IGLOOLIK 1 June — 30 August 2019 Curated by Asinnajaq
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Inunnguiniq: Caring for Children the Inuit Way
Inuit CHILD & YOUTH HEALTH INUNNGUINIQ: CARING FOR CHILDREN THE INUIT WAY At the heart and soul of Inuit culture are our values, language, and spirit. These made up our identity and enabled us to survive and flourish in the harsh Arctic environment. In the past, we did not put a word to this; it was within us and we knew it instinctively. Then, we were alone in the Arctic but now, in two generations, we have become part of the greater Canadian and world society. We now call the values, language, and spirit of the past Inuit Qaujimajatuqangit. (Nunavut Tunngavik Incorporated, 2000) Prepared by Shirley Tagalik, Educational it. Inunnguiniq is literally translated as “the thinking, and behaviour. The specific Consultant, Inukpaujaq Consulting making of a human being.” The cultural process for ensuring this result— expectation is that every child will become inunnguiniq—is a shared responsibility Defining Inunnguiniq able/enabled/capable so that they can be within the group. Inunnguiniq is the Inuit assured of living a good life. A good life is equivalent of “it takes a village to raise a Inuit Qaujimajatuqangit (IQ) describes considered one where you have sufficient child.” Inherent in the process are a set of Inuit worldview.1 It is a holistic way of proper attitude and ability to be able to role expectations for those connected with being interconnected in the world and contribute to working for the common a child to nurture, protect, observe, and is based in four big laws or maligait. good—helping others and making create a path in life that is uniquely fitted These include working for the common improvements for those to come. -
Social Hierarchy and Societal Roles Among the Inuit People by Caitlin Amborski and Erin Miller
Social Hierarchy and Societal Roles among the Inuit People by Caitlin Amborski and Erin Miller Markers of social hierarchy are apparent in four main aspects of traditional Inuit culture: the community as a whole, leadership, gender and marital relationships, and the relationship between the Inuit and the peoples of Canada. Due to its presence in multiple areas of Inuit everyday life, the theme of social hierarchy is also clearly expressed in Inuit artwork, particularly in the prints from Kinngait Studios of Cape Dorset and in sculptures. The composition of power in Inuit society is complex, since it is evident on multiple levels within Inuit culture.1 The Inuit hold their traditions very highly. As a result, elders play a crucial role within the Inuit community, since they are thought to be the best source of knowledge of the practices and teachings that govern their society. Their importance is illustrated by Kenojuak Ashevak’s print entitled Wisdom of the Elders, which she devotes to this subject.2 She depicts a face wearing a hood from a traditional Inuit jacket in the center of the composition with what appears to be a yellow aura, and contrasting red and green branches radiating from the hood. Generally, the oldest family members are looked upon as elders because their age is believed to reveal the amount of wisdom that they hold.3 One gets the sense that the person portrayed in this print is an elder, based on the wrinkles that are present around the mouth. In Inuit society, men and women alike are recognized as elders, and this beardless face would seem 1 Janet Mancini Billson and Kyra Mancini, Inuit Women: their powerful spirit in a century of change, (Lanham: Rowman & Littlefield, 2004), 56. -
February 17, 2016
The Arctic in 2045: A Long Term Vision Okalik Eegeesiak | Wilton Park, London, UK| February 17, 2016 An Inuit Vision of the Arctic in 2045 (check against delivery) Ullukkut, Good afternoon. My name is Okalik Eegeesiak. First, thank you to the organizers for the invitation to speak at this conference at such a beautiful and inspiring venue and to the participants who share the value of the Arctic and its peoples. A thirty year vision for the Arctic is important. Inuit believe in a vision for the Arctic – our vision looks back and forward – guided by our past to inform our future. I hope my thoughts will add to the discussion. I will share with you about what Inuit are doing to secure our vision and how we can work together for our shared vision of the Arctic. Inuit have occupied the circumpolar Arctic for millennia – carving a resilient and pragmatic culture from the land and sea – we have lived through famines, the little ice age, Vikings, whalers, missionaries, residential schools, successive governments and we intend to thrive with climate change. A documentary was recently released in Canada that told of the accounts of two Inuit families and an single man from Labrador, Canada now called Nunatsiavut – these Inuit were brought to Europe in the 1880’s and displayed in “zoo’s”. Their remains are still in storage in museums in France and Germany and their predecessors are now working to repatriate them. I share these struggles and trauma to illustrate that we have come a long way… and I am with a solid foundation of our history. -
