Nunavut, a Creation Story. the Inuit Movement in Canada's Newest Territory

Syracuse University SURFACE Dissertations - ALL SURFACE August 2019 Nunavut, A Creation Story. The Inuit Movement in Canada's Newest Territory Holly Ann Dobbins Syracuse University Follow this and additional works at: https://surface.syr.edu/etd Part of the Social and Behavioral Sciences Commons Recommended Citation Dobbins, Holly Ann, "Nunavut, A Creation Story. The Inuit Movement in Canada's Newest Territory" (2019). Dissertations - ALL. 1097. https://surface.syr.edu/etd/1097 This Dissertation is brought to you for free and open access by the SURFACE at SURFACE. It has been accepted for inclusion in Dissertations - ALL by an authorized administrator of SURFACE. For more information, please contact [email protected]. Abstract This is a qualitative study of the 30-year land claim negotiation process (1963-1993) through which the Inuit of Nunavut transformed themselves from being a marginalized population with few recognized rights in Canada to becoming the overwhelmingly dominant voice in a territorial government, with strong rights over their own lands and waters. In this study I view this negotiation process and all of the activities that supported it as part of a larger Inuit Movement and argue that it meets the criteria for a social movement. This study bridges several social sciences disciplines, including newly emerging areas of study in social movements, conflict resolution, and Indigenous studies, and offers important lessons about the conditions for a successful mobilization for Indigenous rights in other states. In this research I examine the extent to which Inuit values and worldviews directly informed movement emergence and continuity, leadership development and, to some extent, negotiation strategies. While I originally set out to deconstruct all factors that led to the creation of Nunavut – looking for a model for successful Indigenous movement outcomes – I found the focus of my work increasingly gravitating toward a more detailed study of Inuit ontology and the ways it shaped movement leaders and actors, but also how movement leaders and actors helped shape and define Inuit ontology. Throughout the Inuit movement in Nunavut, Inuit ontology underwent a reflexive process of canonization resulting in a coherent philosophical framework that can be placed on a par with those emerging from more well-known European traditions. I used the outcome of this process to evaluate the narratives and rhetoric of movement actors on their philosophical constancy. This case study strengthens the argument put forth by Marshall Ganz that social movement outcomes are directly informed by life experiences, particularly those of leaders. Ganz argues that those experiences were essential in shaping their thought processes, their motivations, their repertoires of collective action, and their extensive use of networks (Ganz, 2000, p. 1005). This particular study of one part of the Inuit movement that took place in Nunavut not only affirms Ganz’ arguments, but by looking at the relationship between Inuit ontology and leadership, helps to provide a model for how – at least in this one case – the life experiences of social movement actors directly inform both. Analysis of the narratives and life stories of over 120 movement participants suggests that the degree to which members of a movement’s leadership share common life experiences, experiences working with each other in other contexts outside of the social movement (in this case through kinship ties), and ontological thought or worldviews may determine the degree to which they are able to achieve unity and maintain continuity over time. More specifically, culturally and experientially-rooted common understandings of leadership, common ways of dealing with internal conflict, and clearly defined and effective modes of leadership oriented cultural reproduction helped the Inuit leadership and Inuit organizations remain or appear cohesive for almost three decades. As with most movements, the core number of actors in the Inuit movement was small; movement continuity did not depend upon recruiting and maintaining large numbers of people. The process of choosing movement members was mostly closed, and therefore far more likely to include Inuit from common leadership backgrounds who shared similar worldviews and were tied to each other through kinship. Many other factors, including those that fall under the more traditional purview of political opportunity frameworks, must be taken into account when looking at any movement as a whole. However, as this study has shown, far more attention needs to be paid not only to the life experiences of a movement’s leadership, but also to the ontological thought or worldviews (shared or divergent) that helped shape or give meaning