MAIS 700 Final Essay April 2016

Running head: CAREER DEVELOPMENT AND COMMUNITY WELLNESS 1
CAREER DEVELOPMENT POLICY AND PRACTICE
AND REMOTE COMMUNITY WELLNESS IN THE NORTHWEST
TERRITORIES
By
ALISON BARR
Integrated Studies Final Project Essay (MAIS 700)
submitted to Dr. Angela Specht
in partial fulfillment of the requirements for the degree of
Master of Arts – Integrated Studies
Athabasca, Alberta
April, 2016

CAREER DEVELOPMENT AND COMMUNITY WELLNESS 2
ABSTRACT
A mere few examples of Northern Canada’s rich resources include clean water,
pristine environments, culture, and sovereignty itself. Many of the remote
communities that were settled by the Canadian government in the 1950’s were
experimental. The path of colonization was unpaved. The same communities are
now suffering from social pathologies believed to be the result of unemployment,
loss of language and culture, and poverty. It is a complex dilemma and requires
resourceful discussions from many perspectives. This paper looks at how career
development policy and practice can better support community wellness in the
Northwest Territories. Given the complexity of the problem, an interdisciplinary
approach is taken to examine new possibilities from diverse disciplinary
frameworks. A literature review of career development, community development,
and community wellness models and approaches provided new ideas and themes
about positive wellness journeys for remote northern communities. The findings
drew solutions to the source, to the communities themselves, for their input,
direction, hopes, dreams and aspirations towards wellness. There are no definite
answers or solutions from an interdisciplinary approach, but the new meanings
towards community wellness in remote communities include the value of
employment and livelihood opportunities and productive community members that
contribute to the northern lifestyle and a healthy future.

Career Development Policy and Practice and Remote Community Wellness in the NWT
Introduction
The NWT territorial government in partnership with the federal government, offers career
counselling, intervention projects, and programs that include but are not limited to: upgrading,
skills training, and workplace experience or training on the job. Current policy of career
development attempts to meet the needs of a common Canadian labour market to address
unemployment and to contribute to the gross domestic product. Remote northern communities
are at the far end of a geographical and sociological spectrum that describes the Canadian labour
market profile; experiencing significantly high unemployment rates, low employment rates, and
notable underemployment rates. The sociological outcomes include poverty and mental health
issues, and at worst, high suicide rates – particularly amongst the youth. My intention is to seek
both the conflict and the common ground in the perspectives offered by diverse disciplines and
fields of study, in the aim of transcending to an original perspective of livelihood: a holistic
approach to healthier communities in the remote north. Economic viability for remote northern
communities that contribute to Canadian sovereignty and that fulfill treaty obligations to
Canada’s First Nations differ from economic viability for Canadian towns and cities that lie
within an hour of the United States border and that make up 90% of the Canadian population.
The proposed research seeks to surface ideas about what more appropriate and relevant models
of career development practice would look like.
Employment opportunities may be readily available in the larger northern towns
and cities; but in the remote communities, the labour market is significantly limited.

Furthermore, there is a declining diamond industry, which in recent years provided over
50% of the Northwest Territories’ gross domestic product. Career development supports
from all levels of governments are available, but given the socio-historical, economic and
political context – to what end do the programs and practices offer, if there are so few jobs
available? This essay will undertake an interdisciplinary approach to examine how career
development policy and practice can better support community wellness in the Northwest
Territories (NWT). The following topics will provide a framework from which to apply
the disciplinary perspectives to the topic: the interdisciplinary approach; career
development; community wellness; the NWT context; community development; and notes
to the integrative findings. The interdisciplinary perspective allows a robust inclusion of
multiple disciplines to guide the question towards new understandings.
An Interdisciplinary Approach
Repko describes interdisciplinary research as an extension beyond one discipline in
its approach to examine a complex issue or question because it cannot be examined within
the framework of one discipline. Two or more relevant disciplines and their perspectives
are used to merge and extract information in examining an issue: the aim of which is the
advancement towards new knowledge and new meaning (Repko 15). The question of
relevant career development policy and practice in support of community wellness in the
remote north is complex and involves numerous concerns: the lack of employment
opportunities in remote communities; the promotion of resource extraction amongst
Aboriginal communities and pristine land; the proliferation of transfer payments to a
resource rich jurisdiction; and disproportionate social pathologies require consideration of
relationships, common themes and conflicting insights. The interdisciplinary inquiry seeks