Forty Years of Cultural Change Among the Inuit in Alaska, Canada and Greenland: Some Reflections MARIANNE STENBAEK’
ARCTIC VOL. 40, NO. 4 (DECEMBER 1987) P. 300-309 Forty Years of Cultural Change among the Inuit in Alaska, Canada and Greenland: Some Reflections MARIANNE STENBAEK’ (Received 27 August 1987; accepted in revised form I October 1987) ABSTRACT. The peoples in the arctic regions have experienced unprecedented cultural change in the last 40 years. The Dene, Metis, Samis, Athapaskans, Inuit and other aboriginal peoplein these regions have all seen their traditionallifestyles altered dramatically with the increasedinflux of southern peoples, withtheir baggage of modemtechnology, bureaucracy and assortedeconomic/political/soial/cultural systems. This paper focuses on the Inuit regions of Alaska, northern Canada and Greenland, for the Inuit have experienced more cultural changes since 1945 than in any other concentrated time span before. Although the changes have often resulted in great human tragedies, such as suicide epidemics and alcoholism, many positive changes have also occurred, as shownby major events in the three Inuit regions examined, as well as the establishment of somecultural and educational institutions. The paper drawson interviews with contemporaryInuit leaders. It concludesthat the Inuitculture is now in the process of being re-affirmed and will indeed be of increasing worldwide importance as the Arctic emerges as a new international and transnational region. Key words: Alaska, northern Canada, Greenland, Inuit, cultural change RÉSUMÉ. Les peuples des régionsarctiques ont subi des mutationsculturelles sans prkcédentdepuis quarante ans. Les Dene, les Métis, les Samis, les Athapaskans, les Inuit et d’autres peuples aborigbnes de ces régions ont tous subi une modification spectaculaire de leurs modes de vie traditionnels devant l’afflux de gens du Suddébarqués avec leur bagage de techniques modernes, de bureaucratie et de systbmes économiques/politiques/sociaux/ culturels assortis. -
Inuit Identities, Language, and Territoriality Donna Patrick
Document généré le 27 sept. 2021 22:55 Diversité urbaine Inuit Identities, Language, and Territoriality Donna Patrick Plurilinguisme et identités au Canada Résumé de l'article Numéro hors-série, automne 2008 Cet article offre un cadre pour comprendre la complexité sociale des liens entre la langue, l’identité et la territorialité (ou l’attachement au lieu). Reposant URI : https://id.erudit.org/iderudit/019563ar sur une recherche qualitative faite parmi les Inuits de l’Arctique canadien et DOI : https://doi.org/10.7202/019563ar d’Ottawa, j’y discute des identités inuites en relation avec le rôle joué par les processus locaux, régionaux, nationaux et mondiaux dans la construction de Aller au sommaire du numéro l’« Inuitness » et la transformation des identités indigènes sur les plans national et mondial. Cet article mettra en lumière que, bien que l’inuktitut soit soutenu par des structures institutionnelles et politiques au Nunavik et au Nunavut, l’anglais et le français sont devenus de plus en plus importants dans la vie Éditeur(s) quotidienne nordique. En même temps, la migration inuite vers les villes du Groupe de recherche diversité urbaine Sud a présenté de nouveaux défis et a établi de nouvelles priorités dans la CEETUM formation du plurilinguisme nécessaire à la vie inuite urbaine. ISSN 1913-0694 (imprimé) 1913-0708 (numérique) Découvrir la revue Citer cet article Patrick, D. (2008). Inuit Identities, Language, and Territoriality. Diversité urbaine, 91–108. https://doi.org/10.7202/019563ar Tous droits réservés © Groupe de recherche diversité urbaine et CEETUM, 2008 Ce document est protégé par la loi sur le droit d’auteur. -
In Memoriam: Jean L. Briggs (1929–2016)
Document generated on 09/26/2021 8:51 a.m. Études Inuit Studies In Memoriam Jean L. Briggs (1929–2016) Bestiaire inuit Inuit Bestiary Volume 41, Number 1-2, 2017 URI: https://id.erudit.org/iderudit/1061444ar DOI: https://doi.org/10.7202/1061444ar See table of contents Publisher(s) Centre interuniversitaire d’études et de recherches autochtones (CIÉRA) ISSN 0701-1008 (print) 1708-5268 (digital) Explore this journal Cite this document (2017). In Memoriam: Jean L. Briggs (1929–2016). Études Inuit Studies, 41(1-2). https://doi.org/10.7202/1061444ar Tous droits réservés © La revue Études Inuit Studies, 2019 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ In Memoriam Jean L. Briggs (1929–2016) ean Briggs was born in the United States on May 28, J 1929. She told (Michael) Conor Cook and me that this day coincides with the blooming of bridal wreath or Spiraea, which is certainly the case in Toronto every year. I first met Jean when I taught linguistics at Memorial University of Newfoundland, where she was Henrietta Harvey Professor and then later Professor Emerita after teaching anthropology there for over four decades. -
