Tina Piulia DeCouto

Uncomfortable Inuk - Exploring Qaujimajatuqangit CONTENTS

4 Tina Piulia DeCouto Biography

6 Background / Introduction ᖃᓄᐃᓕᐅᕈᑕᐅᓯᒪᓂᖏᑦ/ᑐᑭᓯᑎᑦᑎᒋᐊᙵᐅᑎᖓ

7 Language and Worldview ᐅᖃᐅᓯᖅ ᐊᒻᒪᓗ ᓄᓇᕐᔪᐊᕐᒥ ᑕᐅᑦᑐᖃᕐᓂᖅ

11 Inuit Qaujimajatuqangit in Government ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᒐᕙᒪᒥ

14 Transmission of Inuit Qaujimajatuqangit ᐃᓕᑕᐅᓂᖏᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ

17 Inuktut in Government ᐃᓄᒃᑑᕐᓂᖅ ᒐᕙᒪᒥ

19 Inuit-Specific Programs ᐃᓄᖕᓅᖓᔪᑦ ᐱᓕᕆᐊᑦ

22 Value for Inuit-Specific Promising Practice

ᐱᒻᒪᕆᐅᓂᖏᑦ ᐃᓄᖕᓅᖓᔪᑦ ᐊᑐᕋᒃᓴᐅᒍᓐᓇᕋᔭᖅᑐᑦ ᐃᓕᖅᑯᓯᕆᔭᐅᓕᕐᓗᑎᑦ

26 Recommendations and Necessary Next Steps

29 Footnotes

The Gordon Foundation undertakes research, leadership development and public dialogue so that public policies in Canada reflect a commitment to collaborative stewardship of our freshwater resources and to a people-driven, equitable and evolving North. Our mission is to promote innovative public policies for the North and in fresh water management based on our values of independent thought, protecting the environment, and full participation of indigenous people in the decisions that affect their well-being. Over the past quarter century The Gordon Foundation has invested over $37 million in a wide variety of northern community initiatives and freshwater protection initiatives.

The Jane Glassco Northern Fellowship is a policy and leadership develop- ment program that recognizes leadership potential among young northern Canadians who want to address the emerging policy challenges facing the North. The two year long program is built around four regional gatherings and offers skills training, mentorship and networking opportunities. Through self-directed learning, group work and the collective sharing of knowledge, Fellows will foster a deeper understanding of important contemporary north- ern issues, and develop the skills and confidence to better articulate and share their ideas and policy research publicly. The Fellowship is intended for young northerners between 25 and 35 years of age, who want to build a strong North that benefits all northerners. Through the Fellowship, we hope to foster a bond among the Fellows that will endure throughout their professional lives and support a pan-northern network. Tina Piulia DeCouto Iqaluit, Canada (Photo credit Alistair Maitland)

ᑏᓇ ᑎᑰᑐ ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ ᑲᓇᑕ (ᐊᔾᔨᓕᐅᖅᓯᔪᒥᓂᖅ ᐊᓕᔅᑎᐅᕐ ᒪᐃᑦᓚᓐᑦ)

Tina is currently a Jane Glassco Northern Fellow and works for Nunavut Tunngavik Inc. (NTI), a land claims organization representing the interests of Inuit in the implementation of the Nunavut Agreement since 2014. Most recently, she has taken on the role of Director for Social and Cultural Development. Prior to that, she worked in the division of Inuit Employment and Training with a focus on Article 23, where the objectives are toward a representative public service, but a majority of her time was committed to playing a pivotal role in the establishment and operation of Makigiaqta Inuit Training Corporation. Tina greatly contributed to the development and approval of Makigiaqta’s Long-term Strategy and supported the Corporation in making its first investment in 16 Nunavut organizations.

Born to an Inuk mother and a Portuguese father in Iqaluit, Tina was the first in her family of five to graduate high school in 2004. Upon graduation, she embarked on a six-month international volunteer program with Canada World Youth and after returning home in summer of 2005, Tina was accepted into Nunavut Sivuniksavut (NS), an Inuit-specific post-secondary program based in Ottawa where students learn about Inuit history, politics, and governance. Graduating NS with distinction and a new-found appreciation for her culture, education, and travel, Tina spent a year back-packing across Southern Africa and South-East Asia, and earned her Bachelor of Management at Athabasca University. A student with Pirurvik Centre’s Revitalization program for Inuit, and a mother of two boys who attend the only Inuktitut immersion daycare in Nunavut, Tina is always looking for creative ways to further build on her cultural foundation as an Inuk. ᒫᓐᓇᐅᔪᖅ ᑏᓇ ᔭᐃᓐ ᒐᓛᔅᑯ ᐅᑭᐅᖅᑕᖅᑐᒥ ᐃᓚᒋᔭᐅᖃᑕᐅᔪᖅ ᐊᒻᒪᓗ ᐃᖅᑲᓇᐃᔭᖅᑐᓂ ᓄᓇᕗᑦ ᑐᙵᕕᒃ ᑎᒥᖓᓄᑦ 2014-ᒥᓂᑦ, ᓄᓇᑖᕐᓂᕐᒧᑦ ᑲᑐᔾᔨᖃᑎᒌᖑᔪᖅ ᑭᒡᒐᖅᑐᐃᔪᑦ ᐱᔭᕆᐊᓕᖏᖕᓂᒃ ᐃᓄᐃᑦ ᐊᑐᓕᖅᑎᑕᐅᓂᖓᓂᒃ ᓄᓇᕗᑦ ᓄᓇᑖᕈᑕᐅᓂᖓᓄᑦ ᐊᖏᕈᑎᑉ. ᒫᓐᓇᒫᖑᔪᖅ, ᑐᑭᒧᐊᑦᑎᑦᑎᔨᕈᕋᑖᕐᓂᑯ ᐃᓅᓯᓕᕆᓂᕐᒧᑦ ᐃᓕᖅᑯᓯᓕᕆᓂᕐᒧᓪᓗ ᐱᕙᓪᓕᐊᑎᑦᑎᔨᖏᖕᓂ. ᓯᕗᓂᐊᒍᑦ, ᐃᖅᑲᓇᐃᔭᓚᐅᖅᓯᒪᔪᖅ ᐊᕕᑦᑐᖅᓯᒪᓂᖓᓂᒃ ᐃᓄᐃᑦ ᐃᖅᑲᓇᐃᔭᖅᑎᑕᐅᓂᖏᖕᓄᑦ ᐱᓕᒻᒪᓴᖅᑎᑕᐅᓂᖏᓐᓄᓪᓗ ᐱᓕᕆᐊᖃᓗᐊᖅᑐᑦ ᐊᕕᑦᑐᖅᓯᒪᓂᖓᓂᒃ 23 ᓄᓇᕗᑦ ᓄᓇᑖᕈᑕᐅᓯᒪᓂᖓᑕ ᐊᖏᕈᑎᖓᓂ ᐱᓇᓱᐊᒐᓖᑦ ᑭᒃᑯᑐᐃᓐᓇᕐᓂᒃ ᐱᔨᑦᑎᖅᑕᐅᔪᓂᒃ ᐊᒥᓲᓂᖏᑦ ᒪᓕᑦᑐᒋᑦ ᑭᒡᒐᖅᑐᐃᓗᑎᑦ ᐃᖅᑲᓇᐃᔭᖅᑎᖃᕐᓂᐊᖅᑐᑦ ᐊᔾᔨᖏᖕᓂᒃ ᐱᔨᑦᑎᖅᑕᒥᓂᒃ; ᑭᓯᐊᓂᓕ ᐊᓯᔾᔨᕐᓂᐅᔪᒥᒃ ᐱᓕᕆᐊᖃᖃᑦᑕᖅᓯᒪᓗᐊᖅᑐᖅ ᐋᖅᑭᒃᑕᐅᓂᖓᓂᒃ ᐃᖏᕐᕋᑎᑕᐅᓂᖓᓂᓪᓗ ᒪᑭᒋᐊᖅᑕ ᐊᑯᓂᐅᔪᒧᑦ ᖃᓄᖅᑑᕈᑎᖓᓂᒃ ᐊᒻᒪᓗ ᐃᑲᔪᖅᑐᐃᓯᒪᓪᓗᓂ ᑯᐊᐳᕇᓴᐅᔪᒥ ᓯᕗᓪᓕᖅᐹᒥ ᑮᓇᐅᔭᖅᑎᒍᑦ ᐊᑐᓕᖅᑎᓯᒪᔭᖏᖕᓂᒃ 16-ᖑᔪᓂᑦ ᓄᓇᕗᑦ ᑲᑐᔾᔨᖃᑎᒌᖏᖕᓂᒃ.

ᐃᓅᓚᐅᖅᓯᒪᔪᖅ ᐃᖃᓗᓐᓂ ᐊᓈᓇᖃᖅᑐᓂ ᐃᓄᖕᒥᒃ ᐊᒻᒪᓗ ᐊᑖᑕᖃᖅᑐᓂ ᐳᐊᑎᑮᔅᒥᒃ ᐃᖃᓗᓐᓂ, ᑏᓇ ᓯᕗᓪᓕᖅᐸᐅᓚᐅᖅᓯᒪᕗᖅ ᐃᓚᒌᑦ ᑕᓪᓕᒪᓂᒃ ᖁᑦᑎᓂᖅᐹᒥ ᐃᓕᓐᓂᐊᕇᖅᑐᒥᓂᐅᓪᓗᓂ 2004-ᖑᑎᓪᓗᒍ. ᐃᓕᓐᓂᐊᕇᕋᒥ, ᐱᖓᓲᔪᖅᑐᓄᑦ ᑕᖅᑭᓄᑦ ᓄᓇᕐᔪᐊᕐᒥ ᐊᑭᓕᖅᓱᖅᑕᐅᙱᑦᑐᑦ ᐱᓕᕆᔨᐅᔪᑦ ᐱᓕᕆᐊᖓᓂᒃ ᐃᓚᐅᖃᑕᐅᓚᐅᖅᓯᒪᔪᖅ ᑲᓇᑕ ᓄᓇᕐᔪᐊᕐᒥ ᒪᒃᑯᒃᑐᖏᑦ ᐱᓕᕆᔨᐅᔪᓄᑦ ᐊᒻᒪᓗ ᐊᖏᕐᕋᒥᓄᑦ ᐅᑎᕋᒥ 2005-ᖑᑎᓪᓗᒍ, ᑏᓇ ᓄᓇᕗᑦ ᓯᕗᓂᒃᓴᕗᑦ ᐃᓕᓐᓂᐊᕐᕕᖓᓄᑦ ᐊᖏᖅᑕᐅᓚᐅᖅᓯᒪᓪᓗᓂ, ᐃᓄᖕᓅᖓᔪᖅ ᓯᓚᑦᑐᓴᕐᕕᒃ ᐱᓕᕆᐊᖓ ᐋᑐᕚᒦᑦᑐᑦ ᐃᓕᓐᓂᐊᖅᑏᑦ ᐃᓕᓐᓂᐊᓲᑦ ᐃᓄᐃᑦ ᖃᓄᐃᓕᐅᕐᓂᑰᖃᑦᑕᕐᓂᑯᒥᓂᖏᖕᓂᒃ, ᓂᕈᐊᖅᑐᓕᕆᓂᕐᒥᒃ, ᐊᒻᒪᓗ ᒐᕙᒪᓕᕆᓂᕐᒥᒃ. ᓄᓇᕗᑦ ᓯᕗᓂᒃᓴᖓᓂ ᐃᓕᓐᓂᐊᕇᖅᑐᒥᓂᐅᓪᓗᓂ ᐱᓕᕆᑦᑎᐊᑐᒻᒪᕆᐅᓯᒪᓪᓗᓂ ᐊᒻᒪᓗ ᖁᔭᒋᔭᖃᕐᓂᖅᓴᐅᓕᖅᑐᓂ ᐃᓕᖅᑯᓯᖓᓂᒃ, ᐃᓕᓐᓂᐊᕐᓂᖓᓂᒃ, ᐊᒻᒪᓗ ᐊᐅᓪᓚᕐᓂᑰᓯᒪᓂᖓᓂᒃ, ᑏᓇ ᐊᕐᕌᒍᓕᒪᕐᒥ ᓇᒻᒪᒃᑐᓂ ᐊᐅᓪᓚᑲᑕᓚᐅᖅᓯᒪᔪᖅ ᐋᐳᕆᑲ ᓂᒋᐊᓂ ᐊᒻᒪᓗ ᓂᒋᐊᓂ−ᑲᓇᓐᓇᖓᓂ ᐊᐅᓴᒥ, ᐊᒻᒪᓗ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᕐᒥ ᓇᓗᓇᐃᒃᑯᑕᖅᑖᖅᑐᓂ ᐊᐅᓚᑦᑎᓂᕐᒧᑦ ᐋᑕᐹᔅᑲ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᖓᓂ. ᐱᕈᕐᕕᒻᒥ ᐃᓕᓐᓂᐊᖅᑎᐅᓪᓗᓂ ᐃᓄᒃᑎᑐᑦ ᐅᑎᖅᑎᑕᐅᓇᓱᓐᓂᖓᑕ ᐅᖃᐅᓯᖅ ᐃᓕᓐᓂᐊᒐᒃᓴᖓᓂᒃ ᐃᓄᖕᓄᑦ, ᐊᒻᒪᓗ ᐊᓈᓇᒋᔭᐅᓪᓗᓂ ᒪᕐᕉᖕᓄᒃ ᐃᕐᓂᖏᖕᓄᑦ ᐃᓄᒃᑎᑐᐃᓐᓇᖅ ᐸᐃᕆᕕᒻᒨᐸᑦᑑᓐᓂᒃ, ᑏᓇ ᖃᓄᖅᑑᖏᓐᓇᖅᑐᖅ ᐃᓕᖅᑯᓯᖓᑕ ᑐᙵᕕᖓᓂᒃ ᐱᕙᓪᓕᐊᑎᑦᑎᓇᓱᐊᖅᑐᓂ ᐃᓅᓪᓗᓂ. BACKGROUND / INTRODUCTION ᖃᓄᐃᓕᐅᕈᑕᐅᓯᒪᓂᖏᑦ/ᑐᑭᓯᑎᑦᑎᒋᐊᙵᐅᑎᖓ

s a product of colonization, I am an ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᐃᓕᖅᑯᓯᖏᖕᓂᒃ uncomfortable Inuk. Many people ᐊᑐᖅᑎᑦᑎᓇᓱᐊᖃᑦᑕᖅᑐᒥᓂᐅᓂᖏᖕᓄᑦ, ᐊᑲᐅᙱᓚᖓ ᐃᓅᓪᓗᖓ. A have questioned my ethnicity based ᐊᒥᓱᑦ ᐃᓄᐃᑦ ᐊᐱᖅᓱᖃᑦᑕᖅᓯᒪᔪᑦ ᑭᓇᐅᓂᓐᓂᒃ ᑕᐅᑦᑐᒐ ᐱᓪᓗᒍ. on my appearance. Many have questioned ᐊᒥᓱᑦ ᐊᐱᖅᓱᖃᑦᑕᕐᓂᑰᕗᑦ ᐃᓅᓂᓐᓂᒃ ᐃᓄᒃᑎᑐᑦ ᐅᖃᓪᓚᒍᓐᓇᕐᓂᕋ my ethnicity based on the level of my Inuktitut ᐱᓪᓗᒍ. ᐅᕙᖓᓗ ᐊᐱᕆᖃᑦᑕᕐᓂᑰᕗᖓ ᐃᓅᓂᓐᓂᒃ ᑐᑭᓯᓇᖅᑐᒃᑯᑦ language ability. I myself have questioned my ᐅᖃᖃᑎᖃᕈᓐᓇᙱᓐᓂᓐᓄᑦ ᐃᓄᖕᓂᒃ ᐃᓐᓇᑐᖃᕐᓂᒃ, ᐊᒻᒪᓗ inuuniq (Inuk-ness) based on my inability to ᑕᐃᒪᐃᓐᓂᖓᓄᑦ, ᖃᐅᔾᔨᐊᓪᓚᒃᓯᒪᖃᑦᑕᖅᐳᖓ ᐃᓄᐃᓐᓇᐅᔮᕐᓇᖓ meaningfully communicate with Inuit Elders, ᐃᓅᓯᕐᒥᒃ. ᐃᓱᒪᖃᑦᑕᓲᖑᕗᖓ: ᑐᙵᕕᖃᓪᓚᑦᑖᕋᓗᐊᖅᐳᖔ ᐃᓄᒃᑐᑦ and thus, have found myself feeling as though I (ᐅᖃᐅᓯᖅ) ᐊᒻᒪᓗ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᖏᖕᓂᒃ? ᑕᒪᓐᓇ ᐃᒻᒥᓄᑦ do not fully embody Inuit ways of being. I often ᐊᐱᖅᑯᑎᒋᖃᑦᑕᕐᓂᑯᒐ ᐱᓕᕆᐊᖃᕈᑎᒋᓯᒪᓕᖅᐸᕋ ᐊᑐᐊᒐᓕᕆᓂᕐᒧᑦ wonder: am I really rooted in my experiences ᖃᐅᔨᓴᕐᓗᖓ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ., ᐱᓗᐊᖅᑐᒥᒃ ᓄᓇᕗᑦ of Inuktut (language) and Inuit knowledge? ᒐᕙᒪᖏᖕᓂᒃ. ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᐅᖃᐅᑕᐅᓯᒪᔪᒻᒪᕆᐅᒐᒥ ᐊᒥᓱᓂᒃ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ ᑎᑎᖅᑲᖏᖕᓂᒃ. Inuit Qaujimajatuqangit (IQ): often referred to as Inuit traditional knowledge. IQ is about a ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ: ᐅᖃᐅᓯᖃᒃᑲᔪᑉᐳᖅ ᐃᓄᐃᑦ set of values and practices, the relevance and ᐱᖅᑯᓯᑐᖃᖅᑎᒍᑦ ᖃᐅᔨᒪᓂᐅᔪᒥᒃ. ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ importance of these, and ways of being and ᐱᒻᒪᕆᒋᔭᐅᔪᓂᒃ ᐅᑉᐱᕆᔭᐅᔪᑦ ᐃᓄᖕᓄᑦ ᐊᒻᒪᓗ ᐊᑐᖅᑕᐅᓲᖑᓪᓗᑎᑦ looking at things that are timeless. ᐃᓅᓯᕐᒥ, ᑐᕌᖓᓂᖃᕐᓂᖏᑦ ᐊᒻᒪᓗ ᐱᒻᒪᕆᐅᓂᖏᑦ ᑕᒪᒃᑯᐊ ᖃᐅᔨᒪᔭᑐᖃᐅᔪᑦ, ᐊᒻᒪᓗ ᐃᓅᓯᖃᕈᓯᐅᕗᑦ ᐊᒻᒪᓗ ᑕᐅᑐᔾᔪᓰᑦ Inuit Societal Values (ISV): Eight guiding ᑭᓱᑐᐃᓐᓇᕐᓂᒃ ᐊᓂᒎᑎᖃᕋᒃᓴᐅᕙᙱᑦᑐᓂᒃ. principles that are used to guide the Government of Nunavut in the delivery of ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᑦᑎᐊᕚᓗᖏᑦ ᐱᒻᒪᕆᒋᔭᖏᑦ: ᑎᓴᒪᐅᔪᖅᑐᑦ government programs and services (see ᑐᑭᒧᐊᑦᑎᑦᑎᒍᑏᑦ ᑐᙵᕕᐅᔪᑦ ᐊᑐᖅᑕᐅᓲᑦ ᑐᑭᒧᐊᑦᑎᑕᐅᖁᓪᓗᒋᑦ Figure 1). ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ ᐊᐅᓚᑎᑦᑎᑎᓪᓗᒋᑦ ᒐᕙᒪᒃᑯᑦ ᐱᓕᕆᐊᖏᖕᓂᒃ ᐊᒻᒪᓗ ᐱᔨᑦᑎᕋᕈᑎᖏᖕᓂᒃ (ᑕᑯᓂᐊᕐᓗᒍ ᐊᔾᔨᙳᐊᖅ 1). This very personal question is what drove me to focus my policy research on Inuit ᐱᓕᕆᐊᖃᖅᓯᒪᔪᖃᒻᒪᕆᑦᑐᓂᓗ ᑐᑭᑖᖅᑎᑕᐅᓗᑎᑦ ᐃᓄᐃᑦ Qaujimajatuqangit, in particular within ᐃᓕᖅᑯᓯᑦᑎᐊᕚᓗᖏᑕ ᐱᒻᒪᕆᒋᔭᖏᑦ ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓂᒃ, the Government of Nunavut (GN). Inuit ᐃᓚᖏᓪᓗ ᐃᓄᐃᑦ ᐃᓱᒪᑐᐃᓐᓇᕈᓐᓇᖅᑐᑎᑦ ᑕᒪᓐᓇ Qaujimajatuqangit is referenced in many ᐆᑦᑑᑎᑦᑎᐊᕙᒻᒪᕆᐅᒋᐊᖓᓂᒃ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ. Government of Nunavut (GN) documents. There ᑭᓯᐊᓂᓕ, ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᐅᖓᑕᐅᔨᓯᒪᒻᒪᕆᑉᐳᖅ ᐃᓄᐃᑦ has been some significant work done to define ᐃᓕᖅᑯᓯᑦᑎᐊᕚᓗᖏᑕ ᐱᒻᒪᕆᒋᔭᖏᖕᓂᒃ. ᖃᐅᔨᓴᒃᑲᓐᓂᕈᒪᓚᐅᕋᒃᑯ Inuit Societal Values (ISV) within the Government ᐱᓇᓱᐊᒐᕆᔾᔪᑎᒋᓚᐅᖅᑕᖏᑦ ᐊᒻᒪᓗ, ᐱᓗᐊᖅᑐᒥᒃ of Nunavut, which some people may assume ᐅᖃᐅᓯᕆᑦᑎᐊᕐᓗᒍ, ᐊᑐᓕᖅᑎᑕᐅᓂᖏᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ to be the epitome of Inuit Qaujimajatuqangit. ᐊᒻᒪᓗ ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᑦᑎᐊᕚᓗᖏᑕ ᐱᒻᒪᕆᒋᔭᖏᑦ ᓄᓇᕗᑦ However, Inuit Qaujimajatuqangit goes far ᒐᕙᒪᖏᑕ ᐊᐅᓚᑕᐅᓂᖓᓂᒃ ᐊᒻᒪᓗ ᐊᐅᓚᑕᐅᓂᖏᖕᓂᒃ beyond ISV. I wanted to further explore the ᓄᓇᕗᒻᒥ ᒐᕙᒪᒃᑯᑦ ᐱᔨᑦᑎᕐᓂᖏᖕᓂᒃ. ᐃᓅᓚᐅᖅᓯᒪᓪᓗᖓ intent and, more practically, application of ᐱᕈᖅᓴᓪᓗᖓᓗ ᓄᓇᕗᒦᓐᓇᑲᓴᒃ, ᑐᑭᓯᔪᒪᓚᐅᕋᒪ ᓱᒻᒪᑦ ᐅᕙᖓ Inuit Qaujimajatuqangit and ISV throughout − ᐊᒥᓱᑦ ᐱᖃᑎᒃᑲ ᑕᐃᒪᐃᑦᑐᑎᑦ − ᐊᑐᖅᑑᔮᙱᒻᒪᖔᕐᒪᑦ the territorial government administration and ᐃᓕᖅᑯᓯᓐᓂᒃ. ᑐᕌᖓᓪᓗᑎᓪᓗ, ᖃᐅᔨᓴᒃᑲᓐᓂᕈᒪᓚᐅᖅᐳᖓ delivery of territorial government services. Born ᐱᓇᓱᐊᒐᖏᖕᓂᒃ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ ᐋᖅᑭᒃᓱᓚᐅᖅᓯᒪᔭᖓᒍᑦ and raised predominantly in Nunavut, I wanted ᓯᕗᓪᓕᖅᐹᒥ ᐱᓇᓱᐊᒐᓕᐅᓕᖅᑎᓪᓗᒋᑦ, ᐱᓇᓱᐊᖅᑕᕗᑦ : to understand why I – like many of my peers – ᐱᓕᕆᐊᖃᕈᑎᒋᓇᓱᐊᖅᑕᕗᑦ : ᓂᕆᐅᓐᓂᕗᑦ ᐊᒻᒪᓗ ᐊᑐᕈᒪᒐᔭᖅᑕᕗᑦ

6 felt disconnected from my culture. In relation, ᓄᓇᕗᒻᒧᑦ, ᖃᐅᔨᒪᓇᑦᑎᐊᖁᓪᓗᒍ “ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ I wanted to explore further the efforts of the ᑐᑭᖏᑦ ᐊᑐᖅᑕᐅᒐᔭᕐᒪᑕ ᐱᕙᓪᓕᐊᓂᖃᕈᑎᖃᖅᑎᓪᓗᑕ ᒪᑐᐃᖓᔪᒥᒃ, Government of Nunavut¹ through the creation of ᖃᓄᐃᓕᐅᕐᓂᖃᕆᐊᕈᓐᓇᖅᑐᒥᒃ ᐊᒻᒪᓗ ᓵᑕᐅᓯᒪᔪᓐᓇᖅᑐᒥᒃ ᒐᕙᒪᒥᒃ”; their first mandate,Pinasuaqtavut : That Which ᐊᒻᒪᓗ “ᐃᓄᒃᑎᑐᑦ, ᑕᒪᐃᓐᓂᓕᒫᑦᑎᐊᖅ, ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓂᒃ We’ve Set Out to Do : Our Hopes and Dreams ᐃᖅᑲᓇᐃᔭᖅᑐᖃᖅᑎᓪᓗᒍ ᐅᖃᐅᓯᐅᓗᓂ ᐊᑐᖅᑕᐅᖃᑦᑕᕋᔭᕐᓂᖓᓂᒃ.” for Nunavut, to ensure “Inuit Qaujimajatuqangit ᐱᓗᐊᖅᑐᒥᒃ ᐅᖃᐅᓯᕆᓗᒍ, ᖃᐅᔨᓴᕈᒪᓚᐅᕋᒪ ᖃᓄᖅ ᑕᒪᒃᑯᐊ will provide the context in which we develop an ᐱᓇᓱᐊᖅᑕᐅᔪᑦ ᐊᑦᑐᐃᓂᖃᖅᓯᒪᒻᒪᖔᑕ ᐊᑐᖃᑦᑕᕐᓂᑯᓐᓂᒃ ᐊᒻᒪᓗ open, responsive and accountable government”; ᓴᙱᓂᖏᖕᓂᒃ ᑐᙵᕕᒻᒪ ᐅᖃᐅᓯᕐᒥᒃ ᐃᓄᒃᑎᑐᑦ ᐊᒻᒪᓗ ᐃᓄᐃᑦ and that “Inuktut, in all its forms, is the working ᖃᐅᔨᒪᔭᖏᖕᓂᒃ ᖃᐅᔨᒪᓕᕈᑎᒋᓗᒋᑦ. ᐱᓇᓱᐊᕐᓂᕆᔭᐅᖃᑦᑕᕐᓂᑯᑦ language of the government of Nunavut.” More ᐱᕚᓪᓕᕈᑎᒋᔭᐅᓗᑎᑦ ᓄᓇᕗᑦ ᖃᓄᐃᑦᑑᖁᔭᐅᓚᐅᖅᓯᒪᒻᒪᖔᕐᒥᒃ specifically, I wanted to explore how those ᓄᓇᕗᒻᒥ ᒐᕙᒪᖏᑕ ᐋᖅᑭᓱᖅᓯᒪᐅᕐᓂᖃᕐᓗᑎᑦ ᑐᙵᕕᓕᖕᒥᒃ efforts have influenced my experience and ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ, ᐅᖃᐅᓯᕐᒥᒃ ᐊᒻᒪᓗ ᐃᓕᖅᑯᓯᕐᒥᒃ the strength of my roots to Inuktut and Inuit ᐊᑐᕐᓂᖅᓴᐅᓗᑎᑦ, ᓄᖑᑉᐹᓪᓕᖅᓯᒪᓕᖅᑐᖅ. ᑕᒪᓐᓇ knowledge. Efforts in achieving the Nunavut ᖃᐅᔨᔭᒃᓴᐅᔪᖅ ᖃᐅᔨᓴᖅᑕᐅᓂᖏᓐᓂᒃ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ dream for a territorial governance structure that ᓯᕗᓪᓕᖅᐹᒥᒃ ᐱᓇᓱᐊᕐᓂᐊᕐᓂᕆᓚᐅᖅᓯᒪᔭᖏᑦ ᐱᕚᓪᓕᕐᓗᑎᑦ is based on Inuit Qaujimajatuqangit, inclusive ᑲᒪᒋᓂᐊᕐᓂᕋᖅᓯᒪᔭᖏᑦ ᐅᖃᐅᓯᕆᖅᑲᐅᔭᒃᑲ ᖁᓛᓂ. ᑕᒪᓐᓇ of language and culture, have waned. It is ᑕᐃᒪᐃᓐᓂᖓᓄᑦ ᑎᓴᒪᓂᒃ ᐊᑐᓕᖁᔨᓯᒪᕗᖓ ᐃᓄᐃᑦ ᒪᓕᒐᖏᑦ reflected through analysis of the Government ᑐᙵᕕᒋᓪᓗᒋᑦ. of Nunavut’s first mandate in achieving the commitments mentioned above. This has led me to provide four recommendations on the “ᐱᒻᒪᕆᐊᓘᕗᖅ ᒪᓕᒐᕋᓛᖃᕐᓗᓂ ᐊᒻᒪᓗ ᐱᖁᔭᖃᕐᓗᓂ basis of Inuit maligait. ᐃᓅᔾᔪᑎᒋᔭᐅᒐᔭᖅᑐᓂᒃ ᒪᓕᑦᑕᐅᓗᑎᑦ: ᐃᓅᓯᖃᕐᓗᓂ ᐋᖅᑭᒃᓯᒪᔪᓂᒃ ᐸᕐᓇᐅᑎᖃᕐᓗᓂ, ᐅᑉᐱᕆᔭᐅᔪᓂᒃ ᐊᒻᒪᓗ ᐱᒻᒪᕆᒋᔭᓂᒃ ᐱᑕᖃᕐᓗᓂ”−ᔫ ᖃᕆᑕᖅ ² “It is very important to have rules and laws to live by: live by a set plan, set of “ᐃᓅᙳᐃᔭᐅᓯᒪᔪᖅ ᐱᕙᓪᓕᐊᒍᑎᒋᔭᐅᓂᖓ ᓇᓗᓕᕈᑕᐅᓯᒪᓲᖅ ² beliefs and values”—Joe Karetak ᐊᔾᔨᒋᙱᑕᖏᖕᓂᒃ ᐱᑕᖃᕋᐃᒻᒪᑦ ᐅᑉᐱᕆᔭᐅᔪᓂᒃ ᐊᒻᒪᓗ ᓯᓚᑖᓃᑦᑐᓂᑦ ᐊᔭᐅᕆᓗᐊᖅᑐᖃᕋᐃᒐᒥᒃ, ᓲᕐᓗᒃ ᐱᖃᑎᒋᔭᐅᔪᑦ ᐊᔭᐅᕆᓗᐊᖅᑐᐊᓘᑎᓪᓗᒋᑦ ᖃᓄᐃᓕᐅᖁᔨᓗᑎᑦ ”-- --ᐊᑐᐊᑦ ᐊᑭᑦᑎᖅ ³ “Inunnguijausimajuq development is confused when there are opposing systems of belief and outside influences, ᐅᖃᐅᓯᖅ ᐊᒻᒪᓗ ᓄᓇᕐᔪᐊᕐᒥ ᑕᐅᑦᑐᖃᕐᓂᖅ such as peer pressure” -Atuat Akittirq ³ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ, ᐊᑐᖅᑕᐅᓗᓂ ᑕᕝᕙᓂ ᐅᓂᒃᑳᓕᐊᕐᒥᒃ, ᑭᒡᒐᖅᑐᐃᔪᑦ ᐃᓄᐃᑦ ᑕᐅᑦᑐᖏᑦ ᓄᓇᕐᔪᐊᕐᒥ ᑕᒪᐃᓐᓂ: ᖃᐅᔨᒪᓂᖅ, ᐱᒻᒪᕆᒍᓱᓐᓂᖅ, ᐅᖃᐅᓯᖅ, ᑕᐅᑦᑐᖃᕐᓂᖅ, ᐊᒻᒪᓗ ᐃᓅᓯᖃᕐᓂᖅ LANGUAGE AND WORLDVIEW ᖃᓄᐃᑦᑐᒥᒃ. ᑕᐃᒪᐃᒻᒪᓪᓗ, ᐅᖓᑕᐅᔨᓯᒪᕗᑦ ᑎᓴᒪᐅᔪᖅᑐᓂᒃ ᐃᓅᖃᑎᒌᑦ ᐱᒻᒪᕆᒋᔭᐅᔪᑦ ᑐᑭᑖᖅᑎᑕᐅᓯᒪᔪᓂᒃ ᐊᒻᒪᓗ ᐊᑐᖅᑕᐅᓲᑦ Inuit Qaujimajatuqangit (IQ), for the purpose ᓇᓗᓇᐃᒃᑯᑕᕆᔭᐅᓪᓗᑎᑦ ᒐᕙᒪᒃᑯᓐᓄᑦ ᐊᑐᓕᖅᑎᑦᑎᓇᓱᒃᑎᓪᓗᒋᑦ of this paper, represents Inuit worldview in ᑐᙵᕕᖃᕐᓗᑎᑦ ᑕᒪᒃᑯᓂᖓ. its entirety: knowledge, values, language, perspective, and way of life. Therefore, it is more ᐱᒻᒪᕆᐅᒐᓗᐊᖅᑐᓂ, ᑎᓴᒪᐅᔪᖅᑐᑦ ᐱᒻᒪᕆᒋᔭᐅᔪᑦ ᑐᙵᕕᒋᔭᖏᑦ than the eight societal values as defined and ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ, ᑕᑯᒃᓴᐅᑎᑦᑎᔪᐃᓐᓇᐅᙱᓚᑦ ᑕᒪᐃᓐᓂ utilized symbolically in government application.

