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1
Canobbio, Éric. "Géopolitique d'une ambition Inuit : le cas nunavik." Paris 8, 1997. http://www.theses.fr/1997PA081213.
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Ce travail de recherches en geopolitique se propose d'analyser les evolutions recentes de la region arctique canadienne. Particulierement au nord-quebec, et dans les actuels territoires du nord-ouest, des petits groupes inuit revendiquent aujourd'hui d'immenses territoires a leurs autorites de tutelles. Cette analyse est essentiellement consacree au processus d'autodetermination politique de la vaste region du nunavik (nord-quebec) et aux recentes revendications des inuit quebecois en matiere de partage des ressources regionales (renouvelables et non renouvelables), de droits environs mentaux, et de pouvoirs politiques a travers la mise en place d'institutions inuit inedites. Ces revendications territoriales emanant des inuit quebecois, contrarient desormais ouvertement le projet nationaliste quebecois. Cette analyse de geopolitique sur l'evolution actuelle du nunavik, tend a determiner le mecanisme de ce regionalisme arctique singulier. Le processus d'evolution du territoire du munavut est considere dans ce travail de recherches, a travers sa dimension politique, de "modele regional" pour le nunavikThis piece of research in geopolitics intends to analyse the recent evolutions of the canadian arctic region. Particularly in north quebec and in the present northwest territories, small inuit groups claim hudge territories from their governement authorities. This analysis is mainly devoted to the political process of self-government of the vast nunavik region and to the recent claims by quebec inuit in the matter of sharing regional resources, environmental rights and political powers, through the setting-up of original inuit institutions. Therefore, this claims openely go against the quebec nationalist project. In this piece of research, the evolution process of the nunavut territory is considered in its political dimension as a "regional model for the nunavik
2
Bordin, Guy. "La nuit inuit : vécu et représentations de la nuit chez les Inuit du nord de la Terre de Baffin (Nunavut, Arctique canadien)." Paris 10, 2008. http://www.theses.fr/2008PA100189.
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Décrire la nuit quotidienne des Inuit de l’Arctique canadien vivant au nord de la Terre de Baffin, donner à lire et à comprendre leurs points de vue sur l’espace-temps nocturne, tenter de cerner et d’analyser les singularités de cette nuit tant au niveau du vécu que des représentations, sans négliger les éléments comparatifs provenant d’autres aires culturelles, voilà les principaux objectifs assignés à cette recherche. L’attention à la parole inuit traverse l’ensemble de la recherche. Voie privilégiée sous divers aspects, elle l’inscrit dans une démarche de type ethnolinguistique. Organisée en trois parties, la thèse présente dans un premier temps le cadre nocturne : nuit arctique, nuit au quotidien, cosmogonies, notions d’obscurité et de lumière. Puis, le vécu de la nuit est analysé à l’état de veille : influences et propriétés attribuées à la nuit sur la naissance, la maladie et la mort, sur les déplacements et la chasse, sur les rituels, les cérémoniels et les fêtes, ainsi que sur la peur. Enfin, le vécu de la nuit est envisagé dans son versant « endormi » : ethnographie du sommeil, expériences oniriques et esquisse d’une théorie du sommeil. Ces analyses, menées dans une perspective diachronique, mettent en évidence l’existence, chez les Inuit, de complémentarités et de continuums qui marquent les couples nuit/jour et obscurité/ lumière, lesquels sont éloignés des schèmes binaires ou dualistes qui sont les nôtres, mais que la pensée inuit tend à rejeter. Au-delà de la spécificité inuit, le présent travail se veut une contribution à une réflexion comparative et pluridisciplinaire, amorcée il y a plusieurs années à l’Université Paris Ouest Nanterre La Défense, sur ce que pourrait être une anthropologie de la nuitThe objectives of this work are to describe the daily night of the Inuit living in Northern Baffin Island (Nunavut, Arctic Canada), to allow a reading and understanding of the Inuit’ own points of view on nocturnal space-time, and hence to try to grasp and analyse the singularities of this night at the level of both experiences and representations. As often as possible, comparative data emanating from other cultural areas has been included. An emphasis is put on language and the spoken word, which permeates through all of the research, fitting it into an ethnolinguistic approach. Structured in three parts, the work presents first the nocturnal framework: Arctic night, day-to-day night, cosmogonies, notions of darkness and light. Then the night experience is analysed while in the state of wakefulness: influences and properties attributed to the night relating to birth, disease and death, to travelling and hunting, to rituals, ceremonies and festivals, and to fear. Finally the night experience is considered in the state of sleep: ethnography of sleep, dream experiences, sketching of a theory of sleep. These analyses, carried out diachronically, highlight the complementarities and continuums which characterize the night/day and darkness/light pairings, which do not match the binary or dualistic schemes that are our own and that Inuit thought tends to reject. Beyond its specificity to the Inuit, this work is also a contribution to a comparative and multidisciplinary reflection, started several years ago at the University Paris Ouest Nanterre La Défense, on what could be an anthropology of the night
3
Nicolas-Vullierme, Magali. "Les Rangers canadiens et les Rangers Juniors canadiens : vecteur de sécurité humaine des Inuit canadiens." Thesis, Université Paris-Saclay (ComUE), 2018. http://www.theses.fr/2018SACLV008.
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La présente recherche porte sur l’identification d’éléments pouvant permettre la création d’un environnement favorable à la protection de la sécurité humaine des communautés arctiques canadiennes. Cette étude se concentre sur le Nunavik, dont les communautés souffrent de mal-être et de nombreux risques liés au concept de sécurité humaine issus de traumatismes passés. Afin de déterminer s’il existe des utilisations de ce concept dans la politique arctique canadienne, cette recherche analyse les dynamiques relationnelles au sein des patrouilles de Rangers canadiens. Composées de réservistes presque exclusivement Autochtones, ces patrouilles sont un lieu de rencontre entre militaires et Inuit. Cette recherche exploratoire est le résultat de l’analyse d’un corpus de vingt-et-un entretiens et d’observations de terrains conduits en 2016 et 2017 au Québec. Selon nos données, les patrouilles de Rangers et de Rangers Juniors fonctionnent en se reposant notamment, et de façon importante, sur des relations équilibrées et respectueuses de la culture autochtone. Ce sont ces relations et cet équilibre qui permettent le renforcement de la sécurité humaine des communautés arctiques. D’après cette étude exploratoire, ce renforcement résulte des dynamiques relationnelles et du soutien apporté par les communautés arctiques à ces patrouilles. Le gouvernement canadien, via les patrouilles de Rangers canadiens et de Rangers Juniors canadiens, contribue donc indirectement au renforcement de la sécurité humaine de ses communautés arctiques québécoisesThis research focuses on identifying elements that can create an enabling environment for the protection of human security in Canada's Arctic communities. This study focuses on Nunavik, whose communities suffer from malaise and from many risks related to the concept of human security. To determine if this concept is applied in Canadian Arctic domestic policy, this research analyzes relational dynamics within Canadian Ranger patrols. Canadian Rangers’ patrols are composed mainly of indigenous under the responsibility of non-indigenous instructors. This exploratory research result of an analysis of a corpus of twenty-one interviews and field observations conducted in 2016 and 2017 in Quebec. According to our data, Rangers and Junior Ranger patrols function thanks to balanced relationships respecting Aboriginal culture. These balanced relationships help strengthening the human security of Arctic communities. According to this exploratory study, this reinforcement results from the relational dynamics and the support provided by the Arctic communities to these patrols. The Canadian government, through Canadian Ranger and Canadian Junior Ranger patrols, is thus indirectly contributing to the enhancement of human security in its Arctic communities in Quebec
4
Charbonneau, Guylaine. "Anthropometric correlates and underlying risk factors for type 2 diabetes mellitus among Inuit." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=97924.
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Type 2 diabetes mellitus (DM) is an emerging problem among Inuit of Circumpolar Countries. However, Canadian Inuit health surveillance data are limited. Data from the Nunavik Health Survey were used to evaluate the prevalence of overweight and obesity using the observed body mass index (BMIob) and the standardized BMI adjusted for sitting height (BMIstd). Also, data from Pangnirtung, Nunavut in the Baffin Region pilot health screening were used to evaluate anthropometric correlates of indices of insulin resistance. Obesity among the Nunavik study population (29.8%) is more prevalent than among general Canadians (23.1%), but the prevalence rates are more comparable when using BMIstd (21.5%). In Pangnirtung, anthropometric measures BMIob, BMIstd, waist circumference and percent body fat were associated with indices of insulin resistance/sensitivity (p ≤ 0.05). BMIstd showed similar results to BMIob and does not better predict the indices of insulin resistance/sensitivity.
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Li, Ying Chun 1972. "Modeling the Inuit diet to minimize contaminant while maintaining nutrient intakes." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=101605.
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The Arctic environment is changing rapidly. The purposes of this study were: (1) to predict the possible changes of diet composition and the subsequent changes in nutrient intakes as a result of environmental changes; (2) to explore the possibility of minimizing the contaminant exposure while maintaining the energy and nutrient intakes using liner modeling. It was found that a decrease of 10% or 50% of caribou or ringed seal will result in decreases for many key nutrients such as protein, zinc, and iron. It is theoretically feasible to minimize each contaminant intake while maintaining energy and nutrients at the levels of the CINE dietary survey in 2000 for Inuit in the Inuvialuit, Kitikmeot, and Kivalliq regions. However, it is theoretically infeasible for Inuit in the Labrador and Baffin regions under other hypothetical conditions. The modeling results would be useful for Inuit to make informed food choice decisions.
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Sefidbakht, Saghar. "Dietary and lifestyle factors of diabetes in Inuit of Canada." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95221.
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Introduction: Among Inuit, rates of diabetes are currently increasing. Objectives: To investigate the lifestyle factors associated with newly identified glucose intolerance (GI) among Inuit. Methods: A cross-sectional study of a subsample of 813 adults with a 2-hr oral glucose tolerance test who participated in the International Polar Year Inuit Health Survey (2007-2008). Those with pre-existing diabetes were excluded. Individual and dietary questionnaires and anthropometric measurements were also collected. Results: GI was associated with older age and a higher body mass index, %body fat, and waist circumference. Percent Energy protein and % Energy high-sugar drinks were positively associated with GI. Adjusting for those two aforementioned nutrients, %E traditional food was significantly protective (P<0.05). Fiber (g/d) was inversely and cholesterol (mg/d) was positively associated with risk for GI with a borderline significance (P< 0.10). Conclusion: These findings emphasize the need for dietary and lifestyle changes to prevent high rates of GI among Inuit.Introduction: Chez les Inuit, le taux de diabète courament à la hausse. Objectifs: Etudier les facteurs associés au style de vie, chez les Inuit nouvellement diagnostiqués avec l'intolérance au glucose (IG). Méthodes: Une étude transversale d'un sous-échantillon utilisant un test de glucose oral de tolerance de 2-h sur 813 adultes ayant participé à l International Polar Year Inuit Health Survey (2007-2008). Ceux qui ayant un diabète préexistant ont été exclus. Des questionnaires individuels et alimentaires et des mesures anthropométriques ont également été recueillis chez chacun des participants. Résultats: L'IG a été positivement associée à l'âge, l'indice de masse corporelle, le pourcentage de masse adipeuse, le tour de taille, le pourcentage d'énergie provenant des proteines et de l'énergie provenant des boissons sucrées. Après ajustement pour ces deux types d à liment, la nourriture traditionnelle offer une protection significative contre l' IG de (P <0.05). La consomation de fibres (g/j) est inversement associée et le cholestérol (mg /j) positivement associé au risque d' IG, avec une signification limitée (P <0.10). Conclusion: Ces résultats soulignent le besoin de changements nutritionels et de mode de vie pour prévenir les taux élevés d' IG chez les Inuit.
