![]() ![]() Dans cet article, la chercheure, une femme blanche d’âge moyen, ayant plus de 30 ans d’expérience de vie, de visites et de travail avec les Inuit de l’Arctique, a recours à une série de questions dans le but d’évaluer le défi auquel est confrontée la Qikiqtani Truth Commission qui invite les Inuit et les Qallunaat à faire les choses autrement. Le terme saimaqatigiingniq se définit comme l’endroit où «les Inuit et les Qallunaat se rencontrent à mi-chemin et se réconcilient» (Qikiqtani Inuit Association 2010). These questions include: What is the potential of saimaqatigiingniq and in what context? How can saimaqatigiingniq facilitate the organization of early childhood programs and services that are meaningfully structured with Inuit worldviews? What is to be considered when seeking to think with Inuit perspectives in research? What are examples of Inuit approaches to child rearing? What is the rationale and what are the dimensions for reconceptualizing early childhood education from Inuit perspectives? Résumé In this paper, the researcher, a middle-aged white woman with more than 30 years of experience living, visiting, and working with Inuit in the Arctic, employs a series of questions to examine the challenge of the Qikiqtani Truth Commission, which invites Inuit and Qallunaat to do things in new ways. Selected from a conference on Aboriginal oral traditions, these essays cover three broad. ![]() Saimaqatigiingniq is defined as the place where Inuit and Qallunaat meet in the middle and are reconciled (Qikiqtani Inuit Association 2010). Aboriginal Oral Traditions: Theory, Practice, Ethics By Renee Hulan. ![]()
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