With questions about what it means to conduct educational research in Indigenous contexts based on reciprocal relationships, we review key contributions to the literature from Indigenous and qualitative methodologists. We identify four dimensions of reciprocity, extending the notion of reciprocity as transaction or compensation. To design research that fulfills decolonizing commitments, we find resonance with the conceptualization of reciprocity as a "stance" (Trainor and Bouchard 2013), rather than being achieved through any particular method. [Decolonizing; Indigenous education; reciprocity; research methodologies]While this quote is about teaching and learning, it can be extrapolated to research. Reciprocity might produce greater equilibrium and congruence between researchers affiliated with the academy and their research participants, often affiliated with the community-recognizing there are many variations within, between, and beyond these categories.

Between 1985 and the present, curriculum developers, educators and Elders in Nunavut have been working towards reconceptualization of curriculum to better meet the strengths and needs of Inuit students and to reflect, preserve, and revitalize Inuit worldview, language, and culture. This article outlines the development of the 1989 curriculum framework Piniaqtavut, the 1996 framework Inuuqatigiit: The Curriculum from the Inuit Perspective, and the 2007 foundation document Inuit Qaujimajatuqangit: Education Framework for Nunavut Curriculum. It goes on to describe the cross-curricular principles and philosophies of education in Nunavut, and identify the most important contributing factors in this system-wide curriculum change process. The intent is both to describe the approach taken in Nunavut, as well as to inform comparable work in other Indigenous contexts.Depuis 1985, des développeurs, des éducateurs et desaînés du Nunavut travaillent à la refonte desconcepts des programmes et ce, afin de mieux répondre aux forceset besoins des élèves inuit. Ils veulent égalementrefléter, préserver et redonner vie à la vision dumonde, à la langue et à la culture inuit. Cet articleexplique le développement du programme d’étudesPiniaqtavut (1989), du programme Inuuqatigiit: Un programmed’études à partir d’une perspective inuit(1996) et du document fondateur Inuit Qaujimajatuqangit: le cadred’éducation pour le curriculum du Nunavut (2007). Par lasuite, l’auteur décrit les principes descompétences transversales et les philosophies del’éducation au Nunavut. Elle identifie les facteurs ayantle plus contribué à ce processus de transformation desprogrammes dans l’ensemble du système. L’objectifest d’à la fois décrire l’approchepréconisée au Nunavut et de présenter des travauxcomparables, réalisés dans d’autres contextesautochtones

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Describing methodological design in decolonizing research as the intersection of theory, practice, and ethics, we share four focused micro-stories from our respective research projects. The metaphor of braiding represents the methodological design process within each of our research stories, significantly influenced by Dwayne Donald’s (2012) Indigenous métissage. Heather grapples with notions of reciprocity, Brooke considers the role of place in the construction of teacher identity, Marc engages with reworking photovoice, and Julia brings relationships with plants into her methodological design. Intentionally interrupting each other and ourselves, we feature the moments and movements of research design that are iterative, recursive, messy, and sometimes stuck, in contrast to the linear, untainted and dogmatic methodologies that assert themselves around us. Meanings and relationships may be produced in braiding our micro-stories together, exceeding what might be possible if they were presented separately. Readers may be invited into imagining the design of decolonizing methodologies beyond those we enacted.