7
Duchemin-Pelletier, Florence. "« Les sculptures ne sont pas uniquement des sculptures » : réception de l’art inuit contemporain en France des années 1950 à nos jours." Thesis, Paris 10, 2014. http://www.theses.fr/2014PA100075.
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Dans le milieu des années 1950, des expositions itinérantes d’art inuit contemporain sont envoyées sur plusieurs continents. Elles y connaissent une réception enthousiaste en raison du positionnement particulier que leur confère James A. Houston, à cheval sur les sphères conceptuelles du moderne et du supposé primitif. Seule la France, dont l’imaginaire collectif s’est pourtant largement enrichi de figures polaires depuis les missions d’apostolat et d’exploration, affiche alors une certaine défiance à l’endroit de cette nouvelle forme artistique. Cette thèse propose d’examiner les conditions de réceptions de l’art inuit contemporain dans un contexte hexagonal dominé jusque dans les années 1970 par le paradigme primitiviste, avant de se concentrer sur la multiplication des initiatives individuelles et collectives qui, depuis le début des années 1980, marquent un renouvellement du regard. Tout le long, l’art inuit est questionné dans sa faculté à être saisi comme un outil opératoire désignant une forme d’authenticité artistique ou culturelle. Un dernier pan s’intéresse au discours autochtone et aux jeux de double adresse auquel s’exercent les artistes inuitFrom the middle of the 1950s, traveling exhibitions of Contemporary Inuit Art have been staged across several continents. These exhibitions had been enthusiastically received, thanks in large part to the particular positioning put forth by James A. Houston, which established Contemporary Inuit Art within the artistic constructs of primitivism and modernism. This warm welcome was in marked contrast to France's own reception of Inuit art. Even though its collective imaginary has been largely shaped by figures from the North Pole, a view that can be traced back to the first apostolic and exploratory missions of the continent, France remained the only country that showed a certain distrust towards this artistic expression. This thesis will examine the conditions by which Contemporary Inuit Art has been re-interpreted within a series of evolving historical contexts, beginning with the domination of the primitivist paradigm until the 1970s, and moving towards the multiplication of individual and collective projects from the early 1980s, a context which prevails to this day. Throughout this examination, the question of Contemporary Inuit Art's ability to be seen as a symbol of artistic and cultural authenticity will be addressed. The final chapter will deal with the notion of aboriginal discourse and the 'double address' mode of communication that Inuit artists tend to employ
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Nancarrow, Tanya Lawrene. "Climate change impacts on dietary nutrient status of Inuit in Nunavut, Canada." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112545.
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This thesis characterizes the nutritional implications of climate change impacts on the traditional food system of Inuit in Nunavut, Canada. Both focus groups and food frequency questionnaires were used in collaboration with two communities to describe current climate change impacts on traditional food and define nutrient intake. Currently, both communities experience climate-related changes to important species which provide high levels of key nutrients. If climate changes continue to impact traditional food species, serious nutritional losses may occur unless healthy alternatives can be found. Policy should support Inuit communities to maintain optimal nutrition in the face of climate change.
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Tremblay, Christine. "Le processus de redéfinition de l'éspace politique dans l'arctique : les inuit et l'état canadien." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39233.
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This thesis studies the socio-political evolution of Nunavut, a proposed political entity in the Canadian Arctic, and tries to pinpoint its potential impact and influence for Canada, nationally and internationally. This study of political geography is done by way of discourse and content analysis of Inuit publications (Inuit Today, Nunavut Newsletters) and governmental documents (Hansard, the Gazette of Canada, etc). This analysis covers a time-period of 16 years, from the foundation of the Inuit Tapirisat of Canada (ITC) in 1971 to the last Conference of First Ministers on aboriginal rights in 1987. This time-period is subdivided into three segments of approximately 5 years: (1) Planning period (1971-76), (2) Preparation period (1976-82), (3) Negotiation period (1982-87). The introduction and conclusion of the thesis elaborate on the evolution of world affairs toward globalism and on the evolution of the Fourth World in this context.
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St-Onge, Colette G. "Symbols of Authenticity: Challenging the Static Imposition of Minority Identities through the Case Study of Contemporary Inuit Art." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/20491.
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This thesis examines the use and promotion of shamanic themes in contemporary Canadian Inuit art, being the principle venue in which Inuit identity is presented to non-Inuit in Canada and internationally. The image of Inuit identity promoted through the arts since the mid-twentieth century is arguably the product of non-Inuit state authorities, but Inuit artists themselves are increasingly asserting their voice in their arts and crafts, thereby challenging the image of Inuit identity to non-Inuit. This project first problematizes the history of contemporary Inuit art, where the construction of Inuit identity was heavily prescribed, and then turns to the shifts occurring in Inuit art to highlight the process of identity construction and the agency of Inuit within it. In the process, this project challenges the static conceptualization of minority identities in diverse societies by both state authorities and majority populations. This dissertation contends that Inuit art and identity are fluid concepts and there must be an emphasis made to permit for their fluidity, to avoid affirming a static minority identity in a diverse society, whether in the public or state forums. Consequently, the effort to assert the authenticity of these intangible concepts is contrary to the ideals of diversity and equality promoted in Canada.
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Gagnon, Louis. "Charlie Inupuk, étude sémiotique d'un cas en art inuit." Master's thesis, Université Laval, 1990. http://hdl.handle.net/20.500.11794/33509.
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Ce mémoire est constitué de deux grands ensembles: premièrement, un regard synthétique sur le développement de l'art inuit contemporain depuis l'art nordique préhistorique, et deuxièmement une approche sémiotique de l'art de Charlie Inukpuk. Ainsi, dans notre premier volet nous avons voulu situer les multiples productions de l'art esquimau préhistorique jusqu'à l'avènement de l’art inuit contemporain dans une perspective historique basée sur des recherches archéologiques et historiques; notre objectif était alors de démontrer l'importance du phénomène transculturel entre l'art inuit contemporain et l'envahissante culture des Blancs. Par la suite, ceci nous a amené à aborder la question du primitivisme car, l'art inuit a trop souvent été qualifié "d'art primitif " comme si, pour différentes raisons, plusieurs auteurs avaient voulu conserver une intriguante saveur exotique à cette forme d’expression artistique non-occidentale. Cette première partie est suivie d'un portrait contextuel de l'art de Charlie Inukpuk, jeune sculpteur inuit qui vit à Inukjuak dans le Nunavik (Nouveau- Québec). L'art de Charlie Inukpuk nous sert ici de prétexte pour appliquer un modèle sémiotique d'analyse à une oeuvre d'art inuit. Cherchant délibérément à éviter les écueils d'une approche trop ethnologique de l'art inuit, le but ultime de nos travaux était de vérifier le degré d'efficacité d’une telle analyse sémiotique sur une forme d'expression artistique non-occidentale. Les résultats sont tels qu'il devient possible de croire que l'analyse sémiotique, même syntaxique, des sculptures inuit pourra grandement contribuer à une meilleure compréhension de l'art inuit et nous donnera un accès plus valable à ce phénomène artistique hybride résultant d'un croisement culturel entre les Euro-canadiens et les Inuit.106412\u Résumé en anglais
106413\u Résumé en espagnol
Montréal Trigonix inc. 2018
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Maire, Aurélie. ""Dessiner, c'est parler". Pratiques figuratives, représentations symboliques et enjeux socio-culturels des arts graphiques inuit au Nunavut (Arctique canadien)." Thesis, Paris, INALCO, 2014. http://www.theses.fr/2014INAL0031/document.
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Cette recherche doctorale examine les pratiques figuratives, les représentations symboliques et les enjeux socio-culturels des arts graphiques inuit dans les communautés de Kinngait (Cape Dorset) et de Pangniqtuuq (Pangnirtung) au Nunavut (Arctique canadien). Les notions de dessin (titiqtugaq-) et de parole (uqaq-) se placent au centre de la démarche qui est guidée par une approche interdisciplinaire, dans la perspective d’une ethnohistoire de l’art du dessin inuit. Trois parties structurent la démonstration. La première explore les configurations de la pensée inuit associées aux concepts d’art graphique, de représentation visuelle et de créateur, à partir de leur expression linguistique (chapitre II). Puis, une ethnographie de la scène artistique locale présente le dessin et les activités socio-économiques qui lui sont associées autour de la question du statut de l’artiste (chapitres III et IV). La deuxième partie envisage la figuration en rapport à la parole, à partir de la cosmogénèse et des techniques graphiques anciennes (chapitre V). Elle s’intéresse ensuite aux interactions entre le dessin et la parole sur un plan symbolique : dans le dessin, les pensées et les mots sont mis en actes (chapitres VI et VII). La dernière partie de la thèse définit l’art comme un élément de la dynamique socio-culturelle et politique des Nunavummiut. Le recours au dessin dans le cadre de projets communautaires est étudié à partir d’exemples récents (chapitre VIII), avant d’être replacé au centre des dynamiques relationnelles et des échanges socio-cosmiques dans une dimension ontologique (chapitre IX)This doctoral research examines the themes of figurative practices, symbolic representations and the socio-cultural stakes specific to Inuit graphic arts in the communities of Kinngait (Cape Dorset) and Pangniqtuuq (Pangnirtung) in Nunavut (the Canadian Arctic). The notions of drawing (titiqtugaq-) and of speech (uqaq-) are central to the thesis, which is guided by an interdisciplinary approach within the perspective of ethno-history of Inuit sketch art. The thesis is organized into three parts. The first explores the configuration of Inuit thought associated with the concepts of graphic art, visual representation and creation, through their linguistic expression (Chapter II). In addition, ethnography of the local art scene looks at drawing and the socio-economic activities that are associated with it, in connection with the status of the artist (Chapters III and IV). The second part looks at figuration in relation to power words, from cosmogenesis and ancient graphic techniques (Chapter V). With this in hand, the second part then looks at the interactions between drawing and speaking from a symbolic perspective: through drawings, the thoughts and words are put into action (Chapters VI and VII). The last part of the dissertation continues the analysis by defining art as part of the socio-cultural and political dynamics of the Nunavummiut. Recourse to drawing, as a community project, is studied with reference to recent examples (Chapter VIII), prior to being placed, within an ontological dimension, at the centre of relational and socio-cosmic exchange dynamics (Chapter IX)
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Geller, Peter G. (Peter Geoffrey) Carleton University Dissertation History. "Northern exposures; photographic and filmic representations of the Canadian North, 1920-1945." Ottawa, 1995.
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Brooks-Cleator, Lauren Alexandra. "First Nations and Inuit Older Adults and Aging Well in Ottawa, Canada." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39142.
