A Biocultural Ethics Approach 79
as a collective. The collective includes future generations as well as the
present and past so this concept of M’st No’gmaq has relevance throughout
the temporal and spatial dimensions of our spirituality.
(Assembly of Nova Scotia Mi’kmaq Chiefs, n.d., p. 4)
The document also makes a clear link between Indigenous rights and responsibilities: “In addition to court affirmed rights in Canada and rights under
International Law, the inherent rights of the Mi’gmaq include corresponding
responsibilities bestowed upon them by the Creator” (Assembly of Nova Scotia
Mi’kmaq Chiefs, n.d., p. 10).
Negotiating Research relationships with Inuit communities: A Guide
for Researchers (Inuit Tapiriit Kanatami (Organization) & Nunavut Research
Institute, 2007) – General elements of “informed consent” are listed, and discussion with the appropriate local authorities is advised to determine specific
requirements and protocols for consent when interviewing people. Clear format
and wording are emphasized for written or verbal evidence of consent. It is noted
that broader consent should be gained from umbrella organizations or community representatives in addition to individual consent (Inuit Tapiriit Kanatami
(Organization) & Nunavut Research Institute, 2007, pp. 8–9).
The document also offers extensive guidance on negotiating “a research
relationship” whereby researchers and Inuit communities “jointly define their respective roles and responsibilities, outlining mutual benefits and expectations” (Inuit
Tapiriit Kanatami (Organization) & Nunavut Research Institute, 2007, p. 7) to “ensure more responsible, reciprocal, and mutually beneficial research” (Inuit Tapiriit
Kanatami (Organization) & Nunavut Research Institute, 2007, p. 21). The document recognizes that research relationships may involve creating a formal agreement
or be based on informal arrangements, depending on the community’s preference
(Inuit Tapiriit Kanatami (Organization) & Nunavut Research Institute, 2007, p. 7).
Practical suggestions to include in the negotiation are provided, such as:
• Be honest and straightforward about community participation and how the
project can address community goals;
• Be humble about academic credentials;
• Be willing to learn from local people and foster a reciprocal relationship;
• Be informed about community demographics and socio-economic
characteristics;
• Be familiar with the local Inuktitut dialect and/or cultural practices;
• Be open about plans;
• Be patient in getting on with research, and understand that “Inuktitut
dialects are not always easy to translate into English” so take time to clarify;
• Keep lines of communication open with the community;
• Respect local cultures, customs and authority;
• Use the local language whenever possible (Inuit Tapiriit Kanatami
( Organization) & Nunavut Research Institute, 2007, pp. 7–8).
as a collective. The collective includes future generations as well as the
present and past so this concept of M’st No’gmaq has relevance throughout
the temporal and spatial dimensions of our spirituality.
(Assembly of Nova Scotia Mi’kmaq Chiefs, n.d., p. 4)
The document also makes a clear link between Indigenous rights and responsibilities: “In addition to court affirmed rights in Canada and rights under
International Law, the inherent rights of the Mi’gmaq include corresponding
responsibilities bestowed upon them by the Creator” (Assembly of Nova Scotia
Mi’kmaq Chiefs, n.d., p. 10).
Negotiating Research relationships with Inuit communities: A Guide
for Researchers (Inuit Tapiriit Kanatami (Organization) & Nunavut Research
Institute, 2007) – General elements of “informed consent” are listed, and discussion with the appropriate local authorities is advised to determine specific
requirements and protocols for consent when interviewing people. Clear format
and wording are emphasized for written or verbal evidence of consent. It is noted
that broader consent should be gained from umbrella organizations or community representatives in addition to individual consent (Inuit Tapiriit Kanatami
(Organization) & Nunavut Research Institute, 2007, pp. 8–9).
The document also offers extensive guidance on negotiating “a research
relationship” whereby researchers and Inuit communities “jointly define their respective roles and responsibilities, outlining mutual benefits and expectations” (Inuit
Tapiriit Kanatami (Organization) & Nunavut Research Institute, 2007, p. 7) to “ensure more responsible, reciprocal, and mutually beneficial research” (Inuit Tapiriit
Kanatami (Organization) & Nunavut Research Institute, 2007, p. 21). The document recognizes that research relationships may involve creating a formal agreement
or be based on informal arrangements, depending on the community’s preference
(Inuit Tapiriit Kanatami (Organization) & Nunavut Research Institute, 2007, p. 7).
Practical suggestions to include in the negotiation are provided, such as:
• Be honest and straightforward about community participation and how the
project can address community goals;
• Be humble about academic credentials;
• Be willing to learn from local people and foster a reciprocal relationship;
• Be informed about community demographics and socio-economic
characteristics;
• Be familiar with the local Inuktitut dialect and/or cultural practices;
• Be open about plans;
• Be patient in getting on with research, and understand that “Inuktitut
dialects are not always easy to translate into English” so take time to clarify;
• Keep lines of communication open with the community;
• Respect local cultures, customs and authority;
• Use the local language whenever possible (Inuit Tapiriit Kanatami
( Organization) & Nunavut Research Institute, 2007, pp. 7–8).