child & youth health

Inunnguiniq: Caring for children the Inuit way

At the heart and soul of Inuit culture are our values, language, and spirit. These made up our identity and enabled us to survive and flourish in the harsh environment. In the past, we did not put a word to this; it was within us and we knew it instinctively. Then, we were alone in the Arctic but now, in two generations, we have become part of the greater Canadian and world society. We now call the values, language, and spirit of the past . ( Tunngavik Incorporated, 2000)

Prepared by Shirley Tagalik, Educational it. Inunnguiniq is literally translated as “the thinking, and behaviour. The specific Consultant, Inukpaujaq Consulting making of a human being.” The cultural process for ensuring this result— expectation is that every child will become inunnguiniq—is a shared responsibility Defining Inunnguiniq able/enabled/capable so that they can be within the group. Inunnguiniq is the Inuit assured of living a good life. A good life is equivalent of “it takes a village to raise a Inuit Qaujimajatuqangit (IQ) describes considered one where you have sufficient child.” Inherent in the process are a set of Inuit worldview.1 It is a holistic way of proper attitude and ability to be able to role expectations for those connected with being interconnected in the world and contribute to working for the common a child to nurture, protect, observe, and is based in four big laws or maligait. good—helping others and making create a path in life that is uniquely fitted These include working for the common improvements for those to come. As such, to that child. These roles are also situated in good, maintaining balance and harmony, it describes culturally situated ethical a complex network of relationships which respecting all living things, and and social/behavioural expectations, may be kin affiliations, but may also bring continually planning and preparing for specific competencies and skill sets, and non-blood kin into kin-like relationship the future (Government of Nunavut, an adherence to a well defined set of with the child (Briggs, 1970; Brody, 2000; 2007). Contained within the conceptual values, beliefs and principles which are Bennett & Rowley, 2004; Tagalik & Joyce, 2 philosophy of IQ are several processes foundational to the Inuit life view. 2005). Inuit highly value tuq&urausiq or which have sustained the Inuit culture over naming practices which “link the child to a generations. Inunnguiniq is, perhaps, the It is understood that every child needs deceased relative or family friend” (Bennett most important of these as it is the process to be made able. This is a holistic child & Rowley, 2004). Through the name, the of socialization and education described development approach that ensures child literally takes on the relationships of within the cultural context that supports strength in attitude, skill development, his/her namesake. So, for example, a child

1 Inuit Qaujimajatuqangit cultural knowledge reflected in this report has been documented by Inuit Elders from across Nunavut. The cultural knowledge and terminology of other Inuit cultural areas may vary, but at present there is no similar process of documentation available. 2 When is written in Roman orthography, the use of the ampersand is to denote a sound series which is not made in English—the ksl sound. This is also sometimes described as the hl, qsl or dsl sound.

