DOCSLIB.ORG

Land, Language, and Learning: Inuit Share Experiences and Expectations of Schooling

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Land, Language, and Learning: Inuit Share Experiences and Expectations of Schooling LAND, LANGUAGE, AND LEARNING: INUIT SHARE EXPERIENCES AND EXPECTATIONS OF SCHOOLING ALESHA D. MOFFAT A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN EDUCATION YORK UNIVERSITY TORONTO, ONTARIO December 2017 © Alesha D. Moffat, 2017 ii ABSTRACT For decades, many Inuit have expressed the need for schooling to reflect Inuit culture, language, values, and worldview. Significant strides have been made to create a school system responsive to Inuit culture and community needs, to increase opportunities for Inuit teachers, and promote Inuit knowledge and language. Despite considerable changes since the establishment of federal day schools across the Eastern Arctic, the imposed school system retains qualities of the southern Canadian model with Qallunaat (non-Inuit) comprising the majority of teaching staff. This critical ethnography focuses on the shared experiences of schooling in Arctic Bay, Nunavut. Interviews with 24 Inuit, all of whom attended or still attend Inuujaq School, form the basis of this work. Prior teaching experience in the community, and elsewhere in Nunavut, contextualizes the research. My goal has been to come to better understandings of Inuit experiences of schooling, and the meanings Inuit attach to their experiences in the hopes that the insights offered may inform teaching practices and pedagogies and contribute to better support for Inuit students. Drawing on Indigenous thought, more specifically Inuit Qaujimajatuqangit, a holistic, diverse, and flexible theory of knowledge, grounded in Inuit culture and worldview, I explore some of the tensions and contradictions between Qallunaat teaching approaches and Inuit cultural values and educational practices through analysis of the narratives of Inuit students. I offer a historical overview of Inuit encounters with Qallunaat on Inuit lands, as well as an examination of the history of Inuit education and schooling in order to understand its influence on current schooling issues. Significantly, the interrelated themes of land, language, and learning emerged from Inuit narratives as critical pieces, central to Inuit experiences of schooling. iii Qallunaat teachers who choose to work in Nunavut have a responsibility to respond to the needs and desires of Inuit students. This research asks how Qallunaat teachers might come to understand and engage with the knowledge embedded in Inuit experiences and perspectives of schooling to work in respectful ways and contribute positively to schooling in Inuit communities. iv DEDICATION To the people of Arctic Bay who continue to show me the meaning and value of tunnganarniq. v ACKNOWLEDGEMENTS This research would not have been possible without the generous support and involvement of many people. I begin with thanks to those whose knowledge and experiences are directly reflected in this work. I am deeply indebted to Inuit research participants, who graciously shared their insights with this Qallunaaq researcher. Thank you for your openness, integrity, and your persistent hope in the possibilities of education. My heartfelt thanks to Ikpiarjukmiut, who have always welcomed me into their community with such generosity. I continue to learn more from each of you than I can account for here. Qujannamiik! I am especially grateful for the kindness and friendship of the Qamanirq family, who have shared their knowledge, stories, good food, and laughter, always ensuring there was space for me on the qamutik. My sincere thanks to both Claudette and Audrey for opening your homes and your hearts. This research has been generously supported by funding from the Social Sciences and Humanities Research Council of Canada; the Ontario Graduate Scholarship Program; the Northern Scientific Training Program, Association for Canadian Universities for Northern Studies; the Faculties of Graduate Studies and Education at York University; and the York Graduate Student Association. I am grateful for the guidance offered by a supervisory committee of patient, encouraging, and knowledgeable teachers, with whom I have had the additional privilege of working alongside in other research endeavours. I feel very fortunate to have had the opportunity to learn from such engaged scholars and have benefitted significantly from their thoughtful questions and insightful comments. My thanks to Anna Hudson, who also acted as chair of the vi oral examination committee, for her support and encouragement. I offer sincere appreciation to Susan Dion, who provided numerous opportunities for me to teach and learn, who continues to offer invaluable advice, and whose own work has helped to prompt a shift in my understandings. I wish to express my gratitude to Karla Jessen Williamson, the external