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Urban First Nations and Inuit older adults are aging in a Western-centric sociopolitical
environment that is experiencing significant social change due to population aging and urbanization. Consequently, urban communities are facing increasing pressures to respond to the needs of the growing older adult population. As a result of these pressures, older adults are urged to “age well” to reduce their “burden” on society; however, older adults do not all define aging well in the same way and they do not all have the same opportunities to age well. Through my research, I aimed to address a gap in the academic literature concerning urban-dwelling First Nations and Inuit older adults and aging well. Ultimately, my goal was to identify how First Nations and Inuit older adults living in Ottawa could be supported to age well in ways that reflect their urban Indigenous identities, cultural perspectives, and life course. My specific research questions are four-fold: 1) Are Indigenous older adults marginalized through dominant aging well frameworks?; 2) how do community-dwelling First Nations and Inuit older adults (aged 55 years and over) living in Ottawa, Canada, define and negotiate aging well in an urban environment?; 3) what community-level factors contribute to First Nations and Inuit older adults (aged 55 years and over) feeling supported to age well in the city of Ottawa?; and 4) how do community stakeholders in Ottawa produce understandings of supporting urban Indigenous older adults to age well? Informed by a postcolonial theoretical framework, I conducted this research using a community-based participatory research (CBPR) methodology in Ottawa, Ontario, Canada, in partnerships with the Odawa Native Friendship Centre and Tungasuvvingat Inuit. To address my research questions, I conducted semi-structured interviews with nine First Nations older adults, focus groups with 23 Inuit older adults, and photovoice with two First Nations older adults. Additionally, I conducted 13 semi-structured interviews with community stakeholders (i.e., decision-makers and service providers. My doctoral research makes novel contributions to the fields of kinesiology and gerontology by expanding postcolonial theory to issues related to aging research with urban Indigenous older adults; contributing to the emerging literature that brings diverse perspectives into conversations on aging well; challenging assumptions related to urban Indigenous populations and aging well; illustrating the tensions within aging well initiatives that intended to be available for all older adults; and revealing the tensions within efforts to address reconciliation with Indigenous older adults.
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Peberdy, Sally Ann Carleton University Dissertation Geography. "HIV and AIDS and Aboriginal communities in Canada; a socially accountable participatory study." Ottawa, 1992.
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Butler, Barbara Louise. "The persistence of traditional ways in an Inuit community." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25359.
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The persistence of traditional ways in a Canadian Arctic Community
is demonstrated by the examination of the Inuit community of Pelly Bay, NWT. The discussion is concerned with the manner in which the modern community continues to function in an Inuit manner
despite the adoption of elements of western society such as modern technology and an economic system based on cash.
Data for the study are, for the most part, the result of fieldwork in Pelly Bay in 1982. Data are presented on various aspects
of the modern community with a particular emphasis on resource
utilization and economic activities.Arts, Faculty of
Geography, Department of
Graduate
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Benoît, Ariane. "Transmission du savoir-être au jeune enfant inuit, parole et silence en milieux institutionnels, Nunavik, Arctique québécois." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCF023/document.
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Cette thèse a pour objet l'étude des modalités de transmission du savoir-être au jeune enfant inuit fréquentant les établissements préscolaires et médicaux. Dans le village de Kuujjuaq, le plus peuplé du Nunavik, plus de la moitié des enfants de moins de cinq ans sont inscrits dans les établissements préscolaires, tandis que tous les enfants fréquentent le service médical et l'anglais leur est familier. Les interactions verbales et non verbales sont décrites puis analysées en fonction de leur statut et de leurs effets sur le développement de l'enfant. Cette recherche qualitative s'appuie sur 150 heures d'observation dans les établissements préscolaires, près de 30 heures d'observation dans le milieu médical et sur la tenue de 30 entretiens. Les résultats de la recherche montrent que les interactions en milieu institutionnel, au sein duquel les langues parlées sont l'anglais et l'inuttitut, exercent une influence sur la transmission du savoir-être, aussi conditionnée par les circonstances de l'échange et les pratiques éducatives inuit. La thèse révèle également une conception de l'éducation fine et originale dans sa capacité à développer chez l'enfant l'autonomie et la solidaritéThe objective of this thesis is to study the way in which Inuit values are transmitted to young children attending to preschool and healthcare institutions. In Kuujjuaq, the most populated village in Nunavik, more than half of the children aged under five years are registered in preschool institutions, when all the children are under the care of health services and are familiar with English language. Verbal and non verbal communication practices are described and analyzed with the focus on the way they influence child development. This study is the result of a qualitative research based on 150 hours of observation in preschool institutions, about 30 hours of observation in healthcare institutions and 30 interviews. The findings of the research show that children exposure to public spaces, where English and Inuttitut languages are spoken, leads to a variety of influences on value transmission, also conditioned by interactional circumstances and Inuit childrearing practices. The thesis also reveals how Inuit concept of education contributes to the development of children sense of autonomy and solidarity
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Édouard, Roberson. "Le développement inégal et la production des conditions de vie : le cas des Inuit de l'Arctique canadien." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25301/25301.pdf.
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Chevallier, Jennifer Geneviève. "L’empreinte du chamane : le souffle de la pensée chamanique dans l’art contemporain des Premières Nations au Canada. Essai de sociologie de l’art entre 1990 et 2010." Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030025.
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Le chamanisme, exprimé dans l’art contemporain des Premières Nations du Canada, opère comme un puissant marqueur ethnique. Il symbolise l’espace sacré où se joue la résistance culturelle, avec les engagements politiques qui la sous-tendent. Il représente aussi un référent identitaire. L’analyse de ce courant esthétique actuel soulève des questions essentielles : de quelle manière le chamanisme est-il abordé par les artistes, à la fois comme concept et comme pratique artistique ? Quelle est la mission de l’art d’inspiration chamanique contemporain, du point de vue de son rôle social, en tant que gardien de l’identité et de la spiritualité mais aussi comme catalyseur du processus de guérison collective et individuelle ? Dans le contexte artistique postmoderne, le chamanisme peut être considéré comme une source de pouvoir et d’inspiration, une terre sacrée que les artistes autochtones explorent avec détermination. En puisant dans les racines profondes de la tradition, et en s’engageant dans une expérience moderne, les artistes se donnent pour mission de raviver la sagesse des anciens et de se relier à la cosmogonie autochtone.Leur pratique a pour but de réduire le clivage psychique entre nostalgie des origines et indianité contemporaine. Ainsi, le statut d’hybridité donne naissance à une force de transformation d’une grande créativité. Cette thèse analyse les enjeux philosophiques et politiques auxquels l’art d’inspiration chamanique est confronté, en s’appuyant sur un point de vue anthropologique et esthétique. Après un rappel du contexte socio-historique canadien, nous abordons les deux missions essentielles des chamanes de l’art : la réécriture de l’histoire et la reconquête de leur identité, qui dessinent, à travers la reconnaissance de leur différence, l’architecture d’une nouvelle AmérindieShamanism in contemporary native art in Canada is becoming one of the most relevant ethnic markers. It is the sacred place, the major source for cultural resistance, with strong roots and political implications underneath. It works as a powerful identity referent. As we analyse the aesthetic phenomenon from a modern perspective,different issues are emerging : how shamanism is acknowledged, both as a concept and as a practice by the First Nations artists ? Which social functions and philosophical involvements are assumed by the contemporary “shamanic art”, considering its symbolic part as the keeper of identity and spirituality, or/and performed or seen as a healing process ?In the postmodern artistic context, shamanism may be considered as an essential source of power and inspiration, a sacred land that most of the native artists are now exploring, defining therefore a new ontology. From the deep roots of the traditional knowledge, their legacy, and through their own contemporary experiment, these artists are trying to bring back the original wisdom in order to reconnect themselves with the native cosmogony and consequently, to reduce the psychic schism between traditionalism’s nostalgy and contemporary indianness (nativeness). Therefore the status of “betweenness”, that is specifically attributed to the native artists, is shifted into a power of creative transformation. This thesis analyses the process of shamanistic inspiration in contemporary native art, through the philosophical and political issues as well as with an anthropological and aesthetics point of view. The historical and sociological contexts are explored before defining th! e two main missions of the “Shamen of Art” : the rewrighting of the History and the Conquest of Identity, drawing through the recognition of their alterity, the architecture of a new “Amerindia”
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Furgal, C. "Addressing Northern decision-making capacity, the case of health advisories and the Labrador Inuit." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0001/NQ44758.pdf.
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Gobit, Johanna. "Territoire politique et identités autochtones-spatialités en mutation : le cas de la communauté inuit des îles Belcher au Nunavut (Canada)." Bordeaux 3, 2004. http://www.theses.fr/2004BOR30029.
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Le 1er avril 1999, le Canada redessinait ses frontières intérieures en entérinant la création d'un troisième Territoire : le Nunavut. Issu de près de 30 années de négociations, le Nunavut est aujourd'hui un territoire identitaire, non ethnique, peuplé à 85 % par les Inuit qui conduisent leur propre politique Pour comprendre la manière dont ils ont construit le Nunavut, le vivent et le rêvent, une réflexion à la fois conceptuelle, épistémologique et méthodologique s'est imposée. Nous avons été amenée à repenser les méthodes de recherche habituellement utilisées, ainsi que certains concepts fondamentaux de la géographie occidentale, comme celui de territoire. En accédant à une forme de territoire politique les Inuit ont en effet dû concilier leur conception du territoire, fondée sur une cosmogonie où la Terre est génitrice, avec celle véhiculée par le modèle idéologique occidental. Le territoire politique du Nunavut, en reconnaissant le droit des hommes sur la Terre, bouleverse les fondements de la spatialité inuit. En choisissant d'appartenir au Nunavut, allant à l'encontre de ses réseaux sociaux et spatiaux, la communauté inuit des îles Belcher, a exprimé une identité spatiale essentielle, liée au territoire fondateur des baies James et Hudson. Cet exemple montre que la création du Nunavut a permis l'expression d'une spatialité fondatrice, rendue possible grâce à la manière dont les dirigeants inuit ont négocié avec le pouvoir fédéral en injectant, à chaque étape des négociations, leurs propres valeurs culturelles. Le Nunavut matérialise l'ajustement d'un modèle territorial occidental par une idéologie spatiale autochtoneOn April, 1st 1999, the creation of a third territory called Nunavut led to a reorganisation of the internal boundaries of Canada. After some 30-year negociations, Nunavut has become a territory with a strong identity, but with no ethnic meaning. The land is peopled up to 85% by Inuit natives who follow their own policy. To understand the way the Inuit have built Nunavut and now experience and dream it on a day-to-day basis, our investigation led us to a conceptual, epistemological and methodological inquiry. We first questioned the research methods that were used by our predecessors and some basic concepts underlying Western geographical notions such as that of "territory". In achieving a form of political territory, the Inuit had to fit their own conception of the territory -based on a cosmogony in which the Earth is the mother of men- to the Western ideological model of territory. By acknowledging the right men have upon the Earth, the Nunavut political territory disrupts the foundations of the inuit sense of place. When they chose to belong to Nunavut, the Inuit community of the Belcher islands turned their back on the social and spatial networks that connected them to Nunavik. They decided instead that their essential spatial identity should be linked to the core territory of Hudson Bay and James Bay. This example shows that the creation of Nunavut led to the expression of a foundational sense of place. This was mainly possible because of the way Inuit leaders negotiated with the Federal, by instilling their own cultural values at each step of the negotiations. Nunavut materializes the adjustment of a territorial model by a native ideology of space
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Hervé, Caroline. ""On ne fait que s'entraider" : dynamique des relations de pouvoir et construction de la figure du leader chez les Inuit du Nunavik (XXe siècle-2011)." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/30423/30423.pdf.
