups.    Storytelling  as  mentioned  previously  is  a  solid  way  to  “make  meaning   and  define  a  mutual  understanding  of  participation  in  a  shared  world”  (Kirmayer,   Brass  and  Tait,  2000).  This  ability  to  reach  each  one  another  through  shared  mutual     Waddell   91   Inclusion  of  Traditional  Knowledge     understanding  would  help  strengthen  many  of  the  values  that  elders  believe  to  be   lacking  in  the  modern  world.       The  elders  also  discuss  the  importance  of  instilling  more  traditional   knowledge  within  the  school  system.    Elders  insist  that  a  designated  position  is   required  within  the  school  to  focus  the  integration  of  traditional  knowledge  into  all   aspects  of  the  curriculum.  This  designated  role  would  provide  consistent  and   structured  support  in  the  local  school  system  and  recognize  the  knowledge  that   community  members  hold  as  experts  within  their  own  community.    A  designated   position  to  increase  involvement  between  community  and  school  is  consistent  with   finding  from  other  studies  (Kral,  Salusky,  Inuksuk,  Angutimarik  &  Tulugardjuk,   2014).    These  designated  positions  may  mediate  some  of  the  negative  effects  of   residential  schools  and  increase  community  ownership  within  the  education  system.   Which  has  also  been  identified  as  a  way  to  enhance  cultural  continuity  (Chandler  &   Lalonde,  2009).    Other  jurisdictional  research  has  shown  when  there  are  higher   percentages  of  culturally  relevant  teachings,  Inuit  language,  and  elder  support   within  the  school  system,  the  community  will  increase  the  support  given  to  the   schools  and  value  the  importance  of  academic  learning  more    (Kral,  Salusky,   Inuksuk,  Angutimarik  &  Tulugardjuk,  2014).       Focusing  on  Resiliency.    Elders  continually  discussed  the  importance  of   sharing  traditional  knowledge,  protecting  Inuit  language,  and  promoting  traditional   values.    These  are  all  initiatives  that  strengthen  the  collective  Inuit  voice  and   promote  positive  identity.    Kirmayer,  Dandeneau,  Marshall,  Phillips  and  Williamson   (2011)  focus  on  the  traditional  stories  of  transformation  at  a  personal  and  a   Waddell   92   Inclusion  of  Traditional  Knowledge     collective  level  in  order  to  strengthen  resilience  among  Indigenous  populations.    The   elders  established  that  focusing  on  stories  that  explain  to  youth  how  they  were  able   to  get  through  difficult  transitions  that  they  faced  collectively  and  individually  will   promote  resilience  among  the  youth  and  in  generations  to  come.    However,  they   also  recognize  that  they  have  been  silent  for  too  long,  and  the  collective  voice  of  the   elders  once  again  needs  to  be  heard.         Interestingly,  the  values  that  the  elders  identified  as  being  important  to   improve  community  wellness;  respect,  leadership,  family  connection,  and  the   inclusion  of  traditional  knowledge,  are  all  consistent  with  factors  identified  in  the   literature  as  integral  in  improving  community  resilience  (Fleming  &  Ledogar,  2008;   Kirmayer,  Sehdev,  Whitley,  Dandeneau  &  Isaac,  2009;  Kulig,  2000).    The  elders   innately  understood  that  it  is  not  only  their  voices  that  will  improve  community   wellness  but  also  the  actions  within  those  important  values  that  will  improve  the   ability  of  individuals  and  community  to  withstand  adverse  events,  and  therefore   increase  resilience.         Focusing  on  resilience,  capacity  to  overcome  hardships,  and  strength  to  carry   on  Inuit  culture  is  essential  when  designing  community  wellness  programs.  The   concept  of  identifying  and  elaborating  on  historical  resilience  within  these   populations  has  current  meaning  in  mental  health  initiatives.    Fostering  a  sense  of   hope  in  resiliency  through  community  discussions,  activities,  and  future  research   shifts  the  focus  of  healing  within  Inuit  communities  to  empowerment  rather  than   oppression.         Waddell   93   Inclusion  of  Traditional  Knowledge     5.3  Importance  of  the  Study  to  the  Literature         The  interviews  that  were  conducted  within  this  project  shed  light  on  the   traditional  knowledge  and  lived  experience  of  elders,  putting  modern  Inuit  culture   and  historical  trauma  into  perspective.    Values  and  beliefs  were  identified  in  the   interviews  that  have  the  potential  to  improve  community  wellness.  Unsurprisingly,   the  project’s  results  are  consistent  with  other  community  wellness  research  projects   among  Inuit  of  Indigenous  groups  that  recommend  community-­‐based  solutions   focusing  on  resiliency  and  strength  (Kirmayer,  Brass  &  Tait,  2000;  Kral,  Idlout,   Minroe,  Dyck&  Kirmayer,  2011;  Kral,  Wiebe,  Nisbet,  Dallas,  Okalik,  Enuaraq  &   Cinotta,  2009;  Tester  &  McNicoll,  2004).         However,  beyond  generalities  about  challenges  and  the  importance  of   community-­‐driven  solutions,  this  research  also  identified  specific  strategies  that   could  improve  wellness  in  communities.    Some  of  the  strategies  the  elders  identified   to  share  traditional  knowledge  are  consistent  with  interventions  tried  in  other   communities,  such  as  storytelling  and  the  retelling  of  myths,  informal  healing  circles   that  involve  handicrafts  or  a  hands  on  activity,  land  trips,  and  other  activities  that   foster  community  pride  and  collaboration  (Fletcher  &  Denham,  2008;  Kirmayer,  et   al.,  2000;  Tester  &  McNicoll,  2004).    However,  this  research  was  also  able  to  identify   new  strategies  for  providing  information  to  service  providers,  strengthening  family   and  community  connections,  and  focusing  on  resiliency.    These  strategies  might  be   utilized  as  suggestions  for  other  communities  adding  to  available  knowledge  about   community  wellness  and  contributing  further  understanding  of  processes  and   solutions.     Waddell   94   Inclusion  of  Traditional  Knowledge       However,  the  most  important  part  of  community  engagement  initiatives  is  to   actually  engage  the  community.    Nothing  should  be  tried  or  determined  without  the   input  and  full  engagement  of  numerous  community  members.  Therefore,  it  is  crucial   for  Inuit  leaders  and  non-­‐Inuit  service  providers  to  be  cognizant  of  power   differentials  and  allow  individuals  a  voice.    It  is  important  to  respect  traditional   knowledge  and  empower  communities  to  come  up  with  their  own  solutions.     Replicating  and  installing  southern  solutions  may  not  be  the  answer.    There  is  a   need  for  more  authentic  community  engagement  projects  created  with  community   members.     5.4  Limitations  of  the  Research  Study     Although  many  communities  within  Nunavut  struggle  with  similar  difficulties   and  celebrate  similar  successes,  it  is  important  to  value  the  uniqueness  of  every   community.    Factors  such  as  geographical  location,  historical  occurrences,  and  land   movement  patterns  prior  to  colonization  all  influence  the  culture,  language  and   traditional  teachings  within  each  community.  For  this  reason,  this  research  project   is  most  relevant  to  the  community  where  the  research  took  place.    The   transferability  of  the  process  that  occurred  within  the  research  and  the  concepts   that  emerged  may  be  relevant  in  other  contexts,  but  only  after  careful  consideration   and  involvement  of  local  community  members.     Limitations  are  also  apparent  in  the  study  design.    For  instance,  this  research   study  was  not  a  true  participatory  action  research  project.  The  community  did  not   initiate  this  research  it  to  solve  an  identified  problem,  instead  the  student   researcher  initiated  it  in  order  to  fulfill  graduate  studies  requirements.    In  addition,     Waddell   95   Inclusion  of  Traditional  Knowledge     the  full  participation  of  the  CBRAC  was  compromised  when  the  structure  of  the   community  wellness  committee  dissipated  due  to  a  lack  of  funding.  For  these   reasons  the  integrity  of  the  PAR  methodology  was  compromised  as  this  affected   data  analysis,  data  verification  and  how  the  knowledge  could  be  integrated  into  the   community.    As  mentioned  previously,  the  CBRAC  requested  that  data  analysis  and   coding  occur  independently  by  the  student  researcher,  however,  coding  should  have   occurred  in  conjunction  with  the  CBRAC,  which  caused  a  methodological  limitation   in  this  research.  In  an  attempt  to  reconcile  this,  the  student  researcher  submitted  a   brief  synopsis  of  the  results  of  the  study  to  the  local  municipality  where  the  research   occurred.  However,  if  time  and  financial  means  had  permitted  it  there  would  have   been  more  interactive  dialogue  about  the  results  of  the  study  and  how  those  results   could  be  incorporated  into  action-­‐oriented  interventions  within  the  community.     There  was  also  an  important  limitation  in  the  fluency  of  language  within  this   study.    