critical analysis on “the points of convergence and dissonance between disciplinary
insights” (Dreyfuss 67). The goal is to arrive at potential ideas for new pathways towards
livelihood opportunity and wellness in remote communities.
Career development policy and practice and its relationship to community wellness
within the context of remote and challenged labour markets involves humanist theories
from career development and adult education, economic theories of community
development, resource capital and labour market identity, and socio-political and historical
disciplinary perspectives. The primary disciplines that inform career development and
community wellness in remote communities are economics, sociology, psychology, and
the professional domain of education. Secondary considerations include political science
and history. The discipline of economics is concerned with labour markets, human
resource development and community development. Sociology regards the social nature of
communities and community wellness. The third social science, psychology, involves
personal mental health and well-being. Although defined as a profession and not a
discipline, education provides key perspectives and theories towards career development,
adult education and lifelong learning. Political science and history are included as
secondary perspectives, given the context of continued emancipation and decision-making
of Aboriginal self-governments from land claim and treaty settlements or the delay
thereof. The goal of interdisciplinary analysis is not to find a fixed answer, but to discover
transformative understandings, and with the current example, to possibly create new
relationships that support livelihood prospects and foundations for community wellness.
Career Development

Career development describes an individual’s path through life, learning and work;
and although it is very individualistic, it is not developed in isolation but with the influence
of family, friends and community. It is a process that builds one’s capacity for livelihood,
and is dependent on many personal factors such as personality, aspirations, skills,
experience, networks and adaptability (Hooley 3). There is a relationship between an
individual’s career and their level of personal happiness and well-being; one’s career is a
key element and often a continual concern throughout one’s life is to increase career
satisfaction. The meaning and significance of a satisfying and fulfilling career is not easily
replaced. Broader economic and labour market factors, and political and ethical issues,
also influence career decisions (Hooley 13). Hooley describes career development as “both
the individuals’ process of thinking about their own career and a mix of educational,
counseling and human resource management interventions that seek to help people with
their careers and to enhance their own capability to develop their careers” (4). Career
development is not a stage that an individual passes through like years in high school or a
college program, rather, it is a lifelong process, a personal path that intersects learning and
working in the context of one’s life.
The infrastructure for career development policy and practice in Canada includes
Human Resource and Skills Development Canada, the provincial and territorial
governments, and the Canadian Career Development Foundation. Hooley recognized “the
vast distances involved and different economic and sectoral characteristics of each of the
provinces and territories mean that the labour markets across Canada are frequently highly
distinct with it being common for some to be growing while others are static or shrinking”

(12). Career development practice involves information provision, assessment tools,
counselling interviews, career education advice, work search skills, and transition services.
The profession of career development in Canada is also diverse and dispersed, and efforts
to influence policy are in their infancy. Schools are focussed on objectives defined by
education systems and are disconnected from the labour market.
In Careering, Canada’s industry magazine for career development professionals,
leaders in career development were asked to comment on factors that will influence the
future of the field. Responses include: concerns about the ability of the economy to create
enough livable wage jobs; an increasing societal focus on culture, poverty, the
environment and technology; attention to Indigenous peoples – the fastest growing
segment of the Canadian population and increasingly recognized for traditional knowledge
in respect to health; resource management and the environment; the importance of
adaptability as a key strength for individuals to navigate through their career, the
investment in infrastructure that will support local jobs tied to local markets and world
economies; and refugee and immigrant programs that require strong career development
components.
Turesky and Mundhenk argue that career development theory is overly simplistic,
having been developed from the modern industrial era and focussed on traditional
organization jobs filled by middle class white males (3). They espouse the inclusion of
experiential learning theories to “provide additional insights and perspectives into how our
diverse clients acquire and integrate career information” (3). Theorists John Dewey and
Paulo Friere described experiential learning theory as critical reflection of experience and
that it is both a crucial process and skill of lifelong learning. The primary goal of career