examiner for this dissertation, for her thoughtful engagement with my work and generous feedback. My thanks also to Ian Martin for his close reading and constructive contributions to this research. I am truly grateful to Celia Haig-Brown, my dissertation supervisor, for her endless support, compassion, and friendship. Thank you for introducing me to new ways of thinking, for creating opportunities for me to develop as a researcher, for igniting in me a deep passion and enthusiasm for ethnography, and for trusting me to go for it in all the best ways. I wish to thank my friends, near and far, for their interest in my work and their support along the way. Special thanks go to: Angie Ortlieb-Sinopoli, Kate Knight, and Gillian Chilibeck, all of whom have their own experiences and relationships with Nunavut – the people and the place. Huge thanks belong especially to Sabina Mirza. I am grateful to have gained a close friend in the process of our shared PhD experience. Thanks for enthusiastically cheering me on until the last page was written. Finally, thank you to my family in Ontario and in Northern Ireland; to my mother, who nurtured my curiosity and desire to learn, teaching me that the possibilities for women are endless, and to my father for instilling in me the value of hard work and perseverance. Thanks also to my siblings for their encouragement throughout the years. Last but not least, my thanks to Neill, who became my husband in between fieldwork and the final critical stages of dissertation writing. I could not have done this work without your unwavering support, humour, and kindness. vii TABLE OF CONTENTS ABSTRACT .............................................................................................................................. II DEDICATION........................................................................................................................ IV ACKNOWLEDGEMENTS .................................................................................................... V LIST OF FIGURES ................................................................................................................. X INUIT QAUJIMAJATUQANGIT ....................................................................................... XI CHAPTER 1: INTRODUCTION ............................................................................................ 1 SCHOOLING IN NUNAVUT ........................................................................................................................... 1 THE PEOPLE AND THE PLACE .................................................................................................................... 9 THE SCHOOL ................................................................................................................................................. 21 REFLEXIVITY................................................................................................................................................ 23 A NOTE ABOUT LANGUAGE AND TERMINOLOGY ........................................................................ 25 THEORETICAL FRAMEWORK ................................................................................................................... 27 INUIT QAUJIMAJATUQANGIT ............................................................................................................. 29 INUIT QAUJIMAJATUQANGIT AS A SPACE OR CONTEXT OF LEARNING................................. 42 WORKING TOWARDS TUKISIUMANIQ .............................................................................................. 42 RESEARCH QUESTIONS AND OUTLINE OF DISSERTATION .............................................................. 46 CHAPTER 2: HISTORICAL CONTEXT ........................................................................... 48 DEFINING COLONIALISM .......................................................................................................................... 51 INUIT: PEOPLE OF THE ARCTIC ................................................................................................................ 53 ENCOUNTERS WITH QALLUNAAT .......................................................................................................... 54 FIRST CONTACT .................................................................................................................................. 54 WHALERS .............................................................................................................................................. 56 ETHNOGRAPHERS ............................................................................................................................... 59 TRADERS ..............................................................................................................................................
Load more

Recommended publications
  • 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.