All  of  the  elders,  and  the  CBRAC  members  were  fluent  in  Inuktitut.    On  the   contrary,  the  student  researcher  who  conducted  the  bulk  of  the  analysis,   interpretation,  and  documentation  was  limited  to  only  English.    In  an  attempt  to   reconcile  this  limitation,  the  CBRAC  was  involved  in  all  aspects  of  the  study  design   and  interviews.    Despite  these  efforts,  data  may  have  been  omitted  through  the   translation  process.  If  the  financial  means  to  complete  were  available  within  this   study,  back  translation  of  the  interviews,  would  have  been  a  more  concise  way  of   determining  accurate  transcription  of  the  interviews.       Waddell   96   Inclusion  of  Traditional  Knowledge     5.5  Suggestions  for  Future  Research       Replicating  the  PAR  process  used  in  this  research  study  would  strengthen  the   academic  knowledge  base  about  community  wellness  in  Inuit  populations.    It  would   allow  elders  in  other  communities  to  share  their  intrinsic  knowledge  and  allow  their   voices  to  shape  community  wellness  initiatives  in  their  own  communities.    For  this   reason,  further  research  studies  on  intrinsic  elder  knowledge  and  community   wellness  would  be  beneficial.    Future  studies  to  directly  evaluate  community   programs  that  have  incorporated  traditional  knowledge  of  Inuit  elders  to  determine   their  effect  on  overall  community  wellness  would  also  be  beneficial.    This  study  also   indicated  that  there  is  a  need  to  further  research  elder’s  views  of  traditional   storytelling  in  knowledge  translation  and  how  this  can  be  successfully  adapted   within  modern  Inuit  culture.               Waddell   97   Inclusion  of  Traditional  Knowledge       Chapter  Six  -­‐  Conclusion   Moving  from  nomadic  lifestyles  to  settlement  living  has  caused  tremendous   change  for  the  Inuit  (Pauktuutit  Inuit  Women  of  Canada,  2006).  Yet  communities   experienced  individual  and  collective  resiliency  throughout  the  rapid  social,   economic  and  cultural  changes.    This  research  reinforces  how  important  identifying   and  elaborating  historical  and  contemporary  resilience  within  these  populations  can   be  for  community  wellness  initiatives.    Fostering  a  sense  of  hope  in  resiliency   through  community  discussions  and  activities,  the  integration  of  traditional   knowledge,  and  future  research  shifts  the  focus  of  healing  within  Inuit  communities   from  oppression  to  empowerment.         The  traditional  knowledge  offered  by  the  elders  within  this  research  project   enhances  insights  from  other  academic  literature.    For  example,  Silversides  (2010)   identified  community  driven  activities  that  include  ceremony,  language,  and  culture   as  strategies  to  create  culturally  appropriate  programs.  Additionally,  Boothroyd,   Kirmayer,  &  Spreng  (2001)  suggest  family  and  community  approaches  and   interventions  that  integrate  traditional  aspects  and  focus  on  coping  skills,  conflict   resolution,  and  interpersonal  relationships  are  more  successful  results  than   strategies  that  focus  on  the  individual.    Respect,  leadership,  family  connection,   traditional  knowledge  sharing,  working  together  and  resiliency  are  themes  that   emerged  in  the  interviews  with  elders  in  this  project.    These  themes  are  consistent   with  other  research  completed  within  the  Territory  in  relation  to  community   wellness  (Kirmayer,  Boothroyd  &  Hodgins,  2000;  Kral,  Idlout,  Dyck,  Minroe  &   Waddell   98   Inclusion  of  Traditional  Knowledge     Kirmayer,  2011;  Kral,  Salusky,  Inuksuk,  Angutimarik  &  Tulugardjuk,  2014;   Richmond  &  Ross,  2008;  Wexler  &  Goodwin,  2006).       This  PAR  study  offers  four  action-­‐oriented  solutions  to  improve  community   wellness:  providing  information  to  outside  service  providers,  strengthening  family   and  community  connections,  sharing  traditional  knowledge,  and  focusing  on   resiliency.  These  solutions,  which  were  generated  by  the  intrinsic  knowledge  of  the   elders  could  improve  relationships  between  generations,  encourage  the   transmission  of  Inuit  traditional  knowledge,  facilitate  communication  between   leadership  and  community,  and  strengthen  the  involvement  of  Inuit  community   members  with  outside  service  providers.       This  project  makes  evident  the  legacy  that  rapid  modernization  and   sedentarization  have  left  within  the  Inuit  culture.    Reconciling  the  effects  of   colonization  on  Inuit  culture  is  an  ongoing  process  that  will  require  the  inclusion  of   traditional  knowledge.  This  knowledge  and  the  values  identified  by  the  elders  have   relevant  meaning  in  community  wellness  initiatives.  Ultimately,  it  will  be  Inuit   resiliency  in  adapting  to  an  ever-­‐changing  environment,  Inuit  traditional  knowledge,   and  Inuit  strength  in  identity  that  will  be  the  quintessential  solution  in  improving   community  wellness.               Waddell   99   Inclusion  of  Traditional  Knowledge     References   Adelson,  N.,  &  Lipinski,  A.  (2008).  The  community  youth  initiative  project.  In  J.  B.  Waldram   (Ed.),  Aboriginal  healing  in  Canada:  Studies  in  therapeutic  meaning  and  practice  (pp.   9-­‐30).  Ottawa,  Ontario:  Aboriginal  Healing  Foundation.   Allen,  J.,  Mohatt,  G.,  Ching  Ting  Fok,  C.,  Henry,  D.,  &  People  Awakening  Team.  (2009).   Suicide  prevention  as  a  community  development  process:  Understanding   circumpolar  youth  suicide  prevention  through  community  level  outcomes.   International  Journal  of  Circumpolar  Health,  68(3),  274-­‐  291.   Association  of  Canadian  Universities  for  Northern  Studies.  (2003).  Ethical  principles  for  the   conduct  of  research  in  the  North.    Ottawa,  ON:  National  Library  of  Canada.   Baber,  K.,  &  Bean,  G.  (2009).  Frameworks:  A  community-­‐  based  approach  to  preventing     youth     suicide.  Journal  of  Community  Psychology,  37(6),  684-­‐  696.  doi:                              10.1002/jcop.20324   Balikci,  A.  (1970).  Suicide  and  the  individual.  In  The  Netsilik  Eskimo  (pp.  163-­‐  173).  Long     Grove,  IL:  Waveland  Press  Inc.   Baum,  F.,  MacDougall,  C.,  &  Smith,  D.  (2006).  Participatory  action  research.  Journal  of   Epidemiology  and  Community  Health,  60,  854-­‐857.  doi:  10.1136/jech.2004.028662   Berger,  T.  R.  (2006,  March  1).  Conciliator’s  Final  Report:  Nunavut  Land  Claims  Agreement   Implementation  Planning  Contract  Negotiations  for  the  Second  Planning  Period.     Government  of  Canada.  Retrieved  from   http://www.aadncaandc.gc.ca/eng/1100100030982/1100100030985   Berry,  J.  W.  (2005).  Acculturation:  Living  successfully  in  two  cultures.  International  Journal   of  Intercultural  Relations,  29,  671-­‐712.  doi:  10.1016/j.ijintrel.2005.07.013   Waddell  100   Inclusion  of  Traditional  Knowledge     Bjerregaard,  P.,  Young,  T.  K.,  Dewailly,  E.,  &  Ebbesson,  S.  O.  (2004).  Indigenous  health  in  the     Arctic:  An  overview  of  the  circumpolar  Inuit  population.  Scandinavian  Journal  of       Public  Health  32,  390-­‐395.  doi:  10.1080/14034940410028398   Boothroyd,  L.  J.,  Kirmayer,  L.  J.,  Spreng,  S.,  Malus,  M.,  &  Hodgins,  S.  (2001).  Completed     suicides  among  the  Inuit  of  northern  Quebec,  1982-­‐1996:  A  case  control  study.     Canadian  Medical  Association  Journal,  165(6),  749-­‐755.     Briggs,  J.  L.  (1985).  Socialization,  family  conflicts  and  responses  to  culture  change  among   Canadian  Inuit.  Arctic  Medical  Research,  40,  40-­‐52.   Canadian  Institutes  of  Health  Research  (CIHR),  Natural  Sciences  and  Engineering  Research   Council  of  Canada  (NSERC),  and  Social  Sciences  and  Humanities  Research  Council  of   Canada  (SSHRC).  (2010,  December).Tri-­‐Council  policy  statement:  Ethical  conduct  for   research  involving  humans  (TCPS2).     Chachamovich,  E  &  Tomlinson,  M.  (2013)  Learning  from  lives  that  have  been  lived:  Nunavut   suicide  follow  –  back  study  2005-­‐2010.  Montreal:  Douglas  Mental  Health  University   Institute.     Chandler,  M.  J.,  &  Lalonde,  C.  (1998).  Cultural  continuity  as  a  hedge  against  suicide  in        Canada's  First  Nations.  Transcultural  Psychiatry,  35(2),  191-­‐219.       doi:10.1177/136346159803500202   Chandler,  M.  J.,  &  Lalonde,  C.  E.  (2009).  Cultural  continuity  as  a  moderator  of  suicide  risk   among  Canada's  First  Nations.  In  L.  J.  Kirmayer  &  G.  G.  Valaskakis  (Eds.),  Healing   traditions:  The  mental  health  of  Aboriginal  peoples  in  Canada  (pp.  221-­‐  248).   Vancouver,  BC:  UBC  Press.   Chandler,  M.,  &  Proulx,  T.  (2006).  Changing  selves  in  changing  worlds:  Youth  suicide  on  the     Waddell  101   Inclusion  of  Traditional  Knowledge     fault-­‐lines  of  colliding  cultures.  Archives  of  Suicide  Research,  10(2),  125-­‐140.  doi:   10.1080/13811110600556707   Crawford,  A.  (2013).  “The  trauma  experienced  from  generations  past  having  an  effect  in   their  descendants”:  Narrative  and  historical  trauma  among  Inuit  in  Nunavut,   Canada.  