development interventions and services is for clients to identify connections between
education, training and work goals with their personal interests, passions and talents.
Knowles et al. interject the theory of andragogy as an important consideration when
teaching or training adults, as they hold “a self-concept of being responsible of their lives
and expect others to treat them as being capable of self-direction” (171). Adult education
allows for maximum learner control and is relevant to the needs most meaningful to the
learner (Knowles et al. 170). A broader and more comprehensive career development
approach that includes andragogy, life experiences and stages in one’s life development
will offer more effective career development services in remote northern communities.
Common amongst the helping professions, including career development, the moral
principle of beneficence is a standard practice that promotes health and well-being for
clients (Sharf 17). Human well-being is connected to community networks, supports and
capacity to provide an environment where Maslow’s survival, psychological, spiritual and
self-actualization needs may be fostered (Wu 1023). There is an obvious and strong
relationship between personal wellness and community wellness.
Community Wellness
Kirmayer, Whitley and Fauras refer to community wellness as “the general well-
being of a circumscribed community” (7). A balance of an individual’s life experience
within the context of community involves family and community relationships,
spirituality, and connection to land and environment. Community is the broader social
structure that supports opportunity for diverse population aspirations, cultural connections
and health issues. Community wellness also speaks to sustainability, a concept so widely
used that the meaning has become ambiguous. Baldwin quotes the United Nations (1987)

definition: “development that meets the needs of the present without compromising the
ability of future generations to meet their own needs” (5). In Beyond Green Jobs, Baldwin
calls upon career development practitioners to include the principles of sustainable
development within profession ethics of guidance, “so when we are called upon by our
clients, or others who may seek advice or consult our expertise when it comes to
sustainability and careers, let’s be ready” (14).
Baldwin posits Aburdene’s comment (2007) that there is a societal movement
away from wealth towards social awareness, spirituality, values and community services
(14). Lehman argues, “…new ways to govern modern communities are needed if we are to
align our activities with the ecosystems and environments in which we live” (796). The
control and domination of natural environments since the 17th
century have become
looming and oppressive threats to sustainability around the world. For Aboriginal
Canadians, community wellness requires healing from events such as expropriation of
land, resources, culture, language and forced assimilation that stripped away generations of
self-esteem and self-identity. The career development practice and interventions available
in remote northern communities may be pre-mature and inappropriate: culturally
appropriate, community-level healing interventions that are rooted in local practices,
language and traditions are needed. Recognizing and respecting Aboriginal people’s
authority to direct their own lives and their own communities is essential to well-being and
community wellness. Community aspirations, priorities and dialogue are integral to
community engagement, empowerment and livelihood.
The broader challenge in the pursuit of community wellness for remote northern
and Aboriginal communities is the connection between local needs and aspirations and

global demands for resources. In Ecological Conversations, Lehman writes that the choice
for humanity is to continue the radical transformation of “the planet for economic
purposes, or to synthesize our lives in accordance with the ecosystem in which we live”
(797). Given the recognition of careers as a significant element of our lives, compatibility
between careers and the ecosystem is an important consideration. A snapshot of the
economic landscape of the Northwest Territories is described next, with the purpose of
providing context for the labour market. Remote communities without road access cannot
be compared economically to the suburbs or rural communities of southern Canada that
can access goods and services on a regular basis. Viability for remote northern
communities requires different definitions of sustainability and expectations for economic
growth models. Affordable housing, community purpose, and cultural retention programs
require additional resources if Canada is to retain a sovereign and populated presence
across the far north.
The NWT Context
Approximately 20% of Aboriginal people live in rural non-reserve communities,
mostly located in Canada’s northern regions (Kirmayer, Whitley and Fauras 12). “90% of
Aboriginal communities across Canada consist of less than 1,000 people” (12). These
communities are often more than 2,000 km from major cities, and many are without road
access. The advantages to community well-being in small remote communities include
greater social cohesion: community members may experience “easy access to social and
family support systems, a comprehensive informal helping network, and widely-shared
knowledge of the community and available community resources” (12). Societal problems
are acute, and include “housing shortages, overcrowding, poverty, unemployment and

