TakingITGlobal

C O N N E C T E D N O R T H : A J O U R N E Y O F T R A N S F O R M AT I O N & W E L L- B E I N G 16 Functioning is another area of research, although this sets us up to consider normative experiences. In the case of the North, these normative experiences are more likely from the non-Indigenous perspectives from the South. A more unified, multidimensional approach that recognized both traditions emerged in the late 20th century that led to more complex models of Well-Being being proposed. Ryff (1989) developed a model of Well-Being that suggested it comprised autonomy; environmental mastery; positive relationships with others; purpose in life; realizing of potential; and self-acceptance (Ryff, 1989). What is missing from Ryff's model and that of others in wide use is that it is dependent largely on the individual - social and community aspects are largely neglected. Some proposed linking Well-Being more closely with the concept of 'quality of life', which has been a key outcome of interest for the World Health Organization. Although widely used, quality of life is also problematic in that it is highly non-specific as an outcome. Flourishing is another term that has been linked with the concept of Well-Being (Atkinson et al., 2017; Scorsolini-Comin, Fontaine, Koller, & dos Santos, 2013). Martin Seligman, one of the leading scholars in positive psychology, defines flourishing as "a state where people experience positive emotions, positive psychological functioning and positive social functioning, most of the time, living "within an optimal range of human functioning" (Seligman, 2011). Like definitions of quality of life, the theory of flourishing is difficult to operationalize. Well-Being: What's missing? The absence of discussion of the role of psychological, social, and material resources is one of the considerable deficits of the research on Well-Being. While the presence of these resources is acknowledged as a factor, it's been given little systemic attention. A recent commission on adolescent health and Well-Being drew connections between poverty, gender, economic, cultural, education, legal, and family issues that collectively create or inhibit Well-Being (G. C. Patton et al., 2016). These issues cannot be treated piecemeal and require attention at a systemic level, something that schools are well-positioned to make a strong contribution to (Carta, Fiandra, Rampazzo, Contu, & Preti, 2015). Another area of deficit in the literature is the unacknowledged past of the participants. For those in First Nations communities, many young people are dealing with the lived experience of their own exclusion and the historical trauma prompted by generations of discrimination, abuse, and outward genocide – issues that require care, remediation, and healing (Katz, 2017; The Truth and Reconciliation Commission of Canada, 2015). Well-Being in the present and hope for the future is tied to the experience of the past. This need for reconciliation and healing is important to Indigenous communities who privilege local cultural knowledge and anchor it to lessons learned from past generations, not abstract (oen colonial) sources (e.g., texts) (Katz, 2017; Kral, Idlout, Minore, Dyck, & Kirmayer, 2011). Work by Kral and colleagues on Well-Being in the North focused on the Inuit's unique definition of Well-Being called: Unikkaartuit (Kral et al., 2011). Unikkaartuit translates as 'the people's stories' and places great emphasis on the role of family and kinship, talking and good communication, traditional knowledge and connecting with history, and community (Kral et al., 2011).

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