Transcultural  Psychiatry  0  (0),  1-­‐31.  doi:  10.1177/1363461512467161   Dickson,  G.,  &  Green,  K.  L.  (2001).  Participatory  action  research:  Lessons  learned  with   Aboriginal  grandmothers.  Health  Care  for  Women  International,  22,  471-­‐482.   First  Nations  Centre.  (2007).  OCAP:  Ownership,  control,  access  and  possession.       Sanctioned  by  the  First  Nations  Information  Governance  Committee,     Assembly  of  First  Nations.  Ottawa:  National  Aboriginal  Health  Organization.   Fisher,  P.  A.,  &  Ball,  T.  J.  (2003).  Tribal  participatory  research:  Mechanisms  of  a   collaborative  model.  American  Journal  of  Community  Psychology,  32(3),  207-­‐  216.   Fletcher,  C.  (2003).  Community-­‐based  participatory  research  relationships  with  Aboriginal   communities  in  Canada.  Pimatisiwin:  A  Journal  of  Aboriginal  and  Indigenous   Community  Health  1(1),  27-­‐62.   Fletcher,  C.,  &  Denham,  A.  (2008).  Moving  towards  healing:  A  Nunavut  case  study.  In  J.  B.   Waldram  (Ed.),  Aboriginal  healing  in  Canada:  Studies  in  therapeutic  meaning  and   practice  (pp.  93-­‐129).  Ottawa,  ON:  Aboriginal  Healing  Foundation.   Fleming,  J  &  Ledogar,  R.J.  (2008).    Resilience  a  revolving  concept:  A  review  of  literature   relevant  to  aboriginal  research.  Pimatisiwin:  A  Journal  of  Aboriginal  and  Indigenous   Community  Health  6(2),  7-­‐23.   Galloway,  T.,  Saudny,  H.,  Egeland,  Young,  Kirmayer  &  Chachamovich.  (2012,  June).  Inuit   health  survey  2007-­‐2008:  Nunavut  community  and  personal  wellness.  St-­‐  Anne  -­‐de   Waddell  102   Inclusion  of  Traditional  Knowledge     Bellevue,  QC:  McGill  University.     Graham,  I.D.,  Logan,  J.,  Harrison,  M.B.,  Straus,  S.E.,  Tetroe,  M.A.,  Caswell,  W.,  &  Robinson,  N.   (2006).  Knowledge  translation:  Time  for  a  map?  The  Journal  of  Continuing  Education   in  the  Health  Professions,  26(1),  13-­‐24.   Haggarty,  J.  M.,  Cernovsky,  Z.,  Bedard,  M.,  &  Merskey,  H.  (2008).  Suicidality  in  a  sample  of   arctic  households.  Suicide  and  Life-­‐Threatening  Behavior,  38(6),  699-­‐  707.     Healey,  G.  K.,  &  Meadows,  L.M.  (2007).  Inuit  women’s  health  in  Nunavut,  Canada:  A  review   of  the  literature.  International  Journal  of  Circumpolar  Health  66  (3),  199-­‐214.   Herr,  K.,  &  Anderson,  G.  L.  (2005).  The  action  research  dissertation:  A  guide  for  students  and   faculty.  Thousand  Oaks,  CA:  Sage  Publications  Inc.   Iarocci,  G.,  Root,  R.,  &  Burack,  J.  A.  (2009).  Social  competence  and  mental  health  among   Aboriginal  youth:  An  integrative  developmental  perspective.  In  L.  J.  Kirmayer  &  G.  G.   Valaskakis  (Eds.),  Healing  traditions:  The  mental  health  of  Aboriginal  peoples  in   Canada  (pp.  80-­‐106).  Vancouver,  BC:  UBC  Press.   Kassam,  A.  (2006).  Encounters  with  the  North:  Psychiatric  consultation  with  Inuit  youth.   Journal  of  Canadian  Academic  Child  and  Adolescent  Psychiatry,  15(4),  174-­‐  178.   Kirmayer,  L.J.  (2012).  Rethinking  cultural  competence.  Transcultural  Psychiatry,  49(149),   149-­‐164.   Kirmayer,  L.  (1994).  Suicide  among  Canadian  Aboriginal  people.  Transcultural  Psychiatry,   31(3),  3-­‐58.  doi:  10.1177/136346159403100101   Kirmayer,  L.  J.,  Boothroyd,  L.  J.,  &  Hodgins,  S.  (1998).  Attempted  suicide  among  Inuit  youth:   Psychosocial  correlates  and  implications  for  prevention.  Canadian  Journal  of   Psychiatry,  43(8),  816-­‐822.     Waddell  103     Inclusion  of  Traditional  Knowledge     Kirmayer,  L.  J.,  Brass,  G.  M.,  &  Tait,  C.  L.  (2000).  The  mental  health  of  Aboriginal  people:   Transformations  of  identity  and  community.  Canadian  Journal  of  Psychiatry,  45(7),   607-­‐  616.       Kirmayer,  L.  J.,  Dandeneau,  S.,  Marshall,  E.,  Kahenonni  Phillips,  M.,  &  Jessen  Williams,  K.   (2011).  Rethinking  resilience  from  Indigenous  Perspectives.  The  Canadian  Journal  of   Psychiatry,  56(2),  84-­‐91.     Kirmayer,  L.  J.,  Fletcher,  C.,  &  Watt,  R.  (2009).  Locating  the  ecocentric  self:  Inuit  concepts  of   mental  health  and  wellness.  In  L.  J.  Kirmayer  &  G.  G.  Valaskakis  (Eds.),  Healing   traditions:  The  mental  health  of  Aboriginal  peoples  in  Canada  (pp.  289-­‐  314).   Vancouver,  BC:  UBC  Press.   Kirmayer,  L.  J.,  Malus,  M.,  &  Boothroyd,  L.  J.  (1996).  Suicide  attempts  among  Inuit  youth:  A   community  survey  of  prevalence  and  risk  factors.  Acta  Psychiatrica  Scandanavia,  94,   8-­‐17.       Kirmayer,  l.  J.,  Sahdev,  M.,  Whitley,  R.,  Dandeneau,  S.,  &  Isaac,  C.  (2009).    Community   resilience:  Models,  metaphors  and  measures.  Journal  of  Aboriginal  Health,   November  2009,  62-­‐117.   Kirmayer,  L.  J.,  &  Valaskakis,  G.  G.  (2009).  Healing  traditions:  The  mental  health  of   Aboriginal  peoples  in  Canada.  Vancouver,  BC:  UBC  Press.     Kleiman,  S  (2004).  Phenomenology.  Nurse  Researcher,  11(4),  7-­‐19.   Kral,  M.  J.  (2012).  Postcolonial  suicide  among  Inuit  in  arctic  Canada.  Culture  Medicine  and   Psychiatry,  36(2),  306-­‐325.  doi:  10.1007/s11013-­‐012-­‐9253-­‐3   Kral,  M.  J.,  &  Idlout,  L.  (2009).  Community  wellness  and  social  action  in  the  Canadian  arctic:   Collective  agency  as  subjective  well  -­‐being.  In  L.  J.  Kirmayer  &  G.  G.  Valaskakis  (Eds.),   Waddell  104   Inclusion  of  Traditional  Knowledge     Healing  traditions:  The  mental  health  of  Aboriginal  peoples  in  Canada  (pp.  315-­‐  334).   Vancouver,  BC:  UBC  Press.     Kral,  M.  J.,  Idlout,  L.,  Minroe,  J.  B.,  Dyck,  R.  J.,  &  Kirmayer,  L.  J.  (2011).  Unukkaartuit:  meaning   of  well-­‐being,  unhappiness,  health,  and  community  change  among  Inuit  in  Nunavut,   Canada.  American  Journal  of  Community  Psychology,  48,  426-­‐438.   doi:10.1007/s10464-­‐011-­‐9431-­‐4     Kral,  M.J.,  Salusky,  I.,  Inuksuk,  P.,  Angutimarik,  L.,  &  Tulugardjuk,  N.  (2014).  Tunngajuk:   Stress  and  resilience  among  Inuit  youth  in  Nunavut,  Canada.  Transcultural   Psychiatry,  51(5),  673-­‐692.   Kral,  M.,  Wiebe,  P.  K.,  Nisbet,  K.,  Dallas,  C.,  Okalik,  L.,  Enuaraq,  N.,  &  Cinotta,  J.  (2009).   Canadian  Inuit  community  engagement  in  suicide  prevention.  International  Journal   of  Circumpolar  Health,  68(3),  292-­‐308.     Krummel,  E.  M.  (2009).  The  circumpolar  Inuit  health  summit:  a  summary.  International   Journal  of  Circumpolar  Health  68(5),  509  -­‐  518.   Kulig,  J.C.  (2000).  Community  resiliency:  The  potential  for  community  health  nursing   theory  development.  Public  Health  Nursing,  17(5),  374-­‐385.   Leenaars,  A.  A.  (2006).  Suicide  among  Indigenous  peoples:  Introduction  and  call  to  action.   Archives  of  Suicide  Research,  10(2),  103-­‐115.  doi:  10.1080/13811110600556624   Leenaars,  A.  A.,  Anowak,  J.,  Hill-­‐Keddie,  T.,  Brown,  C.,  &  Taparti,  L.  (1999).  Genocide  and   suicide  among  Indigenous  people:  The  North  meets  the  South.  The  Canadian  Journal   of  Native  Studies,  XIX(2),  337-­‐363.     Leenaars,  A.  A.,  Ecohawk,  M.,  Lester,  D.,  &  Leenaars,  L.  (2007).  Suicide  among  Indigenous   peoples:  What  does  the  international  knowledge  tell  us?  The  Canadian  Journal  of     Waddell  105   Inclusion  of  Traditional  Knowledge     Native  Studies,  XXVII  (2),  479-­‐501.     Lester,  D.  (2006).  Suicide  among  Indigenous  peoples:  A  cross  -­‐cultural  perspective.  Archives   of  Suicide  Research,  10(2),  117-­‐  124.  doi:  10.1080/13811110600556632   Loppie,  C.  (2007).  Learning  from  the  grandmothers:  Incorporating  Indigenous  principles   into  qualitative  research.  Qualitative  Health  Research,  17(2),  276-­‐  284.    doi:   10.1177/1049732306297905     Morgan,  C.  (2008,  October  24).  The  Arctic:  Gender  issues.  (Parliamentary  Information  and   Research  Service  Publication  PRB  08-­‐09E).  Ottawa,  ON:  Library  of  Parliament.   Nunavut  Tunngavik  Incorporated,  2004.  Tukisittiarniqsaujumaviit?  A  plain  language  guide   to  the  Inuit  land  claims  agreement.  Ottawa,  ON:  St  Joseph  Print  Group.     O'Neil,  J.  D.  (1986).  Colonial  stress  in  the  Canadian  arctic:  An  ethnography  of  young  adults   changing.  In  C.  R.  Janes  (Ed.),  Anthropology  and  Epidemiology  (pp.  249  -­‐  274).   Holland:  D.  Reidel  Publishing  Company.   Pauktuutit  Inuit  Women  of  Canada  (2006).  The  Inuit  way:  A  guide  to  Inuit  culture.    Iqaluit,   NU:  Government  of  Canada.   Rempel,  K.  (2012).  VOICE  Research  project  community  protocol  for  Opaskwayak  Cree  Nation   Community  circle.  DRAFT.  Manitoba.   Richmond,  CAM,  &  Ross,  NA  (2008).  Social  support,  material  circumstance  and  health   behavior:  Influences  on  health  in  First  Nations  and  Inuit  communities  of  Canada.   Social  Science  and  Medicine  67,  1423-­‐1433.     Robbins,  J.  A.,  &  Dewar,  J.  (2011).  Traditional  Indigenous  approaches  to  healing  and  the   modern  welfare  of  traditional  knowledge,  spirituality  and  lands:  A  critical  reflection   on  practices  and  policies  taken  from  the  Canadian  Indigenous  example.  The   Waddell  106   Inclusion  of  Traditional  Knowledge     International  Indigenous  Policy  Journal,  2(4),  1-­‐17.   Samson,  C.  (2009).  A  colonial  double-­‐bind:  Social  and  historical  contexts  of  Innu  mental   health.  