7 Although important, the eight values do not ᖃᓄᐃᑦᑑᓂᖏᖕᓂᒃ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ. ᐊᒻᒪᓗᒃᑲᓐᓂᖅ, capture the complete epistemology of Inuit ᐅᖃᐅᓯᖃᓕᕋᐃᒐᒪ ᐊᑐᖅᑐᒥᓂᐅᑎᓪᓗᖓ ᐃᓄᐃᑦ ᖃᐅᔨᒪᑐᖃᖏᖕᓂᒃ Qaujimajatuqangit. In addition, when referencing ᑕᕝᕙᓂ ᐅᓂᒃᑳᒥᒃ, ᐱᖃᓯᐅᔾᔨᒻᒥᔪᖅ ᐃᓄᒃᑐᑦ (ᐃᓄᐃᑦ ᐅᖃᐅᓯᖏᑦ Inuit Qaujimajatuqangit in this article, it includes ᑕᒪᐃᓐᓂ ᐅᖃᕈᓰᑦ ᐊᑐᖅᑕᐅᓪᓗᑎᑦ) ᐅᖃᐅᓯᖅ ᑲᓱᖅᓯᒪᓪᓚᑦᑖᕐᓂᖓᓄᑦ Inuktut (the Inuit language in all dialects) because ᐃᓕᑕᐅᓗᓂ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ. ᐊᓕᒃᓯᓈ ᑯᑉᓗ, ᐅᖃᐅᓯᕐᓄᑦ language is intricately tied to the transmission ᑲᒥᓯᓇᐅᓚᐅᖅᓯᒪᔪᖅ ᓄᓇᕗᒻᒧᑦ, ᐊᒻᒪᓗ ᐅᐃᖓ ᒥᒃ ᒫᓚᓐ, of Inuit Qaujimajatuqangit. Alexina Kublu, a ᐅᖃᐅᓯᓕᕆᔨ ᐃᓅᓯᖓᓂᒃ ᐃᓅᓯᒪᓂᑯ ᐃᓕᓐᓂᐊᕐᓗᓂ ᐊᒻᒪᓗ former Language Commissioner for Nunavut, ᐃᓕᓐᓂᐊᑎᑦᑎᓗᓂ ᐃᓄᒃᑎᑐᑦ, ᐅᖃᐅᓯᓖᒃ ᐊᔾᔨᒌᙱᓐᓂᖏᖕᓂᒃ and her husband Mick Mallon, a linguist who ᑐᑭᓕᐅᑲᒻᒪᒃᑕᐅᓂᖏᖕᓂᒃ ᖃᓪᓗᓈᑎᑐᑦ ᐃᓄᒃᑑᓕᖅᑎᑦᑎᓗᓂ ᐊᒻᒪᓗ has dedicated his life to learning and teaching ᐃᓄᒃᑐᑦ ᖃᓪᓗᓈᑎᑑᓕᖅᓱᖅᑕᐅᓗᑎᑦ ᑕᐃᑲᓂ ᑎᑎᕋᖅᓯᒪᔭᖏᖕᓂᒃ Inuktitut, speak about the difference in literal “ᐅᖃᐅᓯᕗᑦ, ᐅᕙᒎᕗᖅ.” ᑐᑭᓕᐅᖅᑕᐅᑲᒻᒪᒃᓯᒪᔪᑦ ᐊᑕᐅᓯᕐᒥᒃ translation from English to Inuktut and Inuktut ᐅᖃᐅᓯᕐᒦᙶᖅᑐᑎᑦ ᐊᓯᐊᓅᖅᑕᐅᓪᓗᑎᑦ ᐋᖅᑭᓱᖅᑕᐅᑲᒻᒪᒍᓐᓇᕐᒪᑕ to English in “Our Language, Our Selves.” Literal ᐊᒻᒪᓗ ᐊᔾᔨᖃᒃᓴᐃᓐᓇᓲᖑᙱᑦᑐᑎᑦ ᐱᓇᓱᐊᒐᕆᔭᒥᓂᕐᒥᒃ ᐅᖃᐅᓯᕐᒥᒃ translations from one language to another can ᖃᓄᐃᓕᔪᖃᕋᓱᐊᕐᓗᓂ ᐅᕝᕙᓘᓐᓃᑦ ᑐᑭᖃᕋᓱᐊᖅᑎᑕᒥᓂᕐᒥᒃ be significantly misconstrued and do not always ᐊᑐᖅᑕᐅᓂᖏᖕᓂᒃ ᐊᑐᓂ ᐅᖃᐅᓰᑦ ᐊᔾᔨᒌᙱᑦᑐᓂᑦ. ᑯᑉᓗᒧᑦ, reflect the intent or meaning behind the use ᐊᒻᒪᓗ ᐊᒥᓱᓄᑦ ᐊᓯᖏᖕᓄᑦ ᐃᓄᖕᓄᑦ, ᐅᖃᐅᓯᖅ ᐊᒻᒪᓗ ᐃᓕᖅᑯᓯᖅ of each respective language.⁴ For Kublu, and ᑲᑎᙵᔪᒻᒪᕆᐅᒻᒪᑎᒃ ᑕᐅᑦᑐᖃᕐᓂᑦᑎᓐᓂᒃ ᑭᓇᐅᓱᒋᓪᓗᑕ ᐃᓅᓪᓗᑕ. many other Inuit, language and culture are inextricably entwined in the perception of who ᐊᒥᓱᑦ ᐃᓄᐃᑦ ᒪᕐᕉᖕᓂᒃ ᐃᓕᖅᑯᓯᖃᕋᓱᐊᓲᑦ ᐊᔾᔨᒌᙱᑦᑑᓐᓂᒃ, we are as Inuit. ᓇᓗᓇᐃᔭᖅᑕᐅᓯᒪᔪᒥᓂᐅᓪᓗᓂ ᓰᑎ ᔨ. ᓱᐊᔾᒧᑦ ᐊᒻᒪᓗ ᔨᐊᓂᐳᕐ ᕕ. ᐅᖑᒧᑦ ᐊᑲᐅᔫᓗᓂ ᐊᒻᒪᓗ ᐊᔪᙱᓪᓗᓂ ᑕᒪᒃᑮᖕᓂᒃ ᐱᖅᑯᓯᖓᑕ

8 Figure 1: Inuit Qaujimajatuqangit, ᐊᔾᔨᙳᐊᖅ 1: ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ, https://www.gov.nu.ca/culture-and-heritage/information/inuit-qaujimajatuqangit, Government of Nunavut

Many Inuit strive for biculturalism, which has been ᐃᓕᖅᑯᓯᖓᓂᒃ ᐊᒻᒪᓗ ᐃᓕᖅᑯᓯᖓᓂᒃ ᓄᓇᓕᕐᔪᐊᖓᑕ described by Seth J. Schwartz and Jennifer B. ᐊᕕᑦᑐᖅᓯᒪᓂᖓᓃᕝᕕᖓᓗ ᓄᓇᑖᕆᓯᒪᓕᖅᑕᖓᓂᒃ; ᐅᕝᕙᓘᓐᓃᑦ Unger as comfort and proficiency with both one’s ᐅᖃᐅᓯᕆᒃᑲᓐᓂᑦᑎᐊᕐᓗᒍ ᐱᓕᕆᐊᕆᔭᑦᑎᓐᓄᑦ ᐃᓅᓪᓗᑕ, heritage culture and the culture of the country ᓄᓇᖃᖅᑳᖅᓯᒪᔫᓪᓗᑕ ᐊᒻᒪᓗ ᓯᕗᓪᓕᐅᓯᒪᓪᓗᑕ ᑲᓇᑕᒥ, or region in which one has settled;⁵ or more ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᐃᓕᖅᑯᓯᖏᖕᓂᒃ specifically for our case as Inuit, Indigenous and first people of Canada, through the process of ᐊᑐᖔᖅᑎᑦᑎᓇᓱᐊᖃᑦᑕᓕᖅᑐᒥᓂᐅᑎᓪᓗᒋᑦ. ᓱᐊᔾ ᐊᒻᒪᓗ ᐅᖑᕐ colonization. Schwartz and Unger have further ᑐᑭᖓᓂᒃ ᐅᖃᐅᓯᖃᒃᑲᓐᓂᖅᓯᒪᔫᒃ ᐱᖃᓯᐅᑎᓪᓗᒍ ᐃᓕᖅᑯᓯᕐᒧᑦ expanded the definition to include cultural ᐊᑐᖅᑕᐅᓲᑦ, ᐱᒻᒪᕆᒋᔭᑦ, ᐊᒻᒪᓗ ᑭᓇᐅᓂᖓᓂᒃ ᓇᓗᓇᐃᒃᑯᑕᖃᕐᓂᕐᒥᒃ. practices, values, and identifications. Someone ᑭᓇᑐᐃᓐᓇᖅ ᒪᕐᕉᖕᓂᒃ ᐃᓕᖅᑯᓯᓕᒃ ᐊᐅᓚᓂᖃᑦᑎᐊᕈᓐᓇᖅᐳᖅ who is bicultural can function effectively in two ᐃᓅᑦᑎᐊᕐᓗᓂ ᒪᕐᕉᖕᓂᒃ ᐃᓕᖅᑯᓯᖃᕐᕖᓐᓂᒃ, ᑭᓯᐊᓂᓕ cultural contexts, but may feel Inuk in comparison ᐃᓅᖔᖅᑐᒋᓗᓂ ᖃᓪᓗᓈᖑᙱᓂᖅᓴᐅᓗᓂ (ᐃᓄᐃᑦ ᐊᓯᖏᑦ) to qallunaat (non-Inuit) counterparts and feel ᐃᓅᖃᑎᒋᔭᖏᑦ ᐊᒻᒪᓗ ᖃᓪᓗᓈᖑᓂᖅᓴᐅᓱᒋᓗᓂ ᐃᓄᐃᑦ qallunaat in comparison to Inuit peers. ᐱᖃᑎᖏᑕ ᓴᓂᐊᓂᒃ.

9 “Do Inuit see themselves as Inuit first or “ᐃᓄᐃᑦ ᐃᒻᒥᓂᒃ ᑕᑯᓲᖑᕙᑦ ᐃᓅᖅᑳᖅᑐᒋᓪᓗᑎᑦ ᐅᕝᕙᓘᓐᓃᑦ as Canadians first? I have always thought ᑲᓇᑕᒥᐅᑕᐅᖅᑳᖅᑐᒋᓪᓗᑎᑦ? ᐃᓱᒪᐃᓐᓇᕋᒪᓕ ᑖᒃᑯᐊᒃ those two sentiments were one and the ᒪᕐᕉᒃ ᐃᓱᒪᒃᓴᖅᓯᐅᕈᑎᑦᑎᐊᕚᒃ ᐊᑕᐅᓯᐅᓱᒋᓪᓗᒋᒃ ᐊᒻᒪᓗ same. After all, during our many meetings ᐊᔾᔨᒌᑦᑐᒋᓪᓗᒋᑦ. ᑕᐃᒪᐃᒻᒪᑦ, ᐊᒥᓱᓂᒃ ᑲᑎᒪᖃᑎᖃᕋᐃᒐᑦᑕ with Inuit from countries such as Denmark, ᐃᓄᖕᓂᒃ ᓄᓇᓕᕐᔪᐊᕐᓃᙶᖅᑐᓂᒃ ᓲᕐᓗᒃ ᑎᐊᓐᒫᒃ, ᒥᐊᓕᒐᕐᓂᒃ the United States or Russia, we have always ᐅᕝᕙᓘᓐᓃᑦ ᐅᓛᓵᕐᒥᐅᓂᑦ, ᑲᓇᑕᒥᐅᑕᐅᓪᓗᑕ ᐃᓅᖃᑦᑕᖅᐳᒍᑦ6 − ᔫᓯ ᑯᓱᒐᖅ been Canadian Inuit”⁶ – Jose Kusugak

ᓄᓇᕗᒻᒥ ᐃᒪᓐᓇᐸᓗᖏᑦ 85%−ᖑᔪᑦ ᐃᓄᐃᑦ ᐊᒥᓲᓂᖏᑦ In a territory where approximately 85% of the ᐃᓅᓪᓗᑎᑦ ᐊᒻᒪᓗ 75%-ᖑᔪᑦ ᑖᒃᑯᐊ ᐃᓄᐃᑦ ᐃᓄᒃᑐᑦ population is Inuit and 75% of those Inuit reported ᐅᖃᐅᓯᓪᓗᐊᑕᖃᕐᓂᕋᖅᓯᒪᔪᑦ ᒪᓕᑦᑐᒋᑦ ᑭᒡᓕᓯᓂᐊᖅᑕᐅᓂᑯᑦ Inuktut as their mother tongue according to ᑭᒡᓕᓯᓂᐊᖅᑎᒻᒪᕆᒃᑯᓐᓄᑦ ᑲᓇᑕᒥ, ᐅᕙᓐᓄᓪᓕ ᐃᓱᒫᓗᓇᕐᒪᑦ ᖃᓄᑎᒋ Statistics Canada⁷, it is personally concerning ᐃᓄᒃᑐᑦ ᐅᖃᓪᓚᓲᖑᓪᓚᑦᑖᕋᓱᑦᑐᖓ. ᓄᓇᕗᑦ ᒐᕙᒪᖃᕐᕕᑐᐊᖑᕗᖅ how much I continually struggle to grasp fluency ᑲᓇᑕᒥ ᑕᒪᐃᓐᓂ ᐊᔾᔨᒌᑦᑐᒡᒍᑏᑦ ᐊᒥᓲᓂᖅᓴᐃᑦ ᐅᖃᐅᓯᖃᖅᑐᑎᑦ in Inuktut. Nunavut is the only jurisdiction in ᐅᖃᐅᓯᖓ ᐅᐃᕖᑎᑑᕋᑎᑦ ᖃᓪᓗᓈᑎᑐᓪᓗ. Canada that has a homogenous majority language spoken that is a language other ᐃᓄᐃᑦ ᐋᔩᕋᓚᐅᖅᓯᒪᕗᑦ ᓄᓇᕗᑦ ᓄᓇᑖᕈᑕᐅᓂᖓᓄᑦ ᐊᖏᕈᑎᒥ than French and English. ⁸ ᓴᖅᑭᖅᑎᑕᐅᓪᓗᓂ ᑕᒪᒃᑯᐊ ᐋᔩᕋᕐᓂᑯᒥᓂᖏᑦ ᓄᓇᕗᒻᒥ ᖃᐅᔨᒪᑦᑎᐊᖁᔨᓚᐅᖅᓯᒪᕗᑦ ᐃᓄᐃᑦ ᐱᔪᓐᓇᐅᑎᖏᑦ, ᐱᖃᓯᐅᑎᓪᓗᒋᑦ Inuit who negotiated the Nunavut Land Claims ᐅᖃᐅᓯᖏᑦ ᐊᒻᒪᓗ ᐃᓕᖅᑯᓯᖏᑦ, ᓴᐳᔾᔭᐅᓂᐊᕋᓗᐊᕐᒪᖔᕐᒥᒃ; Agreement that led to the creation of Nunavut ᐃᑉᐱᒋᔭᐅᑦᑎᐊᕐᓗᑕ ᖃᓄᐃᑦᑑᓂᑦᑎᓐᓂᒃ ᑲᒪᒋᔭᐅᒐᔭᕋᑦᑕ ᓄᓇᑦᑎᓐᓂ wanted to ensure Inuit rights, including language ᑕᓗᕈᒃᑯᑎᙱᓪᓗᑕ ᐅᕝᕙᓘᓐᓃᑦ ᐊᑦᑎᓂᖅᓴᒃᑯᑦ ᐃᓅᙱᓪᓗᑕ and culture, were protected; that we could live ᑕᐅᑦᑐᒋᔭᐅᓂᖃᕐᓗᑕ ᐊᔾᔨᒋᔭᐅᙱᒻᒪᕆᑦᑐᒥᒃ ᐃᓄᐃᑦ ᐊᓯᖏᖕᓄ; with dignity in our homeland without feeling ᐊᒻᒪᓗ ᒪᒥᐊᓐᓂᖃᙱᓪᓗᑕ ᐃᓅᓯᖃᕐᓗᑕ ᐊᐅᓚᓂᖃᕐᓗᑕᓗ shame or inferiority existing in a worldview that ᐃᓄᒃᑐᑦ ᐊᑐᕐᓗᑕ ᐅᖃᐅᓯᕐᒥᒃ. is so fundamentally different from non-Inuit, and to feel unapologetic to function in Inuktut. ᓄᓇᕗᒻᒥ ᐱᓕᕆᕝᕕᖏᑦ ᐊᒻᒪᓗ ᐊᐅᓚᑎᑦᑎᒍᑎᖏᑦ ᐋᖅᑭᒃᑕᒥᓂᐅᔪᑦ ᐱᒻᒪᕆᒍᓱᓪᓚᕆᓐᓂᕈᑎᓪᓕ ᐃᓄᐃᑦ If Nunavut’s institutions and the systems they ᐃᓕᖅᑯᓯᖏᖕᓂᒃ ᐊᒻᒪᓗ ᐅᖃᐅᓯᖏᖕᓂᒃ, ᖃᐅᔨᒪᑦᑎᐊᙱᓚᖓ create truly valued and language, I ᐅᕙᖓᓂ, ᐃᓄᒃᑐᑦ ᐅᖃᓪᓚᑦᑎᐊᕈᓐᓇᙱᑦᑑᓗᖓ, am not sure that I, a non-fluent Inuktut speaker, ᐃᖅᑲᓇᐃᔮᖃᑦᑎᐊᙱᓂᖅᓴᐅᓕᕋᔭᖅᐳᖓ ᐅᓪᓗᒥᐅᔪᖅ would be at the level of career that I am in now. ᐃᖅᑲᓇᐃᔮᕆᓕᖅᑕᒪ ᖁᑦᑎᓐᓂᖓᓃᓪᓗᖓ. ᐱᐅᔪᒃᑯᑦ The optimism remains that if anyone can achieve ᖃᓄᐃᓐᓂᐊᕋᓱᒋᓂᖏᑦ ᑕᐃᒪᐃᑉᐳᖅ ᓱᓕ ᑭᓇᑐᐃᓐᓇᖅ ᐃᓄᒃᑐᑦ fluency in the Inuktut language and we have a ᐅᖃᓪᓚᒍᓐᓇᑦᑎᐊᓕᕐᓂᕈᓂ ᐊᒻᒪᓗ ᓄᓇᕗᑦ ᒐᕙᒪᖃᖅᑐᑕ territorial government which truly works from an ᐃᖅᑲᓇᐃᔮᖃᓪᓚᑦᑖᕋᔭᕐᓗᑎᑦ ᐃᓄᐃᑦ ᓄᓇᕐᔪᐊᕐᒥ ᑕᐅᑦᑐᒋᔭᒥᓂᒃ Inuit world view that we also guide ourselves ᐊᑐᕐᓗᑎᑦ ᑕᐃᒫᑦᑕᐅᖅ ᐅᕙᑦᑎᓐᓂ ᑐᑭᒧᐊᑦᑎᒃᑭᕗᒍᑦ, by, then that will be Nunavut. ᑕᐃᒪᐃᓐᓂᕈᓂᓕ ᑖᒃᑯᐊᓪᓚᑦᑖᑦ ᐊᑐᖅᑕᐅᒐᔭᖅᑐᑦ ᐊᑐᖅᑕᐅᓐᓂᕈᑎᑦ ᓄᓇᕗᓪᓚᕆᐅᒐᔭᖅᐳᖅ ᐱᓇᓱᐊᒐᕆᔾᔪᑎᒋᓚᐅᖅᓯᒪᔭᖏᖕᓂᒃ ᐊᑐᕐᓗᑕ.