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Cette thèse est construite sur deux mouvements qui s’entrecroisent : une analyse de la nature des relations de pouvoir et une étude de la construction de la figure du leader chez les Inuit du Nunavik. Elle propose ainsi de déconstruire la catégorie de leader en montrant sa nature endogène, mais réappropriée, tout en offrant une nouvelle perspective analytique sur la question des formes de pouvoir. Outillée par l’anthropologie réflexive, cette recherche doctorale met en évidence la prééminence de la coopération dans le Nunavik contemporain. Au sein même des relations d’entraide, qui dépassent de loin le cadre des échanges alimentaires et matériels pour toucher des dimensions sociales et immatérielles, se manifestent clairement les rapports de pouvoir. Les figures de pouvoir sont des personnes possédant des biens dont d’autres sont dépourvus et dans l’obligation de les partager. Dans le sillage des travaux menés sur les sociétés dites égalitaristes et sur les sociétés dites sans État, cette thèse montre ainsi que la source du pouvoir chez les Inuit est externe. Sa légitimité est conférée par le groupe et il se manifeste dans la contrainte sociale de redistribuer. Le groupe l’institue en décidant, librement, de suivre certaines personnes. Ce schème éclaire sous un nouveau jour la nature du lien tissé entre les Nunavimmiut et les Qallunaat tout au long du XXe siècle. La pression constante que le groupe exerce sur les figures de pouvoir s’étend en effet aux missionnaires ou aux commerçants venant s’installer dans l’Arctique québécois. Alors que ces derniers tentent d’imposer leurs conceptions et d’établir de nouvelles positions de pouvoir, ils sont dans le même temps considérés comme des pourvoyeurs devant partager leur richesse. Il en est de même pour les gouvernements qui s’implantent progressivement dans la région à partir des années 1950. Ceux-ci voient alors s’enliser leur politique paternaliste. Les critiques adressées au projet de gouvernement régional au Nunavik portent elles aussi ces marques. Pour les Nunavimmiut, un gouvernement autonome doit être, avant tout, au service des habitants de la région. Mots clés : Inuit, Nunavik, anthropologie politique, coopération, pouvoir, gouvernement, gouvernance, Canada, anthropologie réflexive.This dissertation describes power relationships among the Nunavik Inuit by addressing two interrelated themes. On the one hand, the nature of power and the role of authority figures are analyzed. On the other, the concept of leader is deconstructed by showing its endogenous nature and the way it is appropriated by Inuit. Through reflexive fieldwork, this research points to a high prevalence of cooperation practices among the Nunavik Inuit. These practices, which are structured by power relationships and various inequalities, cover a wide range of social and material goods and go far beyond food sharing and equipment lending. Such pooling of resources is driven by authority figures who possess what others lack and, as such, are obliged to give back and share their wealth. In line with previous research on egalitarian groups and stateless societies, this research shows that Inuit individuals gain power through exogenous factors, i.e., what others within the group think of them, and not through endogenous ones, i.e., their personal ambitions. In other words, a group creates its leader by deciding to follow him or her. This finding sheds new light on the history of Inuit and Qallunaat relations during the 20th century. Each Inuit group continually exerted pressure to control authority figures, and this pressure extended to missionaries and traders as well. Despite efforts to impose their own power structures by creating new positions of authority in the Arctic, missionaries and traders were nevertheless considered to be wealthy people who had an obligation to share. Governments likewise felt the same pressures, which in time subverted their paternalistic policies. The same applies today to the Nunavik regional government, which recognizes this reality and is seeking to develop a very advanced form of participatory democracy. Keywords: Inuit, Nunavik, Canada, political anthropology, cooperation, power, government, governance, reflexive anthropology.
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Todd, Zoe S. C. ""You never go hungry" : fish pluralities, human-fish relationships, indigenous legal orders and colonialism in Paulatuuq, Canada." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231448.
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This thesis examines human-fish relations as an under-theorised site of colonial engagement in the Inuvialuit hamlet of Paulatuuq, Northwest Territories in arctic Canada. By exploring the various articulations of human-fish relations in the community, I investigate how this particular interface serves as a locus for local expressions of an Indigenous legal order, one that enmeshes humans and fish in relationships that are asserted by Paulatuuqmiut (Paulatuuq people), in dynamic and complex ways, as what I gloss as fish pluralities. I argue that fish are agents who are impacted by, who bear witness and are responsive to, and in some cases, even shape aspects of colonialism in northern Canada. I demonstrate that Paulatuuqmiut employ a legal order that incorporates and acknowledges an understanding of fish as sentient beings, to address everyday challenges brought to them by relationships of colonialism, environmental change (ie: climate change), and resource exploration. Through the notion of fish pluralities, I argue, Paulatuuqmiut express a local legal order, kinship and cosmology, and simultaneously engage with and challenge Western preconceptions about (and preoccupations with) Indigenous knowledge systems as fundamentally incompatible with Western epistemologies and ontologies. Fish pluralities enact instead dynamic in situ local logics that enable people and fish, together, to respond to and shape human-environmental relations as realities embedded in ongoing colonialism in Canada. They do this on their own terms and as necessary. By negotiating 'sameness' and 'difference' within, across and between different ontologies, legal orders, and cosmologies, in the context of colonialism and environmental change, Paulatuuqmiut assert ongoing and reciprocal relations to fish that inform diverse and important aspects of community life, refracting colonial and environmental pressures in order to articulate and enact strategies that best meet the needs of people and fish alike.
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Vézeau, Nicolas. "Le lobbying du Conseil inuit circumpolaire et la dichotomie discursive du gouvernement Harper au sujet des changements climatiques : le chaînon manquant." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/27902/27902.pdf.
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Piddocke, Stuart. "Land, community, corporation : intercultural correlation between ideas of land in Dene and Inuit tradition and in Canadian law." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25957.
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The present enquiry is a study of specific social possibilities
in a culture-contact situation, namely the encounter of the Dene and Inuit of the Northwest Territories with Canadian society; and shows how by analyzing the basic content of two traditions in contact with one another, the possibilities for mutual adjustment of one tradition to the other, or the lack of such possibilities, may be logically derived from that content. The study also uses the perspective of cultural ecology to devise and demonstrate a way in which any system of land-tenure may be compared with any other, without the concepts of one system being imposed upon the other. The particular problem of the enquiry is to compare the traditional ideas of land and land-tenure among Dene and Inuit with the ideas of land and land-tenure in Canadian law; and to discover a way whereby the Dene and Inuit may use the concepts of the dominant Canadian system to preserve their own traditional ways of holding land.
The analysis begins by outlining the cultural ecosystem of each people, their basic modes of subsistence, the resources used, the kinds of technical operations applied to those resources, the work organization, and relevant parts of social organization and world-view. Then, in order, the idea of land which the people appear to be following, the kinds of land-rights and principles of land-holding recognized by the" people, and the kinds of "persons" who may hold land-rights, are described. The systems are then compared in order to discover the possibilities for "reconciliation". The enquiry concludes that the basic premises and characters of the Dene and Inuit systems of land-tenure are fundamentally irreconcilable with those of Canadian real property law, but that the Dene and Inuit systems can be encapsulated within the dominant Canadian system by means of the Community Land-Holding Corporation (CLHC). The CLHC as proposed in this enquiry would allow the members of a community to hold land among themselves according to their own rules, while the corporation
holds the land of the whole community against outsiders according to the principles of Canadian law.Arts, Faculty of
Anthropology, Department of
Graduate
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Girard, Nicholas. "Regional-Scale Food Security Governance in Inuit Settlement Areas: Opportunities and Challenges in Northern Canada." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/37076.
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Food insecurity among northern Inuit communities represents a significant public health challenge that requires immediate and integrated responses. In the Inuvialuit Settlement Region (ISR), in the Northwest Territories (NWT), almost half of households experience some degree of food insecurity (33% moderate, 13% severe), and rates are even higher in Nunavut (35% moderate, 34% severe). Currently, food security issues in the Arctic are being addressed by multiple initiatives at different scales; however, the role that governance and policy plays in fostering or hampering Inuit food security remains under-evaluated. We took a participatory-qualitative approach to investigate how food security governance structures and processes are functioning in Inuit settlement areas, using case studies of the Inuvialuit Settlement Region (ISR) and Nunavut, the latter of which has already developed a food security strategy through significant community consultation. Using 18 semi-structured interviews, we examined the development and implementation of the Nunavut Food Security Strategy (NFSS) and Action Plan to identify challenges and lessons learned, identified governance challenges and opportunities in the current way food policy decisions are made in the ISR, and determined ways to improve governance arrangements to address Inuit food security more effectively at a regional scale. Participants implicated in the NFSS process identified a number of challenges, including high rates of employee turnover, coordinating work with member organizations, and lack of a proper evaluation framework to measure the Strategy’s outcomes. In terms of lessons learned, participants expressed the need to establish clear lines of accountability to achieve desired outcomes, and the importance of sufficient and sustained financial resources and organizational capacity to address food security in a meaningful way. Similar themes were identified in the ISR; however, top-down government decision-making at the territorial level and an absence of meaningful community engagement from program administrators during the conceptualization of food security interventions were specific issues identified in this context. In terms of opportunities for regional-scale food security governance, the Government of Northwest Territories (GNWT) is in the process of developing a Country Food Strategy that will engage with a range of stakeholders to develop a broader selection of country food programing.
These findings suggest that food security governance remains a key challenge for Inuit. First, sufficient resources are needed to address food security in a sustained manner. Second, existing and planned food security policies and programs should include an evaluation component to demonstrate greater accountability towards desired outcomes. Finally, findings point to the need to develop new collaborative, integrated, and inclusive food security governance arrangements that take into account local context, needs, and priorities. The NFSS is a useful model for collaborative food security governance from which other Inuit regions can learn and adapt.
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Loring, Eric. "The cost-benefit relations of modern Inuit hunting : the Kapuivimiut of Foxe Basin, N.W.T. Canada." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24091.
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Economic data concerning the costs and benefits of Inuit subsistence in the Igloolik region of Nunavut were collected during the summer of 1992. The purpose of the research was to develop a method of valuation to showcase the high "profit", in economic terms, that harvested country food provides.Wildlife harvesting in Inuit communities represents a traditional way of life which is threatened by the increasing expansion of wage employment, industrial development and the availability of store bought food. However, rather than having a marginalizing effect, these changes make subsistence hunting an essential economic activity.
This thesis develops a method to measure the harvest of country food through a dollar value standard thus quantifying the real economic benefits of Inuit subsistence. The value of harvested food can then be compared economically to store bought food. This comparison shows that subsistence hunting provides Inuit with a relatively inexpensive food source, equivalent to $6 million of income ``in kind'' per community in the Baffin Region. In this era of store bought food and wage employment, Inuit communities remain economically and socially integrated through subsistence hunting. Without harvesting, northern communities would be culturally and nutritionally poorer than at any time in the past.
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Shepherd, Valerie. "Canadian Governmental Policy and Inuit Food (In)security: Community Concerns from Baffin Island." Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36436.
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This paper examines the impact of a government food subsidy program in different communities on Baffin Island, Nunavut, in order to understand their inefficiencies. It also reviews the concerns that are being expressed by community members via Facebook, the Aboriginal Peoples Television Network (APTN), and the blog website FeedingNunavut.com. The content and thematic analyses applied to this project derive information from established data sources, examined through the theoretical lens of political economy. These issues are framed by historical colonial influences of early European trading dynamics, and demonstrate the ongoing paternal influences of the Federal Government. The thesis argues that, in part because Inuit opinions were disregarded in the implementation of Federal subsidy programs, household food insecurity rates in Northern Canada remain at nearly 70%. With governmental restrictions put on hunting and fishing, Inuit are limited in the maintenance of traditional practices and are turning to store-bought food for sustenance. However, food prices are high and food quality is sometimes low. This study of Inuit food security within Baffin thus contributes to an understanding of power and inequalities in the North.
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Perrot, Michel. "Les Moyens de communication publique chez les Inuit : étude anthropologique du développement de la radio et de la télévision au groenland, au Canada et en Alaska." Bordeaux 3, 1986. http://www.theses.fr/1986BOR30002.