In  L.  J.  Kirmayer  &  G.  G.  Valaskakis  (Eds.),  Healing  traditions:  The  Mental   health  of  Aboriginal  peoples  in  Canada  (pp.  109-­‐  139).  Vancouver,  BC:  UBC  Press.   Silversides,  A.  (2010).  Inuit  health  system  must  move  past  suicide  prevention  to  "unlock  a   better  reality,"  conference  told.  [News].  Canadian  Medical  Association  Journal,   182(1),  E46.  doi:  10.1503/cmaj.109-­‐3117   Smith,  L.,  Rosenzweig,  L.,  &  Schmidt,  M.  (2010).  Best  practices  in  the  reporting  of   participatory  action  research:  Embracing  both  the  forest  and  the  trees.  The   Counseling  Psychologist,  38(8),  1115-­‐1138.       Sousa,  D.  (2014).  Validation  in  qualitative  research:  General  aspects  and  specificities  of  the   descriptive  phenomenological  method.  Qualitative  Research  in  Psychology,  11,  211-­‐ 277.   Stevenson,  L.  (2012).  The  psychic  life  of  biopolitics:  Survival,  cooperation  and  Inuit   communities.  American  Ethnologist,  39(3),  592-­‐  613.  doi:  10.1111/j.1548-­‐ 1425.2012.01383.x   Suicide  Prevention  Strategy  Working  Group.  (2010).  Nunavut  Suicide  Prevention  Strategy.   Iqaluit,  NU:  Government  of  Nunavut.     Streubert,  H.J  &  Carpenter,  D.R.  (2011).  Qualitative  research  in  nursing:  Advancing   the  humanistic  imperative  (5th  Ed).  Philadelphia,  PA.  Wolters  Kluwer  Health/     Lippincott  Williams  &  Wilkins.   Tester,  F.  J.,  &  McNicoll,  P.  (2004).  Isumagijaksaq:  Mindful  of  the  state:  Social  construction   of  Inuit  suicide.  Social  Science  and  Medicine,  58,  2625-­‐2636.  doi:     Waddell  107   Inclusion  of  Traditional  Knowledge     10.1016/j.soscimed.2003.09.021   Tuhiwai  Smith,  L.  (2012).  Decolonizing  methodologies  (Second  Edition).  New  York,     NY:  Zed  Books.   Waldram,  J.  B.  (2008).  The  models  and  metaphors  of  healing.  In  J.  B.  Waldram  (Ed.),   Aboriginal  healing  in  Canada:  Studies  in  therapeutic  meaning  and  practice  (pp.  1-­‐8).   Ottawa,  ON:  Aboriginal  Healing  Foundation.   Wexler,  L.  (2006).  Inuapit  youth  suicide  and  culture  loss:  Changing  community   conversations  for  prevention.  Social  Science  and  Medicine,  63,  2938-­‐2948.   doi:10.1016/j.socscimed.2006.07.022   Wexler,  L.  (2009).  Identifying  colonial  discourses  in  Inuapit  young  people's  narratives  as  a   way  to  understand  the  no  future  of  Inuapit  youth  suicide.  The  Journal  of  the  National   Center  American  Indian  and  Alaska  Natives  Programs,  University  of  Colorado  Denver,   16(1),  1-­‐24.       Wexler,  L.,  &  Goodwin,  B.  (2006).  Youth  and  adult  community  member  beliefs  about  Inuapit   suicide  and  it's  prevention.  International  Journal  of  Circumpolar  Health,  65(5),  448-­‐   458.     Wexler,  L.,  &  Gone,  J.  P.  (2012).  Culturally  responsive  suicide  prevention  in  Indigenous   communities:  Unexamined  assumptions  and  new  possibilities.  American  Journal  of   Public  Health,  102(5).     White,  P.  (2011,  April).  The  trials  of  Nunavut:  Lament  for  an  Arctic  nation.  Globe  and  Mail.   Retrieved  from:  http://www.theglobeandmail.com/news/national/nunavut/the-­‐ trials-­‐of-­‐nunavut-­‐lament-­‐for-­‐an-­‐arctic-­‐nation/article547265/?page=all         Wilson,  S.  (2008).  Research  is  ceremony:  Indigenous  research  methods.  Winnipeg,  MB:   Waddell  108   Inclusion  of  Traditional  Knowledge     Fernwood  Publishing.   Wojnar,  D.M.,  &  Swanson,  K.  M  (2007).  Phenomenology:  An  exploration,  Journal  of  Holistic   Nursing  Care  25,  172-­‐180.         Waddell  109   Inclusion  of  Traditional  Knowledge     Appendix  A:  Letter  of  Intent  to  *****2  Hamlet   March 17, 2013 Dear Hamlet of ***** Council, I am interested in completing research in *****and prior to obtaining ethical approval from both my University and the Nunavut Research Institute; I am interested in obtaining the Hamlet’s support and approval to ensure that the research is in the best interest of ***** community members. I will focus this research on community wellness. I will engage community members with a commitment to community wellness within the research process. This means that the entire research process; the research question, the method of data collection, and the sharing of the results will be decided on by the community members that are involved in the process. This is called Participatory Action Research. The goal is to work together with community members from ***** to create a long lasting wellness plan. The co-researchers (members from the community of *****) and I will work together. I hope that the research will determine what wellness needs the community still has, and what programs need to be started to meet these needs. It is important that all members of the research team are recognized for their contribution. I will be recognized for this work, not financially, but in the hopes that the research will grant me the Masters Degree that I am working towards. The co-researchers will have recognition in the project, and their names will be included when appropriate, and when they are in agreement with the same.                                                                                                                 2  *****  -­‐  The  name  of  the  community  has  been  removed  to  maintain  confidentiality.     Waddell  110   Inclusion  of  Traditional  Knowledge     With this project it is important to honour the traditional knowledge of the ***** community. In order to allow community member’s full access to the research process, I will hire a translator. This will be done to ensure that I, the outside researcher, am not missing important information shared by community members and that I am reflecting what they wish me to reflect. To continue with this research, I am requesting that the Hamlet Council of ***** considers this project and provides me with official approval, if you feel that this is in the best interest of *****. Once this has been considered I will move forward with obtaining ethical approvals from Brandon University (the institution that I am completing my Masters Degree with) and the Nunavut Research Institute, which is required before the research may start. If you have any questions, please do not hesitate to contact me. Thank you for your consideration. Sincerely, Candice Waddell RPN/BScPN Registered Psychiatric Nurse       Waddell  111   Inclusion  of  Traditional  Knowledge     Appendix  B:  Hamlet  Motion  Approving  Research     Waddell  112   Inclusion  of  Traditional  Knowledge         Appendix  C:  Letter  of  Participation  from  the  CBRAC                   Waddell  113   Inclusion  of  Traditional  Knowledge     Appendix  D:  Community  Wellness  Research  Project   Collaboration  Agreement     Appendix D: Community Wellness Research Project Collaboration Agreement 1   Principles of the Community Wellness Research Project Collaboration between Health and Wellness Committee of ******* and Candice Waddell (Student Researcher from Brandon University) Parties This document constitutes an agreement of collaboration between the ******* Health and Wellness Committee acting as the community-based research advisory council (CBRAC) and the Brandon University student researcher Ms. Candice Waddell. Purpose The purpose of this document is to establish a set of principles that will guide the Community Wellness Research Project activities in the community of ******. Duration This collaboration agreement is for the period of May 2013 to December 2015. Participation is voluntary, and any partner of this agreement may withdraw at any time. This agreement can be amended at any time upon mutual consent of the partners of the agreement. Activities Waddell  114   Inclusion  of  Traditional  Knowledge     Activities of the collaboration include (but are not limited to) community-based research activities. The principles recognize and emphasize Inuit cultural values and perspectives as well as the spirit and intent of a community- student research alliance. This agreement includes the principles of ownership, control, access and possession (First Nations Center, 2007) and the Tri-Council Policy Statement : Ethical conduct for Research Involving Humans (TCPS2), 2010. Administrative and Financial Responsibilities The student researcher has overall responsibility for administrative and financial matters relating to the community wellness project. This will be completed in conjunction with the Thesis advisor as prescribed by the Northern Scientific Training Program (NSTP) Grant. Nature of the Community-based Research Advisory Committee The Community-based research advisory committee (CBRAC) is an informal committee established for the purpose of directing, coordinating, and supporting the community wellness research project. All stages of the community wellness research project should be characterized by a collaborative process and true partnership. Ethical Considerations All of the partners in this community wellness project individually and collectively share the responsibility for ethical standards for all research activities. These standards have been set out in the Tri-Council policy statement (2010). Therefore, the student researcher from Brandon University will submit applications for research ethics for the research project through Brandon University Research Ethics Committee and Nunavut Research Institute.   