10 INUIT QAUJIMAJATUQANGIT IN ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᒐᕙᒪᒥ GOVERNMENT ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ, ᐊᑐᓕᕆᐊᓯᓪᓗᑎᑦ ᐊᒥᓱᒻᒪᕆᖕᓂᒃ ᐊᕐᕌᒍᓂᒃ The Government of Nunavut, with the adoption of a ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᒐᕙᒪᖃᐅᓯᖏᖕᓂᒃ, ᑲᔪᓯᓂᖃᑦᑎᐊᖅᓯᒪᕗᖅ ᐃᓄᐃᑦ centuries-old western style governance system, has ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ ᑭᒡᓕᖃᖅᑎᑕᐅᓪᓗᑎᑦ ᑐᑭᑖᖅᑎᑕᐅᓯᒪᔪᓂᒃ successfully turned Inuit Qaujimajatuqangit into a ᑐᙵᕕᒋᔭᐅᔪᓂᒃ, ᐱᒻᒪᕆᐅᔪᑦ ᐃᓱᒪᒋᔭᖏᑦ ᐃᓄᐃᑦ ᑕᐅᑦᑐᖏᖕᓂᒃ limited definition of a set of principles, minimizing ᒥᑭᓪᓕᑎᕆᓯᒪᓪᓗᑎᑦ. the critical concepts of Inuit worldview. ᓄᓇᕗᑦ ᐋᖅᑭᒃᑕᐅᓯᒪᓕᖅᑐᓂ, ᐊᒥᓱᑦ ᐃᓄᐃᑦ With the creation of the Nunavut territory, ᓂᕆᐅᓐᓂᓕᒻᒪᕆᐅᓚᐅᖅᐳᑦ ᐊᐅᓚᑦᑎᒍᑎᖏᑦ ᖃᓪᓗᓇᕐᔨᕐᖓᑦ many Inuit were hopeful that the systems of ᐃᓕᖅᑯᓯᖏᖕᓂᒃ ᐊᑐᓕᖅᑎᑦᑎᓇᓱᐊᖃᑦᑕᕐᓂᖏᑦ ᐃᓅᓯᑦᑎᓐᓂᒃ colonization that invaded our lives would no ᑐᓪᓕᕋᖅᓯᒪᑐᐃᓐᓇᖅᑐᑎᑦ ᐲᔭᐃᑐᐃᓐᓇᕐᓂᐊᕋᓱᒋᔭᐅᔪᓐᓃᖅᑐᑎᑦ longer work to strip us of our language, culture, ᐅᖃᐅᓯᑦᑎᓐᓂᒃ, ᐃᓕᖅᑯᓯᑦᑎᓐᓂᒃ, ᐊᒻᓴᓗ ᓇᒻᒥᓂᖅᓱᕈᓐᓇᓂᑦᑎᓐᓂᒃ and autonomy to choose how we live. However, ᐃᓅᓯᕆᒪᔭᕗᑦ ᒪᓕᓪᓗᒋᑦ ᐃᓅᓯᖃᕐᓂᐊᕋᓱᒋᓕᖅᑐᑕ. Nunavut adopted a government system that is ᑭᓯᐊᓂᓕ, ᓄᓇᕗᑦ ᐊᑐᓕᖅᓯᒪᕗᖅ ᒐᕙᒪᐅᓯᕐᒥᒃ essentially the same as the colonized system that ᐊᔾᔨᓴᐃᓐᓇᑐᐃᓐᓇᑦᑎᐊᖓᓂᒃ ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᐃᓕᖅᑯᓯᖓᑕ worked to create it. Notably, Inuit have adapted ᐊᐅᓚᔾᔪᓯᖓᓂᒃ ᐋᖅᑭᒍᑎᒋᔭᐅᓯᒪᓕᖅᑐᓂ. ᐅᖃᐅᓯᕆᓗᐊᕐᓗᒋᑦ, to life in stationary community settlements from ᐃᓄᐃᑦ ᓱᖏᐅᑎᓯᒪᓕᖅᑐᑦ ᐃᓅᓯᕐᒥᒃ ᓅᑦᑐᐃᑦᑑᓪᓗᑎᑦ a once seasonal lifestyle, often travelling with ᓄᓇᓕᖕᓂ ᓄᓇᖃᐅᓕᖅᑐᑎᑦ ᐊᕐᕌᒍ ᐊᓂᒍᖅᐸᓪᓕᐊᑎᓪᓗᒍ small groups and camps, in a very short span of ᓅᑉᐸᓚᐅᖅᓯᒪᓪᓗᑎᑦ, ᐊᐅᓪᓚᖃᑦᑕᖅᑐᑎᑦ ᖃᑦᑏᓐᓇᒡᒍᑕᐅᓪᓗᑎᑦ time. Inuit either chose to move or were forced ᓄᓇᓕᕋᓛᖑᓪᓗᑎᑦ, ᕿᓚᒥᒻᒪᕆᑯᓗᒃ ᓱᖏᐅᑎᔪᒥᓂᐅᓪᓗᑎᑦ. ᐃᓄᐃᑦ to move into community settlements during the ᓂᕈᐊᖅᑐᒥᓂᐅᕗᓪᓗᑭᐊᖅ ᐅᕝᕙᓘᓐᓃᑦ ᓄᑦᑎᖅᑕᒥᓂᐅᓪᓗᑎᑦ 1950s and 1960s. Whether it was a personal ᓄᓇᓕᖕᓄᑦ 1950−ᖏᖕᓂ ᐊᒻᒪᓗ 1960-ᖏᖕᓂᒃ. ᐃᒻᒥᓂᒃ decision or a forced relocation, the impact of ᐃᓱᒪᓕᐅᕐᓂᕋᓗᐊᕈᑎᑦ ᓅᑦᑕᕆᐊᒃᓴᖅ ᐅᕝᕙᓘᓐᓃᑦ this rapid transition is still felt today. ᓄᑦᑎᖅᑕᒥᓂᐅᓪᓗᑎᑦ ᓅᒍᒪᓇᑎᑦ, ᐊᑦᑐᐃᓂᖃᕐᓂᖓ ᑕᒪᔅᓱᒪᑉ ᓱᒃᑲᓕᔪᒻᒪᕆᖕᒥᒃ ᐊᓯᔾᔨᑲᓪᓚᓗᐊᖅᑐᒥᓂᐅᓪᓗᑎᑦ ᐃᓅᓯᖏᑦ Even though many Inuit lived through an era ᐅᓪᓗᒥᐅᔪᖅ ᓱᓕ ᐃᑉᐱᕐᓇᕈᑎᒋᔭᐅᓯᒪᕗᖅ. that attempted to strip us of our language and culture, we saw some of our aspirations achieved ᐊᒥᓱᑦ ᐃᓄᐃᑦ ᐃᓅᓚᐅᖅᓯᒪᒐᓗᐊᖅᑎᓪᓗᒋᑦ ᐲᔭᐃᕕᐅᓇᓱᐊᖅᑐᑕ when the Nunavut Land Claims Agreement was ᐅᖃᐅᓯᑦᑎᓐᓂᒃ ᐃᓕᖅᑯᓯᑦᑎᓐᓂᓗ, ᑕᑯᓯᒪᕗᒍᑦ ᐃᓚᖏᖕᓂᒃ signed. However, since signing, we have not ᐱᓕᕆᐊᖃᕈᑎᒋᒻᒪᕆᒐᓱᐊᓚᐅᖅᓯᒪᔭᑦᑎᓐᓂᒃ ᐱᕚᓪᓕᕈᑎᖏᔭᐅᓪᓗᓂ been provided adequate opportunity to build ᓄᓇᕗᑦ ᓄᓇᑖᕈᑕᐅᓂᖓᓄᑦ ᐊᖏᕈᑎ ᐊᑎᓕᐅᖅᑕᐅᒐᒥ. ᑭᓯᐊᓂᓕ, our own distinct government that will serve the ᐊᑎᓕᐅᖅᑕᐅᓚᐅᖅᓯᒪᒻᒪᓂᑦ, ᓈᒻᒪᑦᑐᒃᑯᑦ ᐱᕕᖃᖅᑎᑕᐅᓯᒪᙱᓚᒍᑦ needs and interests of our society, with methods ᐋᖅᑭᒃᓱᐃᓗᑕ ᓇᒻᒥᓂᖅ ᐊᔾᔨᐅᙱᑦᑐᒥᒃ ᒐᕙᒪᒥᒃ ᐱᔨᑦᑎᕋᕋᔭᖅᑐᒥᒃ and practices that are familiar, amongst people ᑭᙴᒪᒋᔭᐅᔪᓂᒃ ᐃᓄᖕᓄᑦ ᐊᒻᒪᓗ ᐱᔪᒪᔭᐅᔪᓄᑦ ᐃᓅᖃᑎᑦᑎᓐᓄᑦ, we can identify with, and in our own language. ᐊᑐᖅᑕᐅᓲᓂᒃ ᐊᒻᒪᓗ ᐃᓕᖅᑯᓯᐅᔪᓂᒃ ᖃᐅᔨᒪᔭᑦᑎᓐᓂᒃ, ᐃᓄᐃᑦ I often question why Inuit organizations and ᐃᓅᓯᖏᖕᓂᒃ ᐊᔾᔨᖃᕈᓐᓇᕋᔭᖅᑐᓂᒃ ᖃᐅᔨᒪᔭᖏᑦ ᒪᓕᑦᑐᒋᑦ, Nunavut community-based societies must ᐊᒻᒪᓗ ᓇᒻᒥᓂᖅ ᐅᖃᐅᓯᕗᑦ ᐊᑐᖅᑕᐅᓗᓂ. ᐊᐱᕆᓗᐊᓲᖑᔪᖓ follow western guidelines of conduct such as ᓱᒻᒪᑦ ᐃᓄᐃᑦ ᑲᑐᔾᔨᖃᑎᒌᖏᑦ ᐊᒻᒪᓗ ᓄᓇᕗᒻᒥ ᓄᓇᓖᑦ Robert’s Rules of Order, which are set out in ᑲᑐᔾᔨᔨᐅᔪᑦ ᒪᓕᒋᐊᖃᕐᒪᖔᕐᒥᒃ ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᑐᑭᒧᐊᕈᑎᖏᖕᓂᒃ a manual that provides a standard procedure ᐃᓕᖅᑯᓯᖃᕐᓂᕐᒧᑦ ᐱᓕᕆᐊᖃᕐᓗᑎᑦ ᓲᕐᓗᒃ ᕌᕗᑦ ᒪᓕᒐᕋᓛᖏᑦ for conducting meetings for a diverse range of ᐊᐅᓚᔾᔪᓯᖃᑦᑎᐊᓂᕐᒧᑦ, ᐋᖅᑭᒃᑕᐅᓯᒪᓪᓗᑎᑦ ᑕᒪᒃᑯᐊ ᒪᓕᒐᕋᓛᑦ organizations.⁹ These rules created by a foreign ᐅᖃᓕᒫᒐᕐᓂᒃ ᖃᓄᐃᓕᕆᐊᖃᕐᓂᕐᒧᑦ ᐊᔾᔨᒌᑦᑐᒡᒍᑕᓂᒃ system do not reflect Inuit ways of being, but we must use them in order to maintain legitimacy

11 and sustainability within our territory because ᐃᓕᖅᑯᓯᖃᖅᑎᑦᑎᔪ ᑲᑎᒪᓂᐅᔪᑦ ᖃᓄᐃᑦᑕᕆᐊᖃᕐᒪᖔᑕ of existing territorial legislation and regulations. ᐊᔾᔨᒋᙱᑐᒻᒪᕆᐊᓗᖕᓄᑦ ᑲᑐᔾᔨᖃᑎᒋᓄᑦ. ᑕᒪᒃᑯᐊ ᒪᓕᒐᕋᓛᑦ ᐋᖅᑭᓱᖅᐅᓯᒪᒻᒪᑕ ᖃᐅᔨᒪᙱᑕᑦᑎᓐᓄᑦ ᐊᐅᓚᑎᑦᑎᒍᓯᖃᖅᑐᓄᑦ Ethical space was never created to enable Inuit ᐊᔾᔨᖃᕋᑎᑦ ᐃᓄᐃᑦ ᐃᓅᓯᖃᕐᓂᖏᖕᓂᒃ ᐃᓅᓂᖏᖕᓂᒃ, ᑭᓯᐊᓂᓕ to truly build a system reflective of our culture. ᐊᑐᕆᐊᓕᑉᐳᑦ ᐋᖅᑭᐅᒪᐃᓐᓇᑎᑦᑎᖁᓪᓗᑕ ᐱᓪᓚᑦᑖᖑᓱᕆᔭᐅᓂᖓᓂᒃ Ethical space, as defined by Willie Ermine, a ᐊᒻᒪᓗ ᒪᑭᒪᔪᓐᓇᕐᓂᖓᓂᒃ ᓄᓇᑦᑎᓐᓂ ᓄᓇᕗᒻᒥ ᐱᖁᔭᑦ Cree Researcher at the Indigenous Peoples ᐊᑐᐊᒐᕋᓛᓪᓗ ᐱᓪᓗᒋᑦ ᑖᒃᑯᑐᐊᑦᑎᐊᖅ. Health Research Centre (IPHRC) and an Assistant Professor with University of Canada, ᐃᑉᐱᒍᓱᑦᑎᐊᓂᒃᑯᑦ ᐃᓂᖃᖅᑎᑦᑎᓂᖅ ᐋᖅᑭᓱᖅᑕᐅᓚᐅᖅᓯᒪᙱᓚᖅ ᐃᓄᐃᑦ ᐊᐅᓚᑦᑎᒍᓯᓕᐅᕈᓐᓇᕐᓗᑎᑦ ᐊᔾᔨᖃᕐᓗᑎᑦ ᐃᓕᖅᑯᓯᑦᑎᓐᓂᒃ. ᐃᑉᐱᒍᓱᑦᑎᐊᓂᒃᑯᑦ ᐃᓂᖃᖅᑎᑦᑎᓂᖅ, ᑐᑭᑖᖅᑎᑕᐅᓯᒪᓪᓗᓂ ᕕᓕ ᐆᕐᒪᐃᓐᒧᑦ, ᑯᕇ ᐊᓪᓚᐅᓪᓗᓂ ᖃᐅᔨᓴᖅᑎ ᓄᓇᖃᖅᑳᖅᓯᒪᔪᑦ … is formed when two societies, with ᐋᓐᓂᐊᖅᑕᐃᓕᒪᓂᕐᒧᑦ ᐱᓕᕆᕝᕕᐊᓂ ᐊᒻᒪᓗ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᕐᒥ disparate worldviews, are posed to engage ᐃᓕᓴᐃᔨᑉ ᑐᖏᓕᕆᔭᖅ ᐊᓪᓚᐃᑦ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᖓᓂ ᑲᓇᑕᒥ with each other. It is the thought about ᐃᒪᓐᓇ ᐅᖃᐅᓯᖃᖅᓯᒪᕗᖅ ᖃᓄᐃᑦᑑᒋᐊᖓᓂᒃ ᐃᑉᐱᒍᓱᑦᑎᐊᓂᒃᑯᑦ diverse societies and the space in between ᐃᓂᖃᖅᑎᑕᐅᓂᕐᒥᒃ, them that contributes to the development of a framework for dialogue between human communities. The ethical space of … ᐋᖅᑭᒃᑕᐅᓲᖑᕗᖅ ᒪᕐᕉᒃ ᐃᓅᓯᖃᖅᑑᒃ ᐊᔾᔨᒌᙱᑦᑑᓐᓂᒃ, engagement proposes a framework as a way ᐊᔾᔨᒌᙱᑐᒻᒪᕇᖕᓂᒃ ᐃᓄᓇᕐᒧᐊᕐᒥ ᑕᐅᑐᓐᓂᖃᖅᑐᑎᑦ, ᐃᓅᖃᑎᒌᒋᐊᓯᑎᓪᓗᒋᑦ. ᐃᓱᒪᓂᐅᕗᖅ ᐊᔾᔨᒌᙱᑦᑐᓄᑦ of examining the diversity and positioning ᐃᓅᓯᖃᐅᖅᑐᓄᑦ ᐊᒻᒪᓗ ᐃᓂᖃᕐᓂᖏᑦ ᐊᑯᖓᖏᖕᓂ of Indigenous peoples and Western society ᐃᑲᔪᕐᓂᖃᕋᔭᖅᑐᖅ ᐱᕙᓪᓕᐊᒍᑎᒋᔭᐅᓗᓂ ᑐᙵᕕᐅᔪᖅ in the pursuit of a relevant discussion 10 ᐅᖃᖃᑎᒌᑦᑎᐊᓕᕈᓐᓇᖁᓪᓗᒋᑦ ᐃᓄᐃᑦ ᓄᓇᖅᑲᑎᒌᒋᐊᓯᓗᑎᑦ. ᐃᑉᐱᒍᓱᑦᑎᐊᓂᒃᑯᑦ ᐃᓂᖃᖅᑎᑕᐅᓂᖓ ᐃᓅᖃᑎᖃᕆᐊᓯᓂᕐᒧᑦ Through my research, I am fortunate to have ᑐᙵᕕᓕᐅᖅᑎᑦᑎᒍᑕᐅᖁᔨᕗᖅ ᖃᐅᔨᓴᕈᓯᐅᓗᓂ gained an awareness of the critical work ᐊᔾᔨᒌᙱᓐᓂᖏᖕᓂᒃ ᐊᒻᒪᓗ ᓄᓇᖃᖅᑳᖅᓯᒪᔪᑦ and efforts of Inuit to create the necessary ᖃᓪᓗᓈᕐᔨᕐᖓᓪᓗ ᐃᓕᖅᑯᓯᖏᖕᓂᒃ ᑐᖅᑐᑦ ᐋᖅᑭᒃᑎᓪᓗᑎᑦ components to move toward the development ᐅᖃᐅᓯᖃᖃᑎᒌᒋᐊᓯᒍᓐᓇᓂᐊᕐᒪᑕ ᑕᒪᒃᑯᓂᖓ... of a system that is based on the foundation of Inuit Qaujimajatuqangit. Many of these works ᖃᐅᔨᓵᑦᑎᒍᑦ, ᐅᔾᔨᕈᓱᒍᓐᓇᖅᓯᓯᒪᒐᒪ ᐊᑲᕐᕆᔮᖅᓯᒪᕗᖅ ᐱᒻᒪᕆᐅᔪᓂᒃ I reference in this article. ᐃᖅᑲᓇᐃᔮᖃᖃᑦᑕᕐᓂᑯᖏᖕᓂᒃ ᐱᓇᓱᐊᒐᕆᓯᒪᔭᖏᓐᓂᓪᓗ ᐃᓄᐃᑦ ᐋᖅᑮᖁᓪᓗᒋᑦ ᐊᑐᕆᐊᓕᒻᒥᓂᒃ ᓯᕗᒧᐊᒍᓐᓇᖁᓪᓗᒍ ᐋᖅᑭᒃᓱᐃᓗᑎᑦ Early efforts to implement Inuit Qaujimajatuqangit ᐊᐅᓚᑦᑎᒍᓯᕐᒥᒃ ᑐᙵᕕᖃᕐᓗᑎᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ. included the appointment of Inuit to the Inuit ᐊᒥᓱᑦ ᑕᒪᒃᑯᐊ ᐃᖅᑲᓇᐃᔮᕆᔭᐅᓯᒪᔪᑦ ᐅᖃᐅᓯᕆᓯᒪᕙᒃᑲ ᑕᕝᕙᓂ Qaujimajatuqangit (IQ) Task Force in November ᑎᑎᕋᖅᓯᒪᔭᓐᓂᒃ. 2001.11 The taskforce’s mandate was to make recommendations to the government for ᓯᕗᓂᐊᒍᑦ ᐱᓕᕆᐊᕆᔭᐅᓇᓱᐊᖃᑦᑕᕐᓂᑯᑦ ᐊᑐᓕᖅᑎᑕᐅᓗᑎᑦ incorporating Inuit Qaujimajatuqangit into its ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᐱᖃᓯᐅᔾᔨᓯᒪᕗᑦ ᑎᒃᑯᐊᖅᑕᐅᓂᖏᑦ operations, to meet the Government of Nunavut’s ᐃᓄᐃᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᑲᑎᒪᔨᖏᖕᓄᑦ ᓄᕖᕝᕙ first government mandate,Pinasuaqtavut - the 2ᔾ01-ᖑᑎᓪᓗᒍ. ᑲᑎᒪᔩᑦ ᐱᓇᓱᐊᒐᕆᓚᐅᖅᓯᒪᔭᖓ Bathurst Mandate. Pinasuaqtavut, which means ᐊᑐᓕᖁᔭᓕᐅᕐᓗᑎᑦ ᒐᕙᒪᒃᑯᓐᓄᑦ ᐊᑐᓕᖅᑎᑦᑎᒍᑎᒃᓴᖏᖕᓂᒃ “that which we’ve set out to do” committed ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᐊᐅᓚᓂᖏᖕᓄᑦ, ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ that by 2020, Nunavut would be a place where ᓯᕗᓪᓕᖅᐹᖑᔪᒥᒃ ᒐᕙᒪᐅᔫᑉ ᐱᓇᓱᐊᒐᖓ ᑎᑭᑕᐅᖁᓪᓗᒍ Inuktut, in all of its forms, would be the working ᐱᔭᕇᖅᑕᐅᓗᑎᑦ ᑲᒪᒋᓂᐊᕐᓂᕋᖅᓯᒪᔭᖏᑦ, ᐱᓇᓱᐊᖅᑕᕗᑦ −

12 language of the Government of Nunavut; that ᕿᖓᐅᒻᒥᒃ ᐱᓇᓱᐊᒐᓕᐊᕆᔭᒥᓂᖅ. ᐱᓇᓱᐊᖅᑕᕗᑦ, ᑐᑭᓕᒃ the education system would be built within “ᑕᐃᒃᑯᐊ ᐱᓕᕆᐊᖃᕈᑎᒋᓇᓱᐊᖅᑕᕗᑦ ᑲᒪᒋᔭᐅᓂᐊᕐᓂᕋᖅᓯᒪᔪᑦ the context of Inuit Qaujimajatuqangit; and ᖃᓄᐃᑦᑑᒐᔭᓕᕐᓂᖏᑦ ᐊᑐᖅᑕᐅᓕᕐᓗᑎᑦ 2020 ᓇᓪᓕᖅᐸᑦ, educational programs would be offered based ᓄᓇᕗᑦ ᓄᓇᒋᔭᐅᒐᔭᖅᐳᖅ ᐃᓄᒃᑐᑦ, ᑕᒪᐃᓐᓂᓕᒫᑦᑎᐊᖅ, on community-by-community needs.12 So, ᐃᖅᑲᓇᐃᔭᕐᕕᒻᒥ ᐅᖃᐅᓯᖅ ᐊᑐᖅᑕᐅᖃᑦᑕᓕᕐᓗᓂ ᓄᓇᕗᑦ what has caused the inability to meet the ᒐᕙᒪᖏᖕᓂᒃ; ᐃᓕᓐᓂᐊᕐᓂᓕᕆᓂᕐᓪᓗ ᐋᖅᑭᓱᖅᑕᐅᓂᖃᕋᔭᕐᒪᑦ strategic objectives and targets set out early in ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᒪᓕᓪᓗᒋᑦ; ᐊᒻᒪᓗ ᐃᓕᓐᓂᐊᑎᑦᑎᓂᕐᒧᑦ Nunavut’s life and the GN’s following mandates: ᐱᓕᕆᐊᑦ ᐊᑐᐃᓐᓇᐅᒪᑎᑕᐅᒐᔭᖅᑐᑦ ᒪᓕᑦᑐᒋᑦ ᓄᓇᓕᖕᓂ Pinasuaqtavut 2004-2009, Tamapta,13 Sivumut ᓇᓕᐊᓐᓂᑐᐃᓐᓇᖅ ᐊᑐᖅᑕᐅᔭᕆᐊᖃᓕᕋᐃᑉᐸᑕ. ᑕᐃᒪᓕ ᑭᓱᑦ ᐱᓪᓗᒋᑦ Abluqta,14 and Turaaqtavut? 15 ᓄᖅᑲᖅᑕᕈᑎᒋᔭᐅᓯᒪᕙᑦ ᖃᓄᖅᑑᕈᑕᐅᓯᒪᔪᑦ ᐱᓇᓱᐊᒐᕆᔭᒥᓃᑦ ᑎᑭᑕᐅᓇᓱᐊᖅᑐᒥᓃᓪᓗ ᓄᓇᕗᑦ ᐱᙳᕋᑖᓵᑦᑎᐊᖅᑐᒥᓂᐅᑎᓪᓗᒍ The IQ Task Force reported that most government ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ ᐅᑯᖓᓂ ᐱᓇᓱᐊᒐᖃᕈᑎᒥᓂᖏᑦ: ᐱᓇᓱᐊᖅᑕᕗᑦ departments were failing to incorporate Inuit 2004-2009, ᑕᒪᑉᑕ, ᓯᕗᒧᑦ ᐊᑉᓗᖅᑕ, ᐊᒻᒪᓗ ᑐᕌᖅᑕᕗᑦ? Qaujimajatuqangit in a significant way. This issue was assessed based on the underlying ᐃᓄᐃᑦ ᖃᐅᔨᒪᑐᔭᖃᖏᑕ ᑲᑎᒪᔨᖏᑦ ᐅᓂᒃᑳᓚᐅᖅᑐᑦ ᐊᒥᓱᑦ problem addressed in this question: “Should the ᒐᕙᒪᒃᑯᑦ ᐱᓕᕆᕝᕕᖏᒡᒎᖅ ᐊᑐᓕᖅᑎᑦᑎᙱᓗᐊᕐᒪᑕ ᐃᓄᐃᑦ Nunavut government try to incorporate the Inuit ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ ᐱᒻᒪᕆᐅᔪᒃᑯᑦ. ᑕᒪᓐᓇ ᖃᐅᔨᓴᖅᑕᒥᓂᐅᕗᖅ Culture into itself? Or […] should the Nunavut ᒪᓕᑦᑐᒋᑦ ᐊᑲᐅᙱᓕᐅᕈᑎᒋᓗᐊᖅᑕᓄᑦ ᑲᒪᒋᔭᐅᓯᒪᔪᖅ ᑖᔅᓱᒥᖓ government incorporate itself into the Inuit ᐊᐱᖅᑯᑎᒥ: “ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ ᐊᑐᓕᖅᑎᑦᑎᓇᓱᐊᕆᐊᖃᖅᐹᑦ culture?” 16 The IQ Task Force recognized that ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖓᓂᒃ ᒐᕙᒪᐅᔪᒧᑦ? ᐅᕝᕙᓘᓐᓃᑦ […]ᓄᓇᕗᑦ the model of governance borrowed from the ᒐᕙᒪᖏᑦ ᐊᑐᓕᖅᑎᖔᕆᐊᖃᖅᐹᑦ ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖓᓄᑦ?”. ᐃᓄᐃᑦ Government of the Northwest Territories (GNWT) ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᑲᑎᒪᔨᖏᑦ ᐃᓕᓴᖅᓯᓚᐅᖅᓯᒪᔪᑦ ᐋᖅᑭᓱᖅᓯᒪᓂᖓ and other public government was an alien model ᒐᕙᒪᒥ ᐊᐅᓚᑦᑎᓂᕐᒧᑦ ᐱᔭᒥᓂᐅᔪᖅ ᓄᓇᑦᓯᐊᑉ ᒐᕙᒪᖓᓂᒃ ᐊᒻᒪᓗ with its own institutional culture that impedes ᐊᓯᖏᖕᓂᒃ ᐃᓄᖕᓂᒃ ᑭᒃᑯᑐᐃᓐᓇᕐᓂᒃ ᐱᔨᑦᑎᕐᓗᓂ ᒐᕙᒪᐅᔪᓂᑦ the integration of Inuit Qaujimajatuqangit ᐊᔾᔨᐅᓚᐅᖅᓯᒪᙱᒻᒪᑦ ᐋᖅᑭᓱᖅᓯᒪᓂᖓ ᓇᒻᒥᓂᖅ ᐱᓕᕆᕝᕕᖏᑕ into its service delivery system. They also ᐃᓕᖅᑯᓯᖓᓄᑦ ᓄᖅᑲᖓᑎᑦᑎᒍᑎᐅᓕᖅᑐᓂ ᐊᑐᓕᖅᑎᑕᐅᓂᖏᖕᓂᒃ recognized the challenge for government ᐃᓄᐃᑦ ᖃᐅᔨᒪᑐᔭᖃᖏᑕ ᐱᔨᑦᑎᕋᕈᑎᖏᖕᓄᑦ. ᐃᓕᓴᖅᓯᓚᐅᖅᓯᒪᒻᒥᔪᑦ to integrate itself into the Inuit culture, and ᐊᒃᓱᕈᕐᓇᕐᓂᖓᓂᒃ ᒐᕙᒪᐅᔪᒧᑦ ᐊᑐᓕᖅᑎᑦᑎᓗᓂ ᓇᒻᒥᓂᖅ ᐃᓄᐃᑦ that there were no definitive answers about ᐃᓕᖅᑯᓯᖓᓄᑦ, ᐊᒻᒪᓗ ᑭᐅᔾᔪᑎᒃᓴᖅᑕᖃᓪᓚᑦᑖᙱᒻᒪᑕ ᖃᓄᖅ ᑕᒪᓐᓇ how to do this. However, they provided 12 ᑲᒪᒋᔭᐅᒐᔭᕐᒪᖔᕐᒥᒃ. ᑭᓯᐊᓂᓕ, 12-ᓂᒃ ᐊᑐᓕᖁᔭᓕᐅᓚᐅᖅᓯᒪᔪᑦ, recommendations, of which three specifically ᐱᖓᓱᑦ ᐱᓕᕆᐊᖃᕈᑎᖃᓗᐊᖅᑐᑦ ᐃᑲᒧᖅᑐᐃᓗᑎᑦ focussed on supporting communities through ᓄᓇᓕᖕᓂ ᓯᐊᒻᒪᖅᑕᐅᓗᑎᑦ ᐱᔨᑦᑎᕋᕈᑎᖏᑦ ᓴᙱᓂᐅᔪᑦ decentralization of authority and resources, ᑭᓇᐅᔭᓪᓗ, ᐱᔭᕆᐊᑭᓪᓕᖅᑎᑕᐅᓗᓂ ᐱᓕᕆᕝᕕᒻᒥ ᐃᖅᑲᓇᐃᔮᑦ simplifying the organizational structures at ᐋᖅᑭᓱᖅᓯᒪᓂᖏᑦ ᓄᓇᓕᓐᓃᑦᑎᓪᓗᒋᑦ, ᐊᒻᒪᓗ ᑲᔪᖏᖅᓴᖅᑕᐅᓗᑎᑦ the community level, and encouraging and ᐃᑲᔪᖅᑐᖅᑕᐅᓗᑎᓪᓗ ᐱᕙᓪᓕᐊᒍᑎᖃᕐᓂᖏᑦ ᓄᓇᓕᓐᓂ ᑐᙵᕕᓖᑦ supporting the development of community- ᐊᐅᓚᑦᑎᒍᑎᖏᑦ ᐱᓕᕆᐊᕐᓄᑦ ᐱᔨᑦᑎᕋᕈᑎᓄᓪᓗ.. based informal systems of programs and services.17 ᐊᓯᐊᑦᑕᐅᖅ ᐆᑦᑑᑎᐅᔪᖅ ᐱᒻᒪᕆᐅᔪᒥᒃ ᐃᖅᑲᓇᐃᔮᖃᕈᑎᒋᔭᐅᓯᒪᓂᑯ ᐱᖃᓯᐅᔾᔨᔪᑦ ᐅᖃᓕᒫᒐᓕᐊᒥᓂᒥᕐᒥᒃ ᑕᐃᔭᐅᔪᖅ ᐃᓄᐃᑦ Another example of critical work includes a ᖃᐅᔨᒪᔭᑐᖃᖏᑦ : ᐃᓄᐃᑦ ᖃᐅᔨᒪᓯᒪᐃᓐᓇᖅᑕᖏᑦ book called Inuit Qaujimajatuqangit : What Inuit ᓱᓕᔫᒋᐊᖏᖕᓂᒃ’ ᑖᓐᓇ ᐅᖃᓕᒫᒐᖅ ᐱᔭᓪᓕᐊᒍᑎᓕᒃ Have Always Known to be True.18 This book ᖃᐅᔨᒪᔭᐅᔪᓂᒃ ᐃᖅᑲᒋᔭᐅᑦᑎᐊᖅᑐᓂᒃ ᐃᓄᐃᑦ ᐃᓐᓇᑐᖃᕐᓂᒃ draws upon the knowledge of respected Inuit ᓄᓇᕗᓕᒫᕐᒦᙶᖅᓯᒪᔪᓂᒃ, ᐊᒥᓱᑦ ᐃᓅᒍᓐᓃᖅᓯᒪᔪᑐᖃᐅᓕᖅᑐᑦ, Elders from across Nunavut, many of whom have ᐱᔾᔪᑎᖃᖅᑐᒥᓂᐅᓪᓗᑎᑦ ᖃᐅᔨᒪᑦᑎᐊᕈᑕᐅᓂᐊᕐᒪᑦ ᖃᐅᔨᒪᔭᐅᓂᖏᑦ since passed away, for the purpose of ensuring ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ ᑎᑎᕋᖅᑕᐅᒐᓗᐊᕐᒪᖔᕐᒥᒃ ᐊᒻᒪᓗ