    [Show full text]
  • Nunavut Impzem 1 Ntation Commission
    Nunavut ImpZem1 ntation Commission 1&hy by: JLC ~epro~r iC In: 1997 Reports of the Nun a vut lmplemen tation Commission June 30, 1998 Table of Contents 1. The Future of Work in Nunavut Conference: Final Report March 3-5, 1997, lqaluit June 30,1997 2. Integrating Inuit Rights and Public Law in Nunavut: a Draft Nunavut Wildlife Act October 17,1997 THE FUTURE OF WORK IN NUNAVUT CONFERENCE 3 - 5 March 1997 lqaluit This document is also available in French, lnuktitut and Inuinnaqtun, as well as in multiple formats: large print, audio cassette, braille and computer diskette. ISBN 1-896548-24-5 0~4~L<LL\cnPYC Nunavut Hivumukpalianikhaagut Katimayit Nunavut lmplementation Commission Commission d'etablissement du Nunavut June 30, 1997 To the Reader The creation of Nunavut is the result of 25 years of effort by the people of Nunavut to regain control of their destiny. The people of Nunavut will have come a long way in a very short period of time. April 1,I 999 represents a major milestone on the long hard road to self-determination. It also marks the beginning of the real work that remains to be done - the daily challenge of improving the quality of life in the communities. In preparation for the post-1999 period, the Nunavut lmplementation Commission has begun to shift its focus from designing the Nunavut Government to addressing social and economic policy issues. A government administrative structure is an empty shell without a social and economic agenda to guide it. The Future of Work in Nunavut Conference succeeded in putting us back in touch with our common goals.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Inuit Qaujimajatuqangit Education Framework
    4 Inuit Qaujimajatuqangit Education Framework ISBN 1-55015-031-5 Published by the Nunavut Department of Education, Curriculum and School Services Division All rights reserved. The use of any part of this publication reproduced, transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, or stored in a retrieval system, without written consent of the publisher, is an infringement of copyright law. © 2007 Nunavut Department of Education Cover and title pages Graphix Design Studio, Ottawa Illustrations by Donald Uluadluak Sr. and Gwen Frankton © Nunavut Department of Education Inuit Qaujimajatuqangit Education Framework 5 Inuit Qaujimajatuqangit Education Framework It is critical to read this document to understand the Inuit Qaujimajatuqangit (IQ) perspectives that are changing curriculum, learning and teaching in Nunavut schools. Curriculum in Nunavut is different because Inuit perspectives inform the basic elements of curriculum. The Department of Education expects educators to develop an understanding of: • Inuit Qaujimajatuqangit • how IQ affects the basic elements of curriculum • how the new basic elements of curriculum influence learning and teaching The Department expects educators to deliver instruction that reflectsInuit Qaujimajatuqangit and achieves the purposes of education in Nunavut as described in this document. As described further in the following pages, using Inuit Qaujimajatuqangit as the foundation for curriculum means that the basic elements of curriculum: • Follow a learning continuum • Incorporate four integrated strands • Introduce and teach cross-curricular competencies based on the eight Inuit Qaujimajatuqangit Principles • Include and build upon Inuit philosophies of: Inclusion Languages of Instruction Dynamic Assessment Critical Pedagogy 6 Inuit Qaujimajatuqangit Education Framework We must teach our children their mother tongue.
    [Show full text]
  • Celebrating 30 Years of Supporting Inuit Artists
    Celebrating 30 Years of Supporting Inuit Artists Starting on June 3, 2017, the Inuit Art Foundation began its 30th Similarly, the IAF focused on providing critical health and anniversary celebrations by announcing a year-long calendar of safety training for artists. The Sananguaqatiit comic book series, as program launches, events and a special issue of the Inuit Art Quarterly well as many articles in the Inuit Artist Supplement to the IAQ focused that cement the Foundation’s renewed strategic priorities. Sometimes on ensuring artists were no longer unwittingly sacrificing their called Ikayuktit (Helpers) in Inuktut, everyone who has worked health for their careers. Though supporting carvers was a key focus here over the years has been unfailingly committed to helping Inuit of the IAF’s early programming, the scope of the IAF’s support artists expand their artistic practices, improve working conditions extended to women’s sewing groups, printmakers and many other for artists in the North and help increase their visibility around the disciplines. In 2000, the IAF organized two artist residencies globe. Though the Foundation’s approach to achieving these goals for Nunavik artists at Kinngait Studios in Kinnagit (Cape Dorset), NU, has changed over time, these central tenants have remained firm. while the IAF showcased Arctic fashions, film, performance and The IAF formed in the late 1980s in a period of critical transition other media at its first Qaggiq in 1995. in the Inuit art world. The market had not yet fully recovered from The Foundation’s focus shifted in the mid-2000s based on a the recession several years earlier and artists and distributors were large-scale survey of 100 artists from across Inuit Nunangat, coupled struggling.