Inuit=People for Thousands of Years, Inuit Thought They Were Alone in The
Inuit=People For thousands of years, Inuit thought they were alone in the world. They called themselves Inuit or the people. There are different variations of “Inuit” across the circumpolar world. There are the Yupik of Siberia; Inuppiat/ Yupik of Alaska; Inuvialuit in the western Arctic of Canada; Inuinnaqtun in the Kitikmeot Region of Nunavut; Inuit who cover all of the regions from Kivalliq, Qikiqtaaluk, Nunavik and Labrador; and then the Kalaalliit of Greenland. Inuit were given the name Eskimo by the early Europeans—as we are widely known around the world today. We have always called ourselves Inuit and most regard Eskimo as a foreign word that it is. In fact, many Inuit today find the word Eskimo to be offensive and derogatory. We prefer the name Inuit as that is what we call ourselves. The word Eskimo comes from Cree and means, “eater of raw meat”. Inuit are known to eat cooked meat once in a while! In Inuktitut (our language), we have grammatical singular, dual and plural forms as opposed to the English singular and plural. That is: one person = inuk; two persons = inuuk; and, for three or more, it is inuit. When referring to the Inuit as a collective, some English-speakers may say “the Inuit people” which is, to Inuktitut-speakers, just repeating the word people twice. “The Inuit” by itself is sufficient, and that is what we prefer. Inuit believe that they have one language that they share with the rest of the other Inuit groups around the world. Even though Inuit are scattered all over the globe, they share one language-the Inuit Language1. -
Education As Reconciliation: Resorting Inuit Nunangat
http://jct.sciedupress.com Journal of Curriculum and Teaching Vol. 4, No. 1; 2015 Education as Reconciliation: Resorting Inuit Nunangat Jay McKechnie1,* 1PO Box #479, Pond Inlet, NU, Canada *Correspondence: PO Box #479, Pond Inlet, NU, Canada. E-mail: [email protected] Received: October 12, 2014 Accepted: January 12, 2015 Online Published: March 8, 2015 doi:10.5430/jct.v4n1p56 URL: http://dx.doi.org/10.5430/jct.v4n1p56 Abstract Education is stated as the number one priority of the Government of Nunavut’s Sivumiut Abluqta mandate. The Nunavut education system is seen by many as failing to provide Inuit with the promise of supporting Inuit economic and social well-being. Today in Nunavut, there is a growing awareness of the effects of past colonialist polices and the need for individual and group healing. However, within the current education reforms, there is little discourse that reflects this colonialist history and how it continues to shape education in Nunavut. This paper seeks to answer the following questions: How did the transition from an autonomous lifestyle on the land, to a dependent lifestyle in communities, affect Inuit society? How are the intergenerational affects of this transition manifested in the classrooms of Nunavut? How can the education system facilitate a public discourse that supports healing and reconciliation? As a high school social studies teacher in Nunavut, I am primarily interested in addressing the role of Qallunaat (non-Inuit) teachers working in Nunavut. As part of the effort across Canada to find meaningful ways of reconciling the relationship between Aboriginal and non-Aboriginal Canadians, I see myself as an educator as having an important role in this process of reconciliation. -
Resources Pertaining to First Nations, Inuit, and Metis. Fifth Edition. INSTITUTION Manitoba Dept
DOCUMENT RESUME ED 400 143 RC 020 735 AUTHOR Bagworth, Ruth, Comp. TITLE Native Peoples: Resources Pertaining to First Nations, Inuit, and Metis. Fifth Edition. INSTITUTION Manitoba Dept. of Education and Training, Winnipeg. REPORT NO ISBN-0-7711-1305-6 PUB DATE 95 NOTE 261p.; Supersedes fourth edition, ED 350 116. PUB TYPE Reference Materials Bibliographies (131) EDRS PRICE MFO1 /PC11 Plus Postage. DESCRIPTORS American Indian Culture; American Indian Education; American Indian History; American Indian Languages; American Indian Literature; American Indian Studies; Annotated Bibliographies; Audiovisual Aids; *Canada Natives; Elementary Secondary Education; *Eskimos; Foreign Countries; Instructional Material Evaluation; *Instructional Materials; *Library Collections; *Metis (People); *Resource Materials; Tribes IDENTIFIERS *Canada; Native Americans ABSTRACT This bibliography lists materials on Native peoples available through the library at the Manitoba Department of Education and Training (Canada). All materials are loanable except the periodicals collection, which is available for in-house use only. Materials are categorized under the headings of First Nations, Inuit, and Metis and include both print and audiovisual resources. Print materials include books, research studies, essays, theses, bibliographies, and journals; audiovisual materials include kits, pictures, jackdaws, phonodiscs, phonotapes, compact discs, videorecordings, and films. The approximately 2,000 listings include author, title, publisher, a brief description, library -