13 that the knowledge of Inuit Qaujimajatuqangit ᑲᑐᔾᔭᐅᓗᑎᑦ ᐃᓄᐃᑦ ᓄᓇᓕᖏᖕᓂ. ᐃᓄᐃᑦ ᐃᓐᓇᑐᖃᐃᑦ is documented and shared with the Inuit ᐃᓚᐅᖃᑕᐅᓚᐅᖅᑐᑦ “... ᐃᓱᒫᓘᑎᖃᓚᐅᖅᑐᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᑐᔭᖃᖏᑦ community. The Inuit Elders involved “… were ᑭᒡᒐᑐᕐᓂᖃᖅᑎᑕᐅᒻᒪᑕ ᐃᓛᒃᑰᖓᐅᓗᐊᖅᑐᑎᑦ ᒥᑭᔪᒡᒍᑕᐅᓪᓗᑎᑦ concerned that Inuit Qaujimajatuqangit was ᐊᒻᒪᓗ ᐊᑕᐅᓯᕐᒥᒃ ᑐᙵᕕᒃᓴᖅᑕᖃᙱᑦᑐᖅ ᓴᖅᑭᑕᐅᓯᒪᓗᓂ being presented in bits and pieces and that ᑕᒪᐃᓐᓂ ᑕᑯᑎᑦᑎᓇᓱᐊᕐᓗᓂ ᑕᒪᐃᓐᓂᓗ ᐃᓱᒪᒋᔭᖃᕐᓗᑎᑦ ᐃᓅᓯᕐᒥᒃ there was no single source that presented a ᐃᓱᒪᒋᔭᐅᓯᒪᔪᒥᒃ ᑕᑯᒃᓴᐅᑎᑦᑎᓇᓱᐊᕆᐊᖏᑦ ᐊᑕᐅᓯᑐᐊᑯᓗᖕᒥᒃ complete version of holistic philosophy of life.” 19 ᐱᑕᖃᕋᓂ.” What struck me is the importance placed on this book by those involved in its development ᖃᐅᔨᓗᐊᕈᑎᒋᓚᐅᖅᑕᕋᓂ ᐱᒻᒪᕆᐅᓂᖃᕐᓂᕋᖅᑕᐅᓂᖓ as a resource for Inuit who seek to decolonize ᑕᕝᕙᓂ ᐅᖃᓕᒫᒐᓕᐊᕐᒥᒃ ᑕᐃᒃᑯᐊ ᐋᖅᑭᒃᓱᐃᖃᑕᐅᔪᒥᓃᑦ and heal through the reclamation of this ᐃᑲᔫᑕᐅᓂᐊᕐᒪᑕ ᐃᓄᖕᓄᑦ ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᐃᓕᖅᑯᓯᖏᖕᓂᒃ unique worldview and to use the knowledge ᐊᑐᙱᓂᖅᓴᐅᒐᓱᐊᓕᖅᑐᓄᑦ ᐊᒻᒪᓗ ᒪᒥᓴᕐᓗᑎᑦ ᑕᓱᐃᓗᑎᑦ to rebuild society grounded in cultural beliefs ᑕᒪᔅᓱᒥᖓ ᐊᔾᔨᐅᙱᑦᑐᒥᒃ ᓄᓇᕐᒧᐊᕐᒥ ᑕᐅᑦᑐᖃᕐᓂᖏᖕᓂᒃ ᐊᒻᒪᓗ and systems.20 I am forever grateful to the ᐊᑐᖅᑕᐅᓗᓂ ᖃᐅᔨᒪᔭᐅᓂᖏᑦ ᐋᖅᑭᒃᓱᐃᕙᓪᓕᐊᓕᕐᒥᓗᑎᑦ Inuit Elders: Atuat Akittiq, Louis Angalik, Jose ᐃᓅᓯᕐᒥᒃ ᑐᙵᕕᖃᐅᖅᑐᒥᒃ ᐃᓕᖅᑯᓯᖏᑕ ᐅᑉᐱᕆᔭᖏᖕᓂᒃ Angutinngurniq, Mariano Aupilaarjuq, Norman ᐊᒻᒪᓗ ᐊᐅᓚᒍᓯᖏᖕᓂᒃ. ᖁᔭᓕᔪᒻᒪᕆᐅᕗᖓ ᑕᐅᕗᖓᓕᒫᖅ ᐃᓄᐃᑦ Attangalaaq, Alice Hitkoak Ayalik, Mark Kalluak, ᐃᓐᓇᑐᖃᕐᓂᒃ: ᐊᑐᐊᑦ ᐊᑭᑦᑎᖅ, ᓗᐃ ᐊᖓᓕᒃ, ᔫᓯ ᐊᖑᑎᙳᕐᓂᖅ, Rhoda Karetak, Donald Uluadluak; as well as ᒥᐊᕆᐋᓄ ᐊᐅᐱᓛᕐᔪᒃ, ᓄᐊᒪᓐ ᐊᑦᑕᖓᓛᖅ, ᐋᓚᓯ ᕼᐃᑦᖅᑯᐊᖅ authors and editor, Frank Tester, Shirley Tagalik ᐊᔭᓕᒃ, ᒫᒃ ᑲᓗᐊᖅ, ᕉᑕ ᖃᕆᑕᖅ, ᑖᓄᓪᑦ ᐅᓗᐊᓪᓗᐊᖅ; ᐊᒻᒪᓗᑦᑕᐅᖅ and Joe Karetak, for undertaking this work ᑎᑎᕋᖅᑐᒥᓃᑦ ᓇᑲᑎᕆᔪᒥᓃᑦ ᕗᕌᓐᒃ ᑎᐊᔅᑐᕐ, ᓲᕐᓕ ᑕᕐᕋᓕᒃ and publishing the book in 2017,, as I seek to ᐊᒻᒪᓗ ᔫ ᖃᕆᑕᖅ, ᑕᒪᔅᓱᒥᖓ ᐱᓕᕆᐊᖃᖅᑐᒥᓂᐅᓂᖏᖕᓄᑦ gain knowledge of Inuit Qaujimajatuqangit and ᐃᖅᑲᓇᐃᔮᖃᖅᑐᑎᑦ ᐊᒻᒪᓗ ᑎᑎᕋᖅᑕᐅᒃᑲᐃᓪᓗᑎᑦ ᐅᖃᓕᒫᒐᕐᒥᒃ personally strengthen my roots. 2017−ᖑᑎᓪᓗᒍ ᖃᐅᔨᒪᓇᓱᐊᓕᖅᑎᓪᓗᖓ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃᐊᒻᒪᓗ ᓇᒻᒥᓂᖅ ᓴᙵᑦᑎᓐᓇᓱᐊᖅᑐᒋᑦ ᑐᙵᕕᒋᔭᒃᑲ ᐃᓅᓯᕐᒧᑦ. TRANSMISSION OF INUIT QAUJIMAJATUQANGIT ᐃᓕᑕᐅᓂᖏᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ

My past and current lived experience ᐅᐊᑦᑎᐊᕈ ᐅᓪᓗᒥᐅᔪᕐᓗ ᐃᓅᓯᕐᒥᒃ ᐊᑐᕐᓂᑯᕆᓯᒪᔭᒃᑲ ᒪᓕᑦᑐᒋᑦ demonstrates the lack of opportunity many ᑕᑯᒃᓴᐅᑎᑦᑎᕗᑦ ᐱᕕᖃᙱᓗᐊᖅᑐᐊᓘᓂᖏᑦ ᐊᒥᓱᑦ ᒪᒃᑯᒃᑐᑦ ᐃᓄᐃᑦ, young Inuit, especially those in the larger centres ᐱᓗᐊᖅᑐᒥᒃ ᐊᖏᓂᖅᓴᓂᒃ ᓄᓇᓕᖕᓂ ᓄᓇᕗᒻᒥ, ᓲᕐᓗᒃ ᐃᖃᓗᖕᓂ, of Nunavut, such as Iqaluit, Rankin Inlet, and ᑲᖏᖅᖠᓂᖅ, ᐊᒻᒪᓗ ᐃᖃᓗᒃᑑᑦᓯᐊᕐᒥᓗ, ᐃᓅᓯᖃᕆᐊᖃᖅᑎᓪᓗᒋᑦ, Cambridge Bay, have to live, learn, and work in ᐃᓕᓕᓐᓂᐊᕐᓗᑎᑦ, ᐊᒻᒪᓗ ᐃᖅᑲᓇᐃᔭᕐᓗᑎᑦ ᐃᓄᒃᑐᑦ ᐊᑐᕐᓗᑎᑦ Inuktut and learn directly from Inuit Elders and ᐊᒻᒪᓗ ᐃᓕᓐᓂᐊᕐᓗᑎᑦ ᐃᓄᖕᓂᒃ ᐃᓐᓇᑐᖃᕐᓂᒃ ᐊᒻᒪᓗ ᐃᓄᐃᑦ Inuit knowledge holders. In examining Nunavut’s ᖃᐅᔨᒪᔭᐅᔪᓂᒃ ᑎᒍᒥᐊᖅᑎᐅᔪᓂᒃ. ᖃᐅᔨᓴᖅᑐᒋᑦ ᓄᓇᕗᒻᒥ most prominent institutions, including schools ᐱᓕᕆᕝᕕᓪᓗᐊᑕᐅᔪᑦ, ᓲᕐᓗᒃ ᐱᖃᓯᐅᑎᓪᓗᒋᑦ ᐃᓕᓐᓂᐊᕐᕖᑦ and government, it is no wonder this is the ᐊᒻᒪᓗ ᒐᕙᒪᐅᔪᑦ, ᖃᕿᐊᕐᓇᖅᑐᖃᙱᓚᖅ ᑕᐃᒪᓐᓇᐃᑦᑑᒻᒪᑕ, case, given that they are led and implemented ᓯᕗᓕᖅᑎᖃᐅᕐᓂᖏᖕᓄᑦᐊᒻᒪᓗ ᐊᑐᓕᖅᑎᑕᐅᑎᑦᑎᓪᓗᑎᑦ primarily by non-Inuit. For example, in 2018, a ᖃᓪᓗᓈᖑᔪᓄᑦ ᑕᒪᒃᑯᐊ ᐃᓅᓯᖏᖕᓂ ᐱᓕᕆᕝᕕᐅᔪᑦ. ᐆᑦᑑᑎᒋᓗᒍ, Government of Nunavut report commented that 2018−ᖑᑎᓪᓗᒍ, ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ ᐅᓂᒃᑲᐅᓯᖃᓚᐅᖅᐳᑦ ᑖᒃᑯᐊᑐᐊᖅ only 16 of 20 senior management positions 16 ᑕᒪᓐᓂ 20-ᓂᒃ ᐊᖓᔪᖅᑳᒡᒍᑏᑦ ᐊᐅᓚᑦᑎᔨᐅᔪᑦ ᐃᖅᑲᓇᐃᔮᑦ within the Department of Education were filled; ᐃᓐᓄᒃᑕᐅᓯᒪᒐᒥᒃ ᐃᓕᓐᓂᐊᕐᓂᓕᕆᔨᒃᑯᓐᓂ ; ᐊᑕᐅᓯᑯᓗᒻᒧᓪᓘᓐᓃᑦ none of them were occupied by Inuit. 21 This ᐃᓐᓄᑦᑕᐅᓯᒪᒐᑎᑦ ᐃᓄᖕᓄᑦ.. ᑕᒪᒃᑯᐊ ᑭᒡᓕᓯᓂᐊᖅᑕᐅᓯᒪᓂᖏᑦ statistic does not make sense in a territory that ᑐᑭᖃᙱᑦᑐᑦ ᓄᓇᖓ ᐊᒥᓲᓂᖅᓴᐅᓪᓗᑎᑦ ᐃᓄᖏᑦ ᐃᓅᓪᓗᑎᑦ. has a majority population of Inuit.

14 Because I have had very little opportunity to ᐱᕕᖃᓗᐊᕌᓗᓚᐅᖅᓯᒪᙱᓐᓂᓐᓄᑦ ᐃᓕᓐᓂᐊᕐᓗᖓ ᐃᓄᖕᓂᒃ learn from Inuit in Nunavut institutions, I crave ᓄᓇᕗᑦ ᐱᓕᕆᕝᕕᖏᖕᓂᒃ, ᐱᔪᒪᔪᒻᒪᕆᐅᕗᖓ ᐊᒻᒪᓗ ᐱᒻᒪᕆᒍᓱᑦᑐᖓ and value every opportunity to learn directly ᐱᕕᖃᕐᓂᓕᒫᓐᓂᒃ ᐃᓕᓐᓂᐊᕈᓐᓇᕐᓗᖓ ᐃᓄᖕᓂᒃ ᐃᓄᐃᑦ from Inuit about Inuit Qaujimajatuqangit. Perhaps, ᖃᐅᔨᒪᔭᑐᖃᖏ ᑕᒥᒃᓵᓄᑦ. ᓲᕐᓗᖃᐃ, ᐃᓕᓐᓂᐊᕆᐊᓯᓂᑯᑐᖃᕋ given my ingrained learning approach and ᒪᓕᑐᐃᓐᓇᖅᑐᒍ ᐊᒻᒪᓗ ᓇᓗᖅᑯᑎᓂᓐᓄᑦ ᓇᒻᒥᓂᖅ ᐃᓅᓂᓐᓂᒃ, insecurity in my personal inuuniq, I realize my ᐃᓕᓴᖅᓯᓯᒪᕗᖓ ᐊᑐᖔᕈᒪᓲᕆᓕᖅᑕᓐᓂᒃ ᑕᒪᒃᑯᐊ ᐱᕕᖃᕈᑎᖏᑦ preference is for these opportunities to be ᓴᖅᑭᑕᐅᓕᕐᓗᑎᑦ ᐱᓪᓚᑦᑖᒃᑯᑦ, ᓇᓗᖅᑯᑎᒍᓐᓃᕋᓱᓐᓂᓐᓂᒃ presented formally, until such a point where I ᐊᒻᒪᓗ ᐃᓅᖃᑎᖃᑦᑎᐊᕈᓐᓇᖅᓯᓕᕐᓗᖓ ᑕᒪᒃᑯᐊ ᐱᕕᖃᕐᓂᐅᔪᑦ have increased my confidence and established ᐊᑐᕈᓐᓇᑐᐃᓐᓇᕈᓐᓇᖅᓯᒍᒃᑭᑦ. ᐃᓅᓪᓗᑕ, ᐱᔪᓐᓇᐅᑎᖃᙱᓚᒍᑦ relationships enough for these opportunities to ᐃᓕᓐᓂᐊᖅᑎᑕᐅᒋᐊᓯᓗᑕ ᐃᓕᓐᓂᐊᕈᓐᓇᕐᓗᑕᓗ ᐊᒻᒪᓗ occur more naturally. As Inuit, do we not have ᐃᓕᑉᐹᓪᓕᕐᓗᑕ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ ᓄᓇᕗᑦ the right to receive and access learning and ᐃᓕᓐᓂᐊᕐᕕᖏᖕᓂᒃ ᓯᓚᑦᑐᓴᕐᕕᖓᓂᓪᓗ, ᑕᐃᑲᓃᓛᖑᓂᐊᕐᓂᑦᑎᓐᓂᒃ acquire Inuit Qaujimajatuqangit in Nunavut’s ᐱᓕᕆᖃᑦᑕᕐᓗᑕ ᓂᕆᐅᓐᓂᖃᕐᕕᐅᒐᓗᐊᖅᑎᓪᓗᑕ, institutions, where we are expected to spend a ᐃᓅᓯᖃᑦᑎᐊᖁᓪᓗᑕ ᐊᒻᒪᓗ ᐃᑲᔪᕐᓗᑕᓗ ᐃᓅᖃᑎᑦᑎᓐᓄᑦ majority of our time, in order to live good lives ᐊᒻᒪᓗ ᐱᕙᓪᓕᐊᓂᕐᒧᑦ? and contribute to our society and economy? ᔮᓇᑦ ᑕᒪᓕᒃ ᒪᒃᒍᕌᑦ ᑕᑯᒃᓴᐅᑎᑦᑎᓯᒪᒋᕗᖅ ᐱᒻᒪᕆᐅᓂᖓᓂᒃ Janet Tamalik McGrath demonstrates the ᐊᑐᖃᑦᑕᕐᓂᖏᑦ ᐃᓄᐃᑦ ᐊᐅᓚᓂᖓᓂᒃ ᖃᐅᔨᒪᓂᑉ important relationship of people interactions ᐃᓕᓐᓂᐊᖅᑎᑕᐅᓗᓂ ᐊᒻᒪᓗ ᓄᑖᕈᕆᐊᖅᓯᓯᒪᓪᓗᓂ ᐃᓱᒪᒋᓯᒪᔭᒥᓂᒃ in the process of knowledge transmission and ᑎᑎᕋᖅᑐᓂ: ᐃᓱᒪᒃᓴᖅᓯᐅᕈᑎᒋᔭᒃᑲ: ᐅᖃᖃᑎᖃᕐᓂᖅ ᐊᐅᐱᓛᕐᔪᖕᒥᒃ renewal in her thesis, Isumaksaqsiurutigijakka: : ᐃᓄᒃᑎᑐᑦ ᖃᐅᔨᒪᒋᐊᓯᒃᑲᓐᓂᓕᕐᒥᒃ ᐃᓱᒪᒋᔭᐅᓯᒪᔪᑦ. ᑕᒪᓐᓇ Conversations with Aupilaarjuk : Towards a ᐊᑐᖃᑦᑕᕐᓂᕋ ᐃᓚᒋᕙᐅᒃ ᐊᒥᓱᓂᒃ ᐱᔾᔪᑎᓐᓂᒃ ᓱᒻᒪᑦ ᐃᓄᐃᑦ Theory of Inuktitut Knowledge Renewal.22 ᐃᖅᑲᓇᐃᔭᕐᓂᖏᑦ ᒐᕙᒪᒃᑯᓐᓂ ᐱᒻᒪᕆᐊᓘᒻᒪᑦ ᖃᐅᔨᒪᑦᑎᐊᖁᓪᓗᒋᑦ This relationship is one of many reasons ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᐊᑐᓕᖅᑎᑕᐅᒐᓗᐊᕐᒪᖔᕐᒥᒃ ᓄᓇᕗᑦ why Inuit employment in government is so ᒐᕙᒪᖏᖕᓂᒃ. ᑕᒪᓐᓇ ᐅᑉᐱᕆᔭᐅᓂᖓ ᑕᑯᒃᓴᐅᑎᑦᑎᒋᕗᖅ critical to ensuring Inuit Qaujimajatuqangit is ᐱᕐᔪᐊᕌᓗᒃᑯᑦ ᐃᓄᐃᑦ ᐊᐃᕙᐅᑎᖃᐃᓐᓇᕆᐊᖃᕐᓂᖏᑦ implemented within the Nunavut government. ᐊᓯᔾᔨᖅᑕᐅᓯᒪᙱᑦᑐᓂᒃ ᐊᒻᒪᓗ ᓴᙱᓂᖅᓴᐃᑦ ᐱᓕᕆᕝᕕᒻᒥ This belief also shows the critical need for Inuit ᐃᓕᖅᑯᓯᕆᔭᐅᓲᑦ ᒐᕙᒪᒃᑯᓐᓄᑦ ᐃᓂᓪᓚᖓᓗᐊᖅᑐᐊᓘᖃᑦᑕᕐᒪᑕ. to continue to challenge the status quo and dominant institutional culture that is entrenched “ᓯᓚᑖᓂ ᐃᓄᐃᑦ ᐊᑐᓂ ᓇᒻᒥᓂᖅ ᐱᓕᕆᐊᕐᒥᓂᒃ, in government. ᓂᕆᐅᙱᓈᕐᓇᖅᓯᒪᕗᖅ ᖃᑦᑏᓐᓇᑯᓗᐃᑦ ᐋᖅᑭᒃᑕᐅᓯᒪᒻᒪᑕ ᒫᓐᓇᐅᔪᖅ ᐃᑲᔪᖅᑐᖅᑕᐅᖁᓪᓗᒋᑦ ᐊᑯᕐᖓᖏᖕᓃᑦᑐᑦ ᑭᖑᕚᕆᔭᑦ “Outside of individual personal initiatives, ᐃᑲᔪᕐᓂᖃᒻᒪᕆᖕᓂᒃ ᐊᔪᙱᑐᒡᒍᑕᐅᓪᓗᑎᑦ ᐊᒻᒪᓗ ᐃᓅᓯᕐᒥᒃ surprisingly very little is in place at this time ᐊᑐᕐᓂᑰᓯᒪᓪᓗᑎᑦ ᐊᒻᒪᓗ ᐅᖃᖃᑎᖃᕆᐊᓯᑲᐅᑎᒋᔪᓐᓇᕐᓂᖏᑦ to support the middle generation’s immense ᐃᓐᓇᑐᖃᕐᓂᖅ ᓇᒻᒥᓂᖅ.” ᑕᐃᒪᐃᓐᓂᖓᓄᑦ, ᐃᓄᒃ ᐃᓱᒪᒍᓐᓇᑦᑎᐊᖅᐳᖅ contribution of skills and lived experiences and ᒪᒃᑯᒃᑐᖅ ᐃᓄᒃ ᐃᓚᒥᓂᒃ ᐃᓅᖃᑎᖃᕈᓐᓇᙱᒃᑯᓂ ᐊᒻᒪᓗ their capacity to access elders directly.”23 As a ᐃᓅᖃᑎᒌᑦᑐᓄᑦ ᑐᙵᕕᓖᑦ ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖓᓂᒃ result, one can safely assume that if a young ᐅᖃᐅᓯᖓᓂᓪᓗ, ᐃᓄᐃᑦ ᖃᐅᔨᒪᓂᖏᑦ ᐊᒻᒪᓗ ᐱᒻᒪᕆᒋᔭᖏᑦ Inuk does not have direct access to a familial ᐃᓕᑕᐅᔪᓐᓇᐃᓪᓕᒐᔭᖅᑐᑦ. or societal network that is grounded in Inuit culture and language, Inuit knowledge and ᑭᒡᓕᓯᓂᐊᖅᑕᐅᓯᒪᔪᑦ ᑕᑯᒃᓴᐅᑎᑦᑎᕗᑦ ᐃᓄᐃᑦ value transmission is interrupted. ᐊᒃᓱᕈᕐᓇᑐᒃᑰᕐᓂᖅᓴᐅᓲᖑᖕᒪᑕ ᐃᓅᓯᕐᒥᓂᒃ ᐋᓐᓂᐊᓕᖅᓴᕋᐃᓐᓂᖅᓴᐅᓲᖑᓪᓗᑎᑦ ᐊᓯᖏᑦ ᓇᓕᐊᑐᐃᓐᓇᑦ Statistics demonstrate that Inuit continue to ᑲᓇᑕᑉ ᐃᓄᐃᑦ ᐊᔾᔨᒌᙱᑦᑐᑦ ᓴᓂᐊᓂ. ᐆᑦᑑᑎᒋᓗᒍ ᑎᓴᒪᐅᔪᖅᑐᑦ suffer more from social determinants of health

15 16 than any other group in Canada. For example, ᐊᑕᐅᓯᕐᓗ ᑕᒪᐃᓐᓂ ᖁᓕᓖ ᐃᓄᐃᑦ ᓱᕈᓰᑦ ᓯᓂᒋᐊᖅᑐᓲᖑᕗᑦ ᑳᒃᑐᑎᑦ. seven out of 10 Inuit children are reported (ᑕᑯᓂᐊᕐᓗᒍ ᐊᔾᔨᙳᐊᖅ 2) ᐊᒻᒪᓗ ᖁᑦᑎᓂᖅᐹᒥ ᐃᓕᓐᓂᐊᕇᓲᑦ to go to bed hungry24 (see Figure 2) and the ᐊᒥᓲᓂᖏᑦ ᖃᑦᑏᓐᓇᐅᓛᖑᕗᑦ ᑲᓇᑕᒥ ᐃᒪᓐᓇᑐᐃᓐᓇᑦ high school completion rate for Inuit is the ᐱᔭᕇᓲᖑᓪᓗᑎᑦ 40%. ᐃᓚᒌᑦ ᐊᒃᓱᕈᕈᑎᖃᕈᑎᑦ ᐊᑭᓕᖅᓱᐃᓗᑎᑦ lowest in the country at 40%.25 If families are ᐊᑭᓕᖅᓱᕆᐊᓕᒻᒥᓂᒃ ᐃᓅᓯᖏᖕᓂᒃ, ᓄᖅᑲᑎᑦᑎᓂᖃᓲᖅ struggling to make ends meet, it interrupts ᐊᑐᖅᑎᑦᑎᓇᓱᐊᕐᓗᑎᑦ ᐅᑉᐱᕆᔭᑦᑎᓐᓂᒃ ᐱᒻᒪᕆᒋᔭᑦᑎᓐᓂ, ᐊᒻᒪᓗ their ability to foster our values or contribute ᐃᑲᔪᕐᓗᑎᑦ ᐱᐅᓯᑎᑦᑎᓂᖅᓴᐅᓗᑎᑦ ᓄᓇᓕᑦᑎᓐᓂ. to the betterment of our community. ᑕᒪᓐᓇ ᐊᒃᓱᕈᕈᑕᐅᓂᖓ ᑕᑯᒃᓴᐅᑎᑕᐅᒃᑲᓐᓂᕆᕗᖅ ᒪᔅᓗᑉ This challenge is supported by Maslow’s ᖁᑦᑎᓂᖅᓴᐅᔪᑎᒍᑦ ᑭᙴᒪᒋᔭᐅᔪᓂᒃ (ᑕᑯᓂᐊᕐᓗᒍ ᐊᔾᔨᙳᐊᖅ Hierarchy of Needs (see Figure 3), a well- 3), ᖃᐅᔨᒪᔭᐅᑦᑎᐊᖅᑐᖅ ᐃᓱᒪᒋᔭᐅᓯᒪᔪᖅ ᐃᒪᐃᑦᑐᖃᕐᓂᕋᐃᔪᑦ known theory that suggests people are ᐃᓄᐃᒡᒎᖅ ᐱᓕᕆᐊᖃᕈᒪᓂᖅᓴᐅᓲᑦ ᑭᙴᒪᒋᔭᒥᐊᑐᐃᓐᓇᖏᖕᓄᑦ motivated to fulfill basic needs before ᐊᓯᖏᖕᓄᑦ ᑲᒪᓚᐅᙱᑦᑎᓐᓂᒋᑦ ᐱᓗᐊᕆᐊᖃᙱᑕᖏᖕᓂᒃ moving on to other more advanced needs. ᑭᙴᒪᒋᔭᖏᖕᓂᒃ. ᒫᔅᓗᑉ ᖁᑦᑎᓂᖅᓴᒡᒍᑏᑦ ᑭᙴᒪᒋᔭᐅᔪᑦ In Maslow’s Hierarchy, the most basic needs ᑎᑎᕋᖅᓯᒪᔭᖏᖕᓂᒃ, ᑭᙴᒪᒋᔭᐅᕗᑦ ᐱᔭᐅᔭᕆᐊᓖᑦ ᐅᑯᐊ are physiological, which include food, water, ᐃᓱᒪᒃᑰᖓᓪᓗᑎᑦ, ᓲᕐᓗᒃ ᐱᖃᓯᐅᔾᔨᔪᑦ ᓂᕿᖃᕆᐊᖃᕐᓂᖅ, sleep, and warmth.26 CBC recently reported ᐃᒥᖃᕆᐊᖃᕐᓂᖅ, ᓯᓂᒋᐊᖃᕐᓂᖅ, ᐊᒻᒪᓗ ᐅᖅᑰᔪᒦᒋᐊᖃᕐᓂᖅ. that Nunavut has a waiting list of nearly 5,000 ᓰᐲᓰ ᐅᓂᒃᑲᐅᓯᖃᕋᑖᓚᐅᕆᕗᖅ ᓄᓇᕗᒻᒥ ᐅᑕᖅᑭᔪᓃᒻᒪᑕ people for housing, and that with the current ᐃᒡᓗᒃᓴᒥᓂᒃ 5,000 ᐃᓄᐃᑦ, ᐊᒻᒪᓗ ᐅᓪᓗᒥᐅᔪᖅ ᒐᕙᒪᑐᖃᒃᑯᓐᓂ level of federal investment in the area, it will ᑮᓇᐅᔭᖅᑖᕆᔭᐅᔭᕆᐊᓖᑦ ᐃᒡᓗᒃᓴᓄᑦ ᑕᐃᒪᐃᑐᐃᓐᓇᖃᑦᑕᕈᑎᑦ take 60 years to house all those in need.27 It is no wonder that young Inuit continue to ᓯᔾᔨᙱᓪᓗᑎᑦ ᐱᔭᐅᕙᑦᑐᑦ, 60-ᓄᑦ ᐊᕐᕌᒍᓄᑦ have decreasing access to both Elders and ᐊᑯᓂᐅᓂᖃᕋᔭᖅᑐᖅ ᑕᐃᒃᑯᐊᓕᒫᑦ ᐃᒡᓗᑖᖁᓪᓗᒋᑦ ᐃᓄᐃᑦ our language, when the expectation remains ᐅᑕᖅᑭᔪᑦ ᐃᒡᓗᒃᓴᒥᖕᓂᒃ. ᖃᕿᐊᕐᓇᙱᓚᕐᓕ ᒪᒃᑯᒃᑐᑦ ᐃᓄᐃᑦ for language and Inuit-specific learning ᐅᖃᖃᑎᖃᑲᐅᑎᒋᔪᓐᓇᖅᐸᙱᓚᑦ ᐃᓐᓇᑐᖃᕐᓂᒃ ᐊᒻᒪᓗ (learning through, and application of, Inuit ᐊᑐᕐᓗᑎᑦ ᐅᖃᐅᓯᑦᑎᓐᓂᒃ, ᓂᕆᐅᒋᔭᐅᔪᑦ ᐅᖃᐅᓯᕐᒧᑦ ᐊᒻᒪᓗ Qaujimajatuqangit) to be through our ”homes” ᐃᓄᖕᓅᖓᔪᑦ ᐃᓕᓐᓂᐊᒐᒃᓴᑦ (ᐃᓕᓐᓂᐊᕐᓗᑎᑦ, ᐊᑐᓕᖅᑎᑕᐅᓗᑎᓪᓗ, and we don’t even have enough homes to ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ) “ᐊᖏᕐᕋᑦᑎᓐᓂᐅᒐᔭᕐᒪᑕ” ᐊᒻᒪᓗ house all those in need. ᐊᖏᕐᕋᑭᔅᓴᑐᒻᒪᕆᐅᓪᓗᑕ ᑕᒪᒃᑯᐊ ᐃᒡᓗᖃᖅᑎᓪᓗᒋᑦ ᐃᒡᓗᑖᕆᐊᓖᑦ.