to those experiences. NUNAVUT, A CREATION STORY The Inuit Movement and Canada’s Newest Territory by Holly A. Dobbins B.A., Texas State University 1988 M.A., George Washington University, 1990 Dissertation Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Social Sciences Syracuse University August 2019 Copyright © Holly A. Dobbins 2019 All Rights Reserved Acknowledgements I would like to acknowledge people and institutions that have made this research and this journey possible. First I would like to thank my sponsors from Syracuse University which include: the Moynihan Institute through the Goekjian Summer Research Grant, the Program on the Analysis and Resolution of Conflict through the Roscoe Martin Research Grant, the Office of the Dean of the Maxwell School of Citizenship and Public Affairs for their Creative Program grants, and finally, my own Department of Social Sciences for a Research Travel Grant. Their sponsorship, together with the Fulbright Fellowship made it possible for me to travel into the field. Second, I would like to thank the Government of Nunavut – specifically the Department of Executive and Intergovernmental Affairs, the Office of Aboriginal and Circumpolar Affairs, the Department of Media Relations, and the Nunavut Research Institute – for supporting my research by offering me office resources and introductions; the Department of Education; the Department of Culture, Languages, Elders and Youth; the Department of the Environment; and the Department of Justice for their support and guidance. I would also like to thank the RCMP Division in Iqaluit, their CO John Henderson and their fine pilot, for allowing me to jump on their plane a few times to visit communities. Third, I would like to thank the people at Nunavut Tungavik Inc., most especially Alastair Campbell and John Bainbridge, who worked so hard on my behalf, for allowing me to assist them in their oral history project and enabling me to travel to places that I could not otherwise have visited. I also want to thank all the people in their Iqaluit, Cambridge Bay, Rankin Inlet, and Ottawa offices who were so generous with their time and resources. vi I cannot possibly capture in words any fair expression of my gratitude to the following individuals: Jack and Carolyn Anawak, Jack Hicks, Marion Love, Cathy and Cam McGregor, David Omilgoitok, Hugh Lloyd, Mary-Ellen Thomas, and Nora Sanders who have given me so much support and guidance. Most of all, I would like to thank those who have taught me the most about Inuit leadership and values: John Amagoalik, Naulaq Arnaqaq, James Arvaluk, Simon Awa, Betty Brewster, Mary Cousins, Tagak Curley, Leah Idlout and her family, Piita Irniq and his family, Bobby Kadlun, Rhoda Karetak and her family, Jonah Kelly, Meeka Kilabuk and her family, Rosemary Kuptana, Meeka Mike and all her family, Catherine Pilakapsi, Paul Quassa, Louis Taparti, Thomas Suluk, Lucien Ukallainak, Shiela Watt-Cloutier, Mary Wilman, Siobhan Arnatsiaq-Murphy, Ruben Komiapiq, and all of the amazing people who have shared and continue to share their lives and their stories with me. Last, I would like to thank my partner Andrew Hirsch; my peer committee: Sanjukta Mukherjee, Cheryl Spear, and Diane Swords; and most of all, my beloved mentors: Vernon Greene: head of my department; John Burdick, my intrepid advisor; Susan Wadley, Richard Loder, and Hans Peter Schmitz, who all have supported me in more ways that I can say, and Frances Abele for keeping me on course in a way that honors those for whom this is written. Finally, I would like to thank Linda Tettamant for all her assistance editing Any errors, mistakes or misrepresentations in this work entirely my own! Qujannamiik! vii In Memorium In loving memory of my parents, Dr. Edward B. Dobbins and Rosemary Dobbins, my grandmother, Myrtle Payne Patterson, and my mentors and Elders: Mary Cousins, Celestino Erkijurk, Mark Evaloadjuk, Michael Freedman, Jonah Kelly, Meeka Kilabuk, Jose Kusugak, Leah Idlout-Paulson, Cheryl Spear, and Lucien Ukullainuk. viii Table of Contents Abstract ............................................................................................................................................ i Title Page ........................................................................................................................................ ii Copywrite ....................................................................................................................................... iii Acknowledgements ........................................................................................................................ vi In Memorium ..............................................................................................................................

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