Learning from the land (Nunami iliharniq): Reflecting on relational accountability in land-based learning and cross-cultural research in Uqšuqtuuq (Gjoa Haven, Nunavut)

The land is where Inuit knowledge transfer has taken place for generations. Land-based programs for learning and healing have been increasingly initiated across Inuit Nunangat in support of Inuit knowledge transfer that was disrupted by colonial settlement policies and imposed governance systems. We worked with Elders in Uqšuqtuuq (Gjoa Haven, Nunavut) to develop a project to understand the connections between caribou and community well-being. They emphasized that Elder–youth land camps are the most effective means for Elders to share their knowledge, for youth to learn, and for researchers to engage in respectful research. We used the Qaggiq Model for Inuktut knowledge renewal as a guiding framework, and we followed the direction of a land camp planning committee to plan, facilitate, and follow-up on three land camps (2011–2013). The Qaggiq Model also outlines the Qaggiq Dialogue as a way of engaging in relational accountability according to Inuit context and values. In this paper, we reflect on the complexities of upholding relational accountability in cross-cultural research — as part of entering into a Qaggiq Dialogue — with particular emphasis on local leadership, ethics and safety, experiential learning, and continuity. Our intention is to help others evaluate the opportunities and limitations of land camps for their own community context and research questions. Inuit tama’nganituqaq ilihaivalau’mata nunamii’lutik. Ublumiuřuq Inuit nunaa’ni humituinnaq nunami ilihainahualiqpaktut nunamiinirmik, inuuhirmi’nik i&uaqhinahuaq&-utiglu qauřimanirmi’nik tunihinahuaq&utik nutaqqami’nut qablunaaqaliraluaqti’lugu Inuktut ilihattiaruiralua’mata. Qauřihaqtit taapkuat hanaqatiqaq&utik inutuqarnik Uqšuqtuurmiutarnik Nunavummi, nalunaiqhittiarahuaq&utik tuktut inuuhuqattiarutauni-ngi’nik, inutuqallu nunami katiqatigiiquři’lutik i&uarniqšaittuu’mat: inutuqarnut ta’na ilihaqtami’nik ilihaijuma’lutik, inuuhuktullu ilihattiatqiřaujungna’mataguuq, qauřihaqtillu ta’na qauřihattiatqijaujungna’mata atuutiqaqtunik inungnut. Atuqtut malik&utik qařginnguarmik pivaallirutaunahuaqtumik atuqtauvaktumik atu’magit, malik&utiglu katimařiralaat inuit pitquřai’nik, pingahuiqtiq&utik nunami katiqatigiingniqaralua’mata ukiut 2011-mit 2013-mut. Taamnalu qařginnguaq atuqtauvaktuq titiraqtauhimařuq nalunaiqhihima’mat iluani qanuq qapblunaat pittiarahuarniqšaujungnariakšaita qauřihaqti’lugit inuit pitquhiagut i&uatqiřauřumik. Tařvani titiraqtut unipkaaq&utik ilaagut atqunarnia’nik pittiarahuaq&utik ilitquhiqaqatigiinngiti’lugit – inuuqatigiigahuaq&utik qařgiqaqatigiiktutut ukunanik atuutikhaqarahuaq&utik hanařut: taamna qauřiharniq inungnit aulatau’luni, pittiarnirlu qanurinnginnirlu ihumagiřauřut, nunami ilihaq&utik, kajuhiinnarungnaqtumik aturahuaq&utik atuutiqaqtunik inungnut. Qauřihaqtit tařvani unipkaaqtut atuqtami’nik ikajurniqaqu’lugu ahiinut nunami ilihaqtittinahuaqtunut ima’natut hanalutik, atuutiqattiarnia’niglu atqunarnarnia’niglu ilaagut, ahiit na’miniq hanajumagutik nunami’ni qauřihaqrumagutik ima’natut pijungna’mata.

A Co-Created Methodological Approach to Address the Relational Dimension of Environmental Challenges: When Critical Legal Analysis Meets Illustrated Storytelling

Environmental education research needs to take into account the relational dimension of the ecological challenges of our time. It requires the development of methodological techniques that prioritize community concerns, and generally foster positive relational dynamics of the research and study group. This leads to the construction of a research and educational approach around the collective and cocreated interpretation of stories related to ecological bonds and knowledge, and the adoption of illustrations enabling participation, inclusion, and interaction among the parties. Through the lens of critical legal analysis and participatory research, we explore the beneficial effects of cocreating knowledge with the help of a specific learning toolkit (LT), built around storytelling and designed to stimulate respectful relationships between participants. The LT addresses a wide audience of indigenous and local communities, students, and researchers. Founded on participated storytelling, collective interpretation, and illustration, the toolkit includes (1) the project cover, (2) an illustrated handbook based on an indigenous story, and (3) the illustration and conceptualization of a silent book. Through the interpretation of stories on the ecological bonds between humans and nonhumans, we analyze how the process of looking for common solutions to environmental threats makes participants reflect on their relational connection to the theme and each other. We also observe how the discussion generates a sense of responsibility that comes with bringing a new idea into being. The result is that both education and research become part of the solution to the challenge itself in the shape of a harmonious relational and transformative experience. The solution lies in the recognition of the individual and collective capacity to change systems by changing relationships. Only through a collective effort towards a common sense of relational accountability and trust we can heal the wounds of our planet, and our individual and collective wounds.