INUKTUT IN GOVERNMENT ᐃᓄᒃᑑᕐᓂᖅ ᒐᕙᒪᒥ

Given that language is intricately tied to culture ᐅᖃᐅᓯᖅ ᐊᑦᑐᐊᖓᓪᓚᑦᑖᕐᓂᖓᓄᑦ ᐃᓕᖅᑯᓯᕐᒧᑦ ᐊᒻᒪᓗ and the transmission of Inuit Qaujimajatuqangit, ᐃᓕᑕᐅᓂᖓᓄᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓄᑦ, ᐱᒻᒪᕆᐅᕗᖅ it is important that we look at Inuktut in the ᕿᒥᕐᕈᓗᒋᑦ ᐃᓄᒃᑑᖃᑦᑕᕐᓂᖅ ᐃᖅᑲᓇᐃᔭᕐᕕᓂ. ᓄᓇᕗᒻᒥ workplace.28 The Nunavut Labour Force Analysis ᓴᓇᔪᓕᕆᓂᕐᒧᑦ ᖃᐅᔨᓴᖅᑕᐅᔭᕆᐊᖃᓲᖑᕗᖅ ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓄᑦ is an obligation of the GN that undertakes an ᖃᐅᔨᓴᖅᑐᑎᑦ ᐃᖅᑲᓇᐃᔭᖅᑐᓂᒃ ᓄᓇᕗᒻᒥ, ᐱᖃᓯᐅᑎᓗᒍ ᐅᖃᐅᓯᖅ analysis of the labour force in Nunavut, including ᐃᖅᑲᓇᐃᔭᕐᕕᖕᒥ. ᑐᕝ ᔅᑯᑦᓇᑉ−ᑲᖓᔅ, ᕌᕗᑦ ᐱᓕᑉᓴᓐ ᐊᒻᒪᓗ ᕌᕗᑦ language in the workplace. Tove Skutnabb- ᑕᓐᕚ ᐅᖃᐅᓯᖃᓚᐅᖅᑎᓪᓗᒋᑦ ᓄᓇᕗᒻᒥ ᐃᓄᐃᑦ ᐃᖅᑲᓇᐃᔭᖅᑎᖏᑦ Kangas, Robert Phillipson and Robert Dunbar ᖃᐅᔨᓴᖅᑕᐅᓂᖏᑕ ᑕᑯᑎᑦᑎᔪᒥᓂᐅᒻᒪᑕ ᑕᒪᐃᓐᓂ ᐃᖅᑲᓇᐃᔭᖅᑏᑦ highlight that the Nunavut Inuit Labour Force ᐱᓕᒻᒪᓴᖅᑎᑕᐅᓪᓗᑎᑦ ᖃᓪᓗᓇᐅᔭᑐᐃᓐᓇᕐᒪᑕ ᐊᒻᒪᓗ

17 Figure 3 Maslow’s Hierarchy of Needs,), Inuit Qaujimajatuqangit Hierarchy of Needs. Government of Nunavut: Arviat, Nunavut. Reprinted with permission from the Qaujigiartiit Health Research Centre’s Inunnguiniq Parenting Program Curriculum Manual (2018).

ᐊᔾᔨᙳᐊᖅ 3 ᒫᔅᓗᑉ ᖁᑦᑎᓂᖅᓴᒡᒍᑏᑦ ᑭᙴᒪᒋᔭᐅᔪᑦ,), ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᑭᙴᒪᒋᔭᖏᑦ. ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ: ᐊᕐᕕᐊᑦ, ᓄᓇᕗᑦ. ᑎᑎᕋᖅᑕᐅᒃᑲᓂᖅᓯᒪᔪᖅ ᐊᖏᖅᑕᐅᓯᒪᓪᓗᑎᑦ ᖃᐅᔨᒋᐊᖅᑏᑦ ᐋᓐᓂᐊᖅᑕᐃᓕᒪᔪᓕᕆᓂᕐᒧᑦ ᖃᐅᔨᓴᕐᑯᖓᓂ ᐃᓄᙳᐃᓂᕐᒧᑦ ᐱᓕᕆᐊᖅ ᐃᓕᓐᓂᐊᕈᑎᒃᓴᖏᖕᓂᒃ ᐱᔭᒥᓂᐅᓪᓗᑎᑦ (2018).

18 Analysis (NILFA) revealed that all workplace ...ᐊᒥᓲᓂᖏᑦ ᓈᒻᒪᒃᑲᓗᐊᕐᓗᑎᑦ ᓇᓗᓇᐃᖅᓯᓐᓂᕈᑎᑦ training is being done in English and that ᐊᔪᕈᓐᓂᓚᐅᖅᑎᓪᓗᒋᑦ, ᐊᑐᖃᑦᑕᓕᕐᓗᑎᑦ ᐃᓄᒃᑐᑦ ᐃᖅᑲᓇᐃᔭᕐᕕᖏᖕᓂ, ᐊᒻᒪᓗ ᐃᓅᓂᕋᖅᓯᒪᔪᑦ ᐃᓚᐅᖃᑕᐅᔪᑦ ᓴᙵᑦᑎᑕᐅᓂᖅᓴᐅᒐᓗᐊᕈᑎᑦ ᑕᒪᒃᑯᓂᖓ ᐱᓕᕆᐊᕐᓂᒃ, …even if a reasonable number declare that ᑕᒪᐃᓐᓂ ᐊᐅᓚᓂᖃᕐᓂᖏᑦ ᖃᓪᓗᓇᐅᔭᖅᑐᑎᑦ ᓴᙵᑦᑎᓂᖅᓴᐅᖔᖅᑎᑦᑎᒻᒪᕆᑉᐳᖅ ᖃᓪᓗᓈᑎᑑᕐᓂᕐᒥᒃ, after getting qualified, they use Inuktut in ᐊᒻᒪᓗ ᐱᒡᒐᓇᕐᓂᖕᓂᒃ ᐊᔪᙱᑐᒻᒪᕆᐅᓗᑎᑦ their work, and even if the Inuit identity ᖃᐅᔨᒪᓂᖃᕐᓗᑎᑦ ᐃᓄᒃᑐᑦ ᓴᙵᑦᑎᑕᐅᖔᕋᓂ. ᑕᒪᓐᓇ of participants is strengthened in such ᑐᑭᖃᖅᑎᑦᑎᓕᓲᖅ ᐃᓕᓐᓂᐊᖅᑏᑦ ᐃᓕᓐᓂᐊᓲᖑᔪᑦ programmes, the fact that the entire ᐊᑐᓕᖅᑐᑎᑦ ᖃᓪᓗᓈᑎᑐᑦ ᐅᖃᐅᓯᖅ ᐊᔪᙱᓐᓂᖏᖕᓂᒃ, system functions in English strengthens ᐃᖅᑲᓇᐃᔮᕐᓂᒃ, ᑲᔪᓯᓂᖃᑦᑎᐊᕐᓂᖏᖕᓂᒃ, ᐅᓪᓗᒥᐅᓂᖅᓴᐅᔪᒥᒃ, competence in English massively, ᐊᒻᒪᓗ ᐱᕕᖃᕐᓂᖅᓴᐅᓕᖅᑐᑎᑦ ᓄᓇᓕᕐᔪᐊᓕᒫᕐᒥ. and not technical and professional ᐊᒃᓱᕈᕐᓇᖅᐳᖅ ᐃᓱᒪᓕᐅᖅᑕᐃᓕᒪᒐᓱᐊᕋᓗᐊᕐᓗᓂ ᐅᓪᓗᒥᐅᔪᖅ ᐱᓕᒻᒪᒃᓴᖅᑕᐅᓂᖏᑦ ᑭᒡᒐᖅᑐᐃᓂᖃᕐᒪᑕ operational competence in Inuktut. ᐊᔾᔨᖃᓕᖅᑎᑕᐅᖔᑐᐃᓐᓇᓕᖅᑐᑎᑦ ”ᖃᓪᓗᓈᑦ” This is bound to mean that students ᐃᓕᖅᑯᓯᖏᖕᓄᑦ. internalise English as the language of skills, jobs, success, modernity, and ᐃᓄᐃᑦ ᑭᒃᑯᑐᐃᓐᓇᐃᑦ ᐱᔪᓐᓇᐅᑎᖏᖕᓂᒃ ᑕᐅᑐᓐᓂᖃᕐᓗᑕ ᑕᓐᕚᕐ, increased opportunities nation-wide. ᐱᓕᑉᓴᓐ ᐊᒻᒪᓗ ᔅᑯᑦᓇᑉ−ᑲᖓᔅ ᓇᓗᓇᐃᖅᓯᕗᑦ ᐊᑐᖔᖅᑎᑕᐅᓪᓗᑎᑦ It is difficult to avoid the conclusion ᐃᓄᒃᑎᑑᙱᑦᑐᖅ ᑕᐃᒃᑯᐊ ᓴᙲᓂᖅᓴᐅᔪᑎᒍᑦ ᐊᐅᓚᓂᓖᑦ that current training represents ᐊᒻᒪᓗ ᓴᙲᓂᖅᓴᐅᑎᑕᐅᔪᑦ ᐅᖃᐅᓯᕐᓂᒃ ᐊᑐᖅᑎᑕᐅᖔᙱᑦᑐᑎᑦ ᐅᖃᐅᓯᕐᒥᓂᒃ ᐃᓚᖏᖕᓂᒃ ᐱᓕᕆᕝᕕᓂ ᐃᓕᓐᓂᐊᕐᕕᐅᔪᓂᒃ, ᑭᓯᐊᓂᓕ assimilation to “white” norms. 29 ᐊᑦᑎᓂᖅᓴᐅᑎᑕᐅᓪᓗᑎᑦ ᑖᒃᑯᐊ ᐊᑐᖅᑕᐅᓂᖅᓴᐅᖔᖅᑎᓪᓗᒋᑦ ᖃᓪᓗᓇᐅᔭᕐᓂᖅ ᐊᒻᒪᓗ ᐅᐃᕖᑎᑑᕐᓂᖅ, ᐸᐸᑕᐅᑎᑦᑎᑐᐃᓐᓇᕐᒪᑦ From a human rights perspective, Dunbar, ᓇᓕᒧᒌᙱᑐᒃᑯᑦ ᐊᑐᖅᑕᐅᓲᖑᓂᖓᓂᒃ. ᐅᖃᒃᑲᓐᓂᖅᑐᑎᑦ Phillipson and Skutnab-Kangas indicate that ᐱᕕᖃᖅᑎᑕᐅᙱᑦᑎᓪᓗᒋᑦ ᐅᖃᐅᓯᕐᒥᒃ ᐊᓯᐅᔨᑎᑦᑎᓂᑐᐃᓐᓇᐅᕗᖅ, granting minority or minoritized languages ᓇᓗᓇᐃᔭᐃᓪᓗᑎᑦ ᓇᓕᒧᒌᙱᑐᒃᑯᑦ ᑲᒪᒻᒪᑕ ᑐᙵᕕᖃᖅᑐᑎᑦ some space in schools, but in a subordinate ᐅᖃᐅᓯᕐᒥᓂᒃ ᐊᑐᖔᕐᓂᖏᖕᓄᑦ ᐊᒻᒪᓗ ᐃᓇᖏᖅᑕᐅᓪᓗᓂ ᐊᓯᐊᓄᑦ position to English and French, perpetuates ᐃᓄᐃᑦ ᐊᓯᖏᖕᓄᑦ . discrimination. They further state that granting no space constitutes linguicide, which they ᐃᓄᖕᓅᖓᔪᑦ ᐱᓕᕆᐊᑦ describe as discrimination on the basis of language and its replacement by another. 30 ᐃᓚᐅᖃᑕᐅᕋᑖᓚᐅᕋᒪ ᐃᓄᙳᐃᓂᖅ ᐊᖓᔪᖅᑳᕆᔭᐅᔪᑦ ᕿᑐᕐᖓᓖᑦ ᐸᖅᑭᓂᕐᒧᑦ ᐱᓕᕆᐊᖓᓂᒃ ᐃᓕᓐᓂᐊᖅᑐᖓ, ᐊᐅᓚᑕᐅᔪᖅ ᖃᐅᔨᒋᐊᖅᑏᑦ ᐋᓐᓂᐊᖅᑕᐃᓕᒪᔪᓕᕆᓂᕐᒧᑦ INUIT-SPECIFIC PROGRAMS ᖃᐅᔨᓴᕐᕕᖓᓂ (ᐃᖃᓗᓐᓃᑦᑐᓂ) ᐊᒻᒪᓗ ᐋᖅᑭᐅᒪᕕᒃ (ᐊᕐᕕᐊᓃᑦᑐᖅ). ᐃᓄᙳᐃᓂᖅ ᐊᖓᔪᖅᑳᕆᔭᐅᔪᓄᑦ ᕿᑐᕐᖓᓕᖕᓄᑦ ᐱᓕᕆᐊᖑᕗᖅ I recently participated in the Inunnguiniq ᐃᓕᓐᓂᐊᒐᒃᓴᖅ ᑐᙵᕕᖃᖅᑐᑦ ᐃᓄᐃᑦ ᓱᕈᓯᕐᓂᒃ ᐸᖅᑭᓂᖏᖕᓂᒃ Parenting Program, which is delivered by ᐅᑉᐱᕆᔭᐅᓯᒪᔪᑐᖃᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᐅᓪᓗᑎᑦ ᐃᓄᐃᑦ Qaujigiartiit Health Research Centre (based ᐃᓐᓇᑐᖃᕐᓄᑦ ᐃᓕᓐᓂᐊᕈᑎᒃᓴᓕᐊᕆᔭᐅᓯᒪᔪᑦ; ᑖᒃᑯᐊᓴᐃᓐᓇᐃᑦ in Iqaluit) and Aqqiumavvik Centre (based in ᐃᓐᓇᑐᖃᐃᑦ ᐃᓄᐃᑦ ᐃᖅᑲᓇᐃᔮᖃᖅᓯᒪᔪᒥᓂᐅᓪᓗᑎᑦ ᐅᖃᓕᒫᒐᕐᒥᒃ Arviat). Inunnguiniq is a parenting program ᐅᖃᐅᑕᐅᖅᑲᐅᔪᒥᒃ ᑕᐃᔭᐅᔪᖅ, ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ : ᐃᓄᐃᑦ based on Inuit childrearing philosophy from Inuit ᖃᐅᔨᒪᓯᒪᐃᓐᓇᖅᑕᖏᑦ ᓱᓕᔫᒋᐊᖏᖕᓂᒃ. ᑲᒪᓇᒻᒪᕆᑦᑐᓂᓗ, knowledge provided by Inuit Elders;31 most of ᐃᓐᓇᑐᖃᐃᑦ ᐅᖃᐅᔾᔨᒋᐊᖅᑏᑦ ᑲᑎᒪᔨᕋᓛᖏᑦ ᐋᖅᑭᒃᑕᐅᓚᐅᖅᓯᒪᔪᑦ these same Inuit Elders worked on the book ᐋᖅᑭᒃᓱᐃᒋᐊᖁᔭᐅᓪᓗᑎᑦ ᓄᓇᕗᒻᒥ ᒥᑭᔫᑕᐅᓂᖅᐹᓂ ᑎᑭᑦᑐᒍ referenced earlier, Inuit Qaujimajatuqangit:

19 What Inuit Have Always Known to be True. ᖁᑦᑎᓂᖅᐹᓄᑦ 12 ᐃᓕᓐᓂᐊᕐᓂᓕᕆᔾᔪᓯᕐᒥᒃ ᐃᓕᓐᓂᐊᑎᑦᑎᔾᔪᓰᑦ Oddly enough, the Elders Advisory Committee ᐊᒻᒪᓗ ᐃᓕᓐᓂᐊᖅᑏᑦ ᐃᓕᓐᓂᐊᕐᓂᖏᑦ ᑐᙵᕕᖃᐅᕐᓂᐊᕐᒪᑕ was established in order to re-design Nunavut’s ᒪᓕᓪᓗᑎᑦ ᑕᐅᑦᑐᒋᔭᐅᔪᑦ ᐅᑉᐱᕆᔭᖏᑦ ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖏᖕᓂᒃ, K-12 Education system so that teaching and ᐊᒥᓱᑦ ᐃᓄᐃᑦ ᐃᑉᐱᒍᓱᒃᓯᒪᓪᓗᑎᑦ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ student learning is founded on the perspective ᐃᓕᓐᓂᐊᕐᓂᓕᕆᔨᒃᑯᑦ ᑕᐃᒪᐃᙲᓐᓇᖅᑐᒥᓂᐅᓱᕆᓪᓗᓂᒋᑦ. of Inuit culture, something that many Inuit feel the Government of Nunavut Department of ᐃᓚᐅᖃᑕᐅᑎᓪᓗᒍ ᐃᓄᙳᐃᓂᕐᒥᒃ, ᐃᓕᓐᓂᐊᓚᐅᖅᑐᖓ ᐊᑐᕋᒃᓴᓂᒃ Education has failed to do. ᑐᑭᖃᐅᑦᑎᐊᖅᑐᓂᒃ ᐃᓱᒪᒋᔭᐅᓯᒪᔪᑦ ᐊᑐᕋᒃᓴᐅᒐᔭᖅᑐᑎᓪᓗ ᐊᑐᐊᒐᓕᐅᕐᓂᕐᒧᑦ ᐱᔾᔪᑎᒋᔭᐅᓪᓗᑎᑦ. ᐆᑦᑑᑎᒋᓪᓗᒍ, Through my participation with Inunnguiniq, “ᑲᑐᔾᔨᓂᖅ” ᐃᓄᖕᓄᑦ ᐱᔮᖅᑯᒻᒥᒃ ᑐᑭᖃᑦᑎᐊᖅᑐᖅ ᖃᓄᖅ I learned practical underlying concepts that ᐊᑐᖅᑕᐅᓲᖑᓂᖓᓂᒃ; ᑲᑐᔾᔨᓂᖅ ᐊᑐᖅᑕᐅᓲᖅ ᐃᓱᒪᒋᔭᐅᔪᖃᖅᑐᓂ would be applicable for policy development ᑭᙴᒪᑦᑎᔪᖃᕋᒥ ᐊᒻᒪᓗ ᐃᓄᖕᓂᒃ ᑐᒃᓯᕋᖅᑕᐃᓕᒪᑎᑦᑎᓂᐅᓪᓗᓂ purposes. For example, “sharing” for Inuit has ᑭᓱᑐᐃᓐᓇᕐᒥᒃ. ᑕᒪᓐᓇ ᐅᑉᐱᕆᔭᑦᑎᓐᓂᒃ ᐊᑐᕐᔫᒥᑎᑦᑎᓂᐅᕗᖅ very intentional meaning in how it is applied; ᐊᒻᒪᓗ ᖃᐅᔨᒪᑦᑎᐊᑎᑦᑎᒍᑕᐅᓪᓗᓂ ᐃᓄᐃᑦ ᐃᒻᒥᓂᒃ sharing is applied in the context of perceiving ᐃᖅᑲᒍᓱᑦᑎᐊᑎᑦᑎᒍᑕᐅᓲᖑᓪᓗᓂ. ᐊᒻᒪᓗᒃᑲᓐᓂᖅ, ᐃᓄᐃᑦ a need and not putting others in a position to ᑲᑐᔾᔨᓲᖑᒐᓗᐊᖅᑎᓪᓗᒋᑦ ᐊᑭᓕᖅᑕᐅᙱᓪᓗᑎᑦ, ᐃᓕᖅᑯᓯᖅᑕᖃᕐᒥᔪᖅ have to request something. This fosters our ᑕᐃᓐᓇ ᐱᑎᑕᒥᓂᖅ ᑐᓂᓯᒻᒥᓗᓂ ᖃᓄᒥᐊᖅ, ᓲᕐᓗᒃ ᑐᓂᓯᓗᓂ values and ensures Inuit are able to keep our ᐱᔪᓐᓇᖅᓯᒐᐃᑉᐸᑕ, ᐊᖏᔪᐊᓘᒐᓗᐊᕈᓂᓘᓐᓃᑦ ᒥᑭᔫᒐᓗᐊᕈᓂᓘᓐᓃᑦ. dignity intact. In addition, although Inuit who ᓄᓇᕗ ᑦᒐᕙᒪᖏᑕ ᐊᑐᐊᒐᖏᑦ, ᓲᕐᓗᒃ ᑕᐃᒃᑯᐊ ᑮᓇᐅᔭᓂᒃ share do so without expectation, there is also ᐃᑲᔫᓯᐊᖅᑖᓲᑦ, ᐃᓱᒪᒃᓴᖅᓯᐅᕈᑎᖃᕈᓐᓇᒻᒪᕆᑉᐳᑦ ᑕᒪᔅᓱᒥᖓ the practice that the receiver finds a way to ᐅᑉᐱᕆᔭᐅᔪᒥᒃ ᐊᑐᕋᒃᓴᐅᒐᔭᖅᑐᓂ ᐱᓕᒻᒪᓴᖅᑎᑕᐅᓗᑎᑦ ᐃᓄᖕᓂᒃ give back, by providing something that they ᑭᒃᑯᑐᐃᓐᓇᕐᓂᒃ ᐱᔨᑦᑎᕋᖅᑎᓂᒃ ᐊᒻᒪᓗ ᖃᐅᔨᒪᓕᖅᑎᓪᓗᓂᒋᑦ are able, no matter how big or small. Territorial ᑕᒪᔅᓱᒥᖓ ᖃᐅᔨᒪᔭᐅᔪᑐᖃᕐᒥᒃ, ᐃᓕᓴᕆᔭᐅᒐᔭᕐᒪᑕ ᑭᙴᒪᒋᔭᐅᔪᑦ government policies, such as those for income ᐊᒻᒪᓗ ᒐᕙᒪᒃᑯᑦ ᐊᐅᓚᑦᑎᒍᓯᖏᑦ ᑭᒡᓕᖃᖅᑎᑕᐅᓂᐊᕐᒪᑕ assistance, could reflect the concept practically ᖃᐅᔨᒪᑦᑎᐊᑎᑦᑎᒍᑕᐅᖔᕐᓗᑎᑦ ᐃᓄᐃᑦ ᑐᒃᓯᕋᕐᓂᐊᙱᒻᒪᑕ by training public servants and equipping ᐃᑲᔫᓯᐊᖅᑖᕆᔭᐅᕙᒃᑐᓂᑦ. them with this knowledge, so that needs are recognized and government procedures can ᖄᖓᒍᒃᑲᓐᓂᖅ, ᐃᓄᙳᐃᓂᖅ ᐱᓕᕆᐊᑉ ᐃᓕᓐᓂᐊᑎᒃᓯᒪᕚᖓ be mitigated to ensure people are not put in ᐃᓄᐃᑦ ᒪᓕᒐᖏᖕᓂᒃ (ᐱᖁᔭᑦ): positions to have to request the assistance. 1. ᐃᖅᑲᓇᐃᔮᖃᕐᓗᓂ ᐃᓄᐃᑦ ᐱᐅᔪᒦᑎᑕᐅᓂᐊᕐᒪᑕ; In addition, the Inunnguiniq program taught me about Inuit maligait (laws): 2. ᓴᐃᒪᔪᒦᑎᑦᑎᓗᓂ;

1. Working for the common good; 3. ᐸᕐᓇᐃᓐᓇᕐᓗᓂ ᓯᕗᓂᒃᓴᒧᑦ, ᐊᒻᒪᓗ; 2. Maintaining harmony; 4. ᐃᑉᐱᒍᓱᑦᑎᐊᕐᓗᓂ ᑕᒪᐃᓐᓂᓕᒫᑦᑎᐊᖅ ᐆᒪᔪᓂᒃ. 3. Continually planning for the future; and

4. Respect for all living things. 5. ᐃᓕᓐᓂᐊᖅᑐᓂ ᑎᓴᒪᓂᒃ ᒪᓕᒐᕐᓂᒃ ᐃᓕᓐᓂᐊᒐᒃᓴᓕᐊᕆᔭᐅᓯᒪᔪᒥᒃ ᐱᓕᕆᐊᕐᒥᒃ, ᑐᓵᑐᐃᓐᓇᙱᓪᓗᒋᑦ Learning about the four maligait in a formal ᐃᓄᐃᑦ ᒪᓕᒐᖏᑦ (ᐃᓄᐃᑦ ᐱᖁᔭᖏᑦ) ᐅᖃᐅᑕᐅᓯᒪᔪᑦ program, rather than hearing Inuit maligait ᑲᔪᓯᓂᖃᑦᑎᐊᕐᓂᕋᖅᑕᐅᓯᒪᓗᖓ ᐅᕝᕙᓘᓐᓃᑦ (Inuit laws) referenced in passing or reading ᐅᖃᓕᒫᑐᐃᓐᓇᙱᓪᓗᒋᑦ ᒐᕙᒪᒃᑯᑦ ᓂᕕᖓᑖᖓᓂᒃ it from a government poster with no context, ᐃᓗᓕᖃᐅᙱᓪᓗᒋᑦ, ᑐᑭᖃᑦᑎᐊᑐᒃᑯᑦ ᐊᑐᕈᓐᓇᖅᓯᓯᒪᔭᒃᑲ ᐊᒻᒪᓗ ᐃᓱᒪᒃᓴᖅᓯᐅᕈᑎᒋᓗᒋᑦ ᑎᓴᒪᑦ ᒪᓕᒐᐃᑦ ᐃᓅᓯᓐᓂ