sharing knowledge · making a difference 1 partager les connaissances · faire une différence ᖃᐅᔨᒃᑲᐃᖃᑎᒌᓃᖅ · ᐱᕚᓪᓕᖅᑎᑦᑎᓂᖅ named for someone’s mother would be called “mother” by the family members of the namesake and they would give the child the respect they would give to their mother. The result of this and other tuq&urausiq practices is that children are supported by the broadest possible network of relationships (Bennett & Rowley, 2004). The role of these significant people in the life of a child is primarily to notice and nurture. In noticing, careful observation of a child’s attitudes, interests, aptitudes and character is ongoing and frequently commented on so that everyone, including the child, is aware of the positive and unique attributes of that child’s life. These things are nurtured and enhanced through purposeful instruction. As well, experts in a variety of areas is available days of life. A child is shaped by both the the negatives are noticed and discouraged, to nurture the child (Bennett & Rowley, namesake and the path/blessing s/he is especially after age three. Children are given 2005). If a child shows aptitude or interest given. As well, parents might seek out specific instructions as to how to correct in a specific area, effort is made to connect a blessing from a person regarded as an these areas of life and to rise above them. that child with others who can build on expert in a particular area. In exchange for However, it is also recognized that a child that interest and help the child develop the blessing the person would be given a is an individual who carries the name-soul it to the highest possible level. There are gift. The relationship established with the of the person s/he name-shares with and special names for this relationship which child is regarded as special as well (Tagalik thus should be respected as such (Brody, literally mean sanaji, “the one who is & Joyce, 2005). 2000; Bennett & Rowley, 2005). This belief making me” or sanajaujuq, “the one being creates a situation where a child is given made.” Since the point of becoming skilled In traditional Inuit childrearing, much indulgence and independence “so is always to be able to contribute to the grandparents have a key role in child as not to affront the deceased person for common good, it is in everyone’s best nurturing. When parents felt overwhelmed whom the child is named” (Stefansson, interests to ensure all children become with day-to-day tasks necessary for 1951 & Thalbitzer1941 as cited in Briggs, human beings and help to secure the survival, grandparents or camp Elders were 1970). Behavours which were characteristic future for their families and community available to provide the ongoing social of the name-soul may be excused or (Nunavut Tungaavik Incorporated, 2000). and cultural teachings that were required. attributed to that person being present For Inuit, this learning is a lifelong process again and may be accepted as such (Bennett Other relationships are important as and there is no expectation that there is & Rowley, 2005). well. For example, a person who attends an end or “graduation” point. Even when the birth of a child will give him/her a recognized as having expertise or having Based on this view of the child as already specific blessing or wish for life. Often gained or wisdom in one area, an having characteristics and some abilities this was accompanied by an amulet individual’s learning would continue passed along through name-sharing, the or small token that was sewn into the in other areas. “The belief is that the teaching/learning relationship is viewed child’s various throughout life and more ihuma the child acquires, the more as a partnership between the child and the retained as a special keepsake. A prophesy he will want to use it” (Briggs, 1970). adults involved in making the child into or blessing given at birth is believed to Continual progress is an expectation, with a human being. These adults are generally make a path or provide a direction for the the values of perseverance and resilience those in close relationship to the child child throughout life (Nunavut Arctic highly regarded. As well, there are various because the strength of relationship is College, 2000, Tagalik & Joyce, 2005). This transition points in the socialization believed to be central to the effectiveness is referred to as kipliitaujuq, or a path or process when a child is recognized as “no of the learning outcomes (Briggs, 1998; future for a child is being made according longer being a baby” (Briggs, 1998) or as , 2000). This to the prediction. In this way, each child “becoming skilled” (Briggs,1998; Bennett process also ensures that a network of has a definite direction from the earliest & Rowley, 2004).

2 The Inunnguiniq Process main difference between pedagogies; space …among groups that had not been in while mainstream education focuses on contact for generations or centuries …The From the inunnguiniq perspective, a instructing the brain and thinking on durability of the behaviour clearly indicates capable person can be identified through paper, Inuit believe that thoughts actually its emotional power and its importance to the life habits s/he demonstrates. Habits originate in the ‘heart’ (or are generated Inuit ways of being” (1998). predict the way one lives and lead one to by emotion) and that real learning only being able to “live a long life” (Bennett develops through doing and experiencing.3 The ability to be resourceful, seek & Rowley 2004). This is regarded as the In describing how a parent may react to solutions, use resources innovatively and main purpose in life. Some teachings may something a child says, one will often hear creatively, to demonstrate adaptability and not be understood at first, but Inuit say the response “in order to cause thought.” flexibility in response to a rapidly changing “so that our words will come back to us,’’ “A central idea of Inuit education is to world, are strengths required to be effective meaning that when we need to understand cause (or cause to increase) thought: in planning for the future. Resourcefulness a teaching it will be there. Many teachings isummaksaiyuq” (Briggs, 1998). In order should always be demonstrated in that are described in stories. Inuit know that to prepare children to become solid it also shows respect and stewardship. stories will be understood at different levels thinkers, equipped to handle all the rigours Thinking that seeks to improve the context throughout life and that an individual and challenges of the world, a pedagogy in innovative ways is referred to as deep will take the teaching from a story as s/he where ethical and moral questioning is thinking or isumaksaqsiuttiarniq. This kind needs it and when s/he needs it most. For continually being used and where direct of thinking requires skilled perseverance or this reason, stories are never explained. The answers are seldom supplied is the basis upalurniq and eventually contributes to a individual is expected to develop reflective for inunnguiniq. It is thought that in this state when one demonstrates silaturniq or and critical thinking in order to be way children will develop the areas of a collective level of wisdom. Achieving this competent in life. There is a requirement qanuqtuurunnarniq (being resourceful to level of wisdom is a lifelong process, but to follow the teachings of faithfulness seek solutions) and iqqaqqaukkaringniq certain evidence of wisdom is recognized and respect to the parents/ancestors, even (being innovative and creative in solution in individuals at any age and is nurtured though you disagree with or are not yet seeking).4 It also helps the child to and developed by the group. Those who aware of the significance of a teaching. learn how to keep emotion and feelings show an ability for deep thinking and for “under the control of reason” (Briggs, wisdom in certain areas are considered as A key focus within inunnguiniq is the 1970). Briggs reports that “this mode of leaders in their fields and their counsel is need to teach what Inuit refer to as deep socialization and the questions themselves sought out. (Tagalik, 2008) thinking skills. Inuit often refer to the were highly uniform across Inuit time and