    [Show full text]
  • Examining Precontact Inuit Gender Complexity and Its
    EXAMINING PRECONTACT INUIT GENDER COMPLEXITY AND ITS DISCURSIVE POTENTIAL FOR LGBTQ2S+ AND DECOLONIZATION MOVEMENTS by Meghan Walley B.A. McGill University, 2014 A thesis submitted to the School of Graduate Studies In partial fulfillment of the requirements for the degree of Master of Arts Department of Archaeology Memorial University of Newfoundland May 2018 St. John’s, Newfoundland and Labrador 0 ABSTRACT Anthropological literature and oral testimony assert that Inuit gender did not traditionally fit within a binary framework. Men’s and women’s social roles were not wholly determined by their bodies, there were mediatory roles between masculine and feminine identities, and role-swapping was—and continues to be—widespread. However, archaeologists have largely neglected Inuit gender diversity as an area of research. This thesis has two primary objectives: 1) to explore the potential impacts of presenting queer narratives of the Inuit past through a series of interviews that were conducted with Lesbian Gay Bisexual Transgender Queer/Questioning and Two-Spirit (LGBTQ2S+) Inuit and 2) to consider ways in which archaeological materials articulate with and convey a multiplicity of gender expressions specific to pre-contact Inuit identity. This work encourages archaeologists to look beyond categories that have been constructed and naturalized within white settler spheres, and to replace them with ontologically appropriate histories that incorporate a range of Inuit voices. I ACKNOWLEDGEMENTS First and foremost, qujannamiik/nakummek to all of the Inuit who participated in interviews, spoke to me about my work, and provided me with vital feedback. My research would be nothing without your input. I also wish to thank Safe Alliance for helping me identify interview participants, particularly Denise Cole, one of its founding members, who has provided me with invaluable insights, and who does remarkable work that will continue to motivate and inform my own.
    [Show full text]
  • Montreal, Quebec May 31, 1976 Volume 62
    MACKENZIE VALLEY PIPELINE INQUIRY IN THE MATTER OF THE APPLICATIONS BY EACH OF (a) CANADIAN ARCTIC GAS PIPELINE LIMITED FOR A RIGHT-OF-WAY THAT MIGHT BE GRANTED ACROSS CROWN LANDS WITHIN THE YUKON TERRITORY AND THE NORTHWEST TERRITORIES, and (b) FOOTHILLS PIPE LINES LTD. FOR A RIGHT-OF-WAY THAT MIGHT BE GRANTED ACROSS CROWN LANDS WITHIN THE NORTHWEST TERRITORIES FOR THE PURPOSE OF A PROPOSED MACKENZIE VALLEY PIPELINE and IN THE MATTER OF THE SOCIAL, ENVIRONMENTAL AND ECONOMIC IMPACT REGIONALLY OF THE CONSTRUCTION, OPERATION AND SUBSEQUENT ABANDONMENT OF THE ABOVE PROPOSED PIPELINE (Before the Honourable Mr. Justice Berger, Commissioner) Montreal, Quebec May 31, 1976 PROCEEDINGS AT COMMUNITY HEARING Volume 62 The 2003 electronic version prepared from the original transcripts by Allwest Reporting Ltd. Vancouver, B.C. V6B 3A7 Canada Ph: 604-683-4774 Fax: 604-683-9378 www.allwestbc.com APPEARANCES Mr. Ian G. Scott, Q.C. Mr. Ian Waddell, and Mr. Ian Roland for Mackenzie Valley Pipeline Inquiry Mr. Pierre Genest, Q.C. and Mr. Darryl Carter, for Canadian Arctic Gas Pipeline Lim- ited; Mr. Alan Hollingworth and Mr. John W. Lutes for Foothills Pipe- lines Ltd.; Mr. Russell Anthony and pro. Alastair Lucas for Canadian Arctic Resources Committee Mr. Glen Bell, for Northwest Territo- ries Indian Brotherhood, and Metis Association of the Northwest Territories. INDEX Page WITNESSES: Guy POIRIER 6883 John CIACCIA 6889 Pierre MORIN 6907 Chief Andrew DELISLE 6911 Jean-Paul PERRAS 6920 Rick PONTING 6931 John FRANKLIN 6947 EXHIBITS: C-509 Province of Quebec Chamber of Commerce - G. Poirier 6888 C-510 Submission by J.
