An ethnographic analysis of contemporary mining encounters in the Kivalliq Region.
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The rapid closure of the mine dealt a devastating blow to the local economy, with about half the community staying in Rankin Inlet and struggling to make a living. This paper argues that community members are currently facing mining coming back to town, and are drawing on both the on-going legacy of the long-closed North Rankin Nickel Mine, and contemporary experiences with industrial labour and corporate social responsibility practices at the Meadowbank mine to make sense of economic, cultural, and environmental changes to come. Few resources have been directed to the community to address the impacts of the mine.
Inuit women participated in a one-week research training workshop based on popular education techniques, participated in focus groups and developed a survey based on information shared during the workshop and the focus groups. Interviews were conducted with community informants who provide services to the community.
With the exception of a few women working on the mine truck haul crew, most work in gender-typical roles: housekeeping, laundry and food preparation. Some women reported that working or having a family member working at the mine improved their quality of life.
However, a majority of women experienced a complex number of social problems associated with the two-week in, two-week out work schedule and increased income. These included increases in alcohol consumption and substance use, jealousies, conflicts and domestic violence. A lack of day-care facilities complicates employment, as does sexual harassment at the mine.
A lack of appreciation of Inuit culture by Qablunaat from southern Canada was identified.
There was little recognition among participants in the research of the implications for the community when the mine closes in We conclude by noting the relevance of participatory action research in addressing the paternalism and contemporary equivalents of colonial relations in cross cultural research with Inuit. My presentation focuses on personal experiences on my growing up years.
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Being raised and nurtured in a traditional strong Inuit culture and through the Residential school system. Working in the education system from a very young age, using the knowledge gained from parents and elders and the instilled routine of the residential school system have contributed to my leadership role during my teaching career. An interest in taking on leadership positions in education was expressed, as well as a certain reluctance to step forward until clear messages from the community and Elders provides encouragement. Respect towards authority, elders and experienced leaders based on Inuit cultural beliefs and practices influences this reluctance to step forward.
The presentation discusses the importance of Inuit beliefs and practices that influence leadership in education and considers approaches that may be helpful in enabling motivated Inuit educators to step forward. Religious leadership in the Canadian Arctic.
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They became aware that Inuit considered them to be angakkuit of a new kind. However, angakkuniq went underground and Inuit became Christians. Soon, both Anglican and Catholic missionaries did their best to raise Inuit leaders, hoping they would facilitate or take over the evangelization process. Among the Anglicans, many Inuit became Native pastors and lay readers, engaging themselves in converting other Inuit.
Among Catholics, it took much more time before missionaries accepted to raise Inuit nuns, candidates to become priests and tuksiartiit catechists. This paper compares various interesting cases such as Peter Tulugarjuaq, Armand Tagoona, John Ajaruaq, Pelagie Inuk, and many others in order to elucidate the different strategies and show to what extent they were successful or failed.
An interesting point is to see how many of these Christian leaders in fact transcended both shamanism and Christianity, Inuit traditions and modernity. Thus Suluk, Pelagie, Sikkuaq as well as Tagoona for example, were not only preachers, but also artists and music and drawings allowed them to connect to the world of the inummariit, the true Inuit that had preceded them. In that respect, these Christian leaders were successful in transcending and crossing the boundaries between the past and the present, Inuit and Christian traditions, Roman Catholicism and Anglicanism.
But all of them, however, did not find it easy as that these boundaries were still very much valorized in the established Anglican and Roman Catholic Churches. Their thought and work shows how Inuit preachers were often trying to integrate different worlds that the missionaries tried to keep separated. The Municipal Life in Nunavik Although the Federal government has imposed the municipal structures in Nunavik, Nunavimmiut have seriously endorsed the new local leadership positions.
This presentation proposes to draw up the statistical profile of the municipal representatives, from the incorporation of the municipalities in to , in the 14 Nunavik communities. Four main data will be analyzed: the term of offices, the distribution of power between the influent local families, the gender and the age of the municipal representatives. Although the individual contribution in the municipal life seems to be limited at first appearance by a very short term of office, it is compensated by the continuous representation of the local influent families in the municipal life and by the alternation of their members in the municipal responsibilities.
First, it seeks to synthesize how actors have used visual representations of polar technologies to legitimize rights to development and governance in the Arctic since the close of the Second World War. Then, it aims to analyze the extent to which these visual representations and consequent actions have affected the political agency of those peoples native to the Arctic in issues of governance and development of their lands in the Anthropocene.
The research adopts a collective, theory-guided idiographic case study design that relies on i close textual analysis and theoretical interpretation of primary source material, ii archival research and secondary histories to contextualize primary documents, visuals, and broader political structures, and iii semi-structured interviews. This paper contributes to the theoretical literature on the political importance imbued in visual imagery in post-structuralism International Relations, by refining the hypothesis that aesthetic codes create and sustain disputed values and identities within the global structure.