20 allowed me to meaningfully apply and reflect on ᐊᑐᖅᓯᒪᓕᖅᑕᓐᓂᒃ. ᐆᑦᑑᑎᒋᓪᓗᒍ, ᓴᐃᒪᖃᑎᒌᖕᓂᖅ ᐊᑐᖅᑕᐅᔪᓐᓇᕐᒪᑦ the four maligait in my personal experiences. ᖃᓄᑐᐃᓐᓇᑦᑎᐊᖅ ᐊᒥᓱᑎᒍᑦ, ᑭᓯᐊᓂᓕ ᐊᒃᓱᕈᕐᓇᖅᑑᒍᓐᓇᖅᑐᓂ For example, maintaining harmony can be ᐆᑦᑐᕋᖅᑐᒍ. ᐃᓄᙳᐃᓂᖅ ᐱᓕᕆᐊᖅ ᑲᔪᖏᖅᓴᐃᓯᒪᕗᖅ applied in many different ways, yet it can be ᐆᑦᑑᑎᖃᖅᑎᑦᑎᖁᔨᕙᒃᑐᑎᑦ ᐃᓅᖃᑎᒋᔭᓐᓂᒃ ᐃᕐᓂᕐᒪ quite challenging in practice. The Inunnguiniq ᐊᑖᑕᖓᓂᒃ ᐊᒻᒪᓗ ᓴᐃᒪᖃᑎᒌᓐᓂᖅ ᐱᒻᒪᕆᐅᕗᖅ ᐱᕈᖅᓴᐃᓗᓂ program encouraged drawing on examples from ᐋᓐᓂᐊᙱᑦᑐᒥᒃ, ᖁᕕᐊᓱᑦᑐᒥᒃ, ᐃᓄᖕᒥᒃ. ᐃᓄᙳᐃᓂᕐᒧᑦ my relationship with my son’s father and how ᐃᓕᓐᓂᐊᖃᑕᐅᓯᒪᔪᑦ ᐅᖃᐅᓯᖃᓚᐅᖅᑐᑦ ᐱᒻᒪᕆᒋᔭᐅᔪᓂᒃ maintaining harmony is critical to raising a healthy, ᓲᕐᓗᒃ ᑐᓴᐅᒪᖃᑎᒌᖕᓂᖅ, ᓱᓕᔪᒥᒃ ᐅᖃᖃᑦᑕᕆᐊᖃᕐᓂᖅ, ᐊᒻᒪᓗ happy human being. Inunnguiniq participants ᑐᑭᓯᐅᒪᖃᑎᒌᑦᑎᐊᕐᓂᕐᒥᒃ ᑐᕌᖓᓂᖃᖅᑎᓪᓗᒋᑦ ᐃᓄᐃᑦ ᒪᓕᒐᖏᖕᓄᑦ referenced values such as communication, ᐃᓅᓯᕐᒥᒃ ᐊᑐᖅᑕᐅᓯᒪᔪᑎᒍᑦ ᐆᑦᑑᑎᓕᐅᖃᑦᑕᖅᑐᑎᑦ. ᑕᒪᓐᓇ honesty, and understanding as it relates to ᐃᑲᔪᕐᓂᖃᖅᑐᒻᒪᕆᐅᓚᐅᖅᑐᖅ ᐃᓗᓕᖏᑦ ᖃᓄᐃᑦᑑᔪᓐᓇᕐᒪᖔᑕ Inuit maligait through the personal examples. ᑐᑭᖃᖅᑎᑕᐅᓗᑎᓪᓗ, ᐃᓕᓐᓂᐊᒃᑲᓐᓂᕈᓐᓇᖅᓯᒻᒪᕆᒃᑐᖓᓗ, ᐊᒻᒪᓗ This contributed greatly to providing context, ᑲᓱᕐᓂᖅᓴᕆᓪᓗᒍ ᐃᓱᒪᒐ ᐊᒻᒪᓗ ᐆᒻᒪᑎᒐ ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖓᓄᑦ. heightened my learning, and further connected my mind and heart to my Inuit culture. ᐱᔾᔪᑎᑕᖃᙱᑦᑎᐊᖅᐳᖅ ᐃᓄᐃᑦ ᖃᐅᔨᒪᓂᖏᑦ ᑐᙵᕕᒋᔭᒃᓴᐅᒋᐊᖃᙱᒻᒪᖔᕐᒥᒃ ᑖᒃᑯᓄᖓ, ᐃᓕᔭᐅᓗᑎᓪᓘᓐᓃᑦ, There is absolutely no reason that Inuit ᓄᓇᕗᒻᒥ ᐱᓕᕆᕝᕕᖏᖕᓂᒃ ᐃᓕᓐᓂᐊᕐᕕᓂ. ᑕᐃᒪᐃᑕᐅᔪᓐᓇᖅᑐᖅ knowledge cannot be the foundation for, or ᑕᒪᒃᑮᑎᒍᑦ ᐃᓄᒃᑐᑦ ᐊᒻᒪᓗ ᖃᓪᓗᓈᑎᑐᑦ ᐊᒻᒪᓗ embedded in, Nunavut’s institutional learning. ᐃᓕᓐᓂᐊᖅᑕᐅᔭᕆᐊᖃᖅᑐᑎᑦ ᐃᓄᖕᓄᑦ. ᐃᓄᙳᐃᓂᖅ ᐱᓕᕆᐊᖅ This can be done in both Inuktut and English ᐃᓕᓐᓂᐊᑎᑦᑎᒍᑕᐅᓚᐅᖅᑐᖅ ᐊᑐᖅᑕᐅᓪᓗᑎᒃ ᑕᒪᒃᑮᒃ ᖃᓪᓗᓈᑑᑦ and should be taught by Inuit. The Inunnguiniq ᐊᒻᒪᓗ ᐃᓄᒃᑐᑦ. ᑕᐃᒪᐃᓐᓂᖓᓄᑦ ᑐᑭᓯᔪᓐᓇᑦᑎᐊᕐᓂᖅᓴᐅᓕᓚᐅᖅᐳᖓ program was delivered in both English and ᐃᓕᓐᓂᐊᖅᑎᑕᐅᓪᓗᑎᑦ ᐃᓗᓕᖏᑦ ᑭᓯᐊᓂᓕ ᐃᓄᒃᑐᑦ Inuktut. This allowed me to comprehend the ᑐᑭᓯᐊᑦᑎᐊᓂᖅᓴᐅᓕᖅᑐᖓ. ᐊᒥᓲᓂᖅᓴᐅᔪᑦ ᐃᓚᐅᖃᑕᐅᔪᑦ delivery of content but also build my Inuktut. A ᐃᓄᒃᑑᕈᓐᓇᑦᑎᐊᓚᐅᕋᓗᐊᖅᑐᑎᑦ. ᐅᒡᒍᐊᑐᒻᒪᕆᐅᕙᓚᐅᖅᐳᖓ majority of the participants were fluent Inuktut ᖃᓪᓗᓈᑎᑑᖅᐸᓚᐅᕐᒪᑕ ᐃᓄᒃᑐᑦ ᑐᑭᓯᐊᑦᑎᐊᙱᓐᓂᕐᓄᑦ. ᑭᓯᐊᓂᓕ, speakers. I could not help but feel guilt that ᐃᓗᓕᖏᑦ ᐱᔭᒥᓂᐅᓗᐊᓚᐅᕐᒪᑕ ᐃᓄᖕᓂᒃ ᖃᐅᔨᒪᔪᓂᑦ; ᑕᒪᓐᓇ English was being used to accommodate ᐃᓄᐃᑦ ᖃᐅᔨᒪᓂᖏᖕᓂᒃ ᐃᓕᑉᐹᓪᓕᕈᑎᒋᓚᐅᖅᑕᕋ ᐊᒃᓱᒻᒪᕆᐊᓗᒃ. my inability to speak fluent Inuktut. Yet, the ᐃᓚᐅᖃᑕᐅᓪᓗᖓ ᐱᖃᑎᒋᓪᓗᒋᑦ ᐃᓄᐃᑦ ᐊᒻᒪᓗ ᐃᓄᒃᑐᑦ content was derived predominantly from Inuit ᐅᖃᓪᓚᒃᑎᐊᓲᑦ, ᐃᓄᓐᓅᖓᓂᖅᓴᐅᒍᓐᓇᖅᓯᓕᓚᐅᖅᐳᖓ ᐊᒻᒪᓗ knowledge; this built my Inuit knowledge base ᐃᓅᖃᑎᖃᑦᑎᐊᓕᕐᓗᖓ ᐃᓄᖕᓂᒃ ᐊᓯᖏᖕᓃᙶᖅᑐᓂᒃ ᓄᓇᓕᖕᓂ. significantly. By participating with Inuit and ᑕᒪᓐᓇ ᐅᕙᓐᓄᑦ ᑐᑭᖃᑦᑎᐊᓂᖅᓴᐅᓚᐅᖅᑐᖅ ᐱᒻᒪᕆᐅᓂᖅᓴᐅᓪᓗᓂ fluent Inuktut speakers, I was able to expand ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᕐᒥ ᐃᓕᓐᓂᐊᖔᕈᒪ ᑲᓇᑕᑉ ᑲᓇᓐᓇᖓᑕ my connections and relationships with Inuit from ᐃᓕᓐᓂᐊᕐᕕᖏᖕᓂ. other communities. That was more meaningful to me than receiving formal post-secondary ᑕᐃᒪᐃᓪᓚᕆᑉᐳᖅ, ᑕᒫᓕᒃ ᐊᐃᕙᐅᑎᖃᕋᒥ ᐃᒪᓐᓇᒎᖅ education in southern institutions. “ᐱᒻᒪᕆᐅᕗᖅ ᑐᑭᓯᐅᒪᓗᓂ ᐱᒻᒪᕆᐅᓂᖓᓂᒃ ᖃᐅᔨᒪᓂᕆᔭᐅᔪᑦ ᐃᓗᓕᖏᖕᓂᒃ; ᐅᓂᒃᑳᕋᒃᓴᖅᑕᖃᙱᒃᑯᓂ Indeed, Tamalik argues that “… it is critical to ᐃᓅᖃᑎᖃᕐᓂᕐᒥᒃ ᐅᕝᕙᓘᓐᓃᑦ ᐃᓅᖃᑎᖃᕐᓂᙱᑦᑐᓂᒃ understand the importance of knowledge in ᐅᓂᒃᑳᑦ, ᖃᐅᔨᒪᔭᐅᔪᓪᓗ ᑐᑭᓯᒋᐊᕈᑎᑐᐃᓐᓇᐅᓕᕋᔭᕐᒪᑕ context; without the story of relationships or ᐅᖃᓕᒫᖅᑕᐅᓗᑎᑦ, ᖃᓄᐃᑦᑑᓂᕋᖅᑕᐅᓗᑎᑦ ᐊᒻᒪᓗ without relationships to transmit the stories, ᑐᑭᓯᒋᐊᕈᑏᑦ ᓄᐊᑕᐅᓯᒪᔪᓂᒃ ᑐᙵᕕᖃᖔᑐᐃᓐᓇᕐᓗᑎᑦ.” knowledge becomes informational, fact and ᑕᒫᓕᒃ ᐊᐃᕙᐅᑎᖃᕋᒥ ᖃᐅᔨᒪᔭᐅᔪᑦ ᑕᐃᒪᓐᓇᐃᑦᑑᓂᕋᖅᑐᓂᐅᒃ, data-based.” 32 Tamalik argues that knowledge ᐃᓅᖃᑎᖃᕈᓐᓇᙱᑦᑑᔪᕆᔭᐅᑐᐃᓐᓇᓕᕐᓗᓂ, ᐃᑲᔪᖅᑐᐃᙱᑦᑐᓂᓗ in that context, void of relational value, does ᐃᓕᖅᑯᓯᕆᔭᐅᑦᑎᐊᕈᓐᓇᕐᓂᖏᑦ ᐊᑐᖅᑕᐅᔭᕆᐊᓖᑦ ᐃᓄᒃᑎᑐᑦ not support the ethical dimensions required ᐃᓕᑕᐅᒍᓐᓇᕐᓂᖓᓂᒃ. ᑕᐃᒪᐃᓐᓂᖓᓄᑦ, ᐱᓕᕆᕝᕕᕗᑦ

21 in Inuktitut knowledge production. As a result, ᐃᓕᓐᓂᐊᕐᕕᕗᓪᓗ ᐃᑲᔪᖅᑐᐃᔭᕆᐊᓖᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᐅᓂᖏᑦ our institutions must support Inuit knowledge ᐃᓕᓐᓂᐊᖅᑕᐅᓗᑎᑦ ᐃᓅᖃᑎᒌᖕᓂᒃᑯᑦ. transmission through relationships. ᐱᒻᒪᕆᐅᓂᖏᑦ ᐃᓄᖕᓅᖓᔪᑦ ᐊᑐᕋᒃᓴᐅᒍᓐᓇᕋᔭᖅᑐᑦ ᐃᓕᖅᑯᓯᕆᔭᐅᓕᕐᓗᑎᑦ VALUE FOR INUIT-SPECIFIC PROMISING PRACTICE ᐃᓅᓯᑦᑕ ᐊᑐᖅᑕᖓ, ᐃᓄᐃᑦ ᐃᓅᓯᓕᕆᔩᑦ ᐱᓕᒻᒪᒃᓴᕈᑎᒃᓴᕆᕚ ᐃᓕᓐᓂᐊᒐᒃᓴᖅ ᐊᐅᓚᑕᐅᔪᖅ ᐃᓕᓴᖅᓯᕕᒃ ᑲᑐᔾᔨᖃᑎᒌᖏᖕᓄᑦ, Our Life’s Journey (OLJ), an Inuit-Counsellor training ᖃᑭᒍᑎᒃᓴᓕᐅᙱᑦᑐᑦ ᑲᑐᔾᔨᖃᑎᒌᑦ ᑲᖏᖅᑐᒑᐱᖕᒥ, program run by Ilisaqsivik Society, a non-profit ᐊᒃᓱᕈᕈᑎᖃᐃᓐᓇᐅᔭᙳᐊᖅᑐᑦ ᐊᑯᓂᐅᔪᒧᑦ ᒪᑭᒪᔾᔪᑎᒃᓴᓂᒃ society in Kangiqturgaapik (Clyde River), continually ᑮᓇᐅᔭᖅᑖᕋᓱᐊᖏᓐᓇᖅᑐᑎᑦ. ᐊᑯᓂᐅᔪᒧᑦ ᐊᐅᓚᔾᔪᑎᒃᓴᒥᓂᒃ struggles to secure long-term sustainable funding. ᑮᓇᐅᔭᖃᖅᑎᑕᐅᙱᑦᑎᓪᓗᒋᑦ, ᐃᓕᓴᖅᓯᕕᒃ ᑲᑎᖅᓱᐃᓲᖅ Without core long-term funding, Ilisaqsivik patches ᑮᓇᐅᔭᓂᒃ ᐊᔾᔨᒌᙱᑦᑐᕈᓘᔮᓗᖕᓂᒃ ᐊᕐᕌᒍᑕᒫᑦ ᑮᓇᐅᔭᖅᑖᕐᕕᐅᓲᓂᒃ together monies from an assortment of annual ᐃᓕᓐᓂᐊᑎᑦᑎᒍᓐᓇᖁᓪᓗᒋᑦ ᐱᓕᕆᐊᕐᒥᓂᒃ. ᑕᒪᓐᓇ ᐱᓕᕆᐊᖓ funding sources to deliver its programming. This ᐱᖃᓯᐅᔾᔨᑐᐃᓐᓇᙱᑦᑐᖅ ᐃᓅᓯᑦᑕ ᐊᑐᖅᑕᖓᓂᒃ ᑭᓯᐊᓂᓕ programming includes not only OLJ, but a variety ᐊᔾᔨᒌᙱᑦᑐᓂᒃ ᐊᓯᖏᖕᓂᒃ ᓄᓇᓕᖕᓂ ᑐᙵᕕᓖᑦ ᐱᓕᕆᐊᖏᖕᓂᒃ of other community-based programs valued by ᐱᒻᒪᕆᒋᔭᐅᓪᓗᑎᑦ ᓄᓇᓕᒻᒥᐅᑕᓄᑦ. ᐃᓕᓴᕆᔭᐅᓯᒪᒐᓗᐊᖅᑎᓪᓗᒋᑦ the community. Although accredited through the ᓄᓇᖃᖅᑳᖅᓯᒪᔪᑦ ᓇᓗᓇᐃᒃᑯᑕᖅᑖᑎᑦᑎᔩᑦ ᑲᑎᒪᔨᖏᑦ ᑲᓇᑕᒥ, Indigenous Certification Board of Canada, graduates ᐃᓕᓐᓂᐊᕇᖅᑐᑦ ᐱᓕᕆᐊᕐᒥ ᐃᓕᓴᕆᔭᐅᓯᒪᙱᑦᑐᑦ ᓄᓇᕗᑦ of the program are currently not recognized by the ᒐᕙᒪᖏᖕᓄᑦ. Government of Nunavut system.

ᐊᓯᖏᑦ ᐃᓄᖕᓅᖓᔪᑦ ᐱᓕᕆᐊᑦ ᐃᓕᓐᓂᐊᒐᒃᓴᑦ ᐊᐅᓚᑕᐅᓲᑦ Other Inuit-specific programs are delivered by ᓄᓇᕗᑦ ᓯᓚᑦᑐᓴᕐᕕᖓᓄᑦ, ᓯᓚᑦᑐᓴᕐᕕᐅᓪᓗᓂ ᐃᓕᓐᓂᐊᕐᕕᒃ ᓄᓇᕗᒻᒥ Nunavut Arctic College (NAC), which is the main ᐊᑐᖅᑕᐅᓗᐊᓲᖅ ᐊᒻᒪᓗ ᐃᓕᓴᖅᓯᔪᓐᓇᓲᖅ ᓇᒻᒥᓂᖅ ᐱᓕᕆᐊᖏᖕᓂᒃ. formal post-secondary education institution in ᐱᖅᑯᓯᓕᕆᕝᕕᒃ ᐊᕕᑦᑐᖅᓯᒪᓂᕆᕚ ᓄᓇᕗᑦ ᓯᓚᑦᑐᓴᕐᕕᖓᓄᑦ Nunavut and has the ability to accredit its own ᐱᓕᕆᐊᖃᐃᓐᓇᕋᓱᐊᖅᑐᑦ ᐃᓕᑕᐅᓗᑎᑦ ᐱᖅᑯᓯᑐᖃᖅᑎᒍᑦ ᐃᓕᖅᑯᓯᖏᑦ programs. Piqqusilirivvik is a division of NAC ᐊᒻᒪᓗ ᖃᐅᔨᒪᔭᐅᔪᑦ. ᐱᓕᕆᐊᑦ ᐊᐅᓚᑕᐅᓲᑦ ᐱᖅᑯᓯᓕᕆᕝᕕᒃᑯᓐᓄᑦ dedicated to enabling the transfer of traditional ᐃᓕᓐᓂᐊᖅᑎᑦᑎᓪᓗᑎᑦ ᐊᑐᖅᑐᑎᑦ ᐃᓄᒃᑎᑐᑦ ᐊᒻᒪᓗ ᑐᙵᕕᖃᐅᖅᑐᑦ culture and knowledge. Programs delivered by ᑐᙵᕕᖏᖕᓂᒃ ᑐᑭᒧᐊᕈᑏᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ. Piqqusilirivvik are taught in the Inuit language and based on the guiding principles of Inuit ᒪᓕᑦᑕᐅᔭᕆᐊᓖᑦ ᑕᕝᕙᓂ ᓄᓇᕗᑦ ᓄᓇᑖᕈᑕᐅᓂᖓᓄᑦ ᐊᖏᕈᑎᒥ, Qaujimajatuqangit. ᐊᖏᕈᑎᑉ ᑎᑎᕋᖅᓯᒪᓂᖓᑕ ᐃᓚᖓ 23.4.2 d (iii) ᐊᕕᑦᑐᖅᓯᒪᓂᖓᓂᒃ

ᐊᖏᕈᑎᒥ ᓈᓴᐅᑎᓕᒃ 23, ᐅᖃᖅᓯᒪᕗᑦ ᓈᒻᒪᑦᑐᓂᒃ ᕿᓂᖅᑕᐅᔭᕆᐊᓖᑦ Requirements under the Nunavut Land Claims ᖃᓄᐃᑦᑑᓂᖏᑦ ᖃᐅᔨᒪᔭᐅᓂᖏᖕᓂᒃ ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖏᑦ, Agreement, section 23.4.2 d (iii) of Article 23, state ᐃᓅᓯᖏᑦ, ᐊᒻᒪᓗ ᐱᕙᓪᓕᐊᓂᖏᑦ ᐊᔪᙱᓐᓂᕆᔭᐅᔭᕆᐊᓖᑦ that appropriate search criteria, such as knowledge ᐃᖅᑲᓇᐃᔭᖅᑎᑖᕆᔭᐅᖁᓪᓗᒋᑦ ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓂᒃ. ᑭᓯᐊᓂᓕ, of Inuit culture, society, and economy, are required ᑕᐅᑐᑦᑐᒋᑦ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ ᐃᖅᑲᓇᐃᔮᒃᓴᑦ ᓴᖅᑭᔮᕈᑎᖏᑦ, ᖃᐅᔨᒪᓂᖏᑦ for inclusion in the recruitment of GN employees.33 ᐃᓄᐃᑦ ᐃᓕᖅᑯᓯᖓᓂᒃ, ᐃᓅᓯᖓᓂᒃ, ᐊᒻᒪᓗ ᐱᕙᓪᓕᐊᓂᖓᓂᒃ However, when observing GN job advertisements, ᑎᑎᖅᑕᐅᓯᒪᕗᑦ “ᐱᐅᒋᔭᐅᒐᔭᕐᒪᑕᒎᖅ,” ᒐᕙᒪᒥ ᖃᐅᔨᒪᓂᖃᕐᓗᓂ knowledge of Inuit culture, society, and economy ᐊᒻᒪᓗ ᐃᓕᓐᓂᐊᕐᕕᒻᒥ ᐃᓕᓴᕆᔭᐅᔾᔪᑎᑖᖅᓯᒪᔭᕆᐊᖃᕐᓂᕋᐃᓪᓗᑎᑦ is predominantly listed as an “asset,” while govern- ᑎᑎᕋᖅᓯᒪᖔᖅᑐᑦ ᐊᒻᒪᓗ ᑕᐃᒪᐃᒻᒪᑦ ᐱᒻᒪᕆᒋᔭᐅᓂᖅᓴᐅᔪᑦ. ᑕᒪᓐᓇ ment and formal education credentials are listed as ᑕᑯᒃᓴᐅᑎᑦᑎᕗᖅ ᖃᓄᖅ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ ᐱᒻᒪᕆᒍᓱᓐᓂᖅᓴᐅᓂᖓᓂᒃ requirements and therefore given more value. This ᖃᓪᓗᓇᕐᔨᕐᖓᑦ ᐃᓕᖅᑯᓯᖏᖕᓂᒃ, ᖃᓪᓗᓇᐃᔭᕐᓂᖅᓴᐅᔪᓂᒃ ᓯᓚᑦᑐᓴᕐᕕᒻᒥ demonstrates how the GN places more value on west- ᐱᓕᕆᐊᖃᖅᓯᒪᔪᓂᒃ, ᑭᓯᐊᓂᓕ ᐃᓕᓐᓂᐊᒐᒃᓴᖃᖅᑎᑦᑎᓲᖑᓪᓗᑎᑦ ern, English-based post-secondary programs, even ᓲᕐᓗᒃ ᐱᖅᑯᓯᓕᕆᕝᕕᒻᒥ. though it invests in programs such as Piqqusilirivvik.

22 23 ᓄᓇᕗᑦ ᒐᕙᒪᖓᑦ ᐃᖅᑲᓇᐃᔮᒃᓴᖅ

ᑕᐃᔭᐃᓂᖓ: ᖃᓄᐃᙱᑦᑎᐊᕐᓂᒧᑦ ᖃᐅᔨᒪᔨᑕᖅ ᐱᓕᕆᕕᒃ: ᑮᓇᐅᔾᔭᒃᓴᓇᔭᖅᑐᖅ: $92,196.00 ᐊᕐᕌᒍᓕᒫᖅ 37.5 ᐋᓐᓂᐊᖃᕐᓇᖏᑦᑐᓕᕆᔨᒃᑯᑦ ᐃᑲᕐᕋᓄᑦ/ᐱᓇᓱᐊᕈᓯᕐᒥ ᓄᓇᓕᒃ: ᐃᖃᓗᐃᑦ ᐅᑭᐅᖅᑕᖅᑐᒥ ᐃᓚᒋᐊᕈᑎᖓ: $15,016.00 ᐊᕐᕌᒍᒧᑦ ᓇᓗᓇᐃᑯᑖᑕ ᓈᓴᐅᑖ: 10-505533 ᑲᑐᔾᔨᖃᑎᒌᓄᑦ ᖃᓄᐃᓕᖓᓂᖓ: ᓄᓇᕗᒻᒥ ᖃᓄᐃᑦᑑᓂᖓ ᐃᖅᑲᓇᐃᔮᖅ: ᐃᖅᑲᓇᐃᔭᐃᓐᓇᕋᔭᖅᑐᖅ ᐃᖅᑲᓇᐃᔭᖅᑏᑦ ᑲᑐᔾᔨᖃᑎᒌᑦ ᐃᒡᓗᖃᖅᑎᑕᐅᓂᖅ: ᐃᑲᔪᖅᑕᐅᓗᓂ ᐃᖅᑲᓇᐃᔭᖅᑎᐅᓂᕐᒧ ᐃᒡᓗᖃᖅᑎᑕᐅᙱᑦᑐᖅ ᑐᕝᕕᒃᓴᖓᑕ ᐅᓗᐊ: ᐊᐅᒍᔅᑦ 16, 2019 12-ᒥ ᐅᓪᓛᒃᑯᑦ ᑲᓇᕐᓇᕐᒥ

ᑖᓐᓇ ᐃᖅᑲᓇᐃᔮᒃᓴᖅ ᐃᖅᑲᓇᐃᔮᖅᑖᕋᓱᒃᑐᓕᒫᓄᑦ ᑐᕌᖓᔪᖅ.

ᐅᖃᕐᕕᖃᖅᐸᒡᓗᓂ ᐊᕕᒃᓯᒪᓂᕆᔭᐅᔪᒥ ᑐᑭᒧᐊᖅᑎᑦᑎᔨᒥᒃ, ᑭᒃᑯᑐᐃᓐᓇᓂᒃ ᖃᓄᐃᙱᑎᑦᑎᔪᓐᓇᕐᓂᕐᒧᑦ, ᖃᓄᐃᙱᑦᑎᐊᕐᓂᕐᒧᑦ ᖃᐅᔨᒪᔨᑕᖅ ᐱᑎᑦᑎᕙᒃᐳᖅ ᓯᕗᓕᖅᑎᐅᓂᕐᒥᒃ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᓂᕐᒥ ᖃᓄᐃᙱᑦᑎᐊᕐᓂᕐᒧᓪᓗ ᐅᔾᔨᕐᓇᖅᓯᑎᑦᑎᓂᕐᒥᒃ ᐃᑲᔪᖅᑐᐃᕙᒃᖢᓂᓗ ᓄᓇᓖᑦ ᐱᕙᓪᓕᐊᓂᖓᓄᑦ. ᑖᓐᓇ ᐃᓂᒋᔭᐅᔪᖅ ᑕᐅᑐᒐᖃᓪᓗᐊᑕᖅᐸᒃᐳᖅ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᓂᕐᒧᑦ ᐃᓕᓐᓂᐊᖅᑎᑦᑎᓂᕐᒥᒃ ᐃᓅᓯᓕᒫᖏᓐᓂ ᐃᓅᕝᕕᒋᔭᖏᓐᓂ ᓄᓇᕗᒻᒥᐅᑦ, ᐃᓕᓐᓂᐊᕆᐅᖅᓴᓕᓵᖅᑐᓂᑦ, ᐃᓕᓐᓂᐊᕐᕕᖕ ᒦᑦᑐᓐᓇᖅᓯᔪᓂᑦ − ᐊᕐᕌᒍᓕᖕᓂ ᓄᑕᖅᑲᓂ ᐃᓐᓇᐃᑦ ᐃᓕᓐᓂᐊᖅᑎᑕᐅᕙᖕᓂᖏᓐᓄᑦ. ᑖᓐᓇ ᖃᐅᔨᒪᔨᑕᖅ ᑲᒪᒋᔭᒃᓴᖃᖅᐳᖅ ᓇᓗᙱᑦᑎᐊᕐᓂᕐᒥᒃ ᑕᒪᒃᑯᐊ ᐋᖅᑭᒃᑕᐅᓯᒪᕙᒌᖅᑐᑦ ᖃᓄᐃᓕᐅᕐᓂᐅᓂᐊᖅᑐᑦ ᐊᑕᐅᑦᑎᒃᑰᖃᑎᖃᕋᓗᐊᕐᒪᖔᑕ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᓐᓂᒃ ᑲᓇᑕᓕᒫᒥ ᐊᑐᖅᑕᐅᔪᓐᓇᖅᑐᖅᑕᖃᖅᖢᑎᒃ ᐋᖅᑭᒃᑕᐅᓯᒪᔪᓂᒃ ᐱᓪᓗᐊᑕᕐᓂᑦ ᐃᓄᐃᑦ ᑲᑐᔾᔨᖃᑎᒌᖏᓐᓂᑦ. ᑖᓐᓇ ᐱᑐᐃᓐᓇᐅᙱᑦᑐᓕᕆᔨ ᐱᓕᕆᖃᑎᖃᖃᑦᑕᕐᓂᐊᕆᕗᖅᑕᐅᖅ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᔨᒃᑯᑦ ᓄᓇᓕᖕᓂ ᐃᖅᑲᓇᐃᔭᖅᑎᖏᓐᓂᒃ ᐊᓯᖏᓐᓂᒡᓗ ᐱᓕᕆᐊᖃᖅᐸᒃᑐᓂᒃ ᓄᓇᓕᖕᓂ ᐱᕙᓪᓕᐊᑎᑦᑎᓂᕐᒥᒃ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᓂᕐᒧᓪᓗ ᐅᔾᔨᕐᓇᖅᓯᑎᑦᑎᓂᕐᒥᒃ.

ᑖᓐᓇ ᖃᐅᔨᒪᔨᑕᖅ ᐱᒻᒪᕆᐊᓘᕗᖅ ᑕᐅᑐᖅᑰᖅᑕᐅᔪᒧᑦ ᓄᓇᕗᒻᒧᑦ − ᐋᖅᑭᒃᓱᐃᕙᓪᓕᐊᓗᓂ ᖃᓄᐃᙱᑦᑎᐊᖅᑐᓂᒃ ᓄᓇᓕᖕᓂᒃ, ᑕᐅᑐᖅᑰᖅᑕᐅᔪᒥᒡᓗ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᔨᒃᑯᓐᓂᑦ ᓅᑉᐸᓪᓕᐊᓂᕐᒧᓪᓗ ᑲᒪᒋᔭᖃᕐᓂᕐᒥᑦ ᐱᑕᖃᓕᖅᑎᑦᑎᑦᑕᐃᓕᒪᓂᕐᒧᑦ ᖃᓄᐃᙱᑦᑎᐊᖅᑐᓕᕆᓂᕐᒥ. ᑖᓐᓇ ᐃᓂᑖᖅᑎᑕᐅᔪᖅ ᑲᒪᒋᔭᒃᓴᖃᖅᐳᖅ ᓇᓗᙱᑦᑎᐊᕐᓂᕐᒥᒃ ᑕᒪᒃᑯᐊᑦ ᐱᓪᓗᐊᑕᐃᑦ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᓂᕐᒥ ᖃᓄᐃᙱᑦᑎᐊᕈᓐᓇᕐᓂᕐᒥᓗ ᓴᙱᒃᑎᒋᐊᖅᑕᐅᒐᓗᐊᕐᒪᖔᑕ, ᐱᕕᒃᓴᐃᓪᓗ ᐱᓕᕆᖃᑎᖃᕐᓂᕐᒥᒃ ᒐᕙᒪᒃᑯᓐᓂ ᒐᕙᒪᒃᑯᓐᓂᐅᙱᑦᑐᕐᓗ ᑲᔪᓯᑎᑕᐅᕙᒃᑲᓗᐊᕐᒪᖔᑕ ᐱᐅᓯᒋᐊᖅᑎᑕᐅᓗᑎᒡᓗ ᐊᒃᑐᐊᓂᖃᖁᓪᓗᒋᑦ ᐊᔪᕐᓇᕈᔪᒃᑐᓄᑦ ᐃᓂᒋᔭᐅᔪᒥ. ᑖᓐᓇ ᐃᓂᑖᖅᑎᑕᐅᔪᖅ ᐅᖃᖃᑎᖃᖃᑦᑕᕐᓂᐊᖅᐳᖅ ᒐᕙᒪᒃᑯᓐᓂᐅᙱᑦᑐᖅ ᑐᑦᑕᕐᕕᖕᓂᒃ, ᒐᕙᒪᒃᑯᑦ ᐱᓕᕆᕝᕕᒋᔭᖏᓐᓂᒃ ᐊᓯᖏᓐᓂᒡᓗ ᐱᖃᖃᑕᐅᓪᓗᐊᑕᖅᑐᓂᒃ ᓇᓗᙱᑦᑎᐊᕈᒪᓂᕐᒥᓄᑦ ᑕᒪᓐᓇ ᑲᔪᓰᓐᓇᖅᑐᖅ ᐱᓕᕆᐊᖑᔪᖅ ᑲᔪᓯᑎᑕᐅᖃᑦᑕᕋᓗᐊᕐᒪᖔᑦ ᑭᖑᓕᕇᒃᑎᑕᐅᕙᓪᓕᐊᑦᑎᐊᖅᖢᓂ, ᓴᖅᑭᑦᑎᔪᖃᖅᐸᒃᖢᓂ ᓄᑖᒐᙳᕆᐊᖅᓯᒪᔪᓂᒃ ᐱᓕᕆᐊᖑᔪᓄᑦ ᑲᔪᓰᓐᓇᖅᑐᒧᓪᓗ ᐱᓕᕆᐊᖑᔪᒧᑦ.