    [Show full text]
  • Abuse Is Wrong in Any Culture: Inuit (Labradorimiut)
    SERVING CANADIANS PILUKÂTTAUNIK TAMMANIUVUK ILIkKUSINGINNI - INUIT Una Inulimât Maligatsatigut Ilinnianimmut ammalu Kaujimajaugialinnik suliagijausimajuk atâni Ilaget PilukâttauKattajut Atugatsanginnik SuliaKapvingani Maligatsaligijet Canadami. Pitâgumagutsi tâtsuma adjinganik atuagammik, apitsulaukkit: Kagitaujakkut: [email protected] Fonninga: 1-888-373-2222 (akiKangituk) Atuinnaumijut Kagitaujatigut ukunani: www.justice.gc.ca © Ataniup Canadami, kiggatuttinga Minister Maligatsaligijini ammalu Atanigusik Canadami, 2012 ISBN 978-0-662-03474-2 Nalunaikkutanga Nomarak: J2-366/2011S1-PDF Also available in English under the title: Abuse is Wrong in Any Culture: Inuit Aussi oert en français sous le titre: La violence est inacceptable peu importe la culture : les Inuits ᐅᓇ ᐅᖃᓕᒫᒐᖅ ᐱᔭᐅᔪᓐᓇᕐᒥᔪᖅ ᑎᑎᕋᖅᓯᒪᓪᓗᓂ ᐃᓄᒃᑎᑐð ᐊᑖᒍᑦ ᐊᑎᖃᖅᖢᓂš ᐋᓐᓂᖅᓯᕆᖃᑦᑕᕆᐊᖃᓐᖏᑦᑐᒍᑦ ᑭᒃᑯᑐᐃᓐᓇᐃᑦ ᐱᐅᓯᕆᓐᖏᑕᖓᑦš ᐃᓄᐃᑦ aiguanginnarialiglu Inuinnaqtun titiraqhimayumi atingani: Pimmarlungniqtakhaunngittuq ningaqtakhaunngittuq ihuinaarutauyuq kitumullikiaq pitquhiminiqaqtunut: Inuinnait Atuagaup matunga allanguattausimajuk Nuschool Design Agency Pigunnautik sanagiallagiamut Kaujigatsait iluanejut tagvani atuagammi ubvalu sanagiallagiamut, ilanganik ubvalu ilonnanik, Kanutuinnak, imminik atugatsaminik ubvalu inulimât aullaigatsautinnagit, akiKattinagit pigunnautik, kisiani asiagut uKattaupat. PikKujauvutit ukuninga: • Atullutit kamagitsialugu sulitsianingit allatausimajuit sanagiallagasuaguvit; • Takutitsilutit tamammik ilonnanga taigusinga sanagiallagasuaguvit, ammalu allasimajuit katutjiKatiget;
    [Show full text]
  • Atlantic Walrus Odobenus Rosmarus Rosmarus
    COSEWIC Assessment and Update Status Report on the Atlantic Walrus Odobenus rosmarus rosmarus in Canada SPECIAL CONCERN 2006 COSEWIC COSEPAC COMMITTEE ON THE STATUS OF COMITÉ SUR LA SITUATION ENDANGERED WILDLIFE DES ESPÈCES EN PÉRIL IN CANADA AU CANADA COSEWIC status reports are working documents used in assigning the status of wildlife species suspected of being at risk. This report may be cited as follows: COSEWIC 2006. COSEWIC assessment and update status report on the Atlantic walrus Odobenus rosmarus rosmarus in Canada. Committee on the Status of Endangered Wildlife in Canada. Ottawa. ix + 65 pp. (www.sararegistry.gc.ca/status/status_e.cfm). Previous reports: COSEWIC 2000. COSEWIC assessment and status report on the Atlantic walrus Odobenus rosmarus rosmarus (Northwest Atlantic Population and Eastern Arctic Population) in Canada. Committee on the Status of Endangered Wildlife in Canada. Ottawa. vi + 23 pp. (www.sararegistry.gc.ca/status/status_e.cfm). Richard, P. 1987. COSEWIC status report on the Atlantic walrus Odobenus rosmarus rosmarus (Northwest Atlantic Population and Eastern Arctic Population) in Canada. Committee on the Status of Endangered Wildlife in Canada. Ottawa. 