It does so by focusing on how native and non-native Arctic climate change visuals engender political decision-making. In an era of ecological change that necessitates urgent action, it is important to understand native Arctic visual narrative and its validity as an active factor in affecting political orders in the circumpolar region. Watkins in It was used sporadically in lower Hudson Bay until when Reverend Edmund James Peck arrived in the region and began actively proselytizing using the medium of the Syllabic orthography. Because Syllabics was so easily teachable, Inuit spread the system from camp to camp well before the establishment of additional Christian missions, and without the agency of white missionaries.
This paper will examine the spread of Syllabic orthography throughout the eastern Canadian Arctic, largely in advance of formal mission activity. This research project focusses on describing the various efforts at the standardization of Inuktut in Nunavut. The questions investigated relate to educational considerations of accounting for dialectal differences and the different writing systems in Nunavut as well as in the Inuit regions across Canada. This research will also have implications for the Governments in the Inuit regions and their curriculum development— all of which have a stake in the successful implementation of the new standards as they will have to ensure it is taught to the Inuit students across Canada.
It should be noted that the Inuit Tapiriit Kanatami also includes the standardization of Inuktut across the four Inuit regions as a priority in the Strategy on Inuit Education Petersburg, Russie. Among the wax cylinders, only three of them containing the recordings of the Attuan dialect remained untranscribed for a variety of reasons.
Initially, Dirks and the presenter intended to continue work on these recordings together with John Golodoff, the last speaker of Attuan. However, when John Golodoff passed away some years ago, Dirks and the presenter undertook the task of transcribing with no support from living speakers of Attuan.
The paper presents the results of the joint work of Moses Dirks and the presenter on these recordings. I am going to provide a short history of the recordings, to tell about the difficulties of the transcription work that was done, as well as to touch upon the structural features of the narratives, and upon the styles of the outstanding Aleut story-tellers. Iqaluit, Canada. Stories were a source of entertainment in the Inuit nomadic days.
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Fast-forward from the Stone Age to present day, and Inuit have more sources of entertainment that can serve as distractions from the stories their forefathers told. Inhabit Media Inc. Our published books incorporate the voices of Inuit elders and contemporary Inuit authors, as well as anthropologists and explorers such as Franz Boaz, Knud Rasmussen, and Diamond Jenness. Our editorial practices ensure that Inuit knowledge and storytelling styles are preserved. Our publishing program brings Inuit voices and knowledge to the world. This presentation will discuss the process of and issues surrounding publishing Inuit traditional stories in print.
In Greenland it is generally accepted that Kalaallisut must meet ambitions far beyond such a scope. To implement such policy a fully-fledged rather ambitious language technology program has been launched. The basic language resources have now been provided including automatic POS part of speech tagging and syntactic parsing and a number of end user programs are made available for public use and are widely used and appreciated.
Next step could be export of the Greenlandic technology to the other dialects of Inuit languages including automatic translation between for instance Inuktitut and Kalaallisut or semi-automated dictionary processes using advanced technology. The presentation will include demonstrations of the tools including intelligent orthography conversions, automatic sentence analysis, interactive self-monitoring L2, and speech synthesis.
Jonathan C. Etienne Bazin established a mission, in what is to to-day the thriving Inuit community of Igoolik, Nunavut. In , the year he moved the mission to Igloolik Bay, Bazin was given by Inuit some , up to a thousand year old, objects excavated casually from the pre-Inuit Dorset site of Awaaja, given to Graham Rowley , and are now in the Museum of Archaeology and Anthropology, at the University of Cambridge.
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Bazin had become a missionary after a visionary experience at the age of Removing the Dorset sculpture may be seen as an aspect of the battle for Inuit souls. Years of service and suffering were destroyed within an hour.
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Cushing , eventually Cardinal Cushing, the prelate who married the Kennedys and buried the President. He used to make us look for cigarette butts when the seal skin tents were taken down, and when his qulliq ran out of oil he made us light it. He was the only Qallunaaq around, and his nostrils were always filled with smoke. His speeches are a record of the development of his Inuit philosophy and dedication to Inuit survival, both nationally and internationally.
They constitute a unique insight into teh evolution of a diplomacy of survival. Mackenzie Inuit life, we must also know of events and names for long periods before and after, as they hold many a key to that era. As well, the search must range south to HBC posts where at times from on Inuit stayed for long periods, some as far away as Great Slave Lake. Such data aids greatly in unearthing stories about individuals and families from core s arctic journals such as those of Rev.