3 More on this philosophy is found in the Nunavut Department of Education curriculum document, Aulajaaqtut, Rights and Justice, 2005. 4 Inuktitut terms ending in niq imply a process is associated with the verb root.

3 In the inunnguiniq process, children are may need to develop more focus in their “Sometimes if a girl had often gone always given encouragement so that they thinking require more specific instruction. hunting with her father at an early age, she will persevere and not give up. This is The children recognized as having would be as capable a hunter as any man. an expectation. Each child receives an potential and the interest to specialize She would also be respected as such … Some informal kind of encouragement through in a specific area receive serious thinking men also were good at sewing and could do a great deal of verbal encouragement instruction and so are being groomed housework themselves. They would reach and special attention. This is also very for leadership in that area6 (Nunavut the same level of skill as any women. So, a important to having good relationships Arctic College, 2000). Some children woman could catch a seal, and a man with others. Although young children need an intentional approach with could do housework as well as a woman. are seldom scolded,5 if they are not able clear instructions and structures, while This was not considered bad at all. As a to do something they have the ability to others need a more flexible, less stringent matter of fact, it was considered all for the do, or do not follow rules or expectations, approach. Inunnguiniq is an individualized good” (Bennett & Rowley, 2005). they are spoken to firmly. It is understood approach to teaching/learning based that every child should not be treated the both on where the learner is at in his/her The pedagogy that supportsinunnguiniq is same because teaching must be designed development and learning, as well as in grounded in a worldview focus on knowing around each child’s specific interests his/her life (Briggs, 1970). Traditionally, and experiencing. These dual elements and capabilities. It is also recognized since the end goal of inunnguiniq was are tukisiumaniq, which means building that children learn at different levels to produce a group of individuals with understanding or making meaning in life; and at different paces: “Inuit considered as much variety of skill and expertise as and silatuniq, which means experiencing each child unique; as an individual who possible in order to ensure the survival in the world. Together, knowledge is developed, learned and matured at his own and success of the group, a one size fits all developed through these elements. speed. Rather than speaking of their age in approach would have put the society at However, Inuit see all knowledge as being years—people did not keep track of ages— risk. Based on the circumstances, the needs mediated by the character, good habits they spoke of children in terms of physical of the group and the interests and abilities and behaviours of a person (Briggs, 1970; development and capabilities” (Bennett & of the child, training might not be gender- Bennett & Rowley, 2004). If one has a Rowley, 2004). Consequently, each child specific; whatever best served the common good character, then knowledge will be is taught in a different way. Children who good was reinforced. For example: used with wisdom. If one does not have

5 The word suaq, used by Elders in this context, does not have a direct translation in English. “Scolding” has been used, but Elders have expressed that it would be more accurate to describe it as speaking purposefully with intention and expectation (personal communication, 2010). For more on this consult Briggs (1970). 6 For Inuit, leadership is associated both with becoming highly skilled in an area that can contribute to supporting the common good, and in using good thinking or wisdom in the application of those skills (Briggs, 1970). More information on this approach can be found in the Nunavut Department of Education curriculum document Aulajaaqtut, Inusiliriniq, 2004.