1-23 pp. Production note: COSEWIC would like to acknowledge D.B. Stewart for writing the status report on the Atlantic Walrus Odobenus rosmarus rosmarus in Canada, prepared under contract with Environment Canada, overseen and edited by Andrew Trites, Co-chair, COSEWIC Marine Mammals Species Specialist Subcommittee. For additional copies contact: COSEWIC Secretariat c/o Canadian Wildlife Service Environment Canada Ottawa, ON K1A 0H3 Tel.: (819) 997-4991 / (819) 953-3215 Fax: (819) 994-3684 E-mail: COSEWIC/[email protected] http://www.cosewic.gc.ca Également disponible en français sous le titre Évaluation et Rapport de situation du COSEPAC sur la situation du morse de l'Atlantique (Odobenus rosmarus rosmarus) au Canada – Mise à jour.
    [Show full text]
  • A Path Forward: Toward Respectful Governance of First Nations, Inuit and Métis Data Housed at CIHI, Updated August 2020
    A Path Forward Toward Respectful Governance of First Nations, Inuit and Métis Data Housed at CIHI Updated August 2020 We acknowledge and respect the land on which CIHI offices are located. Ottawa is the traditional unceded territory of the Algonquin nation and Toronto is the traditional territory of the Wendat, the Anishinabek Nation, the Haudenosaunee Confederacy and the Treaty land and territory of the Mississaugas of the Credit. We acknowledge with respect the traditional territory of the Kanien’kehá:ka, where our Montréal office is located. In Victoria, we acknowledge with respect the traditional territory of the Songhees, Esquimalt and W̱ SÁNEĆ peoples, whose historical relationships with the land continue to this day. We recognize that these lands are home to many diverse First Nations, Inuit and Métis and we embrace the opportunity to work more closely together. All rights reserved. The contents of this publication may be reproduced unaltered, in whole or in part and by any means, solely for non-commercial purposes, provided that the Canadian Institute for Health Information is properly and fully acknowledged as the copyright owner. Any reproduction or use of this publication or its contents for any commercial purpose requires the prior written authorization of the Canadian Institute for Health Information. Reproduction or use that suggests endorsement by, or affiliation with, the Canadian Institute for Health Information is prohibited. For permission or information, please contact CIHI: Canadian Institute for Health Information 495 Richmond Road, Suite 600 Ottawa, Ontario K2A 4H6 Phone: 613-241-7860 Fax: 613-241-8120 cihi.ca [email protected] © 2020 Canadian Institute for Health Information How to cite this document: Canadian Institute for Health Information.
    [Show full text]
  • 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.
    [Show full text]