Expectations in a Family Services setting

This page describes expectations for practitioners in family services settings in Nunavut. These expectations should be grounded in an understanding of Indigenous wellness perspectives.

Indigenous Wellness Perspectives

Indigenous wellness perspectives are formulated on understandings of the world, which are based on interactions between people, as well as interactions with the land, animal, and spirit worlds. Inuit society is based on a system of kinships, relationships, and values. Core values, include (but are not limited to):

Inuuqatigiitiarniq

being respectful of all people

Pittiarniq

to be good or kind or moral

Ikajuqatigiinniq

to be helpful to others, to provide assistance to those who need it

Tunnganarniq

to foster an environment of kindness by being open, welcoming and inclusive

Pijitsirniq

to demonstrate leadership qualities by being in service to the community,

Meeting New Patients

Introduce yourself, smile, and say where you are from. In our communities, knowing someone’s name and community tells us what family they are connected to, what lands we are coming from, and how we are related. It’s also part of establishing a trusting relationship. Feel free to adopt the custom.

Call me by my name.

Practice my name before you call it out in the waiting room. When you stand there, looking for someone of the right age and gender as the chart you hold, I feel less than human.

Look at me in the eye and speak to me.

Don’t look at my whiter family members or the interpreter. Ask me for consent. Ask me if I understand and agree with the treatment plan.

I want to trust you. Don’t rush me. Please be kind. Sometimes we may sit quietly and It may appear that we are not saying very much. One of our values is to be watchful and observing. I am trying to determine if you are trustworthy and if speaking to you will be helpful.

Accept that my culture and the way I express myself is different, even in English.

When I finally book an appointment, it’s because I have been dealing with the issue for too long. When I describe the symptoms, especially pain, recognize that it is wrong in Inuit culture to complain. I am describing my situation in the least offensive terms possible.

It may sound like it is minor. To me, it is important.

Sometimes we tell stories to get our point across. Some of the beauty of our language, and the way we speak and understand, is that the collective knowledge of our people is embedded in a story. We often speak indirectly, through stories, to make our point or to share a relevant piece of information. Sometimes these stories are dismissed as irrelevant because they don’t contain a direct answer to a question, but they really contain the essence of the issue. One must be a skilled listener to become accustomed to this way of communicating.

It was not so long ago that the Residential School system for Indigenous children has been part of Canadian history since the late 19th century, when a shift in government policy resulted in what we know today as the process of forced assimilation of Indigenous children. The first government-regulated school for Inuit opened in 1951 in Chesterfield Inlet. These schools were often far away from the new Inuit settlements which resulted in the separation of children and youth from their parents, kinship networks and traditional ways of life. The Residential School experience has had far reaching and deep impact. Inuit language, culture and spiritual beliefs were eroded because of the assimilation process.

The traumas and consequences of colonialism are still deeply felt today. Inuit children are disproportionately taken from their families and their communities. They are often placed in non-Inuit foster care and are often even taken out of the territory to live in southern provinces.

We often have to repeat ourselves to every new practitioner that we see. Please be mindful of the fact that we may have explained this condition and the steps taken to alleviate it, to 5 or 6 or more practitioners who have cycled through on locum contracts. Please review my chart in advance and please take good notes.

We are all dealing with significant changes. Your job here is important and together we will contribute to a better future through understanding and compassion.

The vital role of the interpreter in the family services setting

  • Inuit interpreters are key people in the provision of care for Nunavut patients and families.
  • This work requires expertise and specialized training in English and Inuit medical terminology to negotiate linguistic challenges.
  • Inuit interpreters are also navigators of 2 different health and wellness systems: a biomedical wellness model and a holistic Inuit wellness model.
  • Cultural differences between family services institutions and Inuit communities can lead to value conflicts and moral dilemmas as interpreters navigate how best to transmit messages of care, particularly regarding end of life, death, tragedy, or other emotionally intensive aspects of care to their fellow community members.
  • French language interpreters also play a vital role in the provision of services to Nunavut’s francophone population.
  • It is important to be mindful of the essential role interpreters have in Nunavut’s primary care model.
A diverse group of individuals seated in a circle