Waddell  115   Inclusion  of  Traditional  Knowledge     In addition, each member of the partnership is required to raise any ethical concerns or issues. Ethical dilemmas should be resolved collaboratively on the basis of the principles set forward by TCPS2 and OCAP. Guidelines for Research Collaboration The student researcher recognizes that she has an obligation a) to recognize the cultural perspectives and ways of knowing of the Inuit b) to respect the Hamlet of ****** governance. The principles of ownership, control, access and possession of research data address both of these. The following outlines how these principles will be maintained throughout the community wellness project. GUIDELINE RESPONSIBILITY Ownership, control, access, and possession The CBRAC has made all decisions of research data, findings and community regarding ownership, control, access and wellness plan. possession of the findings from this research. Storage and Access to Data. The CBRAC in conjunction with the student researcher decided that the raw data (password protected file that contains the personal interviews that are linked to the consent forms) would be stored on the personal computer of the student researcher within the student researchers locked personal dwelling. The consent forms (also Waddell  116   Inclusion  of  Traditional  Knowledge     a form of raw data) will also be kept in a locked box within the student researchers personal dwelling. Both of these forms of raw data will only be accessible by the student researcher. Transcripts of the interviews, that have all personal identifiers removed from interviewees, will be stored on a password protected jump drive that is accessible to all members of the CBRAC. When not in use this jump drive will be stored within the locked box in the student researchers personal dwelling. When the CBRAC is in possession of the jump drive they have agreed to keep it secure (Appendix I). Demonstration of Hamlet Council of The CBRAC in conjunction with the *****Support student researcher will be responsible for acquiring Hamlet of ******* approval and support for all aspects of the research. Dissemination of Information The CBRAC will determine how the final evaluation framework will be disseminated. The CBRAC agrees that the student researcher will utilize the results of the   Waddell  117   Inclusion  of  Traditional  Knowledge     research to meet Thesis requirements, which include publication. The CBRAC will have ultimate decision of whether they would like to be included as co- authors in publication outside of mandatory thesis requirements. Administrative and Financial Reporting All administrative and financial reporting will be the responsibility of the student researcher in collaboration with the thesis advisor. Development of Research Plan The CBRAC will work collaboratively with the student researcher to develop a research plan. Resolution of Disagreements All disagreements will be resolved in a respectful manner with consideration of all parties’ opinions. Signatures to this Agreement ________________________________________ Chair – ******** and Wellness Committee ________________________________________ Co-Chair - ******* and Wellness Committee _______________________ Date _______________________ Date Waddell  118   Inclusion  of  Traditional  Knowledge     _________________________________________ Student Researcher ________________________ Date         Waddell  119   Inclusion  of  Traditional  Knowledge     Appendix  E:  BUREC  Ethics  Certificate               Waddell  120   Inclusion  of  Traditional  Knowledge     Appendix  F:  Nunavut  Research  Institute  License           Waddell  121   Inclusion  of  Traditional  Knowledge       Appendix  G:  Radio  Announcement   The  *****Wellness  Committee  and  Candice  Waddell  (Student  researcher  from   Brandon  University)  are  looking  for  elders  that  are  willing  to  participate  in  a   research  study  entitled  “  Developing  culturally  sensitive  indicators  of  Community   Wellness  in  a  Nunavut  Community”.         The  research  would  consist  of  an  hour  interview  with  Candice  and  a  member  of  the   *****Wellness  Committee  where  you  would  be  asked  questions  about  community   wellness  and  community  health.  Participation  in  the  study  is  completely  voluntary   and  you  will  be  reimbursed  for  your  time.  Your  answers  will  be  used  to  develop  a   community  program  evaluation  form  that  can  be  used  by  the  Wellness  Committee  in   the  future.       If  you  are  60  or  over,  were  born  in  or  around  the  *****area,  and  would  like  to   participate  in  this  study  please  call  *******any  day  between  9  am  and  noon  to  put   your  name  on  the  list.         All  potential  participants  will  be  called  the  week  of  January  27th    to  be  given  more   information  about  the  research,  and  to  set  up  an  interview  with  Candice  and  a   member  of  the  *****Wellness  Committee.     Thank  you  very  much,  in  advance  for  your  participation!!!!         Waddell  122   Inclusion  of  Traditional  Knowledge     Appendix  H:  Informed  Consent  Form         Appendix H: Informed Consent Form – Community Wellness Research Project         Community Wellness Research Project – Informed Consent Form for Community Members Principal Investigator: Candice Waddell Community-based Research Advisory Council (CBRAC): *****Health and Wellness Committee Educational Facility: Brandon University Thesis Advisor: Dr. Renee Robinson (Faculty of Health Studies Brandon University) Information and Purpose: The interview that you have been asked to participate in is part of a research study that focuses on community wellness. The purpose of this study is to identify community wellness indicators, and use these identified indicators to create an evaluation framework for community wellness programs. Participation: You have been invited to participate in this research because of the role that you play within the community. Your participation in this research is completely voluntary, and you may refuse participation or rescind your consent to participate in the interview at any time, with no penalty.   Waddell  123   Inclusion  of  Traditional  Knowledge     Process: If you agree to participate you will be asked a series of questions regarding community wellness by the principal investigator. The interview will last no longer than 2 hours, and will be conducted in your language of choice, either English or Inuktitut. You are not required to answer the questions, and you may pass on any questions that make you feel uncomfortable, with no penalty. At any time you may notify the researcher that you would like to stop the interview and your participation in the study, with no penalty. After the completion of the interview, you may rescind your participation in the research project until the non-identified transcripts of your interview have been made available to the CBRAC, with no penalty. Storage: If you agree, your interview will be tape-recorded. The tape-recorded interview, and this signed consent form will be available to the principal investigator only. The taperecorded interview will be stored on a password-protected file, on the personal computer of the principal investigator within her locked personal dwelling. Your signed consent form will be stored in a locked box within the principle investigators personal dwelling. Members of the CBRAC and the student researcher will use a transcript of your interview, with all identifying characteristics removed to determine the community wellness indicators. These transcripts will be stored on a password protected USB drive (memory card). The USB drive with the de-identified transcripts will be stored primarily in a secure location within a locked box in the principle investigators personal residence. All audio files, transcripts and consent forms will be destroyed and/or deleted within 5 years of the completion of the research. Waddell  124   Inclusion  of  Traditional  Knowledge     Benefits and Risks: The benefit of your participation within this research is that your responses will be used, along with other participant’s responses to identify indicators for community wellness. These indicators will then be used to generate an evaluation framework for current community programming. There are no risks associated with participating in this study. Conflict of Interest: A conflict of interest may be perceived as the principal investigator, student researcher has been the sole psychiatric nurse in the community for the past 4 years. The student researcher will be maintaining a self-reflection journal throughout the process to ensure that the student researcher is maintaining an equal part of the process. All of the research processes will be overseen by a thesis advisory committee that consists of three different experienced researchers from three different streams of academia. Incentives: A rate of $75.00 for will be offered to individuals that agree to become involved in this research process. This amount has been determined by the CBRAC and the student researcher as a fair, and equitable amount due to the traditional knowledge that will be shared, based on established elder honorarium protocols. If you chose to withdraw from the research process, there will be no penalty and honorariums will still be granted.   