issues of substance abuse” (13), all of which contribute to mental health problems and
challenges to general well-being.
Prior to the fur trade, Aboriginal economies were relatively closed and self-
sufficient. Trade between furs and manufactured goods began at the turn of the century
and continued up until the 1950’s. In 1956 the Territorial Council passed a resolution
seeking provisions of assistance to the population of the NWT, to stimulate economic
development activities in order to provide jobs and to incorporate universal aid – which
meant resettlement. Private companies supported by the federal government searched for
and exploited natural resources (Fonda and Anderson). The result has been that mining has
been the primary economic activity of the NWT since the fur trade. In Rogue Diamonds,
Bielawski writes that from the onset of colonization there has been a cultural gap of
understanding between the federal government and the First Nations. The latter signed
treaties over land on principles of peace and friendship, the former signed for control of
resource extraction and related profits. The practice of non-renewable resource extraction
as an economic venture contrasts with Aboriginal cultural land use practices which are
sustainable and steward-based, however, in the impoverished communities, the seduction
of the mining companies for jobs and money is overwhelming. Further disempowerment
has occurred due to unsettled land claims. When the rush for diamonds began, the affected
treaty land claims stalled with the federal government. The diamond mines, as a third
party, were honored land use before affected areas could be identified in the bi-lateral
negotiations between Canada and Treaty 8 (Bielawski 41). The result has been the
domination of the diamond mine industry in the NWT economic profile for the last 20
years, contributing over 50% of the territorial GDP. Gibson and Klinck quote Fumoleau

(1975), to describe the Canadian government’s motive behind treaty negotiations:
“Treaties served to cut Aboriginal people out from decision-making about the land, paving
the way for extractive industries” (128). Gibson and Klinck propose, “groups that have
concluded self-government agreements may be more resilient than those who are still
negotiating” (134).
The impact of the mining industry on employment and community wellness in the
NWT is largely dismal. Fonda and Anderson examined a number of studies that were
carried out by the Government of the NWT (GNWT) and the Community-Based
Monitoring Project provided by the West Kitikmeot/Slave Study and the North Slave
Metis Association. The socio-economic impacts including cultural impacts and community
well-being in relation to the diamond industry were studied. The GNWT reported relative
improvements in economic terms amongst the communities since the mines began; but
also “an increase in rates of indicators associated with social and family dysfunction”
(Fonda and Anderson 108). Also noted were “increasing instances of reported STD’s,
increasing instances of single parent families and children receiving services in small
communities and a reduced proportion of high income earners” (108). The GNWT reports
positively on an increased GDP, employment and income opportunities, training and
education activity, and business growth (109). However, the report lacks evidence
pertaining to cultural well-being and quality of life. The hiring quotas of the diamond
mines in the socio-economic agreements was generally accepted as 40%, but was rarely
met, and most jobs were entry-level, housekeeping and kitchen help services.
The integrity of the eco-system is a priority of Aboriginal values and reporting on
industry activity needs to go beyond the economic cost-benefits and include the

“interrelationships of social, economic, political and cultural determinants to the natural
environment” (Fonda and Anderson 110). The North Slave Metis Association report in
2002 claimed, “71% of mine workers are spending less time on the land and, thus, are
unable to learn or transmit traditional skills and ecological knowledge to younger
generations” (Fonda and Anderson 108). Mining has compromised the ecological
knowledge that is gained from time on the land, such as hunting, which “relies on
particular knowledge and relationships to the land” (Gibson and Klinck 126). Gibson and
Klinck propose: “The preservation of tradition through values, language, and customs may
influence well-being and protect individuals and communities from mining effects” (120).
Support for careers related to traditional healing, language and cultural retention would
offer systemic wellness to individuals and communities, since all have been compromised
as community members migrate to mining jobs. Fonda and Anderson propose that a
community driven perspective on the impacts of mining would paint a different picture:
one that would recognize well-being factors such as spiritual, physical, social and cultural
measures.
In The Comeback, John Ralston Saul describes a consensus between Aboriginal
people and the environmental movement and proposes that the relationship between the
environment, commodity extraction and indigenous people is a global conversation. The
life-centred sustainability of indigenous people is a model to learn from. Saul calls for
Canadians to “not accept ecologically degrading practices no matter how desperate our
need for jobs or economic development”. “Economic gain must not override the existence
and well-being of a whole people whose way of life is already being severely taxed” (243-
244). A transdisciplinary approach that supports ecosystems while meeting societal needs