Changing the Role of Non-Indigenous Research Partners in Practice to Support Inuit Self-Determination in Research1
127 ARTICLE Changing the role of non-Indigenous research partners in practice to support Inuit self-determination in research1 K.J. Wilson, T. Bell, A. Arreak, B. Koonoo, D. Angnatsiak, and G.J. Ljubicic Abstract: Efforts to date have not advanced Indigenous participation, capacity building and knowledge in Arctic environmental science in Canada because Arctic environmental science has yet to acknowledge, or truly practice decolonizing research. The expanding liter- ature on decolonizing and Indigenous research provides guidance towards these alternative research approaches, but less has been written about how you do this in practice and the potential role for non-Indigenous research partners in supporting Inuit self-determination in research. This paper describes the decolonizing methodology of a non-Indigenous researcher partner and presents a co-developed approach, called the Sikumiut model, for Inuit and non-Indigenous researchers interested in supporting Inuit self-determination. In this model the roles of Inuit and non-Indigenous research partners were redefined, with Inuit governing the research and non-Indigenous research partners training and mentoring Inuit youth to conduct the research themselves. The Sikumiut model shows how having Inuit in decision-making positions ensured Inuit data ownership, accessibility, and control over how their Inuit Qaujimajatuqangit is documented, communicated, and respected for its own scientific merit. It examines the benefits and potential to build on the existing research capacity of Inuit youth and describes the guidance and lessons learned from a non-Indigenous researcher in supporting Inuit self-determination in research. Pinasuktaujut maannamut pivaallirtittisimangimmata nunaqarqaarsimajunik ilautitaunin- ginnik, pijunnarsivallianirmik ammalu qaujimajaujunik ukiurtartumi avatilirinikkut kikli- siniarnikkut kanata pijjutigillugu ukiurtartumi avatilirinikkut kiklisiniarnikkut ilisarsisimangimmata, uvaluunniit piliringimmata issaktausimangittunik silataanit qauji- sarnirmut. -
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. -
WHO ARE the INUIT? a Conversation with Qauyisaq “Kowesa” Etitiq
WHO ARE THE INUIT? A conversation with Qauyisaq “Kowesa” Etitiq Elementary Teachers’ Federation of Ontario Elementary Teachers' Federation of Ontario (ETFO) 136 Isabella Street, Toronto, ON M4Y 0B5 416-962-3836 or 1-888-838-3836 etfo.ca ETFOprovincialoffice @ETFOeducators @ETFOeducators Copyright © July 2020 by ETFO ETFO EQUITY STATEMENT It is the goal of the Elementary Teachers’ Federation of Ontario to work with others to create schools, communities and a society free from all forms of individual and systemic discrimination. To further this goal, ETFO defines equity as fairness achieved through proactive measures which result in equality, promote diversity and foster respect and dignity for all. ETFO HUMAN RIGHTS STATEMENT The Elementary Teachers’ Federation of Ontario is committed to: • providing an environment for members that is free from harassment and discrimination at all provincial or local Federation sponsored activities; • fostering the goodwill and trust necessary to protect the rights of all individuals within the organization; • neither tolerating nor condoning behaviour that undermines the dignity or self-esteem of individuals or the integrity of relationships; and • promoting mutual respect, understanding and co-operation as the basis of interaction among all members. Harassment and discrimination on the basis of a prohibited ground are violations of the Ontario Human Rights Code and are illegal. The Elementary Teachers’ Federation of Ontario will not tolerate any form of harassment or discrimination, as defined by the Ontario Human Rights Code, at provincial or local Federation sponsored activities. ETFO LAND ACKNOWLEDGEMENT In the spirit of Truth and Reconciliation, the Elementary Teachers’ Federation of Ontario acknowledges that we are gathered today on the customary and traditional lands of the Indigenous Peoples of this territory.