Waddell  125   Inclusion  of  Traditional  Knowledge     Confidentiality: The interview will be tape-recorded; however, your name will not be recorded on the tape. The interview will be stored on a password-protected file for a period of 5 years then it will be deleted. There will be no personal questions asked during the interview. Your responses to the questions will be transcribed by the student researcher from the tape onto paper for the CBRAC to review. All identifying characteristics will be removed from the paper prior to review by the CBRAC. Your name and identifying information will not be associated with any part of the written report of the research. The consent form that you sign will be locked in a safe place for 5 years, and then it will be shredded. I agree to have my interview tape recorded YES NO I agree to participate in the research. YES NO By signing the below I acknowledge that I have read and understand the above information. I am aware that I can discontinue my participation in this interview at any time. I am also aware that I can rescind my interview and my involvement in the research project until the non-identified transcripts of my interview have been made accessible to the CBRAC. I am also aware that by signing the consent letter I have not waived my right to any legal recourse in the event of research related harm. Participant Name:_________________________________________________________ Signature ______________________________ Date: _________________________ Waddell  126   Inclusion  of  Traditional  Knowledge     Witness Name: ___________________________________________________________ Signature _________________________________ Date: _________________________ _____________________________________________________________________ If you have any questions regarding the research, please contact: Principle Investigator: Candice Waddell 1 867 292 5978 Thesis Advisor: Dr. J Renee Robinson (Brandon University) 1 204 727 9721 If you have any concerns regarding the ethical principles of this research, please contact: Brandon University Research Ethics Committee 1 204-727-7445 Results of the study will be made available to the Hamlet of *****after the research is completed.   Waddell  127   Inclusion  of  Traditional  Knowledge     Appendix  I:  Confidentiality  Agreement  for  Members  of  the   CBRAC   Appendix I– Confidentiality Agreement – Members of the Community-based Research Advisory Committee   I ____________________________ agree to not disclose any information that I may receive from or about the participants during this research study. I also agree to keep the individuals that have participated in this research confidential. As a member of the Community Based Research Advisory Council, I also acknowledge that it will be my responsibility to protect the jump drive with the research data on it when it is in my possession. I will also ensure that all files on the USB drive are deleted within 5 years of the research being completed. _______________________________________ Name _______________________________________   Role _______________________________________ __________________   Signature Date Waddell  128     Inclusion  of  Traditional  Knowledge     Appendix  J:  Sample  Interview  Questions     1) How  do  you  feel  that  the  community  has  changed  since  your  childhood?   2) What  things  have  changed  positively  within  the  community?   3) What  things  have  changed  negatively  within  the  community?   4) What  things  have  remained  the  same?   5) What  do  you  feel  the  strengths  within  the  community  are?   6) What  do  you  feel  the  weaknesses  within  the  community  are?   7) What  traditional  knowledge  do  you  feel  should  be  concentrated  on  to   strengthen  some  of  the  weaknesses?   8) If  you  could  fix  one  problem  within  the  community  what  would  it  be?   9) What  do  you  feel  makes  a  community  healthy?   10)Do  you  feel  that  this  community  is  healthy  overall?   a) If  yes,  what  factors  show  you  that  the  community  is  healthy?   b) If  no,  what  factors  do  you  think  need  to  be  addressed  for  the   community  to  be  seen  as  healthy?           Waddell  129   Inclusion  of  Traditional  Knowledge     Appendix  K:  Informed  Consent  in  Inuktitut     ᐃ ᓚ ᒍᑕ ᖅ C – ᑐ ᓴᐅ ᒪ ᑦᓯᐊᖅ ᑐ ᓄ ᑦ ᐊ ᖏ ᕈᑏ ᑦ ᑎ ᑎᕋ ᕐᕕ ᑦᓴᐃ ᑦ – ᓄ ᓇ ᓕ ᓐᓂ ᖃᓄ ᐃ ᓐᖏ ᑦᓯᐊᕐ ᓂᕐ ᒥ ᒃ ᑐ ᑭᓯᓂᐊ ᕐᓂ ᕐᒧ ᑦ ᐊ ᐅᓚ ᓂ ᖅ       ᓄᓇᓕᓐᓂ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒥᒃ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᖅ – ᑐᓴᐅᒪᑦᓯᐊᖅᑐᓄᑦ ᐊᖏᕈᑏᑦ ᑎᑎᕋᕐᕕᑦᓴᐃᑦ ᓄᓇᓕᓕᓐᓄᑦ ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᖅ: ᑳᓐᑕᔅ ᐅᐊᑎᐊᐅᓪ ᓄᓇᓕᓐᓂᒃ ᑐᓐᖓᕕᖃᖅᑐᓂᒃ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐅᖃᐅᔾᔨᒋᐊᖅᑏᑦ ᑲᑎᒪᔨᖏᑦ (CBRAC): ᑭᓐᖓᕐᓂ ᐋᓐᓂᐊᖅᑐᓕᕆᓂᕐᒧᑦ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒧᓪᓗ ᑲᑎᒪᔨᕋᓛᑦ ᐃᓕᓐᓂᐊᕐᕕᒃ: ᕗᕌᓐᑕᓐ ᓯᓚᑦᑐᓴᕐᕕᔾᔪᐊᖓ ᑎᑎᕋᖅᑕᐅᔪᓄᑦ ᐅᖃᐅᔾᔨᒋᐊᖅᑎ: ᐃᓕᓯᒪᔪᕐᔪᐊᖅ ᕋᓂ ᕌᕙᓐᓴᓐ (ᐃᓕᓐᓂᐊᕐᕕᒃ ᐋᓐᓂᐊᖅᑐᓕᕆᓂᕐᒨᖓᔪᓂᒃ ᕗᕌᓐᑕᓐ ᓯᓚᑦᑐᓴᕐᕕᔾᔪᐊᕐᒥᒃ) ᑐᓴᕋᑦᓴᐃᑦ ᐱᔾᔪᑕᐅᔪᓪᓗ: ᐊᐱᖅᓱᕐᓂᐅᔪᖅ ᐃᓚᒋᔭᐅᕕᐅᖃᑕᐅᖁᔭᐅᕕᒋᔭᐃᑦ ᐃᓚᒋᔭᐅᔪᖅ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᖃᐅᔨᓴᕐᓂᖅ ᑐᕌᒐᖃᖅᑐᖅ ᓄᓇᓕᓐᓂ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒥᒃ. ᐱᔾᔪᑕᐅᔪᖅ ᑖᑦᓱᒧᖓ ᖃᐅᔨᓴᕐᓂᕐᒧᑦ ᓇᓗᓇᐃᖅᓯᓂᖅ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒧᑦ ᓇᓗᓇᐃᒃᑯᑕᐅᒍᓐᓇᖅᑐᓂᒃ, ᐊᑐᕐᓗᒋᓪᓗ ᓇᓗᓇᐃᖅᑕᐅᓯᒪᔪᑦ ᓇᓗᓇᐃᒃᑯᑏᑦ ᓴᖅᑮᒍᑎᒋᓗᒋᑦ ᖃᐅᔨᓴᐅᑎᓄᑦ ᑐᓐᖓᕕᐅᔪᓂᒃ ᓄᓇᓕᓐᓂ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᐅᔪᓄᑦ. ᐃᓚᐅᑎᓐᓂᖅ: ᐃᓇᑕᐅᒐᕕᑦ ᐃᓚᐅᑎᖁᔭᓪᓗᐅᑎᑦ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᑲᒪᒋᕙᑦᑕᑎᑦ ᐱᔾᔪᑕᐅᓪᓗᑎᒃ ᓄᓇᓖᑦ ᐃᓗᐊᓐᓂ. ᓂᕈᐊᖅᑕᐅᓯᒪᔪᑦ ᐃᓕᓐᓂᐊᖅᑐᒧᑦ ᑐᑭᓯᓂᐊᖅᑐᒧᑦ (ᑳᓐᑕᔅ ᐅᐊᑎᐊᐅᓪ) ᐊᒻᒪᓗ ᓄᓇᓕᓐᓂᒃ ᑐᓐᖓᕕᖃᖅᓱᑎᒃ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐅᖃᐅᔾᔨᒋᐊᖅᑏᑦ ᑲᑎᒪᖏᔾᓄᑦ (ᑲᑎᒪᔨᐅᖃᑕᐅᔪᑦ ᑭᓐᖓᕐᓂ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒧᑦ ᑲᑎᒪᔨᕋᓛᓄᑦ). ᐃᓚᐅᑎᓐᓂᕆᔭᐃᑦ ᑕᕝᕙᓂ ᑐᑭᓯᓂᐊᕐᓂᐅᔪᒥ ᐃᓱᒪᖅᓲᑎᒋᔭᐃᑦ,   ᕿᐱᓗᒍᓐᓇᕐᒥᔪᑎᑦ ᐃᓚᐅᒍᒪᓐᖏᒃᑯᕕᑦ ᖁᔭᓈᕈᓐᓇᖅᓱᒍᓘᓐᓃᑦ ᐊᖏᕈᑎᒋᓯᒪᔭᐃᑦ ᐃᓚᐅᑎᓐᓂᕐᒧᑦ ᐊᐱᖅᓱᕐᓂᕐᒧᑦ ᖃᖓᑐᐃᓐᓇᑦᓯᐊᖅ, ᖃᓄᐃᑕᐅᔾᔪᑎᒋᓐᖏᓪᓗᒍ. ᐊᐅᓚᓂᐅᔪᖅ: ᐊᖏᕐᓂᐊᕈᕕᑦ ᐃᓚᐅᑎᓐᓂᕐᒧᑦ ᐊᐱᕆᔭᐅᓂᐊᖅᑐᑎᑦ ᐊᐱᖅᑯᑎᑦ ᐱᔾᔪᑎᖃᖅᑐᓂᒃ ᓄᓇᑦᓯᓐᓂ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒨᖓᔪᓂᒃ ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᕐᒧᑦ. ᐊᐱᖅᓱᕐᓂᐅᔪᖅ ᐅᖓᑖᓅᔾᔮᖏᑦᑐᖅ ᐃᑲᕐᕌᒃ ᒪᕐᕉᒃ, ᐊᐅᓚᓂᖃᕈᓐᓇᖅᓱᓂ ᐅᖃᐅᓯᖅᑎᒍᑦ ᐊᑐᕈᒪᔭᒃᑯᑦ, ᖃᓪᓗᓈᑎᑐᑦ ᐃᓄᑦᑎᑐᓪᓘᓐᓃᑦ. ᑭᐅᒋᐊᑐᓐᖏᑦᑐᑎᑦ ᐊᐱᖅᑯᑕᐅᔪᓂᒃ ᐊᑲᕆᓐᖏᑕᓐᓂᒃ, ᖃᓄᐃᑕᐅᒋᐊᕈᑎᒋᓐᖏᓪᓗᒍ. ᖃᖓᑐᐃᓐᓇᑦᓯᐊᖅ ᐅᖃᐅᑎᒍᓐᓇᖅᑕᐃᑦ ᑐᑭᓯᓂᐊᖅᑐᖅ ᓄᖅᑲᕈᒪᓕᕐᓂᕋᕐᓗᑎᑦ ᐊᐱᖅᓱᖅᑕᐅᓂᕐᒥᒃ ᐅᕝᕙᓘᓐᓃᑦ ᐃᓚᐅᑎᓂᕐᒥᒃ ᑐᑭᓯᓂᐊᕐᓂᐅᔪᒧᑦ. ᐱᔭᕇᖅᐸᑦ ᐊᐱᖅᓱᕐᓂᐅᔪᖅ, ᓄᖅᑲᖅᑎᒍᓐᓇᕐᒥᔭᐃᑦ ᐃᓚᐅᑎᓐᓃᑦ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᕐᒧᑦ ᑎᑎᕋᖅᑕᐅᖏᓐᓂᖏᓐᓂ ᐊᑎᖏᓐᓂᒃ ᓇᓗᓇᐃᖅᓯᓯᒪᓐᖏᑦᑐᑦ ᐊᑐᐃᓐᓇᐅᑎᑕᐅᔪᑦ CBRACᑯᓐᓄᑦ ᖃᓄᐃᑕᐅᒋᐊᕈᑎᒋᓇᒍ. ᑐᖅᑯᖅᑕᐅᓯᒪᔪᑦ:  ᐊᖏᕈᕕᑦ,  ᐊᐱᖅᓱᖅᑕᐅᓃᑦ  ᓂᐱᓕᐅᖅᑕᐅᓂᐊᖅᑐᖅ.  ᓂᐱᓕᐅᖅᑕᐅᓯᒪᔪᖅ  ᐊᐱᖅᓱᕐᓂᐅᔪᖅ,   ᐅᓇᓗ  ᐊᑎᓕᐅᖅᓯᒪᔪᖅ  ᐊᖏᕈᑎ  ᑎᑎᕋᕐᕕᑦᓴᖅ  ᐊᑐᐃᓐᓇᐅᓂᐊᖅᑐᑦ  ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᕐᒧᑐᐊᖅ  ᑭᓯᐊᓂ.   ᓂᐱᓕᐅᖅᓯᒪᔪᖅ  ᐊᐱᖅᓯᐅᕐᓂᐅᔪᖅ  ᑐᖅᑯᖅᓯᒪᓂᐊᖅᑐᖅ  ᐃᑎᕈᑎᖃᕐᓗᓂ  ᑭᓯᐊᓂ  ᑕᑯᓂᐊᕋᑦᓴᐅᔪᓂ   Waddell  130   Inclusion  of  Traditional  Knowledge     ᑕᖅᑯᖅᓯᒪᔪᓂ,  ᖃᕆᑕᐅᔭᖓᓂ  ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᐅᑉ  ᑮᑦᓯᒪᔪᒥ  ᐊᖏᕐᕋᖓᓂ.  ᐊᑎᓕᐅᖅᓯᒪᔪᑦ  ᐊᖏᕈᑎᑎᑦ   ᑐᖅᑯᖅᓯᒪᓂᐊᖅᑐᑦ  ᑮᑦᓯᒪᔪᑦ  ᐴᕐᒥ  ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᐅᑉ  ᐊᖏᕐᕋᖓᓂ.  ᐃᓚᒋᔭᐅᔪᑦ  CBRAC-­‐ᑯᓐᓄᑦ  ᐊᒻᒪᓗ   ᐃᓕᓐᓂᐊᖅᑎ  ᑐᑭᓯᓂᐊᖅᑎ  ᐊᑐᕐᓂᐊᖅᑐᖅ  ᑎᑎᕋᖅᓯᒪᑎᓪᓗᒋᑦ  ᐊᐱᖅᓱᖅᑕᐅᔾᔪᑎᑎᑦ,  ᓇᓗᓇᐃᔭᐃᔪᑦ   ᑭᓇᒃᑰᓂᖏᓐᓂᒃ  ᐲᔭᖅᓯᒪᑎᓪᓗᖏᑦ  ᓇᓗᓇᐃᕈᑕᐅᓗᑎᒃ  ᓄᓇᓕᓐᓂ  ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒨᖓᔪᓂᒃ   ᓇᓗᓇᐃᒃᑯᑕᕐᓂᒃ.  ᑖᒃᑯᐊ  ᑎᑎᕋᖅᓯᒪᔪᑦ  ᑐᖅᑯᖅᓯᒪᓂᐊᖅᑐᑦ  ᐃᑎᕈᑎᖃᕆᐊᓕᒻᒥ  ᖃᕆᑕᐅᔭᕐᒧᑦ  ᑲᐳᔭᖅᑐᒥ.   ᑲᑉᐳᔭᖅᑐᖅ  ᑭᓇᒃᑰᓂᖏᓐᓂᒃ  ᓇᓗᓇᐃᔭᐃᓐᖏᑦᑐᓂᒃ  ᑎᑎᕋᖅᓯᒪᔪᓂᒃ  ᐃᓄᓐᓂᒃ  ᑐᖅᑯᖅᑕᐅᓯᒪᓂᐊᖅᑐᖅ   ᑮᑦᓯᒪᔪᒥ  ᐴᖅᓯᒪᒋᐊᒃᑲᓐᓂᕐᒥᓗᑎᒃ  ᑮᑦᓯᒪᔪᒥ  ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᐅᑉ  ᐊᖏᕐᕋᖓᓂ.  ᓂᐱᓕᐅᖅᓯᒪᔪᓕᒫᑦ   ᑐᖅᑯᖅᓯᒪᔪᑦ,  ᑎᑎᕋᖅᑕᐅᓯᒪᔪᑦ,  ᐊᖏᕈᑕᐅᔪᓪᓗ  ᓱᕋᑦᑎᖅᑕᐅᒐᔭᖅᑐᑦ  ᐊᒻᒪᓗ/ᐅᕝᕙᓗ  ᓄᖑᓴᖅᑕᐅᓗᑎᒃ  ᐊᕐᕌᒍᐃᑦ   ᑕᓪᓕᒪᑦ  ᐊᓂᒍᖅᐸᑕ  ᐱᔭᕇᖅᑕᐅᓚᐅᖅᑎᓪᓗᒍ  ᑐᑭᓯᓂᐊᕐᓂᖅ.       ᐃᑲᔫᑕᐅᔪᑦ ᐅᓗᕆᐊᓇᖅᑐᓪᓗ: ᐃᑲᔫᑕᐅᒐᔭᖅᑐᑦ ᐃᓚᐅᑎᓐᓂᕐᓅᕕᑦ ᐃᓗᐊᓂ ᑐᑭᓯᓂᐊᕐᓂᐅᑉ ᑭᐅᔾᔪᑎᑎᑦ ᐊᑐᖅᑕᐅᓂᐊᖅᑐᑦ, ᐊᓯᕕᓪᓗ ᐃᓚᐅᖃᑕᐅᓯᒪᔪᑦ ᑭᐅᔾᔪᑎᖏᑦ ᓇᓗᓇᐃᖅᓯᒍᑕᐅᓗᑎᒃ ᓇᓗᓇᐃᔭᐃᒍᑎᓂᒃ ᓄᓇᓕᓐᓂ ᖃᓄᐃᓐᖏᑦᓯᐊᕐᓂᕐᒨᖓᔪᓂᒃ. ᑖᒃᑯᐊ ᓇᓗᓇᐃᕈᑏᑦ ᐊᑐᖅᑕᐅᓂᐊᖅᑐᑦ ᐊᐅᓚᔾᔭᐃᒍᑕᐅᓗᑎᒃ ᖃᐅᔨᓴᕐᓂᕐᒧᑦ ᑐᓐᖓᕕᐅᔪᓂᒃ ᒫᓐᓇ ᓄᓇᓕᓐᓂ ᐊᐅᓚᓂᐅᔪᓄᑦ. ᐅᓗᕆᐊᓇᖅᑐᓂᒃ ᐊᑦᑐᐊᔪᖃᓐᖏᑦᑐᖅ ᐃᓚᐅᑎᓐᓂᕐᒧᑦ ᑕᕝᕗᖓ ᖃᐅᔨᓴᕐᓂᕐᒧᑦ. ᐊᐳᖅᓯᒪᓂᖅ: ᐊᐳᖅᓯᒪᓂᕐᒥᒃ ᑕᑯᓐᓇᖅᑕᐅᑐᐃᓐᓇᕆᐊᓕᒃ ᖃᐅᔨᓴᖅᑎᓪᓗᐊᑕᖅ, ᐃᓕᓐᓂᐊᖅᑎ ᑐᑭᓯᓂᐊᖅᑎ ᐃᓱᒪᓕᕆᔨᑑᓂᖓ ᓄᓇᓕᓐᓂ. ᐃᓚᒋᔭᐅᔪᑎᑦ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᖃᐅᔨᓴᕐᓂᕐᒥ ᐊᑲᕐᕆᓐᖏᒃᑯᕕᑦ ᖃᐅᔨᓴᕐᓂᕐᒧᑦ ᐱᔨᑦᓯᕋᐅᑎᓂ ᒥᔅ ᐅᐊᑎᐊᐅᓪᒥᒃ ᑭᖑᕐᖓᒍᑦ ᐅᕝᕙᓗ ᖃᐅᔨᓴᕐᓂᐅᑉ ᐃᓗᐊᓂ, ᐃᓱᒪᓕᕆᔨᒥᒃ ᐊᓯᐊᓂᒃ ᐅᕝᕙᓘᓐᓃᑦ ᓄᓇᓕᓐᓂ ᒪᒥᓴᐃᔨᒥᒃ ᐊᑐᐃᓐᓇᐅᑎᑕᐅᔪᖃᕐᓂᐊᖅᑐᖅ ᐃᓕᓐᓄᑦ. ᐃᓕᓐᓂᐊᖅᑎ ᑐᑭᓯᓂᐊᖅᑎ ᐸᐸᑦᓯᓂᐊᕐᒥᔪᖅ ᓇᒻᒥᓂᖅ ᑕᑯᔭᒥᓂᒃ ᑎᑎᕋᕐᕕᒻᒥᓂᒃ ᐊᐅᓚᓂᐅᑉ ᐃᓗᐊᓂ ᖃᐅᔨᑦᓴᓯᐊᕈᑎᒋᓗᒍ ᐃᓕᓐᓂᐊᖅᑎ ᑐᑭᓯᓂᐊᖅᑐᖅ ᑕᐃᒫᓪᓗᐊᖅ ᐃᓚᒋᔭᐅᔾᔪᑎᖏᑦ ᐊᐅᓚᓂᕐᒧᑦ. ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᓕᒫᑦᓯᐊᑦ ᑲᒪᒋᔨᖃᕐᓂᐊᖅᑐᑦ ᑎᑎᕋᖅᑕᐅᔪᓂᒃ ᐅᖃᐅᔾᔨᒋᐊᖅᑏᑦ ᑲᑎᒪᔨᕋᓛᖏᓐᓄᑦ ᐱᖓᓲᑦᓱᑎᒃ ᑐᑭᓯᓂᐊᖅᑎᐅᖃᑦᑕᖅᓯᒪᔪᑐᖃᐃᑦ ᐊᔾᔨᒌᓐᖏᑦᑐᓂᒃ ᐱᖓᓱᓂᒃ ᐃᓕᓐᓂᐊᑎᑦᓯᔨᓂᒃ. ᐊᑭᓖᔾᔪᑕᐅᔪᑦ: ᖃᐅᔨᒪᔪᖓ ᒪᓂᒪᑎᑦᓯᕕᐅᓂᐊᖅᑐᖓ $75.00-ᓂᒃ ᐃᓚᐅᒍᒪ ᑕᕝᕗᖓ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᐅᔪᒧᑦ. ᖃᐅᔨᒪᒋᓪᓗᖓᓗ ᑖᓐᓇ ᖃᑦᓯᐅᓂᖓ ᓇᓗᓇᐃᖅᑕᐅᓯᒪᒋᐊᖓ CBRAC-ᑯᓐᓄᑦ ᐊᒻᒪᓗ ᐃᓕᓐᓂᐊᖅᑐᒧᑦ ᑐᑭᓯᓂᐊᖅᑎᓄᑦ ᓈᒻᒪᑦᑑᒋᐊᖏᑦ, ᓈᒻᒪᓈᖅᓯᒪᔪᑦ ᖃᐅᔨᒪᓂᑐᖃᕐᒧᑦ ᐊᒥᖅᑲᐅᑎᒋᓂᐊᖅᑕᓐᓄᑦ, ᑐᓐᖓᕕᖃᖅᓱᑎᒃ ᐃᓄᑐᖃᐃᑦ ᐊᑭᓕᖅᑕᐅᔾᔪᑎᒋᕙᖏᑦᑕᖏᑦᑕ ᒪᓕᒐᖏᓐᓂᒃ. ᖃᐅᔨᒪᒻᒥᔪᖓ ᐃᓚᐅᒍᓐᓃᕈᒪᒍᒪ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᕐᒧᑦ, ᖃᓄᐃᑕᐅᒍᑎᒋᔾᔮᖏᑦᑕᕋ ᓱᓕᓗ ᐊᑭᓕᖅᑕᐅᓂᐊᖅᓱᖓ ᐊᑭᓕᖅᑕᐅᔾᔪᑎᓐᓂᒃ. ᑲᓐᖑᓇᖅᑐᓕᕆᓂᖅ:  ᐊᐱᖅᓱᕐᓂᖅ  ᓂᐱᓕᐅᖅᑕᐅᓂᐊᖅᑐᖅ;  ᑭᓯᐊᓂ  ᐊᑏᑦ   ᓂᐱᓕᐅᖅᓯᒪᔾᔮᖏᑦᑐᖅ.  ᐊᐱᖅᓱᕐᓂᐅᔪᖅ  ᑐᖅᑯᖅᓯᒪᓂᐊᖅᑐᖅ  ᐃᑎᕈᑎᖃᕆᐊᓕᓐᓂ   ᑐᖅᑯᖅᓯᒪᔪᓂ  ᐊᕐᕌᒍᓂᒃ  ᑕᓪᓕᒪᓂᒃ  ᐊᓱᐃᓪᓛᒃ  ᓄᖑᓴᖅᑕᐅᑕᖅᑯᑦ.  ᐃᓕᓐᓅᖓᔪᓂᒃ   ᐊᐱᖅᓱᖅᑕᐅᔾᔮᖏᑦᑐᑎᑦ  ᐊᐱᖅᓱᕐᓂᐅᑉ  ᐃᓗᐊᓂ.  ᑭᐅᔾᔪᑎᑎᑦ  ᐊᐱᖅᑯᑎᓄᑦ   ᑎᑎᕋᖅᑕᐅᒐᔭᖅᑐᑦ  ᐃᓕᓐᓂᐊᖅᑎᒧᑦ  ᑐᑭᓯᓂᐊᖅᑎᒧᑦ  ᓂᐱᑦᓴᒥᒃ  ᐸᐃᑉᐹᒧᑦ  CBRAC-­‐ᑯᑦ   ᕿᒥᕐᕈᒐᔭᖅᑕᖏᓐᓂ.  ᓇᓗᓇᐃᔭᐃᔪᓕᒫᑦ  ᑭᓇᒃᑰᓂᕆᔭᐅᔪᓂᒃ  ᐲᖅᑕᐅᓂᐊᖅᑐᑦ   ᑎᑎᕋᖅᓯᒪᔪᓂ  ᓯᕗᕐᖓᓂ  ᕿᒥᕐᕈᔭᐅᓂᖏᑦᑕ  CBRAC-­‐ᑯᓐᓄᑦ.  ᐊᑎᑎᑦ  ᓇᓗᓇᐃᔭᐃᔪᓪᓗ   ᑭᓇᐅᓂᕐᒥᒃ  ᐊᑦᑐᐊᓂᖃᔾᔮᖏᑦᑐᑦ  ᑎᑎᕋᖅᑕᐅᓯᒪᔪᓄᑦ  ᐅᓂᒃᑳᓄᑦ  ᑐᑭᓯᓂᐊᕐᓂᕐᒥᒃ.  ᐊᖏᕈᑏᑦ   ᑎᑎᕋᕐᕕᑦᓴᐃᑦ  ᐊᑎᓕᐅᖅᑕᑎᑦ  ᑮᑦᓯᒪᔪᒦᓐᓂᐊᖅᑐᑦ  ᐊᑦᑕᓇᓐᖏᑦᑐᒥᒃ  ᐊᕐᕌᒍᓂᒃ  ᑕᓪᓕᒪᓂᒃ,   ᐊᓕᑦᑐᖅᑕᐅᓯᑦᑕᖅᑯᑦ.       