and that respects societal values is introduced by Wu as landscape sustainability (1010).
Wu identifies local and adequate food sources, cultural services, and regulating services to
purify air and water as crucial for community wellness, recognizing a dynamic relationship
between ecosystem services and human well-being. Beyond material and economic needs,
Wu includes spiritual needs, aspirations, dignity and equity as elements of human and
community wellness – a social approach to community development.
Community Development
Employment is the silent partner of community development, which is primarily
about employment creation and income generation. In remote northern communities there
are few local jobs and it is a priority amongst Aboriginal leaders to address these low
levels of employment opportunities (Elias 12). It is believed that the creation of jobs will
help alleviate current social pathologies. Leadership concerns are holistic, taking into
account the risks of mining jobs and rotational work schedules, that have proven to have
negative impacts on the family unit and damaging effects to land and resources.
Entrepreneurship can also be a challenge: “Business development and the search for profit
at the expense of others” is one reason why there is no taxi service in many small NWT
communities (Elias 12). There is a significant disproportion between limited job
opportunities in the communities and the number of individuals seeking work. A typical
career development intervention of resume writing, interview and job search skills can
leave an empty impression if there are so few jobs to apply for. “Extreme imbalances
between the size of the labour force and market has contributed directly to social
differentiation in Northern communities” (Elias 13).

Traditional economic models describe northern communities as mixed, including
domestic production, wage labour, transfers and enterprise. A clear priority of northern
communities is the protection of land and resources for subsistence and domestic
production, and industrial resource extraction is a cautionary activity (Elias 9). The results
of pollution and environmental damage from mining and oil and gas extraction pose huge
risks to the pristine environments and to the practices of local food hunting and harvesting
(10). Experience has shown that northerners are “often willing to allow some industrial
exploitation of their land and resources, if doing so will give them opportunities to earn
cash through employment” (11). Wage labour is important, “but rarely are there enough
jobs for all the people who want employment, and employment opportunities usually grow
more slowly than the labour force” (8). The overall result is an overly significant
dependence on transfer payments, viewed by many as a tainted hand-out.
Community members will seek education programs that offer living allowances as
an alternative option to income assistance: for the dignity associated with education as
opposed to finding employment as a result of the education and training. Elias reports that
a common theme of The Royal Commission on Aboriginal Peoples was the recognition of
employment as a source of pride and self-worth (Elias 19). Steady employment fosters
stability, home ownership, food and education supports. Further challenged by the need for
more jobs, existing jobs are often filled by non-Aboriginal northerners. “For many
communities, the immediate challenge, greater than job creation, is to provide enough
trained people to fill available jobs” (20). Kretzmann and McKnight argue in their book,
Building Communities from the Inside Out, for an asset-based approach that is internally
focussed and relationship driven. In their discussion of identifying resources, including

marginalized groups such as welfare recipients, they promote developing relationships
between clients and workers that are reciprocal and problem-solving. Unemployed
individuals become income assistance clients, and are then stigmatized and risk isolation
and being marginalized from active community life. Their talents and energies are left
dormant and unavailable as a consequence of social assistance (Kretzmann and McKnight
83). Rubin and Rubin agree with this view, and state that “people are intentionally
disempowered” (8), and that “until individuals understand that they are not at fault, but
rather that the problems occur because of broader economic or social forces, or cultural
beliefs, they cannot constructively respond” (8).
Rubin and Rubin propose that creating jobs is part of a social production approach
(17) that reflects social values and promotes a democratic environment (15). The
framework they propose to address employment opportunities and economic distribution is
a community economic development program that involves “coordinated infrastructure
repair, job training, business attraction, school-business linkages” (34). The key to
building sustainable and renewable economic production, including employment, is to
train and hire employees from the community to be the coordinators of the community
development projects (38). Current examples include the Goyatiko Language Society in
Dettah; it is a registered society that provides employment for community members and
whose mandate is to revitalize and promote the Dogrib language. The founding director is
a social entrepreneur: starting and running the organization from her own ideas, passion
and skills. The second example is the Lutselk’e First Nation’s community arbor project:
they are training unemployed community members to harvest and prepare logs to construct
an arbor for community gatherings and the project is championed by a community leader.