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Les Inuit connaissent aujourd'hui trois systèmes distincts de médias de communication publique. Au Groeland c'est un monopole d'état. En Alaska cohabitent trois types d'organisations : les stations commerciales, le réseau public et les stations religieuses. Au Canada enfin, a coté du réseau national, on trouve un réseau de distribution privé. En dépit d'une augmentation constante des programmes faits par les Inuit, l'offre d'émissions du sud est de tres loin la plus importante. Le développement de la radio et de la télévision dans l'Arctique a des bases objectives, accroissement de la population, sédentarisation, concentration géographique-intérêts stratégiques ou économiques. Mais aussi des fondements symboliques- évolution politique, poids des Inuit parmi l'ensemble des autochtones de l'Arctique, mouvement pan-Inuit. Les structures actuelles très marquées par la colonisation n'en sont pas le simple reflet et réduire l'évolution de l'Arctique a une opposition entre Inuit et blancs est une analyse idéologique : chacun de ces groupes est traversé de conflits. Les effets de la radio et de la télévision réellement démontrés sont peu nombreux, notamment les effets sur la langue inuit, sur la cohésion sociale, sur la violence. . Sont loin d'être clairement attestés. Le seul domaine ou l'action des médias puisse etre affirmée est celui des médias eux-mêmes : chaque nouvelle technologie modifie le rôle de la technologie précédente. La prise en compte des actions individuelles au niveau des comportements et des études d'audiences révèle a la fois des caractéristiques propres aux inuit (consommation élevée, clivages entre jeunes et vieux, peu de différences hommes femmes. . . ) Et des traits universels (préférences pour les scènes d'action. . . ) Mais surtout l'analyse montre que radio et télévision sont les instruments de rites destinés a maintenir la cohésion sociale, font l'objet d'une perception spécifique et fonctionnent partiellement en référence a la pensée mythique traditionnelleThe inuit today have three distinct systems as far as media for public communication are concerned. In greenland, it is a state monopoly. In alaska, three types of organisations work side : commercial stations, the public network and religious stations. In canada finally beside the national network one finds a private distribution network. In spite of a constant increase of programs made by the inuit themselves the supply of broadcasts from the south is by far the most important. The development of radio and television in the arctic has objective bases an increase of population, a more sedentary population, geographic concentration, strategic or economic interests - but also it has a symbolic base - political evolution, the weight of the inuit community among the artic natives as a whole, the pan-inuit movement. The present strutures are clearly influenced by colonization, but they are not just a reflection of it and to reduce the evolution of the arctic to an opposition between inuit and the whites is an ideological analysis : each of these groups undergo conflicts. The real effects of radio and television are few, notably the effects on the inuit language, on social togetherness, on violence. . . These are far from being clearly proved. The only field were media influence can be clearly stated is in the media themselves : each new technology creates changes in the role of the previous technology. The taking into account of individual actions at behaviour and audience study level reveals both characteristics that belong to the inuit - (high consumption, opposition between young and old, slight differences between men and women) - and universal features - (preferences for actions programs. . . ). But mainly such an analysis shows first that radio and television are the tools of rites aimed at keeping social cohesion, and are the occasion for a specific perception and partially work with reference to traditional mythic thought
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Ostertag, Sonja. "Estimated dietary exposure to perfluorinated compounds in Canada." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112549.
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Perfluorinated carboxylates (PFCAs), sulfonates (PFSs) and perfluoroalkylsulfonamides (PFOSAs) have been detected in whole blood and serum of non-occupationally exposed humans, yet sources of exposure have not been fully elucidated. The objectives of this study were to estimate dietary exposure to perfluorooctane sulfonate (PFOS), PFCAs (C7--C 11) and fluorotelomer unsaturated carboxylates (FTUCAs) for the general Canadian and Inuit populations prior to the phase-out of perfluorooctyl-sulfonyl production by 3M and voluntary reductions in PFOA emissions under the PFOA stewardship program. PFCs were measured in 65 archived composite food samples prepared for the 1998 Canadian Total Diet Study (TDS) and 68 archived traditional foods from Nunavut using a newly developed methanol extraction combined with a solid phase extraction clean up. Dietary exposure was estimated using food intake data available from studies carried out between 1997 and 1998 in southern Canada and Nunavut.PFCs were detected in eight composite food samples from the Canadian TDS and in 61 traditional food samples. Elevated concentrations of PFCs were found in caribou liver (6.2+/-5.5 ng/g), ringed seal liver (7.7, 10.2 ng/g), polar bear meat (7.0 ng/g), beluga meat (7.0, 5.8 ng/g), luncheon meats (5.02 ng/g), cookies (2.7 ng/g), processed cheese (2.1 ng/g) and peppers (1.8 ng/g). Low levels of total PFCs (<1.5 ng/g) were measured in 41 traditional foods including: meat (caribou, ptarmigan, snow goose, bearded seal, walrus, black duck), berries, and fish (lake trout, arctic char). PFCs were not detected in beverages, unprocessed meats, breads, cereals and fruits from the TDS composite samples analyzed.
The ranges of estimated daily exposure to PFCs were between 2 and 59 ng-person-1 and 210 to 610 ng-person-1 for average Canadians and Inuit in Nunavut respectively. There were no statistically significant differences in mean PFC exposure levels for different age and gender groups in the general Canadian population. Inuit men in the 41 to 60 year old age group had statistically significantly higher estimated daily exposure to PFCs (p<0.05) than younger men and women from the same age group. This higher exposure was associated with the consumption of beluga muktuk, caribou liver and bearded seal intestine.
Traditional foods contributed a higher percentage to PFC exposure than market foods in all age and gender groups for the Inuit population. In general, caribou meat, arctic char meat and cookies contributed most to dietary exposure for Inuit, with caribou flesh contributing 43 to 75 percent to daily PFC dietary exposure. Dietary exposure for the general Canadian population was associated with the consumption of cakes and cookies, processed cheese, and regular cheese.
Levels of dietary exposure to PFCs estimated in these studies do not pose any significant health risk to either population based on current toxicological information.
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Pernet, Fabien. "La construction de la personne au Nunavik : Ontologie, continuité culturelle, et rites de passage." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20089.
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Dans la perspective d’une anthropologie ontologique, la thèse vise à mieux comprendre les continuités et les transformations au sein des rites de passage chez les Inuit du Nunavik, depuis leur conversion au christianisme jusqu’au contexte actuel. Les rites de la grossesse, de l’accouchement, et de la naissance, y sont décrits en détail, tout comme le processus de dénomination de l’enfant, puis les rites de la première fois. Cette ethnographie mobilise une démarche comparative régionale, et s’appuie sur plusieurs collaborations avec des institutions du Nunavik. Les séquences de ces rites de passage sont dès lors analysées à la fois comme des temps forts de la construction de la personne, et comme des témoins de la résilience manifestée par la culture inuit. Au cœur de la socialisation de l’enfant, ces rites apparaissent en effet avoir contribué à transmettre certains principes culturels grâce auxquels différents éléments de la cosmologie chrétienne ont pu être adaptés et incorporés. Ces rites auraient alors participé de l’actualisation de la cosmologie inuit au XXe siècle, et en particulier de la réorganisation des relations que les humains entretiennent avec différents êtres non-humains. En transmettant jusqu’à aujourd’hui les principes ontologiques fondant ces relations, après y avoir intégré plusieurs éléments de la tradition chrétienne, ces rites suggèrent de considérer l’importance du rôle socialisateur des êtres non-humains – fœtus, défunts, animaux, esprits – dans l’éducation enfantine, et appellent une réflexion sur l’extension de la notion de personne aux êtres non-humainsUsing ontological anthropology as a theoretical framework, this thesis aims to better understand the continuities and transformations in the rites of passage among the Inuit of Nunavik, since their conversion to Christianity until today. The rites of pregnancy, childbirth, and birth, are described in detail, as well as the naming process of the child, and the rites of the first time. This ethnography uses a regional comparative approach, and is based on several collaborations with some institutions of Nunavik. The sequences of these rites of passage are therefore analyzed both as a highlight of the construction of the person, and as witnesses to the resilience shown by the Inuit culture. At the heart of the socialization of children, these rites indeed appear to have contributed to convey certain cultural principles by which different elements of the Christian cosmology could be adapted and incorporated. These rites would thus have been instrumental in updating the Inuit cosmology of the twentieth century, and more precisely in reorganizing of relationships that humans have with various non-human beings. Passing on, until today, the ontological principles underlying these relations, and after incorporating several elements of the Christian tradition, these rites suggest the importance of acknowledging the socializing role played by many non-human beings – foetuses, deceased, animals, spirits - in early education. It therefore implies to address a sensitive question, that is, the extension of the notion of person to non-humans beings
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Blaisel, Xavier. "Espace cérémoniel et temps universel chez les Inuit du Nunavut, Canada : les valeurs coutumières Inuit et les rapports rituels entre humains, gibier, esprits et forces de l'univers." Paris, EHESS, 1993. http://www.theses.fr/1993EHES0089.
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These d'anthropologie sociale (692 pages) : treize chapitres, introduction et conclusion, glossaire inuktitut, annexe (mythe d'arnataaqtuq en langue inuit recueilli en 1991), references bibliographiques (942 titres annotes), trois cartes, douze figures, tableaux, appendice. Etude des rites et de la cosmologie des inuit de l'arctique oriental du canada (moins le labrador) dans la perspective holiste de louis dumont, a partir des sources documentaires et des materiaux ethnographiques recueillis lors de deux enquetes sur le terrain (cinq mois) en terre de baffin, a ikpiarjuk en 1985 et a iqaluit en 1991. On reprend l'opposition entre pouvlir et statut formulee par louis dumont pour mettre au jour le systeme des rituels et le point de vue global de l'ideologie inuit tel qu'il exprime la societe selon ses deux principaux niveaux de valeurs ; soit, les activitees humaines rituelles qui font circuler les composantes spirituelles et corporelles des etres pour allier les hommes, le gibier, les esprits et l'univers ; soit, le domaine hors rituel de la vie, quand les hommes se mangent entre eux comme leurs ancetres mangeaient la terre. Sont examines : les mythes d'origine des hommes, du gibier et de la chasse et de la naissance, les rituels d'initiation chamaniques, les rituels de naissance, les funerailles, la chasse mauliqpuq, le cannibalismeSocial anthropology. Thesis of 692 pages 15 chapters, addendum (myth of arnaqtaqtuq collected in 1991); glossary, bibliography (942 titles). Examination of the rituals and the cosmology of the inuit of the eastern canadian arctic. Following the holistic approach of louis dumont, the dissertation describes how the constituent parts of the person shared by animals and human beings are conceived of as valorized parts of ceremonial flow moments of inuit society, and furthermore how this ceremonial flow is stopping the genesis time, in contradiction with cannibalistic and first times of the orld context. Put under scrutiny : myths about the creation of mankind, game and rituals ; funerals, shamanic initiation, bith rituals, mauliqpuq hunting as ritual, cannibalism
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Lévesque, Francis. "Les Inuit, leurs chiens et l'administration nordique, de 1950 à 2007 : anthropologie d'une revendication inuit contemporaine." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25652/25652.pdf.
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Lévesque, Sébastien. "Les inégalités sociales dans l'Inuit Nunangat : l'empreinte, le pic et la crevasse." Master's thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25618.
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Ce mémoire de maîtrise vise à mesurer et interpréter les inégalités sociales entre les Inuit et les Allochtones de l’Inuit Nunangat, c’est-à-dire l’ensemble des régions inuit du Canada. À partir des données du recensement canadien de 2006, cette étude trace un portrait socioéconomique des populations inuit et allochtones de cet ensemble géographique et explore des voies d’explication de l’inégale distribution des ressources socialement convoitées entre ces deux groupes. Il en ressort que les ressources analysées, notamment le revenu et l’emploi, se distribuent de façon fortement différenciée entre les Inuit et les Allochtones. Il semblerait que, à l’instar du Sud, l’éducation joue un rôle crucial dans l’accès à l’emploi et au revenu. Si l’analyse des résultats suggère que des mécanismes caractéristiques aux sociétés occidentales structurent les inégalités dans le Nord, cette étude, à l’aide de la méthode sociohistorique, insiste sur les processus historiques dans lesquels les inégalités sociales contemporaines de l’Arctique s’enracinent.