ᖃᐅᔨᒪᓂᕆᔭᐅᔪᑦ, ᐊᔪᕈᓐᓃᖅᑕᐅᓯᒪᔪᑦ, ᐊᔪᙱᓐᓂᕆᔭᐅᔪᓪᓗ ᐱᔭᐅᓯᒪᔭᕆᐊᓖᑦ ᑕᕝᕙᓂ ᐃᖅᑲᓇᐃᔮᒥ ᐱᔭᐅᒐᔪᒃᐸᒃᐳᑦ ᐃᓕᓐᓂᐊᕐᕕᖕᒥ ᐃᓕᓐᓂᐊᕌᓪᓚᓚᐅᕐᓗᓂ ᐃᓕᓐᓂᐊᒃᑲᓐᓂᕐᓂᕐᒧᑦ ᐱᔭᐅᓕᖅᐸᒃᑐᒥᒃ ᐃᓕᓴᕆᔭᐅᓯᒪᔪᒥᑦ ᓯᓚᑦᑐᖅᓴᕐᕕᒡᔪᐊᒥᑦ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᓂᕐᒧᒃ ᖃᐅᔨᓴᖅᑐᓕᕆᓂᕐᒧᑦ, ᐃᓕᓐᓂᐊᕐᓂᕐᒧᑦ ᐊᒃᑐᐊᓂᓕᖕᒧᓪᓘᓐᓃᑦ ᐱᓕᕆᖃᑦᑕᖅᓯᒪᓂᑰᓗᓂ ᐃᓚᖃᕐᓗᓂᓗ ᑕᒪᓐᓇ ᒪᕐᕉᖕᓂᒃ (2−ᓂᒃ) ᐊᕐᕌᒎᖕᓂᒃ ᐊᒃᑐᐊᓂᓕᖕᒥᒃ ᐱᓕᕆᖃᑦᑕᖅᓯᒪᓂᑰᓗᓂ. Master’s Degree− ᖑᓂᕋᖅᑕᐅᔪᒥᒃ ᑭᒃᑯᑐᐃᓐᓇᓄᑦ ᖃᓄᐃᙱᑎᑦᑎᔪᓐᓇᕐᓂᕐᒧᑦ ᐋᓐᓂᐊᖃᕐᓇᙱᑦᑐᓕᕆᓂᕐᒧᓪᓘᓐᓃᑦ ᐊᒃᑐᐊᓂᓕᖕᒧᑦ ᐱᓕᕆᖃᑦᑕᖅᓯᒪᓂᑰᓂᒃ ᐃᑲᔪᕐᓂᖃᓪᓚᕆᒐᔭᖅᑐᖅ.

24 ᐅᖃᐅᓰᑦ ᐃᓕᓴᕆᔭᐅᓯᒪᔪᑦ ᓄᓇᕗᒻᒥ ᐅᑯᐊᖑᕗᑦ ᐃᓄᒃᑐᑦ, ᐃᓄᐃᓐᓇᖅᑐᓐ, ᖃᓪᓗᓈᑐᑦ ᐊᒻᒪᓗ ᐅᐃᕖᑐᑦ. ᐅᖃᕈᓐᓇᖅᐸᑦ ᐊᑕᐅᓯᐅᙱᑦᑐᒥᒃ ᓄᓇᕗᒻᒥ ᐅᖃᐅᓯᖅᑕᓂᒃ ᐃᑲᔫᑎᖃᑦᑎᐊᕋᔭᖅᐳᖅ. ᖃᐅᔨᒪᒃᐸᑦ ᐃᓄᐃᑦ ᐅᖃᐅᓯᖓᓂᒃ, ᓄᓇᓕᖕᓂᑦ, ᐃᓕᖅᑯᓯᖏᓐᓂᒃ, ᓄᓇᒥᑦ ᐊᒻᒪ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᓐᓂᑦ ᐃᑲᔫᑎᖃᑦᑎᐊᕋᔭᖅᑐᖅ.

ᐊᔾᔨᖏᓐᓂᑦ ᓈᒻᒪᒋᔭᐅᔪᑦ ᒪᑯᐊᖑᔪᓐᓇᖅᑐᑦ ᐃᓕᓐᓂᐊᖅᓯᒪᓂᖓ ᐊᒻᒪ ᐃᖅᑲᓇᐃᔭᖃᑦᑕᖅᓯᒪᓂᖓ ᐃᓱᒪᒋᔭᐅᓇᔭᕐᒥᔪᑦ. ᐊᔪᙱᑎᑕᐅᔪᓐᓇᕐᓂᕐᒧᑦ ᓇᓗᓇᐃᖅᓯᒪᔪᑦ ᓴᖅᑭᑕᐅᑐᐃᓐᓇᕆᐊᓕᑦ ᐃᓐᓄᒃᓯᒪᙱᑦᑐᑦ ᓯᕗᓂᒃᓴᒥ ᐃᓐᓄᒍᓐᓇᖁᓪᓗᒋᑦ. ᑕᔅᓱᒧᖓ ᐃᖅᑲᓇᐃᔮᒃᓴᒧᑦ ᐆᒃᑐᕈᒪᓐᓂᕈᕕᑦ, ᐃᕐᖏᓇᖅᓯᐅᑎᑦ ᑎᑎᖅᑲᖁᑎᖕᓂᑦ ᐃᖅᑲᓇᐃᔭᑖᕋᓱᐊᕈᑎᓄᑦ ᓇᒃᓯᐅᑎᓗᒍ ᒫᓂ [email protected] . ᐃᓚᓕᐅᑎᓗᒍ ᓇᓗᓇᐃᒃᑯᑖ ᓈᓴᐅᑎᖓ ᐃᖏᕐᓇᐅᑎᓐᓄᑦ.

• ᓄᓇᕗᑦ ᒐᕙᒪᒃᑯᑦ ᓴᖅᑭᑦᑎᓂᖅᓴᐅᔪᒪᖕᒪᑕ ᑭᒡᒐᖅᑐᐃᔪᓂᒃ ᐃᖅᑲᓇᐃᔭᖅᑎᓂᒃ ᑐᑭᓯᐊᔪᓐᓇᕐᓂᖅᓴᐅᔪᒪᓪᓗᑎᒃ ᐱᔨᑦᑎᕋᑦᑎᐊᕐᓂᖅᓴᐅᔪᒪᓪᓗᑎᒡᓗ ᓄᓇᕗᒻᒥᐅᑦ ᐱᔭᕆᐊᖃᖅᑕᖏᓐᓂᒃ. ᓄᓇᕗᑦ ᐃᓄᖏᑦ ᓯᕗᓪᓕᐅᔾᔭᐅᓇᔭᖅᑐᑦ. ᐆᒃᑐᖅᑐᑦ ᓇᓗᓇᐃᖅᓯᑦᑎᐊᕆᐊᖃᖅᑐᑦ ᐃᓚᒋᔭᐅᓂᖏᓐᓄᑦ ᐃᓱᒪᒋᔭᐅᖃᑕᐅᓂᐊᕐᓗᑎᒃ ᒪᓕᒃᖢᒍ ᓄᓇᕗᑦ ᐱᓕᕆᐊᖅᑖᖅᑎᑦᑎᓂᕐᒧᑦ ᐃᓱᒪᒋᔭᐅᖃᐅᑕᐅᔭᕆᐊᓕᖕᓄᑦ ᐊᑐᐊᒐᖅ.

• ᐃᓚᖏᑦ ᐃᖅᑲᓇᐃᔮᒃᓴᑦ ᖃᐅᔨᓴᖅᑕᐅᒋᓖᑦ ᐱᕋᔭᓚᐅᖅᓯᒪᖏᒃᑲᓗᐊᒪᖔᑕ ᑎᑎᖅᑲᖁᑎᖃᕆᐊᓖᑦ. ᐱᕋᔭᓚᐅᖅᓯᒪᓂᕐᒧᑦ ᑎᑎᖅᑲᖁᑎᓖᑦ ᐊᔪᖏᑎᑕᐅᑐᐃᓐᓇᕆᐊᓕᒃ ᐆᒃᑐᕈᒪᔪᓂ ᐃᓱᒪᒋᔭᖃᒃᑲᓐᓂᕐᓗᑎᒃ.

• ᐃᖅᑲᓇᐃᔭᖅᑖᕋᓱᐊᖅᑐᑦ ᐃᖅᑲᓇᐃᔭᖅᑖᕋᓱᐊᕈᒥᑦ ᑎᑎᕋᕈᓐᓇᖅᑐᖅ ᓂᕈᐊᕆᔭᖏᓐᓂᑦ ᐃᓕᓴᕆᔭᐅᓯᒪᔪᓂᑦ ᐅᖃᐅᓯᕐᓂᑦ.

• ᐊᔪᙱᑎᑕᐅᔪᓐᓇᕐᓂᕐᒧᑦ ᓇᓗᓇᐃᖅᓯᒪᔪᑦ ᓴᖅᑭᑕᐅᑐᐃᓐᓇᕆᐊᓕᑦ ᐃᓐᓄᒃᓯᒪᙱᑦᑐᑦ ᓯᕗᓂᒃᓴᒥ ᐃᓐᓄᒍᓐᓇᖁᓪᓗᒋᑦ.

• ᐃᖅᑲᓇᐃᔮᑉ ᐱᔭᒃᓴᖏᑦ ᐱᔭᐅᔪᓐᓇᖅᑐᑦ ᓱᒃᑲᔪᒃᑯᑦ, ᐃᕐᖏᓇᐅᑎᒃᑯᑦ ᐃᑭᐊᕿᕕᒃᑯᓪᓘᓐᓃᑦ.

• ᓂᕈᐊᖅᑕᐅᔪᑐᐊᑦ ᑐᓴᐅᒪᑎᑕᐅᒐᔭᖅᑐᑦ ᐊᐱᖅᓱᖅᑕᐅᓂᐊᕐᓗᑎᑦ.

ᑎᑎᕋᕐᕕᒋᓗᒍ: ᐅᖄᓚᐅᑎ: (867) 975-6222 ᐃᖅᑲᓇᐃᔭᖅᑐᓕᕆᔨᒃᑯᑦ, ᓄᓇᕗᑦ ᒐᕙᒪᖓᓂ ᐊᑭᖃᖏᑦᑐᒃᑯᑦ: 1-888-668-9993 ᑎᑎᖅᑲᒃᑯᕕ 1000, ᐃᓂᖓ 430, ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ X0A ᓱᒃᑲᔪᒃᑯᑦ: (867) 975-6220 0H0 ᐃᕐᖐᓐᓈᖅᑕᐅᑦ: www.gov.nu.ca/human-resources [email protected]

25 RECOMMENDATIONS AND NECESSARY ᐊᑐᓕᖁᔭᐅᔪᑦᐊᒻᒪᓗ ᖃᓄᐃᓕᐅᖅᑕᐅᓪᓚᑦᑖᕆᐊᓖᑦ NEXT STEPS ᐱᕙᓪᓕᐊᒍᑎᒋᔭᐅᓗᑎᑦ

All Government of Nunavut programs and ᑕᒪᐃᓐᓂ ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ ᐱᓕᕆᐊᖏᑦ ᐊᒻᒪᓗ ᐱᔨᑦᑎᕋᕈᑎᖏᑦ services must work to address the gap and ᐊᐅᓚᓂᖃᑦᑎᐊᕆᐊᓖᑦ ᑲᒪᒋᔭᐅᖁᓪᓗᒋᑦ ᐃᓚᑯᒡᒍᑏᑦ ᐊᒻᒪᓗ strengthen the bridge between young Inuit ᓴᙵᑦᑎᑕᐅᖁᓪᓗᒋᑦ ᑲᓱᖅᓯᒪᓂᖏᑦ ᒪᒃᑯᒃᑐᑦ ᐃᓄᐃᑦ ᐊᒻᒪᓗ and Inuit Elders in order to support Inuit Qau- ᐃᓄᐃᑦ ᐃᓐᓇᑐᖃᐃᑦ ᐃᑲᔪᖅᑐᑕᐅᑦᑎᐊᖁᓪᓗᒍ ᐃᓄᐃᑦ jimajatuqangit knowledge transmission. This ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᐃᓕᓐᓂᐊᖅᑕᐅᓂᖓ. ᑕᐃᒪᐃᓕᐅᕈᑕᐅᔭᕆᐊᓕᒃ must be done so that Inuit efforts towards a ᐃᓄᐃᑦ ᐱᓇᓱᐊᒐᖏᑦ ᓄᓇᕗᒻᒥ ᒐᕙᒪᖃᕐᓗᑎᑦ ᑐᙵᕕᖃᕐᓂᐊᕐᒪᑕ Government of Nunavut based on a foundation ᑐᙵᕕᖃᐅᑦᑎᐊᕈᑎᖃᖅᑐᓂᒃ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ of Inuit Qaujimajatuqangit is achieved. Inuit ᐱᕚᓪᓕᕈᑎᒋᔭᐅᓗᓂᓗ. ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ Qaujimajatuqangit knowledge transmission ᐃᓕᓐᓂᐊᖅᑕᐅᔪᓐᓇᓲᑦ ᐱᓯᖃᓯᐅᔾᔨᒻᒥᓗᑎᑦ ᐋᖅᑭᐅᒪᑎᑦᑎᓗᑎᑦ includes the need to maintain and revitalize ᐊᒻᒪᓗ ᐱᕚᓪᓕᖅᑎᑕᐅᒃᑲᓐᓂᒻᒪᕆᓪᓗᓂ ᐃᓄᒃᑐᑦ ᐅᖃᐅᓯᖓ. the Inuktut language. In order to strengthen that ᓴᙵᑦᑎᑕᐅᖁᓪᓗᒍ ᑕᒪᓐᓇ ᑲᓱᖅᓯᒪᒍᑕᐅᓂᖏᑦ, ᐃᓄᐃᑦ ᐃᓚᒌᑦ bridge, Inuit families must first be able to meet ᓯᕗᓪᓕᖅᐹᒥ ᑭᙴᒪᒋᑐᐃᓐᓇᖅᑕᖏᑦ ᑲᒪᒋᔭᐅᖅᑳᕆᐊᖃᖅᐳᑦ. our most basic needs. ᐊᑐᖅᑐᒋᑦ ᑎᓴᒪᑦ ᐃᓄᐃᑦ ᒪᓕᒐᖏᑦ, ᐱᖃᓯᐅᔾᔨᕗᖓ ᑎᓴᒪᓂᒃ ᐱᒻᒪᕆᐅᔪᓂᒃ ᐊᑐᓕᖁᓯᒪᔭᓐᓂᒃ ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓄᑦ, Using the four Inuit maligait, I include four critical ᐊᑐᓕᖅᑎᑕᐅᔭᕆᐊᖃᖅᑐᓂ ᐃᑲᔪᖅᑐᖅᑕᐅᓗᑎᑦ ᒐᕙᒪᑐᖃᒃᑯᓐᓂ, recommendations for the Government of Nunavut, ᐱᖃᓯᐅᑎᓪᓗᒋᑦ ᒐᕙᒪᑐᖃᒃᑯᑦ ᑮᓇᐅᔭᑦ ᐃᑲᔫᓯᐊᒃᓴᑦ ᐊᐅᓪᓛᖅᑎᑕᐅᓲᖏᑦ ᑐᓂᔭᐅᕙᓪᓗᑎᑦ, ᑲᒪᒋᔭᐅᖁᓪᓗᒋᑦ ᐅᑯᐊ: 1. Supporting Inuit to Work for the Common Good: by addressing the social and 1. ᐃᑲᔪᖅᑐᖅᑕᐅᓗᑎᑦ ᐃᓄᐃᑦ ᐃᖅᑲᓇᐃᔮᖃᕐᓗᑎᑦ infrastructure gap between Inuit and ᑭᒃᑯᓕᒫᓄᑦ ᐱᐅᔪᒧᑦ ᐱᓇᓱᐊᒐᖃᕐᓗᑎᑦ: other Canadians, in order to ensure Inuit have appropriate and adequate access to ᑲᒪᒋᔭᖃᕐᓗᓂ ᐃᓅᓯᑦᑎᐊᕙᖃᕐᓂᕐᒧᑦ ᐱᖁᑎᕐᔪᐊᓄᓪᓗ resources to fulfill our basic needs. This ᐃᓚᑰᓗᐊᕐᓂᖏᑦ ᐃᓄᐃᑦ ᐊᒻᒪᓗ ᐊᓯᖏᑦ ᑲᓇᑕᒥᐅᑕᐅᔪᑦ includes identifying additional financial ᐊᔾᔨᒌᙱᑐᒻᒪᕆᐅᔪᒃᑯᑦ ᐱᔭᕆᐊᓕᖏᑦ ᐊᑐᐃᓐᓇᐅᒪᕕᐅᓲᖑᓪᓗᑎᑦ, resources to address the housing crisis by ᖃᐅᔨᒪᑦᑎᐊᖁᓪᓗᑕ ᐃᓄᐃᑦ ᑐᕌᖓᓂᖃᑦᑎᐊᖅᑐᓂᒃ ᐊᒻᒪᓗ a pre-identified foreseeable date, keeping ᓈᒻᒪᑦᑐᓂᒃ ᐊᑐᕈᓐᓇᕋᔭᕐᒪᑕ ᐃᑲᔫᑎᒃᓴᓂᒃ ᑭᙴᒪᒋᔭᑐᐃᓐᓇᖏᑦ in mind the future growth of Nunavut and ᐊᑐᐃᓐᓇᐅᒪᕕᐅᒐᔭᕐᒪᑕ. ᐱᖃᓯᐅᔾᔨᓪᓗᓂ ᐅᑯᓂᖓ the cost of maintenance for existing houses. ᓇᓗᓇᐃᖅᓯᓗᑎᑦ ᑮᓇᐅᔭᒃᑲᓐᓂᐅᒐᔭᖅᑐᓂᒃ ᑲᒪᒋᔭᐅᖁᓪᓗᒋᑦ If Inuit are not able to physically meet our ᐃᒡᓗᑭᒃᓴᓗᐊᖅᑐᐊᓘᓂᖏᑦ ᓇᓗᓇᐃᖅᑕᐅᓯᒪᔭᕇᖅᑐᒧᑦ basic needs, we cannot progress towards ᑭᖑᕙᓗᐊᙱᓪᓗᑎᑦ, ᐃᓱᒪᒋᒋᐊᕐᓗᒍ ᓯᕗᓂᒃᓴᒥ ᐱᕈᖅᐸᓪᓕᐊᓂᖓ self-actualization and self-determination. ᓄᓇᕗᑉ ᐊᒻᒪᓗ ᐊᑭᖏᑦ ᐋᖅᑭᐅᒪᑎᑦᑎᓗᓂ ᐃᒡᓘᔭᕇᖅᑐᓂᒃ. ᐃᓄᐃᑦ ᑎᒥᒃᑯᑦ ᐱᔭᕆᐊᓕᖏᖕᓂᒃ ᐊᑐᐃᓐᓇᐅᒪᕕᐅᔪᓐᓇᙱᒃᑯᑎᑦ, 2. Restoring Harmony and Balance: by ᓯᕗᒧᐊᒍᓐᓇᔾᔮᙱᓐᓇᑦᑕ ᓇᒻᒥᓂᖅ ᐊᑐᕈᒪᔭᑦᑎᓐᓂᒃ ᐊᑐᓕᕐᓗᑕ fostering opportunities for Inuit youth and ᐊᒻᒪᓗ ᓇᒻᒥᓂᖅᓱᓂᖅᓴᐅᓕᕐᓗᑕ. Elders to learn from each other; elevating Inuit Qaujimajatuqangit to the highest possible 2. ᐅᑎᖅᑎᑕᐅᓗᓂ ᓴᐃᒪᖃᑎᒌᖕᓂᖅ ᐊᒻᒪᓗ ᓇᓕᒧᒌᑦᑐᒃᑯᑦ position in our governance structures, rather ᐃᓅᓯᖃᕐᓂᖅ: than as an add-on in decision documents; and restoring the balance of power in knowledge ᐱᕕᖃᖅᑎᒋᐊᒻᒪᕆᓪᓗᒋᑦ ᐃᓄᐃᑦ ᒪᒃᑯᒃᑐᖏᑦ ᐊᒻᒪᓗ and epistemology. Knowledgeable and ᐃᓐᓇᑐᖃᖏᑦ ᐃᓕᓐᓂᖃᑎᒌᖕᓂᐊᕐᒪᑕ; ᐊᒻᒪᓗ ᐃᓄᐃᑦ experienced Inuit and Inuit Elders must be ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᖁᑦᑎᓂᖅᐹᕆᔭᐅᔪᓐᓇᖅᑐᒨᖅᑎᑕᐅᓗᑎᑦ ᒐᕙᒪᑦᑕ provided with the opportunities to develop ᐋᖅᑭᓱᖅᓯᒪᓂᖏᖕᓂᒃ, ᐃᓚᔭᐅᑐᐃᓐᓇᙱᕈᓗᓪᓗᑎᑦ ᐃᓱᒪᓕᐅᕈᑎᑦ

26 ᑎᑎᖅᑲᖏᖕᓂᒃ, ᐊᒻᒪᓗ ᐅᑎᖅᑎᑕᐅᓗᓂ ᓇᓕᒧᒌᖕᓂᖏᑦ new Inuit programs and services, including ᓴᙱᓂᕐᒥᒃ ᑎᒍᒥᐊᖅᑐᑦ ᖃᐅᔨᒪᓂᕐᒥᒃ ᐊᒻᒪᓗ ᖃᐅᔨᓴᖅᑕᐅᓂᖓ formal and educational ones, that are based ᐊᔾᔨᒌᙱᓐᓂᖏᖕᓂᒃ ᐊᑐᕈᓐᓇᖅᑐᒋᑐᐃᓐᓇᕐᓗᓂ ᐅᑉᐱᕆᔭᒥᓂᒃ on a foundation of Inuit Qaujimajatuqangit. ᐃᓱᒪᒋᔭᐅᔪᑦ ᐱᔾᔪᑎᖃᑦᑎᐊᖅᑐᑦ ᐊᑐᖅᑕᐅᙱᖔᖅᑐᑎᑦ. ᖃᐅᔨᒪᓂᖃᐅᑦᑎᐊᖅᑐᑦ ᐊᒻᒪᓗ ᐱᓕᕆᓯᒪᔪᒻᒪᕇᑦ ᐃᓄᐃᑦ ᐊᒻᒪᓗ 3. Planning and preparing for the future: by ᐃᓄᐃᑦ ᐃᓐᓇᑐᖃᐃᑦ ᐱᕕᖃᖅᑎᑕᐅᔭᕆᐊᓖᑦ ᐋᖅᑭᒃᓱᐃᓗᑎᑦ investing in professional development and ᓄᑖᕐᓂᒃ ᐃᓄᐃᑦ ᐱᓕᕆᐊᖏᖕᓂᒃ ᐊᒻᒪᓗ ᐱᔨᑦᑎᕋᕈᑎᖏᖕᓂᒃ, post-secondary education opportunities ᐱᖃᓯᐅᑎᓪᓗᒋᑦ ᐃᓕᓐᓂᐊᕐᕕᓂ ᐊᒻᒪᓗ ᐃᓕᓐᓂᐊᑎᑦᑎᒍᑎᓂᒃ, for Inuit to develop competencies that will ᑐᙵᕕᖃᐅᓪᓚᑦᑖᕐᓗᑎᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ. help them excel in the work force and in community leadership, while strengthening 3. ᐸᕐᓇᖕᓂᖅ ᐊᒻᒪᓗ ᐅᐸᓗᖓᐃᔭᐃᓂᖅ ᓯᕗᓂᒃᓴᒧᑦ language, now and into the future, and ᐊᑐᖅᑕᐅᓛᖅᑐᓂᒃ: by investing resources to increase Inuit employment in government now, which ᐃᖅᑲᓇᐃᔭᖅᑏᑦ ᐱᓕᒻᒪᓴᖅᑎᑕᐅᕙᓪᓗᑎᑦ ᐊᒻᒪᓗ ᑮᓇᐅᔭᓂᓗᒃ should include an Inuit-specific public ᐊᑐᕐᓗᑎᑦ ᓯᓚᑦᑐᓴᕐᕕᒻᒨᕈᓐᓇᖃᑦᑕᖃᔭᕐᒪᑕ ᐃᓄᐃᑦ ᐊᔪᕈᓐᓃᖁᓪᓗᒋᑦ administration undergraduate program ᐃᑲᔪᖅᑕᐅᒐᔭᕐᒪᑕ ᐱᓕᕆᑦᑎᐊᑐᒻᒪᕆᐅᓗᑎᑦ ᐃᖅᑲᓇᐃᔭᕐᓗᑎᑦ that meets the following criteria: ᐊᒻᒪᓗ ᓄᓇᓕᖕᓂ ᓯᕗᓕᖅᑎᐅᓕᕐᓗᑎᑦ, ᓴᙵᑦᑎᑕᐅᓯᓐᓈᕐᓗᓂ ᐅᖃᐅᓯᖏᑦ, ᒫᓐᓇᐅᔪᖅ ᐊᒻᒪᓗ ᓯᕗᓂᒃᓴᒧᑦ, ᐊᒻᒪᓗ ᒫᓐᓇᐅᔪᖅ ⊲ is developed by Inuit for Inuit with a ᑮᓇᐅᔭᓂᒃ ᐊᑐᕐᓗᑎᑦ ᐃᓄᐃᑦ ᐃᖅᑲᓇᐃᔮᖅᑖᓂᖅᓴᐅᖁᓪᓗᒋᑦ goal to change the Government of ᒐᕙᒪᐅᔪᒥ, ᐱᖃᓯᐅᔾᔨᔭᕆᐊᖃᖅᑐᓂ ᐃᓄᖕᓅᖓᔪᑦ ᐃᓄᖕᓂᒃ Nunavut so that the system is truly ᑭᒃᑯᑐᐃᓐᓇᕐᓂᒃ ᐱᔨᑦᑎᕋᕐᓗᓂ ᐊᐅᓚᑦᑎᔨᐅᓂᕐᒧᑦ ᓯᓚᑦᑐᓴᕐᕕᒻᒥ reflective of Inuit Qaujimajatuqangit; ᐃᓕᓐᓂᐊᖅᑕᐅᓲᕐᓂᒃ ᐅᑯᓂᖓ ᒪᓕᒃᑲᔭᖅᑐᑎᑦ ᐃᓕᓐᓂᐊᒐᒃᓴᖏᑦ: ⊲ contributes to Inuit having a sense of o ᐃᓄᖕᓄᑦ ᐋᖅᑭᓱᖅᑕᐅᓯᒪᓗᓂ ᑖᒃᑯᓄᖓ ᐃᓄᖕᓄᑦ ownership over our Government; and ᐊᑐᖅᑕᐅᒐᔭᕐᒪᑕ ᐊᓯᔾᔩᓇᓱᐊᕐᓗᑎᑦ ᓄᓇᕗᑦ ᒐᕙᒪᖓᓂᒃ ⊲ prepares Nunavut Inuit for employment ᐊᐅᓚᑦᑎᒍᓯᖓ ᐊᔾᔨᖃᓪᓚᑦᑖᕋᔭᕐᒪᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ within the Government of Nunavut. ᐃᓗᓕᖃᐅᑦᑎᐊᕐᓗᓂ;

o ᐃᑲᔪᕐᓂᖃᖅᑐᖅ ᐃᓄᖕᓄᑦ ᐃᑉᐱᓐᓂᐊᓗᑎᑦ 4. Demonstrating respect for Inuit, the land, and ᓇᒻᒥᓂᖁᑎᖃᖅᑐᕐᔫᔮᕐᓂᖏᖕᓂᒃ ᒐᕙᒪᑦᑎᓐᓂᒃ, ᐊᒻᒪᓗ animals: by providing adequate long-term,

core funding for delivery of the Inuit-specific o ᐅᐸᓗᖓᐃᔭᐃᓂᖃᖅᑐᖅ ᓄᓇᕗᑦ ᐃᓄᖕᓄᑦ ᐃᖅᑲᓇᐃᔮᖅᑖᕐᓗᑎᑦ and Inuit-led programs such as Inunnguiniq, ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓂᒃ. Our Life’s Journey, and Piqqusilirivvik. These programs should be valued through full 4. ᑕᑯᒃᓴᐅᑎᑦᑎᔪᑦ ᐃᑉᐱᒍᓱᑦᑎᐊᕐᓂᖏᖕᓄᑦ ᐃᓄᖕᓄᑦ, recognition by the territorial government ᓄᓇᒧᑦ, ᐊᒻᒪᓗ ᐆᒪᔪᕐᓄᑦ: and, where needed, accredited by Nunavut, Canadian, and international institutions. ᓈᒻᒪᑦᑐᓂᒃ ᐊᑯᓂᐅᔪᒧᑦ, ᑮᓇᐅᔭᓂᒃ ᐃᑲᔫᓯᐊᖅᑖᑎᑦᑎᖃᑦᑕᕐᓗᑎᑦ Recognition by government includes ᐊᐅᓚᑦᑎᒍᑎᒃᓴᓂᒃ ᐃᓄᖕᓅᖓᔪᓂᒃ ᐊᒻᒪᓗ ᐃᓄᖕᓄᑦ changes to existing legislation, regulations, ᓯᕗᒃᑲᖅᑕᕈᑕᐅᔪᓄᑦ ᐱᓕᕆᐊᕐᓂᒃ ᓲᕐᓗᒃ ᐅᑯᓄᖓ ᐃᓄᙳᐃᓂᕐᒧᑦ and other policies. Meaningful structural ᐱᓕᕆᐊᕐᓂᒃ, ᐃᓅᓯᑦᑕ ᐊᑐᖅᑕᖏᑦ, ᐊᒻᒪᓗ ᐱᖅᑯᓯᓕᕆᕝᕕᒃ. ᑖᒃᑯᐊ changes to governance systems must also ᐱᓕᕆᐊᑦ ᐱᒻᒪᕆᒋᔭᐅᔭᕆᐊᓖᑦ ᐃᓕᓴᕆᔭᐅᑦᑎᐊᖅᓯᒪᓗᑎᑦ ᓄᓇᕗᑦ be made by reducing reliance on ad hoc ᒐᕙᒪᖏᖕᓄᑦ ᐊᒻᒪᓗ, ᑕᐃᒪᐃᒋᐊᖃᖅᑎᓪᓗᒋᑦ, ᐃᓕᓴᕆᔭᐅᓯᒪᓗᑎᑦ Inuit committees and instead focusing on ᓄᓇᕗᑦ, ᑲᓇᑕᒥ, ᐊᒻᒪᓗ ᓄᓇᕐᔪᐊᕐᒥ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᓄᑦ. adequately supporting Inuit with human ᐃᓕᓴᕆᔭᐅᒍᑎᑦ ᓄᓇᕗᑦ ᒐᕙᒪᒧᑦ ᐱᖃᓯᐅᔾᔨᒐᔭᖅᑐᑦ ᐊᓯᔾᔩᓗᑎᑦ and financial resources. For example, the ᐅᓪᓗᒥᐅᔪᖅ ᐱᖁᔭᖏᖕᓂᒃ, ᐊᑐᐊᒐᕋᓛᖏᖕᓂᒃ, ᐊᒻᒪᓗ ᐊᓯᖏᖕᓂᒃ Government of Nunavut could build teams ᐊᑐᐊᒐᕐᓂᒃ. ᑐᑭᖃᑦᑎᐊᑐᒃᑯᑦ ᐋᖅᑭᒃᓯᒪᓂᖏᑦ ᐊᓯᔾᔨᖅᑕᐅᔭᕆᐊᖃᕆᕗᑦ

