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Research Ethics Policy
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Research Papers
kanawâpahtamok ôhi kahkiyaw wiyasiwewina
kinanâskomânaw kohtâwînaw ekwa kikâwînaw
kika-nanâskomonaw e-kî-miyikowisiyahk ospwâkan,
wîhkask ekwa
cistemâw ka-wîcihikoyahkik
kika-nanâskomonaw iyiniw mâmitoneyihcikan ekwa
iyiniw pimâtisiwin
e-awihikowisiyahk ekwa ekoni ôhi kiskinohamâkewina:
mâmawohkamâtowin,
wîcihitowin, tâpôkeyihtamowin ekwa sîhtoskâtowin
ekwa ôhi tepakohp kiskinohamâkewina kâ-kiskinowâpahtehikowisiyahk:
kihew………………………………sâkihitowin
paskwâwi-mostos……………kisteyihtamowin
maskwa……………………………sôhkeyihtamowin
mistâpew…………………………kwayaskwâtisiwin
mahihkan…………………………pimameyimowin
amisk………………………………kakehtaweyimowin
miskinâhk………………………tâpwewin
kihceyihtamahki ôhi kâkîsimopimâtisiwin,
miyw-âyâwin, mâmitoneyihtamowin,
môsihtâwin kika-miyo-pimâtisinaw
ekwa ôhi mîna kihciwiyasiwewina: sâkihitowin,
kwayaskwâtisiwin,
sôhkeyihtamowin, mâhtâhitowin kitâpôkeyihtenaw ekwa kitâpacihtânaw
Philosophy, Context, And Relationship
nehiyawak are a sovereign people accepting the responsibilities to this land as given by the Creator. From this our people and ancestors derive the authority to enter into and maintain nation to nation treaties with the Crown of Great Britain, and to continue to live by the laws and ethics that guide us that are not made by us, but by the Creator. These are laws and ethics that are followed by all living beings, and we learn them through ceremony, through relationship, through the language, and through practice. We honour the Creator, the Great Mystery, the grandmothers and grandfathers, our older brother, the pipe and tobacco, the rock spirit, the smudge and medicines, and prayer. We trust these to lead us to a strong mind, a strong heart, to work together, to help one another, all our relations, and those who were here first. These laws and ethics guide us in all of our relations, within our communities as well as with people of other cultures. nehiyawewin teaches us how to be whole healthy human beings, standing in good relation to the world. We are responsible for living the seven teachings of love, respect, courage, honesty, humility, wisdom, and truth.
This ethic requires that we treat all living beings with respect, with love, honesty, sharing, and determination, and that we follow the spiritual protocols which guide those relationships. Attention must be given to the mental, physical, emotional and spiritual aspects of the relationship. These protocols are learned over time and through practice. Researchers will be expected to demonstrate a commitment to the values and to practice the spiritual protocols of newo ayisiyiniwak in all aspects of their work and lives. The research must also align with the Philosophy, Vision, Mission, and Mandate statements of Blue Quills First Nations College.
Research is about seeking knowledge, about forming relationships with the ones who know, and the ethics that guide that search can only be understood in a spiritual context. We honour the ethics of spirit, the ethics of we, the collective, all of Creation. In ceremony, the ones who are learning, who are receiving teachings and knowledge, are oskâpewisak ekwa oskîskwewak. oskâpewisak ekwa oskîskwewak — this is the role of the researcher — the helper, the learner. They take direction from the ones with the knowledge. Once they have learned, their teacher will send them out to be a teacher, with a responsibility to carry the knowledge for future generations, and respecting the original practice, intent, and use.
In traditional protocols there are relationships that precede the gifting of knowledge; an investment is made first in the relationship before asking for teachings. Presentations of traditional gifts are required, as is an agreement that the knowledge will only be shared and used appropriately according to the way it is shared and used by the teacher. Knowledge is essential to survival, so the maintenance and transference of knowledge is a sacred trust. Trust and respect are essential elements of the relationship.
The principal aim of this Research Ethics Policy, which together with the Research Integrity Statement, is to govern Research at or involving Blue Quills First Nations College, and relating to primary research involving humans. For clarity, this policy will govern joint research projects involving faculty or students from other institutions, provided the proposal is also approved by the home institution and any governing authority responsible for protecting intellectual property rights and traditional knowledge. Reports and documentation resulting from the research must be deposited with all institutions involved.
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HONORING THE VOICES OF OUR PEOPLE: A Qualitative Research Study of Income Security Reform in Indigenous Communities in Alberta © 2002 >> Blue Quills First Nations College, EXECUTIVE SUMMARY
TEACHINGS FROM CREE ELDERS: A Grounded Theory
Study of Indigenous Leadership © 2001
>> By: Leona Makokis, EdD.
ABSTRACT
AN INSIDER’S PERSPECTIVE: The Dropout
Challenge For Canada's First Nations © 2000
>> By Patricia Ann Makokis, EdD
ABSTRACT
BUILDING EFFECTIVE TEACHER-LEARNER RELATIONSHIPS GUIDED BY TRADITIONAL CREE TEACHINGS © 2001 >> By Sherri L. Chisan, MA. ABSTRACT
NATIVE EDUCATION: A Learning Journey © 1997
>> Diana M. Steinhauer, MEd.
ABSTRACT
DRINKING AND DRIVING IN HORIZON: A Holistic Description Through the Lens of a Community Talking Circle (Published: August 31st, 2005) Document in PDF format
A report submitted jointly by:
Peter Roth, Assistant Professor, Alberta Centre for Injury Control and Research, Public Health Sciences, University of Alberta
Pat Makokis, Blue Quills First Nations College, St. Paul, Alberta
Leona Makokis, Blue Quills First Nations College, St. Paul, Alberta
Sharon Steinhauer, Blue Quills First Nations College, St. Paul, Alberta
William Aguiar, Blue Quills First Nations College, St. Paul, Alberta
From the document:
Purpose of the Study
Drinking and driving morbidity and mortality amongst First Nations people continue to escalate. The nature of the problem suggests a need to investigate the different levels of involvement in drinking and driving, interrelated systemic factors underlying the involvement, social and contextual influences, and personal meanings. On that basis the purpose of the study was to:
The vision for the study was to initiate community-shared descriptions and allow them to serve as the basis for community-based follow-up intervention"