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Marcus, Alan Rudolph. "Out in the cold : the legacy of Canada's Inuit relocation experiment in the high Arctic, 1953-1990." Master's thesis, University of Cambridge, 1990. http://hdl.handle.net/1885/280442.
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In 1953-55 the Canadian government of Prime Minister St. Laurent carried out an experimental relocation of eleven Inuit (Eskimo) families from the region of Port Harrison (Inukjuak), on Quebec's Ungava Peninsula, to Ellesmere and Cornwallis Islands in the High Arctic Archipelago. The reason the government gave for this operation was to alleviate overcrowded conditions in the southern Arctic, and take advantage of unused natural resources in
the unpopulated regions farther north. Yet the relocated Inuit families, which included disabled and elderly people, were not prepared for the severe climatic conditions in the new colonies, and the government failed to provide sufficient supplies and services.
As a result, the Inuit families faced great hardship. In this isolated location some Inuit became seriously ill, others died, and the rest managed to survive off the land. Although the two settlements were envisaged as prototypes for large scale colonization of the High Arctic Archipelago, future plans were aborted. The government decided, however, to make sure the
colonies at Craig Harbour and Resolute Bay remained a successful venture. In this thesis it is argued that the government had several hidden motives for undertaking the relocation, one of which pertained to Canadian sovereignty and exercising "effective occupation" of the islands.
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Henri, Dominique. "Managing nature, producing cultures : Inuit participation, science and policy in wildlife governance in the Nunavut Territory, Canada." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:2cde7bcb-4818-4f61-9562-179b4ee74fee.
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In this thesis, a critical analysis is proposed of the relationships between Inuit participation, science and policy in wildlife governance in the Nunavut Territory, Canada. This analysis situates the emergence of a participatory regime for the governance of wildlife in Nunavut, explores its performance and examines the relations between the ways in which wildlife governance arrangements are currently represented in policy and how they are played out in practice across the territory. To pursue these objectives, this research draws upon a number of theoretical perspectives and methodological strategies poised at a crossroads between environmental geography, science and technology studies, political ecology and ecological anthropology. It combines participant observation, semi-directed interviews and literature-based searches with approaches to the study of actor-networks, hybrid forums and scientific practices associated with Latour and Callon, as well as with Foucauldian and post-Foucauldian analyses of power, governmentality and subjectivity. This analysis suggests that the overall rationale within which wildlife governance operates in Nunavut remains largely based on a scientific and bureaucratic framework of resource management that poses significant barriers to the meaningful inclusion of Inuit views. In spite of their participation in wildlife governance through a range of institutional arrangements, consultation practices and research initiatives, the Inuit of Nunavut remain critical of the power relations embedded within existing schemes, where significant decision-making authority remains under the control of the territorial (or federal) government, and where asymmetries persist with regard to the capacity of various actors to produce and mediate their claims. In addition, while the use of Inuit knowledge, or Inuit Qaujimajatuqangit, in wildlife governance in Nunavut has produced some collaborative research and management endeavours, it has also crystallised a divide between ‘Inuit’ and ‘scientific’ knowledge, generated unresolved conflicts, fuelled mistrust among wildlife co-management partners and led to an overall limited inclusion of Inuit observations, values and beliefs in decision-making.
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Foury, Yann. "L'occupation du site hivernal inuit Oakes Bay 1 (HeCg-08), Labrador, Canada : micromorphologie et zooarchéologie des dépotoirs." Master's thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/27967.
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Les fouilles archéologiques du site Oakes Bay 1 à Dog Island, près de Nain (Nunatsiavut, Labrador) ont révélé l'existence d'un village hivernal inuit habité de la fin du 17ème à la fin du 18ème siècle. Cette occupation intervient pendant le Petit Âge glaciaire qui a engendré une importante variabilité sur l'étendue de la banquise côtière et donc sur la répartition des différentes populations de phoques de la région, chassées par les Inuits. L'objectif principal de cette étude est d'utiliser, de façon conjointe et inédite, la zooarchéologie et la micromorphologie, afin de proposer une fine chronologie d'occupation reliée à l'évolution des pratiques de subsistance et ce, pour deux maisons occupées au 18ème siècle. Les analyses montrent que l'économie de subsistance était constante et basée sur la chasse au phoque annelé au printemps sur la banquise côtière. Pour chaque maison, on observe une première phase d'occupation récurrente associée à des conditions environnementales prévisibles suivie d'une deuxième phase d'occupation plus sporadique probablement liée à des variations climatiques plus importantes. Cette étude montre que l'utilisation conjointe de la micromorphologie et de la zooarchéologie permet d'identifier différents marqueurs climatiques ainsi que des processus naturels et anthropiques responsables de la formation des dépotoirs.
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Young, Theron Kue Hing. "Human obesity and Arctic adaptation : epidemiological patterns, metabolic effects and evolutionary implications." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:3eb31016-a6b9-49e8-a18e-04ad7fdfdff6.
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The objective of this dissertation is to investigate the occurrence, determinants and consequences of obesity among the Inuit people in the central Canadian Arctic, based on the Keewatin Health Assessment Study (KHAS), conducted during 1990/91 in 8 Inuit communities in the Northwest Territories (n=434 adults aged 18yr+). Data from three other surveys are included for comparison: (1) the 1190 Manitoba Heart Health Survey among 2200 predominantly Caucasian residents of the province of Manitoba; (2) the 1986-87 Northern Indian Chronic Disease Study among 704 Cree-Ojibwa Indians from Northern Ontario and Manitoba; and (3) the 1990-91 Chukotka Chronic Disease Survey among 362 Chuckchi and Inuit in coastal Chukotka in the Russian Far North. Judged by both body mass index and two skinfold thicknesses, obesity among the Inuit in the Keewatin region is as prevalent as it is in the general North American population. This is a new development over the past two or three decades, the result of rapidly changing physical activity, diet and other lifestyles. Obesity is more prevalent among women, among whom there is also a higher prevalence of central fat patterning. Age, education and non-smoking status (females only) are consistently identified as independent predictors of various obesity indices on multivariate analysis. While better educated men are more likely to be obese, the relationship is reversed in women, possibly due to the different sex roles and their associated stress levels in a rapidly acculturating and modernizing society. When different categories of obesity indices are compared, there is a consistent pattern of an increasing trend in blood pressure and one or more of the lipids but no significant change in glucose or insulin level. This observation distinguishes the Inuit and Chukchi from Caucasians and Amerindians. Even where a relationship exists, as with triglycerides and HDL-cholesterol, the magnitude of response is also lower among the Inuit. The differential effect of obesity on glucose, blood pressure and lipids in Inuit compared to non-Inuit suggests a type of selective insulin resistance, the underlying mechanism of obesity and several chronic diseases. The Inuit metabolism reflects their almost exclusive diet of fat and proteins. Apart from its public health importance, the study of Inuit obesity can shed some light into issues related to the peopling of the Americas: are the Inuit "exempt" from the "New World syndrome", and can the "thrifty genotype" explain the differential occurrence of diabetes among Arctic and Subarctic hunter-gatherers? It provides an opportunity to elucidate fundamental questions relating to the interaction of genetic and environmental factors in disease causation and distribution.
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Pharand, Andrée-Anne. "Paléoécologie des îles Nuvuk (Nunavik, Canada) dans le contexte de leur occupation par les Dorsétiens et les Inuit." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/29950/29950.pdf.
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Afin de mieux comprendre l’impact des changements climatiques sur les écosystèmes humides arctiques et documenter la relation Homme-environnement aux îles Nuvuk, Nunavik, une étude paléoécologique a été entreprise sur cinq monolithes de tourbe prélevés des rives de petits lacs situés sur des terrasses marines étagées. En fonction de l’altitude de ces terrasses, l’entourbement a débuté vers 3520, 1520, 950 ou 300 ans étal. BP. Bien que l’établissement et l’évolution de la végétation locale aient été en partie, liés à des facteurs autogènes propres à chacun des sites, le climat semble avoir joué un rôle important. En effet, vers 3520 ans étal. BP, les données suggèrent des conditions mésiques associées probablement au réchauffement climatique de l’Holocène moyen. Par la suite, il y a eu une diversification de la végétation locale engendrée probablement par les conditions fraîches et humides du Néoglaciaire. Au cours du Petit Âge glaciaire les conditions locales auraient été variables. Par ailleurs, les données macrofossiles des monolithes extraits près des sites archéologiques ont révélé la présence des espèces indicatrices d’une occupation humaine entre 950 et 650 ans étal. BP et vers 300 ans étal. BP.
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Lamalice, Annie. "Géographie du système alimentaire des Inuit du Nunavik : du territoire nourricier au supermarché." Thesis, Montpellier, 2019. http://www.theses.fr/2019MONTG085.
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L’objectif principal de cette thèse est la caractérisation et l’analyse des transformations du système alimentaire des Inuit du Nunavik, et en particulier les enjeux soulevés à l’intersection des interactions humains-milieux, puis les conséquences encourues pour le bien-être et la santé des Inuit. Des pistes de solution pour améliorer la résilience du système alimentaire dans cette région nordique y sont explorées, dont la principale est le développement de projets de jardinage communautaire. La collecte des données pour réaliser les quatre articles qui forment le corps de cette thèse s’est échelonnée entre octobre 2015 et mars 2019 dans les villages nordiques de Kuujjuaq et Kangiqsujuaq, au Nunavik. Différentes méthodes ont été combinées, dont la principale se base sur les principes de la recherche-action participative. Les résultats illustrent que les aliments traditionnels issus des activités de chasse, de pêche et de cueillette demeurent des vecteurs importants de la relation au territoire et du bien-être inuit, malgré le fait qu’ils ne représentent plus qu’une fraction de la diète. La perte de mobilité et l’adoption d’un nouveau mode de vie, accompagnées et rendues possibles par la transition nutritionnelle, ont perturbé les interactions humains-milieux à différents niveaux. La plus grande pression exercée sur l'environnement naturel provient des activités humaines menées ailleurs sur la planète et d’un modèle de consommation incompatible qui génèrent de nombreuses externalités négatives sur l’environnement et la santé humaine. À travers leur alimentation, les Inuit du Nunavik sont dorénavant connectés au reste du monde par le biais du système alimentaire globalisé, dont les ramifications complexes couvrent toute la planète Or, au Nunavik, les défauts inhérents à la chaîne de production agroalimentaire globalisée s’expriment d’une façon bien singulière. L’intensification des liens entre économie inuit et économie globalisée concourt à placer les territoires nordiques dans une position d’échange inégal et de dépendance envers les producteurs et les fournisseurs d’un secteur agroalimentaire exogène au sein duquel les résidents du Nord ont peu d’occasions de se faire entendre. La souveraineté alimentaire à l’égard des aliments du marché est ainsi fortement limitéeThe main objective of this thesis is the characterization and analysis of the transformations of the Nunavik Inuit food system, and particularly the issues raised at the intersection of human-environment interactions and their consequences for Inuit health and well-being. Possible solutions to improve the resilience of the food system in this northern region are explored, the main one being the development of community gardening projects. The collection of data to complete the four articles that make up the body of this thesis took place between October 2015 and March 2019 in the northern villages of Kuujjuaq and Kangiqsujuaq, Nunavik. This research combines different methods, the main one being based on the principles of participatory action research. The results illustrate that traditional foods from hunting, fishing and gathering activities continue to be important drivers of Inuit’s well-being and relationship to the land, despite the fact that they are now consumed in smaller quantities. The loss of mobility and the adoption of a new way of life, accompanied and made possible by the nutritional transition, have disrupted human-environment interactions at different levels. The greatest pressure on the natural environment comes from human activities elsewhere in the world and from a pattern of inconsistent consumption that generates many negative externalities on the environment and human health. Through the food they eat, the Inuit are now connected to the rest of the world through the globalized food system, the complex ramifications of which cover the entire planet. In Nunavik, the defects inherent in the global agri-food production chain are expressed in a very singular way. The intensification of the links between the Inuit economy and the globalized economy contributes to placing the northern territories in a position of unequal exchange and dependence on the producers and suppliers of an exogenous agri-food sector in which northern residents have few opportunities to be heard. Food sovereignty over market foods is thus severely limited
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Steelandt, Stéphanie. "Disponibilité et exploitation des ressources ligneuses par les paléoesquimaux et Inuit sur la côte ouest du Nunavik (Québec, Canada)." Thesis, Rennes 1, 2014. http://www.theses.fr/2014REN1S127/document.