27 with appropriate expertise and ensure control ᒐᕙᒪᓕᕆᔾᔪᓯᕐᒧᑦ ᑕᑎᖃᓗᐊᕌᓗᒍᓐᓃᕐᓗᑎᑦ ᑲᑎᒪᔨᕋᓛᖑᑲᐃᓐᓇᖅᑐᑦ of these teams is maintained by Inuit. The ᐃᓄᐃᑦ ᐊᒻᒪᓗ ᐱᓕᕆᐊᖃᕐᓂᖅᓴᐅᖔᓕᕐᓗᑎᑦ ᓈᒻᒪᑦᑐᓂᒃ appropriate “western” expertise would ᐃᑲᔪᖅᑐᐃᓂᖏᑎᒍᑦ ᐃᓄᖕᓂᒃ ᐃᖅᑲᓇᐃᔭᖅᑎᓂᒃ ᐊᒻᒪᓗ then act in an advisory capacity. This type ᑮᓇᐅᔭᖅᑎᒎᖓᔪᓂᒃ ᐊᑐᐃᓐᓇᐅᒪᑎᑦᑎᓂᖅᓴᐅᓕᕐᓗᑎᑦ. ᐆᑦᑑᑎᒋᓗᒍ, of system would foster an ethical space of ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ ᐱᓕᕆᔨᓂᒃ ᐱᕙᓪᓕᐊᑎᑦᑎᓂᖅᓴᐅᒍᓐᓇᖅᑐᑦ engagement and ensure the dominant culture ᓈᒻᒪᑦᑐᓂᒃ ᐊᔪᙱᓐᓂᖃᐅᖅᑐᓂᑦ ᐊᒻᒪᓗ ᖃᐅᔨᒪᑦᑎᐊᕐᓗᑎᑦ does not impede Inuit Qaujimajatuqangit. ᐊᐅᓚᑕᐅᑦᑎᐊᕋᓗᐊᕐᒪᖔᑕ ᐱᓕᕆᔨᐅᔪᑦ ᐃᓄᖕᓄᑦ. ᓈᒻᒪᑦᑐᖅ “ᖃᓪᓗᓇᕐᔨᕐᖓᑦ” ᐊᔪᙱᓐᓂᖏᑦ ᐅᖃᐅᔾᔨᒋᐊᖅᑎᐅᖔᓕᕋᔭᖅᑐᑎᑦ. ᑕᒪᓐᓇ ᐊᐅᓚᑎᑦᑎᒍᓯᐅᔪᖅ ᐊᑐᕐᔫᒥᑎᑦᑎᓂᖃᕋᔭᖅᑐᖅ ᐃᑉᐱᒍᓱᑦᑎᐊᓂᒃᑯᑦ ᐃᓂᒃᓴᖃᖅᑎᑦᑎᒍᓐᓇᖅᓯᓗᓂ ᐃᓚᐅᖃᑕᐅᑎᑦᑎᓂᖏᖕᓄᒃ ᐃᓄᖕᓂᒃ ᐊᒻᒪᓗ ᖃᐅᔨᒪᑦᑎᐊᑎᑦᑎᒐᔭᖅᑐᓂᒃ ᓴᙱᓂᖅᓴᐅᔪᖅ ᐃᓕᖅᑯᓯᓖᑦ ᓄᖅᑲᖓᑎᑦᑎᙱᒃᑲᓗᐊᕐᒪᖔᕐᒥᒃ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᖕᓂᒃ.

28 FOOTNOTES

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Schwartz, and Jennifer B Unger. “Biculturalism and Context: What Is Biculturalism, and When Is It Adaptive?: Commentary on Mistry and Wu.” Human development vol. 53,1 (2010), 26-32. doi:10.1159/000268137, accessed July 30, 2019, https://www.ncbi.nlm.nih. gov/pmc/articles/PMC2840244/#B23. 6 Inuit Tapiriit Kanatami, First Canadians, Canadians First: National Strategy on Inuit Education 2011, (Ottawa: Inuit Tapiriit Kanatami, 2011), . 1. 7 Statistics Canada, Government of Canada, Census Provide, 2016 Census, Nunavut [Economic region], Nunavut and Nun- avut [Territory], (2016), accessed July 30, 2019, https://www12.statcan.gc.ca/census-recensement/2016/dp-pd/prof/details/page. cfm?B1=All&Code1=6210&Code2=62&Data=Count&Geo1=ER&Geo2=PR&Lang=E&SearchPR=01&SearchText=Nunavut&SearchType=Be- gins&TABID=1. 8 Aluki Kotierk, “On the Inuktut Language, the Inuit May Have Been too Welcoming”, Macleans, Feb 22, 2018, accessed Feb 15, 2019, https://www.macleans.ca/opinion/on-the-inuktut-language-the-inuit-may-have-been-too-welcoming/. 9 “Robert’s Rules of Order,” Wikipedia, accessed August 9, 2019, https://en.wikipedia.org/wiki/Robert%27s_Rules_of_Order. 10 Willie Ermine, “The Ethical Space of Engagement”,, Indigenous Law Journal. 6 (2006), accessed February 9, 2019, https://www.researchgate.net/publication/268043253_The_Ethical_Space_of_Engagement. 11 Inuit Qaujimajatuqangit Task Force, The First Annual Report of the Inuit Qaujimajatuqangit (IQ) Task Force, (Iqaluit: Government of Nunavut, 2002),. 12 Nunavut, Pinasuaqtavut Nunavut; Is it Working?,. 13 Nunavut, Tamapta: Building Our Future Together: The Government of Nunavut’s Action Plan (Iqaluit, Nunavut: Government of Nunavut, 2009;, accessed July 30, 2019; https://assembly.nu.ca/library/GNedocs/2009/000201-e.pdf 14 Nunavut, Sivumut Abluqta: Stepping Forward Together (Iqaluit, Nunavut: Government of Nunavut, 2014;, accessed July 30, 2019; https://assembly.nu.ca/library/GNedocs/2014/001175-e.pdf 15 Nunavut, Turaaqtavut (Iqaluit, Nunavut: Government of Nunavut, 2019;, accessed July 30, 2019 16 Inuit Qaujimajatuqangit Task Force, 3-4. 17 Inuit Qaujimajatuqangit Task Force18-21. 18 Tester, Tagalik and Karetak. 19 Tester, Tagalik, and Karetak, XIII. 20 Tester, Tagalik and Karetak XIII-XIV. 21 Nunavut, Towards a Representative Public Servic:, Statistics of the Public Service within the Government of Nunavut as of: December 31, 2018, (February, 2019), accessed on February 16, 2019, https://gov.nu.ca/sites/default/files/files/Finance/IEPstats/ trps_2018-2019_q3_english_0.pdf, 8. 22 Janet Tamalik McGrath, “Isumaksaqsiurutigijakka: Conversations with Aupilaarjuk : Towards a Theory of Inuktitut Knowledge Renewal”, (PhD or master’s thesis, Carleton University, 2011), 119. 23 McGrath. 127. 24 Talya Rotem,” Beyond Hunger: Malnutrition and Inuit Children,” Feeding Nunavut (2016), accessed July 29, 2019, https://www.feeding- nunavut.com/beyond-hunger-malnutrition-and-inuit-children/. 25 Statistics Canada, High School completion rate by sex and selected demographic characteristics, 2016 Census, accessed July 30, 2019, https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=3710014701. 26 Kendra Cherry, “The 5 Levels of Maslow’s Hierarchy of Needs”, accessed at “Behavioural Psychology”, Very Well Mind, last modified July 21, 2019, accessed July 29, 2019, https://www.verywellmind.com/what-is-maslows-hierarchy-of-needs-4136760. 27 Sara Frizzell, “Trudeau Rehashes Old Federal Funding in Housing Announcement for Nunavut,” CBC, August 2, 2019, accessed August 1, 2019, https://www.cbc.ca/news/canada/north/trudeau-housing-nunavut-iqaluit-1.5234413. 28 Agreement Between the Inuit of the Nunavut Settlement Area and Her Majesty the Queen in Right of Canada (Ottawa, Ontario: Published under the joint authority of the Tungavik and the Hon. 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An Analysis of Current Policies for Inuktut and English in Edu- cation, International and National Law, Linguistic and Cultural Genocide and Crimes Against Humanity, last modified August 22, 2019, accessed July 30, 2019, http://www.tunngavik.com/files/2019/04/NuLinguicideReportFINAL.pdf. 30 NTI, 13. 31 , Qaujigiartiit Health Research Centre, Inunnguiniq Parenting/Childrearing Program, accessed August 9, 2019, https://www.qhrc.ca/workshops/inunnguiniq-parenting-childrearing-program/. 32 McGrath, 302. 33 Agreement Between the Inuit of the Nunavut Settlement Area and Her Majesty the Queen in Right of Canada. 1 ᓄᓇᕗᑦ, ᐱᓇᓱᐊᖅᑕᕗᑦ : ᐱᓕᕆᐊᖃᕈᑎᒋᓇᓱᐊᖅᑕᕗᑦ : ᓂᕆᐅᓐᓂᕗᑦ ᐊᒻᒪᓗ ᐊᑐᕈᒪᒐᔭᖅᑕᕗᑦ ᓄᓇᕗᒻᒧᑦ (ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ: ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ, 1999;, ᓄᓇᕗᑦ; ᐊᐅᓚᓂᖃᓕᖅᐹ?, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 30, 2019, https://nunavutisitworking.weebly.com/the-bathurst-mandate.html.

2 ᑎᐊᔅᑐᕐ ᑕᕐᕋᓕᒃ, ᐊᒻᒪᓗ ᖃᕆᑕᖅ,), 121

3 ᐊᓕᒃᓯᓈ ᑯᑉᓗ ᐊᒻᒪᓗ ᒥᒃ ᒫᓚᓐ, “ᐅᖃᐅᓯᕗᑦ, ᑭᓇᐅᓂᕗᑦ,” ᓄᓇᕗᑦ ’99 (ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ: ᓄᐊᑎᐊᒃᑦ ᑕᐅᑐᒐᒃᓴᓂᒃ ᓴᓇᔩᑦ ᑎᒥᖓ ᐊᒻᒪᓗ ᓄᓇᕗᑦ ᑐᙵᕕᒃ ᑎᒥᖓ, 1999), ᑕᑯᓂᐊᖅᑕᒥᓃᒃ ᔪᓚᐃ July 30, 2019, http://nunavut.com/nunavut99/english/our.html.

4 ᓰᑎ ᔨ. ᓱᐊᔾ, ᐊᒻᒪᓗ ᔨᐊᓂᐳᕐ ᕕ ᐅᖑᕐ. “ᒪᕐᕉᖕᓂᒃ ᐃᓕᖅᑯᓯᖃᕐᓂᖅ ᐊᒻᒪᓗ ᖃᓄᐃᑦᑑᓂᖏᑦ: ᑭᓲᒻᒪᑦ ᒪᕐᕉᖕᓂᒃ ᐃᓕᖅᑯᓯᖃᕐᓂᖅ, ᐊᒻᒪᓗ ᖃᖓ ᓱᖏᐅᑎᒐᔭᖅᐸ ᐊᐃᑉᐹᓄᑦ?: ᐅᖃᐅᓯᒃᓴᖃᖅᑐᒥᓂᐅᓪᓗᓂ ᒥᔅᑐᕆ ᐊᒻᒪᓗ ᐅ.” ᐃᓄᐃᑦ ᐱᕙᓪᓕᐊᓂᖏᑦ ᐊᒥᓱᓕᐅᖅᑕᐅᓯᒪᓂᖏᑦ 53,1 (2010), 26-32. ᖃᕋᓴᐅᔭᒃᑯᑦ ᓇᓗᓇᐃᒃᑯᑕᖓ:10.1159/000268137, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 30, 2019, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2840244/#B23.

5 ᑭᒡᓕᓯᓂᐊᖅᑎᒻᒪᕆᒃᑯᑦ ᑲᓇᑕᒥ, ᒐᕙᒪᑐᖃᒃᑯᑦ, ᑭᒡᓕᓯᓂᐊᖅᑕᐅᓯᒪᔪᑦ ᐊᑐᐃᓐᓇᐅᒪᑎᑦᑎᓲᑦ, 2016 ᑭᒡᓕᓯᓂᐊᖅᑕᐅᓯᒪᔪᑦ, ᓄᓇᕗᑦ [ᐱᕙᓪᓕᐊᔪᓕᕆᔭᐅᓂᖏᑦ], ᓄᓇᕗᑦ ᐊᒻᒪᓗ ᓄᓇᕗᑦ [ᓄᓇᖓ], (2016), ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 30, 2019, https://www12.statcan.gc.ca/census-recensement/2016/dp-pd/ prof/details/page.cfm?B1=All&Code1=6210&Code2=62&Data=Count&Geo1=ER&Geo2=PR&Lang=E&SearchPR=01&SearchText=Nun- avut&SearchType=Begins&TABID=1.

6 ᐊᓗᑭ ᑰᑦᑎᖅ, “ᐃᓄᒃᑐᑦ ᐅᖃᐅᓯᖅ, ᐃᓄᐃᑦ ᑐᙵᓇᓗᐊᖅᑐᐊᓘᕙᓪᓚᐃᓐᓂᕐᒪᑕ”, ᒪᑭᓖᓐᔅ, ᕖᕝᕗᐊᕆ 22, 2018, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᕖᕝᕗᐊᕆ 15, 2019, https:// www.macleans.ca/opinion/on-the-inuktut-language-the-inuit-may-have-been-too-welcoming/.

7 “ᕌᕗᑦ ᒪᓕᒐᕋᓛᖏᑦ ᐃᓅᓯᖃᑦᑎᐊᓂᕐᒧᑦ,” ᕕᑭᐲᑎᐊ, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᐋᒡᒌᓯ 9, 2019, https://en.wikipedia.org/wiki/Robert%27s_Rules_of_Order.

8 ᕕᓕ ᐅᕐᒪᐃᓐ, “ᐃᑉᐱᒍᓱᑦᑎᐊᕐᓗᑎᑦ ᐃᓂᖃᖅᑎᑕᐅᓂᖏᑦ ᐃᓚᐅᖃᑕᐅᔪᓐᓇᖁᓪᓗᒋᑦ” ,, ᓄᓇᖃᖅᑳᖅᓯᒪᔪᑦ ᐱᖁᔭᓕᕆᓂᕐᒧᑦ ᐅᓂᒃᑳᑦ. 6 (2006), ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᕖᕝᕗᐊᕆ 9, 2019, https://www.researchgate.net/publication/268043253_The_Ethical_Space_of_Engagement.

9 ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑦ ᑲᑎᒪᔨᖏᑦ, ᓯᕗᓪᓕᖅᐹᒥ ᐊᕐᕌᒍᑕᒫᑦ ᐅᓂᒃᑳᓕᐊᖏᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᑲᑎᒪᔨᖏᑦ (ᐃᖃᓗᐃᑦ: ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ, 2002),.

10 ᓄᓇᕗᑦ, ᐱᓇᓱᐊᖅᑕᕗᑦ ᓄᓇᕗᑦ; ᑲᔪᓯᓂᖃᑦᑎᐊᖅᐹ?,.

11 ᓄᓇᕗᑦ, ᑕᒪᑉᑕ: ᓯᕗᓂᒃᓴᓕᐅᖃᑎᒌᖕᓂᖅ: ᓄᓇᕗᑦ ᒐᕙᒪᖏᑕ ᖃᓄᐃᓕᐅᕈᑎᖃᓂᕐᒧᑦ ᐸᕐᓇᐅᑎᖏᑦ (ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ: ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ;, ᑕᑯᓂᐊᖅᑕᐅᔪᖅ ᔪᓚᐃ 30, 2019; https://assembly.nu.ca/library/GNedocs/2009/000201-e.pdf

12 ᓄᓇᕗᑦ, ᓯᕗᒧᑦ ᐊᑉᓗᖅᑕ: ᓯᕗᒧᐊᖃᑎᒌᑦᑐᑦ (ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ: ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ, 2014;, ᑕᑯᓂᐊᖅᑐᒥᓂᖅ ᔪᓚᐃ 30, 2019; https://assembly.nu.ca/ library/GNedocs/2014/001175-e.pdf

13 ᓄᓇᕗᑦ, ᑐᕌᖅᑕᕗᑦ (ᐃᖃᓗᐃᑦ, ᓄᓇᕗᑦ: ᓄᓇᕗᑦ ᒐᕙᒪᖏᑦ 2019;, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 30, 2019

14 ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᑲᑎᒪᔨᖏᑦ, 3-4.

15 ᐃᓄᐃᑦ ᖃᐅᔨᒪᔭᑐᖃᖏᑕ ᑲᑎᒪᔨᖏᑦ 18-21.

16 ᑎᐊᔅᑐᕐ, ᑕᕐᕋᓕᒃ ᐊᒻᒪᓗ ᖃᕆᑕᖅ. 17 ᑎᐊᔅᑐᕐ, ᑕᕐᕋᓕᒃ ᐊᒻᒪᓗ ᖃᕆᑕᖅ, XIII.

18 ᑎᐊᔅᑐᕐ, ᑕᕐᕋᓕᒃ ᐊᒻᒪᓗ ᖃᕆᑕᖅ XIII-XIV.

19 ᓄᓇᕗᑦ, ᑭᒡᒐᖅᑐᐃᑦᑎᐊᓂᖅᓴᐅᖁᓪᓗᒋᑦ ᐃᖅᑲᓇᐃᔭᖅᑎᖏᑦ ᐃᓄᐃᑦ ᐊᒥᓲᓂᖏᑦ ᐱᔨᑦᑎᖅᑕᑦ ᐊᔾᔨᒋᔭᐅᓗᑎᑦ: ᑭᒡᓕᓯᓂᐊᖅᑕᐅᓯᒪᔪᑦ ᐃᓄᖕᓂᒃ ᑭᒃᑯᑐᐃᓐᓇᕐᓂᒃ ᐱᔨᑦᑎᕋᕐᓂᕐᒧᑦ ᓄᓇᕗᑦ ᒐᕙᒪᖏᖕᓂᒃ ᐅᓇᐅᑎᓪᓗᒍ: ᑎᓰᕝᕙ 31, 2018, (ᕖᕝᕗᐊᕆ, 2019), ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᕖᕝᕗᐊᕆ 16, 2019, https://gov.nu.ca/sites/ default/files/files/Finance/IEPstats/trps_2018-2019_q3_english_0.pdf, 8.

20 ᔮᓇᑦ ᑕᒫᓕᒃ ᒪᒃᒍᕌᑦ, “ᐃᓱᒪᒃᓴᖅᓯᐅᕈᑎᒋᔭᒃᑲ: ᐅᖃᖃᑎᖃᕐᓂᖅ ᐊᐅᐱᓛᕐᔪᖕᒥᒃ : ᐃᓱᒪᒋᔭᐅᓂᖓᓄᑦ ᐃᓄᒃᑎᑐᑦ ᖃᐅᔨᒪᔭᐅᓂᖅ ᓄᑖᕈᕆᐊᖅᑎᓪᓗᒍ, (ᖁᑦᑎᓂᖅᐹᒥ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᕐᒥ ᐅᕝᕙᓘᓐᓃᑦ ᐊᑯᕐᖓᖓᓂᒃ ᖁᑦᑎᓐᓂᓕᒻᒥᒃ ᑎᑎᕋᕐᓂᖓ ᐅᓂᒃᑳᖅᑐᓂ, ᑲᓪᕈᑕᓐ ᓯᓚᑦᑐᓴᕐᕕᕐᔪᐊᖓ, 2011), 119.

21 ᒪᒃᒍᕌᑦ. 127.

22 ᑕᐃᓚ ᕈᑕᒻ, “ᐅᖓᑕᐅᔨᓗᒍ ᑳᖕᓂᖅ: ᓂᕆᑦᑎᐊᖃᑦᑕᙱᓐᓂᖅ ᐊᒻᒪᓗ ᐃᓄᐃᑦ ᓱᕈᓯᖏᑦ,” ᓄᓇᕗᑦ ᓂᕆᑎᓪᓗᒍ (2016), ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 29, 2019, https://www.feedingnunavut.com/beyond-hunger-malnutrition-and-inuit-children/.

23 ᑭᒡᓕᓯᓂᐊᖅᑎᒻᒪᕆᒃᑯᑦ ᑲᓇᑕᒥ, ᖁᑦᑎᓂᖅᐹᒥ ᐃᓕᓐᓂᐊᕇᕐᓂᖏᑦ ᐊᕐᓇᑦ ᐊᖑᑏᓪᓘᓐᓃᑦ ᐊᒻᒪᓗ ᓂᕈᐊᖅᑕᐅᓯᒪᔪᑦ ᐃᓄᐃᑦ ᖃᓄᐃᑦᑑᓂᖏᑦ ᐱᔭᕇᕐᓂᖅᓴᐅᒐᔭᖅᑐᑦ, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 30, 2019, https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=3710014701.

24 ᑭᐊᓐᑐᕋ ᓯᐅᕆ, “5 ᖁᑦᑎᓐᓂᖏᑦ ᒪᔅᓗᑉ ᖁᑦᑎᓂᖅᓴᒡᒍᑏᑦ ᑭᙴᒪᒋᔭᐅᓲᑦ ᖏᓄᖕᓄᑦ”, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ “ᐃᓕᖅᑯᓯᕆᔭᑦ ᐃᓱᒪᓕᕆᓂᑎᒍᑦ ᕿᒥᕐᕈᔭᐅᓂᖏᑦ”, ᖃᓄᐃᙱᑦᑎᐊᖅᑐᖅ ᐃᓱᒪ, ᑭᖑᓪᓕᖅᐹᒥᒃ ᐋᖅᑭᒋᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 21, 2019, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 29, 2019, https://www.verywellmind.com/what- is-maslows-hierarchy-of-needs-4136760.

25 ᓯᐊᕋ ᕗᕆᔾᔪᓪ, “ᑐᕉᑐ ᐋᖅᑭᒋᐊᕆᕗᖅ ᒐᕙᒪᑐᖃᒃᑯᑦ ᑮᓇᐅᔭᖃᖅᑎᑦᑎᒍᓯᑐᖃᖓᓂᒃ ᐃᒡᓗᓕᕆᓂᕐᒧᑦ ᑐᓴᖅᑎᑦᑎᓂᖓ ᓄᓇᕗᒻᒧᑦ,” ᓰᐲᓰ, ᐋᒡᒌᓯ 2, 2019, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᐋᒡᒌᓯ 1, 2019, https://www.cbc.ca/news/canada/north/trudeau-housing-nunavut-iqaluit-1.5234413.

26 ᐊᖏᕈᑎᓕᐊᕆᔭᐅᓯᒪᓂᑯ ᐃᓄᖕᑦ ᓄᓇᕗᑦ ᓄᓇᖃᕐᕕᖓᓂ ᐊᒻᒪᓗ ᑲᓇᑕᒧᑦ ᑯᐃᖓᓄᑦ (ᐋᑐᕚ, ᐋᓐᑎᐅᕆᔪ: ᑎᑎᕋᖅᑕᒥᓂᖅ ᓴᖅᑭᖅᑎᑕᐅᓪᓗᓂ ᑕᒪᒃᑮᓐᓄᒃ ᐱᔪᓐᓇᐅᑎᓖᓐᓄᒃ ᑐᙵᕕᒃ ᐊᒪᓗ ᐊᖓᔪᖅᑳᖅ ᑎ. ᓯᑕᓐ, ᒥᓂᔅᑕ ᐊᓪᓚᐃᑦ ᐱᓪᓗᒋᑦ ᐊᒻᒪᓗ ᐅᑭᐅᖅᑕᖅᑐᖅ ᐱᕙᓪᓕᐊᑎᑕᐅᓂᖓᓄᑦ, 1993), ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 29, 2019, https://gov.nu.ca/sites/default/files/files/013%20-%20Nunavut-Land-Claims-Agreement-English.pdf.

27 ᓄᓇᕗᑦ ᑐᙵᕕᒃ ᑎᒥᖓ, ᓄᓇᕗᑦ ᐃᓕᓐᓂᐊᕐᓂᓕᕆᓂᖅ ᐱᕋᔭᓐᓂᒃᑯᑦ ᓈᒻᒪᙱᑦᑑᕚ? ᖃᐅᔨᓴᖅᑕᐅᓂᖏᑦ ᐅᓪᓗᒥᐅᔪᖅ ᐊᑐᐊᒐᖏᑦ ᐃᓄᒃᑎᑑᒧᑦ ᐊᒻᒪᓗ ᖃᓪᓗᓈᑎᑐᑦ ᐃᓕᓐᓂᐊᕐᓂᓕᕆᓂᕐᒥᒃ, ᓄᓇᕐᔪᐊᕐᒥ ᐊᒻᒪᓗ ᑲᓇᑕᒥ ᐱᖁᔭᕐᒥᒃ, ᐅᖃᐅᓯᕐᒥᒃ ᐊᒻᒪᓗ ᐃᓕᖅᑯᓯᕐᒥᒃ ᐊᓯᐅᔨᑎᑦᑎᓂᖏᑦ ᐊᒻᒪᓗ ᐱᕋᔭᒃᑕᐅᓯᒪᔪᑦ ᐃᓄᖕᓄᑦ, ᑭᖑᓪᓕᖅᐹᒥᒃ ᐋᖅᑭᒋᐊᖅᑕᒥᓂᖅ ᐋᒡᒌᓯ 22, 2019, ᑕᑯᓂᐊᖅᑕᒥᓂᖅ ᔪᓚᐃ 30, 2019, http://www.tunngavik.com/files/2019/04/NuLinguicideReportFINAL.pdf.

28 ᓄᓇᕗᑦ ᑐᙵᕕᒃ ᑎᒥᖓ, 13.

29 , ᖃᐅᔨᒋᐊᖅᑏᑦ ᐋᓐᓂᐊᖅᑕᐃᓕᒪᓂᕐᒧᑦ ᖃᐅᔨᓴᕐᕕᖓ, ᐃᓄᙳᐃᓂᖅ ᐊᖓᔪᖅᑳᕆᔭᐅᔪᑦ ᕿᑐᕐᖓᓖᑦ/ᐸᖅᑭᒃᓯᓂᕐᒧᑦ ᐱᓕᕆᐊᖅ, ᑕᑯᓂᐊᖅᑕᐅᔪᖅ ᐋᒡᒌᓯ 9, 2019, https://www.qhrc.ca/workshops/inunnguiniq-parenting-childrearing-program/.

30 ᒪᒃᒍᕌᑦ, 302.

31 ᐊᖏᕈᑎ ᐃᓄᖕᓄᑦ ᓄᓇᕗᑦ ᓄᓇᖓᓃᑦᑐᓄᑦ ᐊᒻᒪᓗ ᑲᓇᑕᒧᑦ ᑯᐃᖓ. Uncomfortable Inuk - Exploring Inuit Qaujimajatuqangit

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