4 good character, knowledge has limited not been made to become able (Nunavut application and loses its power to help Tunngavik Incorporated, 2002). Inuit have long felt that the educational others or improve society. In contrast to a system disrupted their traditional family utilitarian view of knowledge as a driving During the residential school system years structure, robbing parents of their force to produce wealth and power, for and after forced relocations, when Inuit authority, replacing Inuktitut, the mother- Inuit, knowledge is a spiritual force that were ‘asked’ to give up their children to the tongue, with English, and leaving young articulates a place in the world based on school system, parents reported that they people aimlessly stranded between English respectful relationship and stewardship for assumed these schools had expectations, and Inuit cultures. …Inuit … see the all living things. approaches, and pedagogies similar to problem not simply as one of education but those held by Inuit. In fact, this proved of something more fundamental. …What is The Need for Understanding the not to be the case and Elders carry a great not so well developed is a holistic approach deal of guilt about the impacts mainstream to education that will integrate [Inuit Relevance of Inunnguiniq for education have had on their children. Qaujimajatuqangit] with other aspects Healthy Child Development Elders today are concerned that the high of community life in serving its overall incidence of youth suicide, for example, is purpose of preparing people for the future. Elders express an urgent need to revitalize due to the sudden loss of inunnguiniq as (Nunavut Tunngavik Incorporated, 2000) inunnguiniq. This concern is closely a stabilizing factor in Inuit society. There associated with the view that Inuit society is a concerted effort underway by Elders The values taught by the schools were has gone awry since forced relocation in Nunavut to bring back the strengths of found to conflict with traditional values created permanent settlements built on inunnguiniq in order to re-instill strength the children learned at home. For example, social dependency (Nunavut Tunngavik in Inuit youth today. Inuit children are taught at home to be Incorporated, 2000). Traditionally, non-competitive and not to ask people becoming self-reliant was a core purpose of Elders and Inuit leaders are asking for direct questions. The modern school becoming a human being, yet self-reliance a realignment of the education system, system however, emphasized competition is not easily accomplished in a world where starting with early childhood education, and encouraged children to question their there is limited access to the tools and so that both Inuit Qaujimajatuqangit and teachers and each other. … many Inuit have materials you need. It is almost impossible underlying supportive processes such as expressed the need to have more influence in a world where systems assume that you inunnguiniq are driving the system and not on what is taught to their children and are not able to become self-reliant without driven out of it. However, there are some how this material is taught. They feel intervention. Jaypeetee Arnakak describes very essential opposing understandings more emphasis should be placed upon this system as a “moral hazard” because between mainstream educational Inuit culture and language throughout the the social safety net provided for Inuit by systems and an educational system built educational system from day care to post- the government was based on a number of on IQ (Berger, 2007). The Nunavut secondary institutions. (Pauktuutit, 2006) false assumptions, mainly stemming from the view that Inuit were “unable” to be self- reliant and basically required “rescuing” (Nunavut Tunngavik Incorporated, 2002). Working from these assumptions resulted in social policies that have created what he describes as “the unvoiced power dynamics of dependency” which is “unhealthy and unsustainable.” He goes on to point out that traditional Inuit society was based on a practice of interdependency which provided an “organic economic framework.” By ignoring this reality and systematically devaluing and dismantling it, the strengths of interdependency and interconnectedness within Inuit society have been replaced by increasing numbers of Inuit who are inunnguinngittuq, or have