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Cette étude présente les caractéristiques des ressources ligneuses actuelles et archéologiques trouvés sur la côte ouest du Nunavik et documente leur collecte, exploitation et origine. L'étude de 1573 bois flottés provenant des plages d'Ivujivik, Akulivik, Inukjuak et Umiujaq révèle que ces derniers étaient moins nombreux, de plus petites tailles et plus dégradés dans les aires les plus au nord. Huit taxons ont été identifiés sous microscope. L'épinette était le taxon le plus abondant, suivi du saule, du mélèze, du peuplier et de l'aulne. Le cèdre blanc, le bouleau blanc et le sapin baumier étaient également présents mais extrêmement rares. La composition des 293 bois archéologiques, 550 charbons et 11 artefacts en bois provenant de 11 sites archéologiques dans les quatre zones d'études n'était guère différente. Des charbons de pin rouge ou pin sylvestre et de châtaignier, importés, ont néanmoins été découverts dans un site archéologique à Ivujivik. De plus, de nombreux charbons d'éricacées probablement locaux ainsi que du chêne ont été trouvés dans les sites archéologiques aux alentours d'Umiujaq. La présence du cèdre blanc et du bouleau blanc dans les amas de bois flottés actuels et archéologiques témoignent d'une origine des bois au sud et sud-est de la Baie de James, ce qui est également appuyé par les études comparatives et interdatations des largeurs moyennes de cernes de croissance. Des entrevues avec 27 Aînés dans les quatre villages révèlent que le vocabulaire du bois était plus diversifié dans les villages les plus méridionaux. Les arbustes étaient coupés en automne et utilisés pour la confection de matelas ou pour le feu. Les plus gros bois étaient prioritairement utilisés pour la construction des bateaux, des kayaks et traîneaux. A Ivujivik, les bois flottés étaient principalement collectés l'été par bateau autour des îles. Plus au sud, les gros bois étaient collectés ou coupés l'hiver puis rapportés par traîneaux à chiens. Finalement, les expérimentations visant à différencier chimiquement un bois flotté d'un bois coupé pour en déduire le mode de collecte des gros bois archéologiques, ont montré un plus fort enrichissement en sodium dans les bois immergés. Des analyses en composantes principales (ACP), basées sur les concentrations relatives des cations, montrent que les données des bois immergés et des bois secs peuvent être séparés en deux groupes. La complémentarité de ces recherches xylologiques, anthracologiques, radiométriques, dendrochronologiques, sociales et chimiques sur les ressources ligneuses au Nunavik apporte des connaissances inédites sur cette matière première fondamentale dans la vie quotidienne des Inuits et de leurs ancêtresThis study presents the characteristics of modern and archaeological wood resources found on the west coast of Nunavik and documents their collection, use and origin. The study of 1573 driftwood samples from beaches around Ivujivik, Akulivik, Inukjuak and Umiujaq reveals that these woods were fewer, smaller sizes and more degraded in more northern areas. Eight taxa were identified under a microscope. Spruce was the most abundant taxon, followed by willow, larch, poplar and alder. White cedar, white birch and balsam fir were also present but extremely rare. The composition of the 293 woods, 550 charcoals and 11 wooden artifacts from 11 archaeological sites in the four study areas was not different. However, charcoals of red pine and chestnut, imported, were found at an archeological site in Ivujivik. In addition, many local ericaceous charcoals and an oak sample were found at the archaeological sites around Umiujaq. The presence of white cedar and white birch in both modern and archaeological wood samples indicated that the wood originated to the south and southeast of James Bay. This conclusion is also supported by the comparative studies and cross-dating of the average growth rings. Interviews with 27 elders from the four villages showed that wood vocabulary was more diversified in the southern villages. Shrubs were cut in autumn and used for making mattresses or fire. The larger driftwood pieces were primarily used for the construction of boats, kayaks or sleds. In Ivujivik, driftwood samples were mainly collected in summer by boat around the islands. Further south, the large wood pieces were collected or cut in winter and carried by dogsled. Finally, experiments we performed to chemically differentiate driftwood from cut wood in order to help to deduce the collection method of the large archaeological wood specimens, showed a stronger enrichment in sodium in the submerged woods. Principal component analyses (PCA), based on the relative concentrations of cations, show that the immersed and dry samples can be separated in two groups. The complementarity of these xylological, anthracological, radiometric, dendrochronological, social and chemical studies on wood resources in Nunavik provides unprecedented knowledge on this essential raw material in the daily life for the Inuit and their ancestors
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Meis, Mason Aldene Helen. "Canadian Inuit use of caribou and Swedish Sámi use of reindeer in entrepreneurship." Thesis, University of Canterbury. Management and Entrepreneurship, 2015. http://hdl.handle.net/10092/10804.
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The primary objective of this thesis was to develop knowledge and understanding about how traditional resources can be used for entrepreneurship and economic development. This was accomplished by systematically studying how the Canadian Inuit, Swedish Sámi and other indigenous people use Rangifer tarandus for enterprise. The Inuit and Sámi are indigenous circumpolar people living in Canada and Northern Europe for more than 4000 years. Rangifer tarandus known as caribou or tuktu by the Canadian Inuit and reindeer by the Sámi has been a key resource for survival.
A literature review was conducted relating 1) to Canadian Inuit, Swedish Sámi and other selected circumpolar indigenous people use of caribou or reindeer for enterprise, and 2) indigenous entrepreneurship, particularly from traditional resources, and how this is affected by context and culture. Research methods included descriptive exploratory comparative cases, participative observation, snowball sampling as well as indigenous research methods. Five field sites were visited: Rankin Inlet and Coral Harbour in Nunavut; Inukjuak in Nunavik, Quebec; Happy Valley-Goose Bay/ North West River in Labrador; and Jokkmokk, in Northern Sweden.
The thesis explored: 1) Why are the Inuit hunters of caribou and the Sámi herders of reindeer? 2) What were the products and value-added processing? 3) Why have the Sámi successfully sold their meat and products in the international market while the Inuit have only recently begun to do so? 4) How has their culture and traditional knowledge affected the entrepreneurship including innovation and opportunity recognition? 5) What barriers have they faced and how have these been overcome? 6) How have they measured the success of their enterprises? 7) What can they learn from each other?
The findings indicated the Inuit and Sámi uses of caribou and reindeer for enterprise were very different. Context and culture were extremely important. Indigenous people living at similar latitudes and making use of a similar species had very different trajectories and outcomes in indigenous economic development and entrepreneurship from Rangifer tarandus. Themes such as resource availability, cultural propensity, remoteness and geographic location, kinship and social capital, infrastructure, measures of success, indigenous knowledge and wisdom, and innovation and adaptation were important.
This work made a significant contribution as little consideration had been given to the voice and perspectives of the Canadian Inuit and Swedish Sámi in the emerging field of indigenous entrepreneurship especially as it relates to traditional resources and practices. It also helped to identify other potential commercial uses of caribou thus it provided more potential value added from the commercial harvesting and processing. These opportunities could assist in increasing Inuit employment, income, self-reliance, and community esteem.
The research findings have implications for 1) the field of indigenous entrepreneurship, 2) policy makers, and 3) indigenous entrepreneurship education.
It provides international comparisons of two indigenous peoples using a similar species and focused on the use of traditional resources and culture as a basis for business creation and operation.
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Dupré, Florence. "La fabrique des parentés : enjeux électifs, pratiques relationnelles et productions symboliques chez les Inuit des îles Belcher (Nunavut, Arctique canadien)." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20020.
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Cette thèse est une contribution à l’étude des relations de parenté inuit. Elle présente une ethnographie et une analyse des pratiques relationnelles contemporaines dans le village arctique de Sanikiluaq (Nunavut). Elle vise plus particulièrement à comprendre le processus de production, de pratique et d’interruption du lien de parenté dans une communauté travaillée par le contexte sociohistorique des sociétés inuit canadiennes du début du 21e siècle ; elle met ainsi en regard le contexte historique de l’archipel des îles Belcher, les enjeux électifs travaillant les pratiques relationnelles contemporaines et les identités relationnelles de leurs acteurs pour accéder à une compréhension du sens de la parenté inuit refusant de postuler la flexibilité de l’organisation sociale comme une réponse culturelle satisfaisante à la question de la nature de la parenté.Sur le fond du contexte historique ayant déterminé la formation récente du village de Sanikiluaq, la première partie (chapitres 2 et 3) retrace les évolutions des pratiques relationnelles au cours du 20e siècle et s’attache à identifier les principaux enjeux déterminant aujourd’hui l’élection parentale. La deuxième partie (chapitres 4 et 5) est consacrée à une ethnographie et à une analyse de la fabrique des parentés dans neuf fratries qikirtamiut (i.e. des îles Belcher) contemporaines ; elle travaille le rapport entre les enjeux électifs contemporains, la production du lien de parenté et le vécu effectif de la relation autour des trois registres d’appartenance parentale structurant les pratiques et les théories culturelles concernées : la généalogie, l’identité et le quotidien. La troisième et dernière partie (chapitres 6 et 7) poursuit l’analyse dans des lieux et des milieux mobilisant l’image de la personne et de la relation pour produire, dire et pratiquer le lien. Elle aborde les pratiques relationnelles sur les sites Internet de réseaux sociaux, l’utilisation des photographies de famille, ainsi que plusieurs catégories de marquage qui, du tatouage au dessin, participent de pratiques d’identification impliquant l’identité ontologique à la base de la relation de parenté. La thèse propose ainsi une approche de la parenté inuit articulant processus électifs, pratiques relationnelles et productions symboliques dans le contexte arctique du début du 21e siècleThis doctoral dissertation is a contribution to the study of Inuit kinship. It presents an ethnography and analysis of contemporary kinship practices in the Arctic village of Sanikiluaq (Nunavut). The specific aim is to understand how kinship ties are produced, practised, and severed in a community that historically and socially has much in common with other Canadian Inuit societies of the early 21st century. The text thus covers the history of the Belcher Islands, the strategies currently used to establish kinship ties, and the kin identities of the people involved. The aim, here, is to understand the meaning of Inuit kinship without having to fall back on the flexibility of social organization to provide a satisfactory answer.After describing the historical backdrop to the recent formation of the village of Sanikiluaq, the first part (chapters 2 and 3) retraces the development of kinship practices during the 20th century and identifies the main strategies behind present-day kinship choices, e.g., choosing a mate, a godmother, a godfather, or a namesake for a newborn child. The second part (chapters 4 and 5) provides an ethnography and analysis of kinship choices in nine groups of siblings who are contemporary Qikirtamiut (i.e., Inuit of the Belcher Islands). It addresses how kinship strategies, production of kinship ties, and the actual kinship experience interrelate in terms of three factors that structure the practices and cultural theories under discussion: genealogy, identity, and daily life. The third and last part (chapters 6 and 7) pursues this analysis in places and settings where images of oneself and one’s kin group are used as means to produce, convey, and practise kinship. Topics include kinship practices on social networking websites, use of family photos, and several categories of tagging, which range from tattooing to drawing, that help people to identify themselves to others via the ontological identity that underlies their kinship ties. In sum, this dissertation describes Inuit kinship by showing how strategy processes, day-to-day practices, and forms of symbolic production relate to each other in the Arctic of the early 21st century
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Ginsburg, Alexander David. "Climate Change and Culture Change in Salluit, Quebec, Canada." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/12166.
