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Inuit Women and the Politics of Naming in Nunavut

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Inuit Women and the Politics of Naming in Nunavut Inuit Womenand the Politics of Naming in Nunavut When I spoke with Martha Flaherty in Iqaluit in June, she spoke of the deep meaning of nama in her life, and the L hutcure examine li'mpomnte signifiation &S norm &m traditions that have survived generations of interference kz vie du pnrpk Inuft ainsi que kurs traditions qui existent and change. Her extended Family was celebrating the birth toujours malgd des ginirations di'nterfrence et de and naming of its newest member. changemmts. L kuteure con&mne plus pricisimmt k gouverncmmtet ks rcligionsorlganisCcsquirssaimt&changm The name never dies... The name which I have is the ks noms &S Znuik same one that was carried by my ancestors for a very long time... (Robbe 46) *** In the past ten years, countless Inuit-women and men aged 19 to 90-have told me that despite centuries of Before I was born, my mother had to decide who interference by visitors to the North, traditional ways of would be involved at my bi rth... The first person who naming are very much dive. has to be there is a mid-wife, man or woman.2 In my This is a time of great change in the eastern Arctic, case it was my grandmother... Also present at my which, although it will not be oficial until 1999, is already birth was the person I was named after, my other known as Numnrt (Inuktitut for "Our Land"). Inuit grandmother... we called each other sauniq, nume- women have played a major role in the process of creating sake, bone-to-bone relation. (Freeman 72 ) this Inuit-majority public government. Among the key players are Rosemarie Kuptana, president of the national In Inuit culture, names insure the continuity ofthe lives organization Inuit Tapirisat of Canada (KC); Nellie of individuals, families, and communities. Names are Cournoyea, Northwest Territories government leader passed from one generation to the next without regard for (who is 1nuvialuit);l Mary Simon, former head of the gender. The same namesake can live through several new Inuit Circumpolar Conference and a member of the people, male or female. The ties are so strong that until Nunavut Implementation Commission; and Martha puberty, kinship terms, dress, and behaviour often follow Flaherty, president of Pauktuutit, the Inuit women's the namesake relationship, rather than biological sex or association. In February, Pauktuutit held its tenth annual conventional gender identification. general meeting in Iqaluit. No child is only a child. If I give my grandfather's atiq Between changingdiapers and calming rambunctious [soul-name] to my baby daughter, she is my grandfa- children, they talked about rape and the failings ofthe ther. I will call her ataatussiaq, grandfather. She is northern justice system. They wept for the loss of entitled to call me grandson. (Brody 33) Inuit culture and traditional skills. And they de- manded that [the issues] be addressed... (Gregoire 7) "Discovered" by seventeenth century explorers, the Canadian Arctic has known traders, governments, and European religions since the early 1900s. Since then, visitors have continued to interfere with the ways Inuit define and experience genders and families, and name themselves and their land. Although the missionaries were sure that they were doing the right thing, theiractionssometimesbrought conhion and sorrow. Those who stopped the drum dancing, forbade the Coppermine Inuit to wear lip ornaments, and christened children with foreign names were little by little helping to destroy inde- pendence and pride... (Crowe 148-9) Like the missionary activities, the history of govern- ment intervention also reveals frequent discrepancies be- tween intention and effect. Efforts by government to save "Break-up,"Iglaalik, NW(Nunavut), June 1994 Photo: Valerie Alia Inuit lives and administer important servicesweregrounded VOLUME 14, NUMBER 4 in paternalism and fmedin inappropriate terms. then try to discover whether any theory covers the range of The various missionaries and public officials gave reli- their experiences and views. Thousands of people vividly gious or bureaucratic explanations for changing Inuit remember the introduction of disk numbers and were names. They sought to baptize and bring Inuit into the entirely ignored in the research and theory-making proc- faith (whichever faith it happened to be). Or they found ess. the absence of surnames "confusing" and the Inuktitut names difficult to pronounce and impossible to accurately Census and cutifiation: reshaping the Inuit family record (Alia). After Anglican and Catholic clergy had carried baptis- Census-taking was filled with inconsistencies and ab- mal naming throughout the North, government got into surdities. Lists followed official standards for "the Cana- the act. Numerous complaints (many of them from gov- dian family," with no attempt to understand Inuit family ernment representatives) short-circuited a fingerprinting structures or traditions. Such understanding would have made it clear that much