Aboriginal spokespersons have long argued for comprehensive frameworks that
include political and cultural consequences in addition to traditional economic
development approaches (Elias 3). Employment should be valued not only for the income
it provides but also its social and cultural significance, and for personal needs of
recognition and contribution. Traditional activities and pursuits are not measured as
economic activity, not having proven to survive both wage-labour and highly technical
economies. Business, services and livelihood work that can balance community needs,
provide employment, and offer personal and societal fulfillment towards healthy
communities is the goal of integrating and finding themes among career development,
community wellness and community development in the remote northern landscape.
Notes to Integrative Findings
Gismondi et al offer Scaling Up the Convergence of Social Economy and
Sustainability: a book of ideas that prioritize societal concerns, economy and the
environment. Particular aspects of this approach include:”…ecological conservation, social
justice, gender equity, cultural health and continuity, human well-being, and ethical
responsibility for future generations” (1). The frameworks of discussion posited by the
chapters are current, local and global; and speak to protecting the environment and
empowering vulnerable populations towards community wellness. “Scaling up means
escalating the impact of a particular innovation within the sector in which it operates, from
community to city, from region to nation” (2). The following describes a number of
examples of sustainable community development projects in the NWT that partner with
strategic interventions and support mechanisms that provide employment, and that
promote wellness.

 Relational goods: income in kind from hunting, fishing and trapping is an
important element in the northern economy: community freezers for storing and
sharing meat and fish.
 Local food projects: community and territorial governments are supporting
community gardens and the Hay River Farm Institute that teaches farming and
husbandry for northern food security.
 Tourism: community tourism that promotes ecology and culture of land and
cultural heritage will also protect it: Lutselk’e and Tlicho tourism strategies; and B
Dene culture camp.
 Language and Culture retention: for the schools K-12 and for lifelong learning,
language is the most important element of culture and holds the meaning to
identity, and fosters extended family relations, cultural and spiritual practices:
Dogrib language classes.
 Heritage Conservation: historical awareness, resilience, healing that is rooted in
local practices, language and tradition: Goyatiko Language Society recording
elders’ stories; and Wellness Departments of local Band governments.
 Land and Resources: promotion of Aboriginal values of the relationship between
humans and the environment, collective stewardship of geographical landscapes:
Canadian Rangers organization.
Scaling Up describes social economy as the third system to the traditional public
and private systems, it offers a framework that supports a holistic perspective of
sustainability. The third system is citizen activated with the aim to satisfy needs by
working together (9) to combat societal inequalities in a local to global economy that

effects community wellness. New social economies require shifts in consumption, values,
technologies and politics (8). They respond to Gibson and Klinck’s call for a return from
the influences of the western labour system and individuation to Aboriginal values of
reciprocity and collective responsibility (128). Aboriginal people have a solid history of
resisting economic development projects on the basis of culture and community wellness.
There is a natural relationship between social responsibility and environmental
responsibility. Environmental issues are becoming integrated with social economic
mandates; employability, equality and the economy are becoming the same conversation.
Any approach to community wellness must recognize the relationship between land,
resources, ecology and socio-cultural well-being, and be aware of the common themes that
include: protection of the environment; the need for more employment opportunities;
community control; the Aboriginal world-view; and healing.
Conclusion
The social pathologies experienced by remote northern communities are calling for
immediate attention. Career development policy and practice must seek partnership with
communities and with clients to honor self-direction and readiness, and be supported by
theories of adult education such as John Dewey’s functionalism: involving tolerance,
continuity, experimentalism, associations, and environmentalism, and Knowles’ theory of
andragogy – both of the humanist orientation that regard the human potential for growth.
There are many emerging themes that speak to community wellness: community control;
protection of the environment; education; language and culture retention; and the need for
purposeful work and involvement in community life. Community wellness is a regional
perspective, and will mean something different on the east coast of Canada than on the

