A Biocultural Ethics Approach 69
Institutes for Health (CIHR) et al., 2018, p. 111). The interpretation of this
principle underscores the need for research involving Indigenous peoples to
“enhance their capacity to maintain their cultures, languages and identities
as First Nations, Inuit or Métis peoples, and to support their full participation in, and contributions to, Canadian society” (Canadian Institutes for
Health (CIHR) et al., 2018, p. 111).
Justice – raises awareness of historical imbalances of power between researchers and participants, and harms that have resulted. For many Indigenous
peoples in Canada, “abuses stemming from research have included: misappropriation of sacred songs, stories and artefacts; devaluation of Indigenous
peoples’ knowledge as primitive or superstitious; violation of community
norms regarding the use of human tissue and remains; failure to share data
and resulting benefits; and dissemination of information that has misrepresented or stigmatized entire communities” (Canadian Institutes for Health
(CIHR) et al., 2018, p. 111).
Dr. Marlene Brant-Castellano, who chaired PRE-TACAR and had a significant
role in the development of TCPS2 Chapter 9, acknowledged existing tensions
in the colonial nature of the TCPS 2 language and the attempts to codify
Indigenous ethical principles. She offered some ways to reframe the TCPS2
language to help bridge the words with applications in Indigenous contexts.
For example, she suggested that where the TCPS2 uses “respect for human
dignity”, an Indigenous articulation may include “spiritual responsibilities to
maintain right relationships” (Brant Castellano, 2008, p. 23). She shared the
following translation offered by Anishinabek Elder George Courchene, in the
context of relationships between researchers and Indigenous participants in
research:
• Kindness implies respect for the dignity of the others involved, not dominating or pressing our own agenda at the others’ expense;
• Honesty involves communicating our principles and intentions as the basis
for relationship and ensuring free, informed consent for actions taken;
• Sharing recognizes that the common good requires give and take by all,
with respect for the different gifts that each party brings; and
• Strength is courage to stand firm for our principles; in some cases, strength
is resilience, as in the capacity to bend to circumstance while holding on to
important values (Brant Castellano, 2008, p. 23).
Brant-Castellano (2008) concluded:
Together, these virtues balance one another to maintain respect for self
and others. All parties to a relationship are responsible for maintaining this
ethical balance. While words to describe relationships differ, it is possible
to see the harmony between the ethics of “respect for human dignity”
Institutes for Health (CIHR) et al., 2018, p. 111). The interpretation of this
principle underscores the need for research involving Indigenous peoples to
“enhance their capacity to maintain their cultures, languages and identities
as First Nations, Inuit or Métis peoples, and to support their full participation in, and contributions to, Canadian society” (Canadian Institutes for
Health (CIHR) et al., 2018, p. 111).
Justice – raises awareness of historical imbalances of power between researchers and participants, and harms that have resulted. For many Indigenous
peoples in Canada, “abuses stemming from research have included: misappropriation of sacred songs, stories and artefacts; devaluation of Indigenous
peoples’ knowledge as primitive or superstitious; violation of community
norms regarding the use of human tissue and remains; failure to share data
and resulting benefits; and dissemination of information that has misrepresented or stigmatized entire communities” (Canadian Institutes for Health
(CIHR) et al., 2018, p. 111).
Dr. Marlene Brant-Castellano, who chaired PRE-TACAR and had a significant
role in the development of TCPS2 Chapter 9, acknowledged existing tensions
in the colonial nature of the TCPS 2 language and the attempts to codify
Indigenous ethical principles. She offered some ways to reframe the TCPS2
language to help bridge the words with applications in Indigenous contexts.
For example, she suggested that where the TCPS2 uses “respect for human
dignity”, an Indigenous articulation may include “spiritual responsibilities to
maintain right relationships” (Brant Castellano, 2008, p. 23). She shared the
following translation offered by Anishinabek Elder George Courchene, in the
context of relationships between researchers and Indigenous participants in
research:
• Kindness implies respect for the dignity of the others involved, not dominating or pressing our own agenda at the others’ expense;
• Honesty involves communicating our principles and intentions as the basis
for relationship and ensuring free, informed consent for actions taken;
• Sharing recognizes that the common good requires give and take by all,
with respect for the different gifts that each party brings; and
• Strength is courage to stand firm for our principles; in some cases, strength
is resilience, as in the capacity to bend to circumstance while holding on to
important values (Brant Castellano, 2008, p. 23).
Brant-Castellano (2008) concluded:
Together, these virtues balance one another to maintain respect for self
and others. All parties to a relationship are responsible for maintaining this
ethical balance. While words to describe relationships differ, it is possible
to see the harmony between the ethics of “respect for human dignity”