5 Department of Education is challenged to become self-reliant. Self-reliance is with learning to grasp something, with finding ways of integrating the two culturally defined by Inuit in terms of will be encouraged verbally, but not opposing understandings of mainstream the collective as individuals becoming accommodated (Briggs, 1970). educational systems and IQ into a highly skilled in at least one area so that Nunavut-specific educational system. they can contribute to the common good Inuit believe that a healthy self-concept The Government of Nunavut document, and improve the lives of others. Skills and and a sense of belonging are required Pinasuaqtavut, includes the mandate to knowledge without this application have for a healthy individual. As well, mental build an education system within the no value to the collective. If a child is not wellbeing resides in positive thinking context of Inuit Qaujimajatuqangit and properly developed from within (with the that comes with an environment of love, to write new curriculum for schools from proper attitudes, values and beliefs), his/ support and active encouragement, K-12 (Government of Nunavut, 1999). her thoughts will never be sound and grounded in meaningful relationships and Although this work is underway, there are s/he will never become wise (Briggs, 1998; supported with high expectations. many key systemic differences still to be Bennett & Rowley, 2004). addressed. The Impact of Using Inunnguiniq The expectation for each individual is to as a Foundation for Child Inunnguiniq is directed at building achieve mastery in a specific area so that character, and instilling essential beliefs one has a skill that will benefit others. This Development Policy and Programs and values about how to operate involves continually striving to achieve, respectfully in the world. This begins with being innovative and solution-seeking, and Some might think that Inuit never plan equipping the individual with essential being adaptive and resourceful, as each for the future. They sometimes think that teachings. The reliance on values, beliefs are critical to Inuit survival. Inuit Elders we lived from day to day with no plan. We and principles as foundational to thinking describe great confusion about mainstream are here today because our ancestors were stems from the Inuit belief that all educational expectations where achieving the ones who made sure that we could cognition, and ultimately understanding/ 50% is considered a pass yet results in a survive. They did not live one day at a time. knowledge, comes first from the heart and child knowing a little about everything and We were made to become human beings one’s emotional response to the world and not much about anything (Government right from birth. They taught us how to not the head and the intellectual response.7 of Nunavut, 2008). There is also great live a good life and what to do in difficult For Inuit, much of the importance of concern about the loss of thinking skills situations. (Tagalik & Joyce, 2005) inunnguiniq is the grounding of the amongst Inuit today (Nunavut Arctic individual in the values, beliefs and College, 2000). The concept of thinking is Clearly, there is great strength in the principles that sustain them within the multidimensional for Inuit. Traditionally, process of inunnguiniq since Inuit have Inuit life view. This is viewed as more being able to ‘think on your feet’ is also long been recognized as being a highly important than the teaching of skills or developed from very early in life. Even adaptive and successful culture with content. young children are expected to reason, the ability to innovatively thrive in the solution-seek, and try to be adaptive in harshest of environments. Inuit Elders There is also an expectation that in order their experiences in the world. A child believe that many of the social challenges to become a human being, one needs with a dilemma, even a baby frustrated facing them today can be reduced in