west coast, and on the prairies compared to the far north. The political and historical
context of devolution, Aboriginal treaty negotiations and the residential school legacy
further convolute and challenge the dilemma of livelihood and purpose for the NWT.
There is a territorial consensus government; some regions have gained self-government
status and others are under land claims settlement negotiations; and devolution is a recent
experience for the territorial government.
Community development is a socio-economic platform, and a preferred northern
and Aboriginal perspective is resource-based, internally focused and relationship driven,
building on existing strengths and capacities as opposed to a deficit-driven approach,
which is favored by non-renewable resource-extraction economies. The challenges and
gaps in the examination of how to better support career development practice require
unique attention. Technological forecasts inform us that each year we need fewer jobs.
Will career development efforts to prepare people for jobs that are not available continue
without change? Should we be looking at new models of livelihood that contribute to
community hunters, to building local housing, to co-op childcare programs and to work
experience and training opportunities in existing jobs? The themes that emerged inform
career development policy and practice to pay attention to community-driven initiatives,
community values and community concerns. When an entire culture, history and future
are where you live, your community and your work have unique meanings in a transient
world. Livelihood is not something that is taken from the earth in a non-sustainable
manner; livelihood is created, by people and relationships.

References
Baldwin, Neil. "Beyond Green Jobs: Assessing Sustainability-Enhancing Career Options." The
Canadian Journal of Career Development (2014): 4-16.
Bielawski, Ellen. Rogue Diamonds. Vancouver: Douglas and McIntyre, 2003.
Careering, Canada's Magazine for Career Development Professionals. "Quesions for 10
Cannexus Keynote Speakers." Careering. Winnipeg: Trevor Shirtliff, Winter 2016.
Dreyfuss, Simeon. "Something Essential About Interdisciplinary Thinking." Issues in Integrative
Studies (2011): 67-83.
Elias, Peter Douglas. "Northern Economies." Elias, Peter Douglas. Northern Aboriginal
Communities: Economies and Development. Concord Ontario: Captus Press Inc., 1995.
3-31.
Fonda, Marc and Erik Anderson. "Diamonds in Canada's North: A Lesson in Measuring Socio-
Economic Empacts on Well-Being." n.d.
Gibson, Ginger and Jason Klinck. "Canada's Resilient North: The Impact of Mining on
Aboriginal Communities." Pimatisiwin: A Journal of Aboriginal and Indigenous
Community Health (n.d.): 115-139.
Gismondi, Mike, et al. Scaling Up the Convergence of Social Economy and Sustainability.
Edmonton: AU Press, Athabasca University , 2016.
Hooley, Tristram. Career Development of Canada. Derby: International Centre for Guidance
Studies, University of Derby, 2013.
Kirmayer, Laurence J, Rob Whitley and Virginia Fauras. Community Team Approaches to
Mental Health Services and Wellness Promotion. Prepared for Health Canada, First
Nations and Inuit Health Branch. Montreal: Jewish General Hospital, n.d.
Knowles, Malcolm S, Elwood, F Holton and Richard A. Swanson. The Adult Learner: The
Definitive Classic in Adult Education and Human Resource Development, 7th ed.
Burlington, MA: Elsevier Inc., 2011.
Kretzmann, John P and John L. McKnight. Building Communities From the Inside Out.
Evanston, IL: The Asset-Based Community Development Institute Northwestern
University, 1993.
Lehman, Glen. "Interpretivism, postmodernism and nature: Ecological conversations."
Philosophy and Social Criticsim (2011): 794-821.
Repko, Allen F. Interdisciplinary Research, Process and Theory, 2nd ed. Thousand Oaks,
California: SAGE, 2012.

Rubin, Herbert J and Irene S Rubin. Community Organizing and Development 4th ed. Boston:
Pearson Education Inc., 2008.
Saul, John Ralston. The Comeback. Toronto: Viking Press , 2014.
Sharf, Richard S. Applying Career Development Theory to Counseling, 3rd Ed. Pacific Grove,
CA: Thomson Learning Inc., 2002.
Turesky, Elizabeth Fisher and Leigh Gronich Mundhenk. "Going Beyong Traditional Career
Development Theories: Individualizing Counseling Using Cognitive Stage and
Experiential Learning Theories." Canadian Journal of Career Development (2008): 3-7.
Wu, Jianguo. "Landscape sustainability science: ecosystem services and human well-being in
changing landscapes." Landscape Ecology (2013): 999-1023.

MAIS 700 Final Essay April 2016

Recommended

Recommended

More Related Content

What's hot

What's hot (17)

Viewers also liked

Viewers also liked (12)

Similar to MAIS 700 Final Essay April 2016

Similar to MAIS 700 Final Essay April 2016 (20)

MAIS 700 Final Essay April 2016