A Wolf in Sheep’s Clothing: Exploring the Relationship Between Leader Humility and Unethical Behavior

Prior research on the effects of leader humility implies that the more humility the leader exhibits, the greater the positive effect on recipients (e.g., followers and teams). However, little or no attention has so far been paid to the effects on the actors (e.g., leaders), who espouse humble behavior. In response to recent calls to theorize and examine how humility impacts these actors, this research draws on moral licensing theory, adopting an actor-centric approach to examine the mechanisms through which leader humility can lead to unethical behavior, such as unethical behavior for an organization (pseudobeneficial) and unethical behavior toward the organization (detrimental). Ultimately, we propose leader relational accountability as a moderator to mitigate the moral licensing effect of humble leaders. Results from a survey study provide support for the proposed hypotheses.

Ethical accountability and high-stakes recordkeeping: Discussions from the Sex Work Activist Histories Project

Including both academic and sex work activist community partners, panel members will discuss established and developing practices and key findings from the Sex Work Activist Histories Projects’ first two years as we collected and archived sex work activist histories. We draw from feminist and Indigenous frameworks of ethical, affective, and relational accountability (among groups, between academics and non-academics involved in the project, and between people and their records/histories) to productively consider how project relationships might be cultivated that are mutually accountable to the varied and complex analytical and affective positionalities of project members as they work together.

Critical Self-Reflexivity:

The purpose of this article is to share a student’s critical reflexivity process in an effort to overcome the insecurity confronted by the expectations of Indigenous-Settler reconciliation. The critical self-reflexivity we present is an essential practice to unlearn colonialism with the aim to foster critical thinking as a move towards a reconciliatory approach to education. Paulette Regan’s (2014) provoking research speaks to insecurity as a barrier to moving forward. Inspired by teachings of relational accountability and an Indigenous education course taught by an Indigenous female scholar, critical self-reflexivity is one of the pedagogical approaches to surpass insecurity and engage in reconciliation in more meaningful ways. Based on this experience, critical social justice pedagogies inspire Settlers to begin the process of acknowledging their privilege, power, perspective and the ways in which dominant knowledge production perpetuates inequities, injustice and marginalization. This article contributes to critical pedagogy in practice as demonstrated by a student’s critical reflection.

Reflexive Reflection Co-created with Kehte-ayak (Old Ones) as an Indigenous Qualitative Methodological Data Contemplation Tool

The aim of this paper is to propose a new way of understanding data contemplation for Indigenous methodologies. There is a need for Indigenous methods that allow us to explore and organize findings that are steeped in the contextualized story and grounded in the research relationship. A study that asked Cree Kehte-ayak (Old Ones) about the relevance in harmonizing Indigenous and Western ways of knowing in healing from addiction shows that Reflexive Reflection (RR) offers a respectful way for discovery. RR offers epistemological underpinnings for data consideration when engaging Indigenous methodologies. Culturally rooted addictions research can contribute to Indigenous wellness and cultural renewal by bringing awareness to the link between colonialism and addiction and by actively re-centring an Indigenous worldview and governance in the research process (Hall et al., 2015). While challenging colonialism is vital, the strength of Indigenous culture must be central to the overall project, with relational accountability that implies all parts of the research process are related, and that the researcher is responsible for nurturing and maintaining this relationship with the research process and with “all relations.” Indigenous research inquiry involves moments of contemplation that explore dreams, intuition, teachings, and connection to land. It also involves spending intimate hours listening to stories of the “old ones” that are rooted in a sense of kinshipresponsibility that relay culture, identity, and a sense of belonging that are essential to the life of the researcher. Reframing the language around aftercare services for Indigenous Peoples can take place through reflexive investigation and knowledge creation.

Yarning as protected space: relational accountability in research

In this article, we open up Yarning as a fundamentally relational methodology. We discuss key relationships involved in Indigenous research, including with participants, Country, Ancestors, data, history, and Knowledge. We argue that the principles and protocols associated with the deepest layers of yarning in an Indigenous Australian context create a protected space which supports the researcher to develop and maintain accountability in each of these research relationships. Protection and relational accountability in turn contribute to research which is trustworthy and has integrity. Woven throughout the article are excerpts of a yarn in which the first author reflects on his personal experience of this research methodology. We hope this device serves to demonstrate the way yarning as a relational process of communication helps to bring out deeper reflection and analysis and invoke accountability in all of our research relationships.

Toward an ethics of decolonizing allyship in climate organizing: reflections on Extinction Rebellion Vancouver

Since launching in the UK in 2018, Extinction Rebellion (XR) has become a global social movement that uses mass civil disobedience to pressure governments to take immediate action on the climate crisis. While XR has shifted the conversation on climate change, it has also been critiqued for its lack of attention to privilege and oppression, and for its ‘apolitical’ approach to climate organizing. In this article, we argue that XR must develop an intersectional approach in order to address the climate crisis. In particular, we reflect on our experiences as participants in XR-Vancouver, located on unceded Indigenous territory in the settler colonial state of Canada. Settler colonialism in Canada is intertwined with the climate and ecological crises, as Canada's status as a petrostate is built on the dispossession of Indigenous Peoples through a strategy of racial extractivism. To attend to these dynamics, we build on Kyle Powys Whyte's concept of ‘decolonizing allyship’ and suggest three ethics – of relational accountability, care, and incommensurability – that settler-led movements like XR can cultivate. We conclude by inviting XR to (re)engage with a ‘politics of refusal’ that subverts the state and allows XR to collectively enact what different systems (rooted in intersectional, decolonizing allyship) could look like.