7 For details please see the Nunavut Department of Education curriculum document, Aulajaaqtut, Rights and Justice, 2005.

6 severity, and life can be improved by survival and implementation of IQ in development, materials to support this are focusing on improving childrearing Inuit jurisdictions and the greatest barrier. in production, and Elders are advocating practices (Nunavut Arctic College, 2000; It becomes a barrier because the change with each other through territorial Nunavut Tunngavik Incorporated, 2000). required for successful implementation radio programs and in community They identify improvement as a return to is deep and significant, and is dependent discussions. Although there have not been the Inuit cultural values and beliefs which on a shift in worldview by educators and significant impacts on actual policy at the sustained Inuit in all areas of life. They bureaucrats across the system. Recognizing territorial level, Elders continue to provide advocate a return to inunnguiniq: caring the resistance they have encountered information and recommend changes to for children in ways that will build their and are likely to continue to encounter early childcare and education programs. cultural strengths and sense of belonging in changing systems, Inuit Elders in There is a definite sense that they know and personal direction. Nunavut are focusing on rebuilding what must be done and they are ready to strength in childrearing practices within do it, even in the face of great challenges. Inunnguiniq is the socialization process their extended families, concentrating Depending on how these approaches are of Inuit. If government and Inuit on making one grandchild at a time into received, this could be a very exciting time organizations are committed to the a human being. Their belief is that by for Inuit child development. preservation of Inuit culture, it becomes ensuring their family is well cared for, imperative that they make meaningful they can create a groundswell that will Elders express hope that Inuit room for inunnguiniq teachings as content eventually lead to the changes required to worldview will drive changes in the and the inunnguiniq process as a program support Inuit cultural practices in their way child development is addressed delivery model. Since inunnguiniq is a homelands. within institutions. The strength of the lifelong process, it requires embedding in inunnguiniq process that resides within policy across departments and educational Elders are discussing these issues in Elders today has created a momentum for levels. Serious recognition of inunnguiniq very strategic ways. First and foremost, social change in educational programs and will result in deep systemic changes at conscious of the time limitations which in parenting. One would hope that the many levels—a complete retooling of they may face, a concerted effort is passion Elders express about inunnguiniq is governmental approaches. From this being made to document all aspects a predictor of success. perspective, inunnguiniq provides both of inunnguiniq. A process for sharing the greatest opportunity for ensuring the this knowledge with parents today is in

7 References

Bennett, J. & Rowley, S. (2004). Uqalurait: An Oral Government of Nunavut (2005). Aulajaaqtut, Pauktuutit, of (2006). The History of Nunavut. Montreal, QC: McGill-Queen’s Rights and Justice Curriculum Module, , NU: Inuit Way. Ottawa, ON: Pauktuutit, Accessed University Press. Department of Education, C&SS. February 23, 2010 from www.pauktuutit.ca/pdf/ publications/pauktuutit/InuitWay_e.pdf, Berger, P. (2007). Some Thoughts on Qallunaat Government of Nunavut (2007). Inuit Teacher Caring in Nunavut. Journal of Teaching and Qaujimajatuqangit Education Framework for Tagalik, S. & Joyce, M. (2005). Relationality and Its Learning, 4(2): 1-12. Nunavut Curriculum. , NU: Department of Importance as a Protective Factor for Indigenous Education, C&SS. Youth. Arviat, NU: Centre of Excellence for Children Briggs, J, (1970). Never in Anger: Portrait of an & Adolescents with Special Needs. Family. Cambridge, MA: Harvard University Government of Nunavut (2008). Ilitaunnikuliriniq Press. Foundation for Dynamic Assessment as Learning Tagalik, S. (2008). The Cultural Divide Between in Nunavut Schools. Iqaluit, NU: Department of Indigenous Knowledge and Mainstream Systems: Briggs, J. (1998). Inuit Morality Play: The Emotional Education, C&SS. Inuit experiences with systemic change- a Nunavut Education of a Three Year Old. New Haven, CT: Yale perspective. A presentation to the 2008 National University Press. Nunavut Arctic College (2000). Interviewing Inuit Collaborating Centre for Public Health Summer Elders: Childrearing Practices, Vol. 3. Iqaluit, NU: Institute, August 5, 2008, Kelowna, BC: NCCAH. Brody, H. (2000). The Other Side of Eden Hunters, Nunavut Arctic College. Farmers and the Shaping of the World. Vancouver, BC: Douglas & McIntyre Ltd. Nunavut Tunngavik Incorporated (2000). On Our Own Terms: The state of Inuit culture and society. Government of Nunavut (1999). Pinasuaqtavut: Iqaluit, NU: Nunavut Social Development Council The Bathurst Mandate. Iqaluit, NU: Government of (NSDC). Nunavut. Nunavut Tunngavik Incorporated (2002). Arnakuk, Government of Nunavut (2004). Aulajaaqtut, J. Prometheosis. Iqaluit, NU: Nunavut Tunngavik Inusiliriniq Curriculum Module, Arviat, NU: Incorporated. Department of Education, C&SS.

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©2009–2010 National Collaborating Centre for Aboriginal Health. Production of this document has been made possible through a financial contribution from the Public Health Agency of Canada. The views expressed herein do not necessarily represent the views of the Public Health Agency of Canada.