ᐊᖏᖅᑐᖓ ᓂᐱᓕᐅᖅᑕᐅᒍᓐᓇᖅᑐᖅ ᐊᐱᖅᓱᖅᑕᐅᓂᕋ   ᐄ ᐋᒡᒐ Waddell  131   Inclusion  of  Traditional  Knowledge     ᐊᖏᖅᑐᖓ ᐃᓚᐅᑎᓐᓂᐊᕆᐊᑦᓴᖅ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ. ᐄ ᐋᒡᒐ ᐊᑎᓕᐅᕐᓂᒃᑯᑦ ᐊᑖᓂ ᓇᓗᓇᐃᖅᓯᕗᖓ ᐅᖃᓕᒫᖅᓯᒪᓂᓐᓂᒃ ᑐᑭᓯᓂᓐᓂᓪᓗ ᑕᑉᐱᒃᑯᓇᓐᖓᑦ ᑐᓴᕋᑦᓴᐅᔪᓂᒃ. ᖃᐅᔨᒪᔪᖓ ᓄᖅᑲᖅᑎᒍᓐᓇᖅᑕᕋ ᐃᓚᐅᑎᓐᓂᖃ ᐅᕙᓂ ᐊᐱᖅᓱᕐᓂᕐᒥᒃ ᖃᖓᑐᐃᓐᓇᑦᓯᐊᖅ. ᖃᐅᔨᒪᒻᒥᔪᖓ ᓄᖅᑲᖅᑎᒍᓐᓇᖅᑕᕋ ᐊᐱᖅᓱᖅᑕᐅᓂᕋ ᐃᓚᐅᑎᓐᓂᕋᓗ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ ᐊᐅᓚᓂᐅᔪᒥ ᓇᓗᓇᐃᖅᓯᒪᓐᖏᑦᑐᑦ ᑎᑎᕋᖅᑕᐅᔪᑦ ᐊᐱᖅᓱᖅᑕᐅᓂᓐᓃᕙᖓ ᐊᑐᐃᓐᓇᕈᖅᑎᑕᐅᓐᖏᓐᓂᖏᓐᓂ CBRACᑯᓐᓄᑦ. ᖃᐅᔨᒪᒻᒥᔪᖓ ᐊᑎᓕᐅᕈᒪ ᐊᖏᕈᑎᓂᒃ ᐱᔪᓐᓇᐅᑏᕈᓐᖏᑦᑐᖓ ᖃᓄᐃᑕᐅᑲᓪᓚᓐᓂᕈᒪ ᑐᑭᓯᓂᐊᕐᓂᒃᑯᑦ ᐋᓐᓂᖅᑕᐅᓗᖓ ᒪᓕᒐᓕᕆᓂᕐᒨᖓᔪᑦ. ᐊᐱᖅᓱᖅᑕᐅᑉ ᐊᑎᖓ:_________________________________________________________ ᐊᑎᓕᐅᕈᓯᖓ ______________________________ ᐅᓪᓗᖅ: _________________________ ᐊᖓᔪᖅᑳᕆᔭᐅᔪᖅ ᐸᐸᑦᓯᔨᓘᓐᓃᑦ (ᐊᑎᓕᐅᕆᐊᖃᖅᐸᑦ: __________________________________ ᐊᑎᓕᐅᕈᓯᖅ _______________________________ ᐅᓪᓗᖅ: _________________________ ᑕᐅᑐᑦᑑᑉ ᐊᑎᖓ: ___________________________________________________________ ᐊᑎᓕᐅᕈᓯᖅ _________________________________ ᐅᓪᓗᖅ: _________________________ _____________________________________________________________________ ᐊᐱᖅᑯᑎᑦᓴᖃᕈᕕᑦ ᑖᑦᓱᒪᖓ ᑐᑭᓯᓂᐊᕐᓂᐅᑉ ᒥᑦᓵᓄᑦ, ᐅᕗᖓ ᖃᓄᓕᐃᒋᐊᕆᑦ: ᑐᑭᓯᓂᐊᖅᑎᓪᓗᐊᑕᖅ: ᑳᓐᑕᔅ ᐅᐊᑎᐊᐅᓪ 1 867 897 8820 ᑎᑎᕋᖅᑕᐅᔪᓄᑦ ᐅᖃᐅᔾᔨᒋᐊᖅᑎ: ᐃᓕᓯᒪᔪᕐᔪᐊᖅ ᔭ ᕋᓂ ᕌᕙᓐᓴᓐ (ᕗᕌᓐᑕᓐ ᓯᓚᑦᑐᓴᕐᕕᔾᔪᐊᖅ) 1 204 727 9721 ᐃᓱᒫᓘᑎᖃᕈᕕᑦ ᐱᔾᔪᑎᖃᖅᑐᓂᒃ ᑐᓐᖓᕕᐅᔪᓂᒃ ᐱᖅᑯᓯᕐᒨᖓᔪᓂᒃ ᑖᑦᓱᒧᖓ ᑐᑭᓯᓂᐊᕐᓂᕐᒧᑦ, ᑐᑭᓯᒋᐊᕈᑦ ᐅᕗᖓ: ᕗᕌᓐᑕᓐ ᓯᓚᑦᑐᓴᕐᕕᔾᔪᐊᖓᓂ ᑐᑭᓯᓂᐊᖅᑏᑦ ᐱᖅᑯᓯᕐᒨᖓᔪᓂᒃ ᑲᑎᒪᔨᕋᓛᑦ 1 204-727-7445 ᑐᑭᓯᔭᐅᔪᑦ ᖃᐅᔨᓴᕐᓂᕐᒧᑦ ᐊᑐᐃᓐᓇᐅᑎᑕᐅᓛᖅᑐᑦ ᕼᐋᒻᒪᓚᒃᑯᖏᓐᓄᑦ ᑭᓐᖓᐃᑦ ᑐᑭᓯᓂᐊᕐᓂᖅ ᐱᔭᕇᖅᓯᒪᓕᖅᐸᑦ. Waddell  132   Inclusion  of  Traditional  Knowledge     Appendix  L:  Research  Budget  and  Expenditures     Details  of  the  Expenses  for  the  Community  Research  Project   Candice  Waddell-­‐  Student  #  011643       DATE   Purpose  of  Expense   Dec  5/2013   Jan  28/2014   Jan  29/2014   Jan  29/2014   CBRAC  Honorarium  -­‐  3  members  @$50.00  each   $150.00   CBRAC  Honorarium  -­‐  4  members  @  $50.00  each   $200.00   Interpreter/Translator  Fee  -­‐  10  interviews  @  $75.00  each   $750.00   Interview  Participant  (Elder)  Honorarium  -­‐  10  Interviews  @  $75.00  each   $750.00   Translation  of  Informed  Consent  Form  for  Interview  Participants  5   pages  @$60.00  per  page   $300.00   Translation  of  Radio  Announcement  for  Interview  Participants  1  page  @   $60.00  per  page   $60.00   CBRAC  Honorarium  -­‐  4  members  @$50.00  each   $200.00   TOTAL   $2,410.00               Jan  27/2014   Jan  28/2014   Feb  4/  2014               Amount       Waddell  133   Inclusion  of  Traditional  Knowledge     Appendix  M:  Acknowledgement  of  Receipt  (CBRAC   Honorariums)     Date:    February  4,  2014     Acknowledgement  of  Receipt  of  Community-­‐based  Research  Advisory  Council   Honorarium.     I  acknowledge  that  I  received  $50.00  for  my  participation  as  a  member  of  the   Community-­‐based  Research  Advisory  Council  in  the  research  project  entitled,   “Community  Wellness  Research  Project”.  The  honorarium  is  for  my  participation  in   the  planning  meeting  on  February  4,  2014,    with  Candice  Waddell,  Student   Researcher.       Envelope  #     Name               Witness     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________     __________     _____________________________________     ___________________       Waddell  134   Inclusion  of  Traditional  Knowledge     Appendix  N:  Acknowledgement  of  Receipt    (Participant   Honorariums)     Date:  January  29,  2014-­‐02-­‐09     Acknowledgement  of  Receipt  of  Interview  Participation  Fees     I  acknowledge  that  I  received  $75.00  for  my  participation  in  the  research  project   entitled,  “Community  Wellness  Research  Project”       Envelope  #       Name           Witness       _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________     _______________       ______________________________     ________________________           Waddell  135   Inclusion  of  Traditional  Knowledge     Appendix  O:  Acknowledgment  of  Receipt    (Translator   Honorariums)     Date:  January  29,  2013     Acknowledgement  of  Receipt  of  Translation  Fees     I  acknowledge  that  I  received  $75.00  for  translating  an  interview  in  the  research   project  entitled  “Community  Wellness  Research  Project”     Envelope  #     Name           Witness     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________     ___________     ______________________________     ________________________________         Waddell  136   Inclusion  of  Traditional  Knowledge     Appendix  P:  Report  for  the  Hamlet  on  Research  Findings     Overview  of  the  Community  Wellness  Project     In  the  spring  of  2014,  the  Community  Wellness  Committee  of  Cape  Dorset   and  a  student  researcher  from  Brandon  University  collaborated  on  a  research   project  entitled  “The  Community  Wellness  Project”.  The  research  project  was   designed  to  gather  traditional  knowledge  on  community  wellness,  and  to  identify   strategies  that  could  be  used  to  improve  community  wellness  in  the  community  of   Cape  Dorset.     Process  of  the  Research       Ten  elders  from  Cape  Dorset  were  interviewed  for  this  project,  six  males  and   four  females,  and  their  involvement  in  the  process  was  completely  voluntary.  An   informed  consent  form  was  provided  to  each  participant,  which  explained  the   project,  and  how  the  data  from  the  project  would  be  stored  and  utilized.  This   informed  consent  was  provided  and  explained  to  the  participants  in  both  English   and  Inuktitut.  The  student  researcher  and  a  member  of  the  community  wellness   team  conducted  the  interviews.    The  information  from  the  interview  was  analyzed   and  organized  into  themes  by  the  student  researcher.  All  of  the  elders’  names  and   ages  were  removed  from  the  interviews  to  ensure  participants’  anonymity.   Results  of  the  Research   The  interviews  provided  details  on  traditional  knowledge  and  the  lived   experience  of  elders  (including  historical  trauma).    They  also  identified  values  and   beliefs  that  have  the  potential  to  improve  community  wellness.  The  themes  that     Waddell  137   Inclusion  of  Traditional  Knowledge     emerged  included:  respect,  leadership,  family  connection,  traditional  knowledge   sharing,  working  together,  and  resiliency.  Unsurprisingly,  the  project’s  results  are   consistent  with  other  community  wellness  research  projects  in  Nunavut  that   recommend  community-­‐based  solutions  focused  on  resiliency  and  strength.  This   project  expands  on  this  generalization  to  provide  concrete  solutions  that  the   community  can  utilize  to  improve  community  wellness.     Here  is  some  of  the  valuable  information  that  our  elders  told   us:   RESPECT   • Traditionally,  elders  held  a  high  position  of  respect  in  Inuit  communities.   • Traditionally,  elders  were  taught  to  show  respect  by:  listening,  following   advice,  following  leadership  and  providing  assistance.   •  The  elders  feel  that  younger  generations  are  doing  the  opposite  of  this  in   their  present  day  actions,  which  is  showing  disrespect.   • Elders  now  feel  that  they  don’t  have  as  much  of  a  “voice”  with  the  youth.   • This  diminished  voice  was  thought  to  be  caused  by  numerous  factors   including:  the  change  in  the  leadership  structure  within  communities;  an   influx  of  new  authority  within  children  and  youth’s  lives;  personal  life   choices  that  adults  and  elders  are  making  (ex.  drug  and  alcohol  use);  and   the  rapid  modernization  of  Inuit  culture.   o QUOTE:  “Everyone  doesn’t  use  their  elders  anymore,  they  don’t   talk  to  their  elders,  there  is  no  leader,  there  is  more  suicide  and   Waddell  138   Inclusion  of  Traditional  Knowledge     people  are  angry.  If  people  were  taught  to  respect  their  elders,   things  would  be  better”  (Male  Participant).   LEADERSHIP   • Elders  recognized  that  positive  leadership  is  extremely  important  in   small  hamlets  and  communities.     • The  elders  believed  that  modern  democracy  has  changed  the  way  that   leaders  are  chosen.     • Overall  the  elders  expressed  that;  a  lack  of  traditional  knowledge  within   leadership,  a  decrease  in  communication  between  leaders  and  the   community,  and  leaders  who  do  not  exhibit  positive  lifestyle  choices  are   all  factors  that  negatively  impact  leadership  within  the  community.   • It  was  felt  that  communication  between  the  Hamlet  and  the  community   could  increase  by  having  representatives  from  the  Hamlet  and/or  the   Mayor  conduct  monthly  radio  shows  to  talk  about  the  decisions  that  are   being  made  on  behalf  of  the  community  and  to  solicit  feedback.     o QUOTE:  “There  are  lots  of  weaknesses  in  our  community.    I  feel   that  the  [Hamlet]  council  is  not  interacting  with  the  community   and  that  it  is  because  of  this  that  the  younger  generation  is  not   listening  to  the  right  authority”  (Male  Participant).     FAMILY  CONNECTION   • Elders  recognized  the  need  for  strong  family  connection  in  improving   community  wellness.     Waddell  139   Inclusion  of  Traditional  Knowledge     • They  felt  that  transition  from  small  family  out-­‐post  camps  to  the  larger   community  setting  was  disruptive  to  family  connection  and  family   structure.   • Larger  communities  were  associated  with  the  increase  of  outside   influences  on  children/youth  and  the  introduction  of  historical  traumas   which  all  impacted  family  connections.   • A  few  of  the  specific  traumas  that  were  mentioned  in  these  interviews   were:  introduction  of  alcohol;  movement  of  individuals  to  southern   Tuberculosis  sanatoriums;  the  slaughter  of  the  dog  teams  and  residential   schools.     • It  is  important  to  consider  that  within  the  ten  interviews  all  of  the  above   traumas  were  mentioned,  however,  not  all  of  the  participants  mentioned   all  of  them.  