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xiv, 143 p.The amplified effects of climate change in the Arctic are well known and, according to many commentators, endanger Inuit cultural integrity. However, the specific connections between climate change and cultural change are understudied. This thesis explores the relationship between climatic shifts and culture in the Inuit community of Salluit, Quebec, Canada. Although residents of Salluit are acutely aware of climate change in their region and have developed causal explanations for the phenomenon, most Salluit residents do not characterize climate change as a threat to Inuit culture. Instead, they highlight the damaging impacts of globalization and internal colonialism as a more serious problem. This counter-narrative suggests that focusing narrowly on climate change can obscure the broader and more immediate challenges facing Inuit communities. Such a realization demonstrates the need for researchers to locate climate change within a matrix of non-climatic challenges in order to mitigate threats to indigenous cultures.
Committee in charge: Susan W. Hardwick, Chairperson; Alexander B. Murphy, Chairperson; Michael Hibbard, Member
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Baillairgé, Caroline. "Les droits linguistiques des peuples autochtones au Québec et en Ontario." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/22818.
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Cette thèse se veut un examen de la protection accordée aux droits linguistiques des autochtones du Québec et de l’Ontario par le droit international, le droit constitutionnel canadien et la législation fédérale et provinciale. Par l’étude des dispositions législatives, de la jurisprudence et de la doctrine pertinentes, on tente de déterminer la portée des obligations des gouvernements fédéral et provinciaux relativement à la protection des langues autochtones. Bien que la revitalisation de leurs langues doive se faire avant tout par les autochtones, l’État a un rôle important à jouer dans le développement et la promotion des langues, par exemple en mettant en place des programmes de financement ou en favorisant l’usage des langues autochtones à l’extérieur des communautés. On remarque une ouverture à la reconnaissance de droits linguistiques en faveur des autochtones, même s’ils ne jouissent pas encore de droits comparables à ceux reconnus aux minorités francophones et anglophones.
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Steelandt, Stéphanie. "Disponibilité et exploitation des ressources ligneuses par les Paléoesquimaux et les Inuit sur la côte ouest du Nunavik (Québec, Canada)." Doctoral thesis, Université Laval, 2015. http://hdl.handle.net/20.500.11794/25743.
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Thèse en cotutelle: Université Laval, Québec, Canada et Université de Rennes 1, Rennes, FranceLes bois flottés actuels et ressources ligneuses archéologiques trouvés sur la côte ouest du Nunavik ont été étudiés afin de documenter leurs cararctéristiques, méthodes de collecte, exploitations et origines. Au total, 1572 bois flottés provenant des plages d’Ivujivik, Akulivik, Inukjuak et Umiujaq ont été examinés. Ces bois étaient moins nombreux, de plus petites tailles et plus dégradés dans les aires les plus au nord. Huit taxons ont été identifiés sous microscope. L’épinette était majoritaire, suivie du saule, du mélèze, du peuplier et de l’aulne. Le cèdre blanc, le bouleau blanc et le sapin baumier étaient également présents mais extrêmement rares. La composition de 293 bois archéologiques, 550 charbons et 11 artéfacts ligneux provenant de 11 sites archéologiques dans les quatre zones d’études n’était guère différente. Des charbons de pin rouge ou pin sylvestre et de châtaignier ont été découverts dans un site archéologique à Ivujivik mais étaient probablement importés. De plus, de nombreux charbons d’éricacées probablement locaux ainsi que du chêne ont été trouvés dans les sites archéologiques aux alentours d’Umiujaq. La présence du cèdre blanc et du bouleau blanc dans les amas de bois flottés actuels et archéologiques témoigne d’une origine des bois au sud et sud-est de la Baie de James. Ce résultat est également appuyé par les études comparatives et interdatations des largeurs moyennes de cernes de croissance. Des entrevues avec 27 Aînés dans les quatre villages révèlent que : le vocabulaire du bois était plus diversifié dans les villages les plus méridionaux; les arbustes étaient coupés en automne et utilisés pour la confection de matelas ou pour le feu; les plus gros bois étaient prioritairement utilisés pour la construction des bateaux, des kayaks et traîneaux; à Ivujivik, les bois flottés étaient principalement collectés l’été par bateau autour des îles alors que plus au sud, les gros bois étaient collectés ou coupés l’hiver puis rapportés par traîneaux à chiens. Finalement, des expérimentations visant à différencier chimiquement un bois flotté d’un bois non flotté pour en déduire le mode de collecte des gros bois archéologiques, ont montré un plus fort enrichissement en sodium dans les bois immergés. Des analyses en composantes principales (ACP), basées sur les concentrations relatives des cations, montrent que les bois immergés et secs peuvent être séparés en deux groupes. La complémentarité de ces recherches xylologiques, anthracologiques, radiométriques, dendrochronologiques, sociales et chimiques sur les ressources ligneuses au Nunavik apporte des connaissances précieuses et inédites sur cette matière première fondamentale dans la vie quotidienne des Inuit et de leurs ancêtres.
Modern driftwood and archaeological wood found on the west coast of Nunavik were studied in order to document its characteristics, methods of collection, uses and origins. In total, 1572 driftwood samples from beaches around Ivujivik, Akulivik, Inukjuak and Umiujaq were examined. Driftwood in the more northern areas was less frequent, smaller in size and more degraded. Eight taxa were identified under a microscope. Spruce was the most abundant, followed by willow, larch, poplar and alder. White cedar, white birch and balsam fir were extremely rare. The composition of the 293 wood samples, 550 charcoals and 11 wooden artifacts from 11 archaeological sites located within the four study areas was similar to the driftwood composition. Charcoals of red pine, Scots pine and chestnut were found at an archeological site in Ivujivik, but these were probably imported. In addition, many local ericaceous charcoals and an oak sample were found at archaeological sites around Umiujaq. The presence of white cedar and white birch in both modern and archaeological wood samples indicated that the wood originated from the south and southeast of James Bay. This conclusion is supported by comparative studies and cross-dating of the average growth rings. Interviews with 27 elders from the four villages revealed that: the wood vocabulary was more diversified in the southern villages; shrubs were cut in autumn and used for making mattresses or as fuel; the larger driftwood pieces were primarily used for the construction of boats, kayaks or sleds; in Ivujivik, driftwood was mainly collected in the summer by boat from around the islands whereas further south, the large wood pieces were collected or cut in winter and carried by dogsled. Finally, experiments to chemically differentiate immersed wood from dry wood in order to deduce the harvesting method of the large archaeological wood specimens, showed a stronger enrichment in sodium in the submerged woods. Principal component analyses (PCA), which are based on the relative concentrations of cations, allowed us to divide the immersed and dry samples into two groups. Principal component analyses (PCA), based on the relative concentrations of cations, reveal that the immersed and dry samples can be separated into two groups. The complementarity of these xylological, anthracological, radiometric, dendrochronological, social and chemical studies on wood resources in Nunavik provides invaluable and original knowledge concerning this essential raw material in the daily life of the Inuit and their ancestors.
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Richmond, Chantelle Anne Marie. "Social support, material circumstance and health : understanding the links in Canada's aboriginal population." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103286.
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Societies that foster high quality social environments and integration produce healthier populations. The mechanisms underlying the protective effect of social integration appear to be through various forms of social support. In the Canadian Aboriginal context, few authors have explored the relationship between health and social support. This gap in understanding is significant because Aboriginal frameworks of health point to the salience of larger social structures (i.e., family), yet patterns of population health point to distinctly social causes of morbidity and mortality (e.g., violence, alcoholism). An interesting paradox emerges: patterns of Aboriginal health suggest that social support is not working to promote health. This dissertation explores this paradox through a mixed-methods approach to describe the value of social support for Aboriginal health, and to critically examine the social-structural processes and mechanisms through which social support influences Aboriginal health at the community level.Principal components analyses of the 2001 Aboriginal Peoples Survey (APS) identified social support as a consistent dimension of Metis and Inuit health, and multivariable logistic regression modelling of the 2001 APS identified social support to be a significant determinant of thriving health among Indigenous men and women (e.g., those reporting their health as excellent/very good versus good/fair/poor). The results also indicate a distinct social gradient in thriving health status and social support among Aboriginal Canadians.
Narrative analyses of 26 interviews with Aboriginal Community Health Representatives point to two key explanations for the health-support paradox: (i) social support is not a widely accessible resource; and (ii) the negative health effects of social support can outweigh the positive ones. The formation of health behaviours and cultural norms - which underpin social supports - are inextricably tied to the poor material circumstances that characterize Canada's Aboriginal communities. The thesis concludes with a critical examination of the processes through which environmental dispossession has influenced the determinants of Aboriginal health, broadly speaking. Effects are most acute within the material and social environments of Aboriginal communities. More research attention should focus on identifying the pathways through which the physical, material and social environments interact to influence the health of Aboriginal Canadians.
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Mullick, Nancy S. "The transfer of the Northern Affairs (NA) and Indian and Northern Affairs of Canada (INAC) collections of Inuit art, 1985-1992." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ39995.pdf.
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Trainor, Shaun. "Canada's National Energy Policy: A Threat to the Right to Health of the Inuit People? - Redesigning Canada's National Energy Policy." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21813.
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Every individual, regardless of ethnicity, religion, income, etc., has the right to health. The right to health is a fundamental human right that can be further strengthened through the lens of Martha Nussbaum's central capabilities. This thesis explores how Canada's current national energy policy is focused on fossil fuel extraction and combustion, which is a leading cause in the rise in the levels of greenhouse gases in the atmosphere and changing the climate. Based on the evidence this thesis explores how, through its role in the climate crisis, the government of Canada is hindering the full enjoyment of the right to health by the Inuit, and how there is a need for a redesign in the national energy policy. A focus on climate justice is raised as the best possible focus for this redesign, in the energy policy, in order to respect the right to health of the Inuit.
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Elfving, Sanna Katariina. "The European Union's animal welfare policy and indigenous peoples' rights : the case of Inuit and seal hunting in Arctic Canada and Greenland." Thesis, University of Surrey, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.656320.
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This thesis investigates whether the European Union (EU) achieves a fair balance between the protection of seals and the rights of indigenous peoples to engage in their traditional economic activities. It does this in the context of the EU legislation on trade in seal products, which imposes a sale and import ban on products from commercial seal hunts, but exempts indigenous peoples from its scope. Despite this exemption, Inuit of Canada have been unable to access the EU market under the legislation. In this thesis, it is argued that the balance is fair, if the EU legislation recognises and respects the rights under the United Nations Declaration on the Rights of Indigenous Peoples; does not impose a disproportionate restriction on the right of indigenous peoples to engage in the commercial exploitation of seal products; is consistent with the EU's obligations under international trade agreements in that it does not discriminate against products of Inuit origin from Canada as opposed to those from Greenland; and results in improved animal welfare outside the EU. In order to assess what the concept of 'fair balance' may mean in the context of the EU seal products legislation, this thesis examines three specific legal tests balancing human rights and societal interests. The thesis concludes that despite the EU's arguments to contrary, the balance is unfair due to the de facto discrimination against products originating Inuit regions of Canada.