of the census structure was irrelevant for Inuit. Some of the "standardn categories "My mother war the head of the hourehoki- have no parallels in Inuit culture. There are no titles such as "Dr.," "Mr.," or "Ms." There are no gender-specific my faher war always out hunting pronouns-an "Inuk" is a male or female person. she ran things at home. So why woukin 't they Children who were full family members according to Inuit practice were designated "boarder," "step," or list her ar the 'head' of the family?" "adopted" by census-takers. QaUunaat policymakers have yet to acknowledge that today's "new" QaUumt policies allowing adopted children access to their biological fami- program which was begun in the 1930s. Next, Inuit were lies have been followed by Inuit for centuries. In 1969, issued identification, or "diskn numbers. In 1944, census The Northwest Territories Council tried (unsuccessfully) fieldworkers were told that each Inuk (Inuit person) was to move the other way and make adoptions "confidential" to receive a disk whose number would appear on all birth, (i.e., secret). Today, Inuit "custom adoptionn remains marriage, and death certificates. The Arctic was divided common and is gaining legitimacy in the QaUunaat legal into 12 districts, separated into West and East. Each syktem. number started with "En for East or "W" for West; Inuit The concept of "head of familyn or "head of house- in the eastern Arctic still refer to their "E-numbers." hold," essential to government documentation, is alien. In Many QaUunaat (non-Inuit) and Inuit expressed re- an Inuit extended family, the "fatherlhusband" is not sentment of the disk number system. However, negative necessarily the central or most powerful person. In 1994 reactions were far from universal, as some QaUunaat in Iqaluit, a woman told me the idea seemed silly to her. suggest. For example, Derek G. Smith's fascinating dis- "My mother was the head of the household-my father cussion, although grounded in genuine social concern, is was always out hunting; she ran things at home. So why out of touch with reality. He follows the current trend of wouldn't they list hm as the 'head' of the family?" embracing ethnohistory and avoiding live interviews (in Bob Hodge says birth certificates express state control, part, a response to challenges levelled at past anthropologi- and portray the official image of a "normaln family. They cal practice). carve identities into the record, and convey privilege or Smith assumes that all Inuit are affronted by the disk subjugation that can last more than a lifetime (Hodge). system, framed as "structural violence" (citing Johan Birth certificates issued to Inuit contained wrong names, Galtung) or "cultural genocide." If he left the archives for nonexistent family relationships, irrelevant dates. They Nunavut, he would hear another story. In ten years, many listed precise times and locations of births that had never people (from different age groups, communities, and been recorded, for people who travelled widely and iden- experiences) have told me they much preferred the disk tified time and place in non-southern ways. system, which was minimally disruptive to identity tradi- I have heard many stories of the sometimes comical, tions, to other bureaucratic interventions. The interviews sometimes harmful inaccuracies. Some people have failed reda range of Inuit perspectives, from acceptance (even to receive retirement and other benefits. In the 1980s in a attachment) to the disk system to resentment. At a 1986 Baffin Island community, twins were listed as having been meeting of Pauktuutit, several women expressed different born several years apart. attitudes about the disk numbers, including one remark Elise Attagutaluk told me she was stunned when, as a that "I wish they'd give us back our disk numbers." young adult, she suddenly received a birth certificate with Smith's assumption raises a significant methodological her husband? surname on it. "I sent it back and asked for problem: it is easier to apply theory to dead publications correction and they just sent it back to me unchanged." than to live people. Of course, the fitting of data to theory Frustrated by the still unresolved situation, she told me occurs in interview-based research as well. The challenge the story one afternoon when we were in Ottawa for a is to listen to, or read accounts of, a variety of people and meeting. Not long after, Elise died with that name.3 CANADIAN WOMAN STUDIESILES CAHIERS DE LA FEMME Inuit hilies feature close ties, grounded in the intri- tion of one dass or gender by another, signifying person- cate, intimate naming system. The distinction between a as-property. In western tradition, a woman's renaming at "real" and a "common-law" spouse is meanin* only in marriage represents the transfer of'property" (the woman) non-Inuit terms, for southern law. Despite encourage- from father to husband. Inuit tradition does not indude ment or pressure from missionaries, many hiliesfollow this kind of marriage tie or reidentification of the woman neither religious nor legal marriage rites.
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