Therefore,  although  the  collective  impact  of  the  historical   trauma  is  quite  great,  the  individual  impact  that  they  had  on  families   varies.   • All  of  these  factors  influence  the  structure  of  the  family  and  the  way  that   the  generations  communicate.   o QUOTE:  “There  is  a  lot  to  deal  with  right  now.  That  is  why  the   younger  generations  are  so  confused,  things  have  changed  a  lot”   (Male  Participant).     o QUOTE:  “Wellness  could  start  if  we  start  talking  to  each  other,  and   to  our  families.  And  tell  them  about  how  back  then  things  used  to   Waddell  140   Inclusion  of  Traditional  Knowledge     be.  That  is  how  things  will  start  to  get  better  in  our   community”  (Female  Participant).     INCLUSION  OF  TRADITIONAL  KNOWLEDGE     • The  elders  identified  that  relationship  building  between  generations  and   traditional  knowledge  sharing  are  both  important  factors  in  improving   community  wellness.     • The  elders  felt  that  they  play  an  important  role  in  community  wellness   by:  providing  a  natural  supportive  role  to  troubled  youth  and  couples,   and  sharing  the  concepts  of  Inuit  identity,  culture  and  traditional  stories.     • Elders  felt  that  storytelling  is  an  important  way  to  promote  some  of  the   concepts  mentioned  above.  They  also  recognized  that  the  way  that  stories   are  delivered  might  have  to  change  due  to  the  nature  of  modern   communities.   • The  elders  identified  that  an  important  role  of  elders  in  traditional  out-­‐ post  camps  were  to  lead  by  example  and  to  be  a  positive  role-­‐model.  They   felt  that  it  was  important  for  elders  and  adults  to  act  positively  and  show   the  children  and  youth  how  to  live  positively  in  order  to  improve   community  wellness.   o QUOTE:  “Older  generations  need  to  talk  about  this  more,  they   know  lots  but  they  are  quiet.    If  we  meet  with  the  elders  more   often,  if  the  youth  could  meet  with  the  elders  more  often,  that  is   when  things  could  change”  (Male  Participant).     Waddell  141   Inclusion  of  Traditional  Knowledge     o QUOTE:  “Back  then  we  were  taught  and  lead  instead  of  just  being   told  what  to  do.    It  was  living  wellness,  it  was  a  way  of  wellness  for   the  people  by  doing  things  rather  than  just  sitting  around”  (Female   Participant).     WORKING  TOGETHER   • An  important  concept  for  survival  in  traditional  out-­‐post  camps  was   working  together,  and  the  elders  felt  that  this  was  also  an  important  ideal   in  modern  Inuit  culture.   • Elders  felt  that  modern  Inuit  community  could  benefit  from  the  values  of   sharing,  helping  one  another  and  collaboration.   • Elders  identified  that  the  concept  of  sharing  has  changed  since  moving   into  communities.   • In  out-­‐post  camps  it  was  important  to  share  the  items  that  were  crucial   for  survival  and  it  was  also  important  to  help  one  another.   • Collaboration  was  also  stated  to  be  an  important  part  of  community   wellness.  Many  of  the  elders  suggested  that  it  was  very  important  that  the   “Qallunaat  and  the  Inuit  started  working  together,  and  not  just  looking   down  on  each  other”  (Male  and  Female  Participants).   o QUOTE:  “Back  then  when  we  wanted  something  we  didn’t  get  it   right  away,  because  it  wasn’t  there.    Store  bought  stuff  was  very   sparse,  and  when  we  did  have  it  we  had  to  divide  it  really  equally   between  all  the  family  and  it  was  very  equal”  (Female  Participant)   Waddell  142   Inclusion  of  Traditional  Knowledge     o QUOTE:  “The  older  generations  who  know  things  about  life  are   starting  to  die.    Younger  generations  don't  know  about  how  to  live   life  by  helping  each  other,  this  way  of  life,  it's  starting  to  dwindle”   (Male  Participant).   RESILIENCY     • Resiliency  and  the  ability  for  Inuit  to  adapt  to  changing  circumstances  is  a   very  important  trait.     • The  elders  acknowledged  examples  of  resilience  in  traditional  Inuit   society  and  modern  Inuit  society.     • The  elders  also  felt  that  this  resiliency  should  be  something  that  is   nurtured  and  celebrated  as  it  is  an  important  strength  in  individual,   family  and  community  wellness.     o QUOTE:  “There  are  lots  of  things  to  see  and  do  today.    I  am  amazed   that  the  younger  generations  are  coping  with  that.    If  I  were  to   experience  what  the  younger  generations  are  experiencing  right   now,  [back  then],  it  would  have  been  very  confusing  to  me.    I  am   amazed  how  the  kids  are  coping  with  it,  the  TV,  the  games,   everything.  I  am  amazed  with  how  they  are  coping  with  everything   that  is  going  on”    (Female  Participant)   o QUOTE:  “Today’s  kids  are  speaking  today’s  modern  language.     What  they  are  hearing  and  what  they  are  saying  is  different.    They   have  adapted  their  culture  with  the  modern  language  today.    I  am   happy  that  they  are  able  to  adapt”  (Male  Participant).     Waddell  143   Inclusion  of  Traditional  Knowledge     Based  on  the  thoughts  of  the  elders,  here  are  some  suggestions  for   ways  we  can  improve  Community  Wellness:     Information  for  Service  providers:     • Many  of  the  elders  stressed  the  importance  of  Inuit  and  non-­‐Inuit   working  together  for  the  betterment  of  the  community.     • Non-­‐Inuit  need  to  be  considerate  of  historical  trauma  and  historical   power  differentials  in  order  to  halt  the  impacts  of  colonization.   • Inuit  community  members  need  to  be  part  of  all  the  solutions  and  the   knowledge  that  communities  already  hold  needs  to  be  honoured.     • Being  a  positive  role-­‐model  and  living  by  example  are  important  in   community  wellness.   Strengthening  Family  and  Community  Connections:     • The  elders  identified  that  the  segregation  occurring  between  generations   is  harmful  to  individual  and  community  wellness.   • Strong  family  leadership  and  strong  community  leadership  are  important   to  try  and  rectify  this  segregation.   • Leading  by  example  and  showing  how  to  “live  the  good  life  without  drugs   and  alcohol”  (Male  Participant)  is  a  first  step.     • Establishing  community  leadership  that  is  based  on  healthy  lifestyle   choices,  a  commitment  to  the  betterment  of  the  community  as  a  whole   and  the  celebration  of  success  has  the  potential  to  radically  change  the   wellness  of  a  community.   Waddell  144   Inclusion  of  Traditional  Knowledge     • Committing  to  increasing  the  communication  between  the  Hamlet  and  the   community  by  providing  regular  community  radio  updates  and  shows   that  elicit  community  feedback  and  comments.     Inclusion  of  Traditional  Knowledge     • The  elders  suggested  identifying  a  community  space  that  can  be  used  by   elders,  adults,  youth  and  children  to  share  traditional  knowledge.   • Programming  within  this  space  should  not  be  forced,  duplicated  from   other  jurisdictions  or  structured  to  fit  a  specific  curriculum  but  naturally   initiated  and  led  by  elders  and  youth  who  had  a  commitment  to  the  past   and  the  future  of  the  community.       • The  elders  also  suggested  that  instilling  more  community  focused   traditional  knowledge  within  the  school  system  is  a  way  to  share   traditional  knowledge.   • They  suggested  that  a  designated  position  within  the  school  that  focuses   on  the  integration  of  traditional  knowledge  into  all  aspects  of  the   curriculum  is  required.  This  designated  role  would  provide  consistent   and  structured  support  in  the  local  school  system  and  recognize  the   knowledge  that  community  members  hold  as  experts  within  their  own   community.     Focusing  of  Resiliency   • The  elders  identified  through  all  the  interviews  that  community  wellness   relies  on  the  importance  of  sharing  traditional  knowledge,  protecting   Inuit  language  and  promoting  traditional  values.     Waddell  145   Inclusion  of  Traditional  Knowledge     • Focusing  on  this  resilience,  this  ability  to  overcome  hardships,  and  this   strength  to  carry  on  Inuit  culture  is  imperative  when  designing   community  wellness  programs.     In  accordance  with  an  agreement  that  was  written  prior  to  the  onset  of  this   research,  the  information  that  was  gathered  from  the  elders  during  this  project  will   be  made  accessible  to  the  community  of  Cape  Dorset.  For  that  reason,  it  may  be  used   by  members  of  the  community  in  any  way  that  is  felt  will  benefit  the  community.         The  full  document  entitled  “Improving  Community  Wellness  through  the  Inclusion   of  Traditional  Knowledge:  A  Participatory  Action  Research  Study  in  Nunavut”  will   be  made  available  to  the  Hamlet  of  Cape  Dorset  as  soon  as  it  is  finalized  in  the  Spring   of  2015.       For  any  questions  or  comments  on  this  research  prior  to  the  availability  of  the  final   thesis,  please  contact:  Candice  Waddell    @  cwaddell@gov.nu.ca  or  1  867  975  5954       Waddell  146