To see the other types of publications on this topic, follow the link: Inuit – Canada.
Journal articles on the topic 'Inuit – Canada'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Inuit – Canada.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Alcantara, Christopher. "Explaining Aboriginal Treaty Negotiation Outcomes in Canada: The Cases of the Inuit and the Innu in Labrador." Canadian Journal of Political Science 40, no. 1 (March 2007): 185–207. http://dx.doi.org/10.1017/s0008423907070060.
Full textAbstract:
Abstract. In 1977, the Inuit and the Innu in Labrador each submitted statements of intent to begin treaty negotiations with the federal and provincial governments under the federal comprehensive land claims process. On 22 January 2005, the Inuit, the federal government, and the province of Newfoundland and Labrador signed the Labrador Inuit Land Claims Agreement. The Innu, on the other hand, are nowhere near to completing their agreement. This paper seeks to explain why the Inuit were able to complete their agreement, whereas the Innu were not. It challenges the conventional explanation that an economic development project is a necessary condition for completing a treaty by arguing that a number of internal and external factors need to be taken into account.Résumé. En 1977, les Inuits ainsi que les Innus du Labrador ont respectivement annoncé leur intention de lancer des négociations en vue de conclure un traité avec les gouvernements fédéral et provincial en vertu du processus des recendications territoriales globales. Le 22 janvier 2005, les Inuits, le gouvernement fédéral et la province de Terre-Neuve-et-Labrador ont conclu l'Accord sur les revendications territoriales des Inuit du Labrador. Les Innus, de leur côté, sont encore loin d'une entente. Cet article cherche à expliquer pourquoi les Inuits ont pu signer un accord alors que les Innus n'y sont pas parvenus. L'article remet en question l'explication souvent avancée voulant qu'un projet de développement économique soit une condition nécessaire à l'achèvement d'une entente et soutient plutôt qu'un ensemble de facteurs intérieurs et extérieurs doivent être pris en compte.
2
Patterson, M., S. Flinn, and K. Barker. "Lutter contre la tuberculose chez les Inuit au Canada." Relevé des maladies transmissibles au Canada 44, no. 3/4 (March 1, 2018): 92–95. http://dx.doi.org/10.14745/ccdr.v44i34a02f.
Full text
3
Kishigami, Nobuhiro. "Inuit identities in Montreal, Canada." Études/Inuit/Studies 26, no. 1 (October 19, 2004): 183–91. http://dx.doi.org/10.7202/009279ar.
Full textAbstract:
Abstract As Dorais (1994) has indicated, the distinction between the concepts of cultural and ethnic identities are important for us to understand the identities of contemporary Canadian Inuit Although the Inuit themselves do not distinguish between these identities, I consider them to be useful analytical concepts. I argue that cultural identity is a tool for an Inuk to live with his fellow Inuit in daily life and that ethnic identity is a political tool especially for both urban and arctic Inuit to deal with others in multi-ethnic situations.
4
Kuptana, Rosemarie. "The Inuit of Canada." Educational Media International 29, no. 1 (March 1992): 19–22. http://dx.doi.org/10.1080/0952398920290104.
Full text
5
Newell, Sarah Lynn, Michelle L. Dion, and Nancy C. Doubleday. "Cultural continuity and Inuit health in Arctic Canada." Journal of Epidemiology and Community Health 74, no. 1 (October 29, 2019): 64–70. http://dx.doi.org/10.1136/jech-2018-211856.
Full textAbstract:
BackgroundPrevious research association increased levels of cultural continuity and decreased rates of youth suicide in First Nations communities. We investigate the relationship between cultural continuity and self-rated health looking specifically at Inuit living in the Canadian Arctic.MethodsThe Arctic Supplements of the Aboriginal Peoples Survey from years 2001 and 2006 were appended to explore the relationship between various measures of cultural continuity and self-rated health. These measures include access to government services in an Aboriginal language, Inuit cultural variables, community involvement and governance. Literature related to Inuit social determinants of health and health-related behaviours were used to build the models.ResultsAll measures of cultural continuity were shown to have a positive association with self-rated health for Inuit participants. Background and other control variables influenced the strength of the association but not the direction of the association. Access to services in an Aboriginal language, harvesting activities and government satisfaction were all significantly related to the odds of better health outcomes. Finally, the study contributes a baseline from a known data horizon against which future studies can assess changes and understand future impacts of changes.ConclusionThe Canadian government and other agencies should address health inequalities between Inuit and non-Inuit people through programmes designed to foster cultural continuity at a community level. Providing access to services in an Aboriginal language is a superficial way of promoting cultural alignment of these services; however, more inclusion of Inuit traditional knowledge is needed to have a positive influence on health.
6
Lutz, Maija M., and Jean-Jacques Nattiez. "Canada: Jeux vocaux des Inuit." Ethnomusicology 34, no. 3 (1990): 511. http://dx.doi.org/10.2307/851652.
Full text
7
Diamond, Beverley, Jean-Jacques Nattiez, and Artur Simon. "[Chants des] Inuit Iglulik (Canada)." Ethnomusicology 40, no. 2 (1996): 358. http://dx.doi.org/10.2307/852078.
Full text
8
Ives, Nicole, Vandna Sinha, Dominique Leman, Robert Levy-Powell, and Wendy Thomson. "Exploring the Intersection of Culture and Education in Nunavik." Journal of Comparative Social Work 7, no. 1 (April 2, 2012): 18–35. http://dx.doi.org/10.31265/jcsw.v7i1.78.
Full textAbstract:
During the last century, Nunavik’s Inuit population has experienced social transformations which have manifested themselves in a range of social issues. Nunavik lies north of the 55th parallel in Quebec, Canada and is one of four regions in Canada that comprise Inuit Nunaat (Inuvialuit, Nunatsiavut, Nunavik, and Nunavut) – Inuit homeland. The Inuit are one of three distinct Indigenous groups in Canada as defined by the Constitution Act, 1982, with distinct cultural heritage and language. Community Capability and Development in Nunavik, a collaborative project between McGill School of Social Work researchers and an Advisory Committee composed of representatives from key Inuit institutions, explored social issues and community assets in Nunavik. This study sought to (a) provide a forum for community members to voice issues important to them; (b) inform policy development prior to the vote on regional government; and (c) increase the growth of community linkages that support research dissemination via a network of researchers, community members and organizations.
9
Bauer, Michelle E. E., and Audrey R. Giles. "The need for Inuit parents’ perspectives on outdoor risky play." Polar Record 54, no. 3 (May 2018): 237–40. http://dx.doi.org/10.1017/s0032247418000360.
Full textAbstract:
AbstractParents’ perspectives on their children’s outdoor risky play behaviours influence their children’s adoption of safety strategies and their children’s approach to risky and dangerous situations (Brussoni & Olsen, 2011). Over the past decade, researchers have explored many Canadian mothers’ and fathers’ perspectives on this topic; however, to date, there has been a lack of research on Indigenous parents’ perspectives, particularly those of Inuit parents. This lack of research means that Inuit families are unaccounted for in research used to create and promote safety policies and practices in Canada. The present research commentary is the first to address the urgent need for research on northern Canadian Inuit parents’ perspectives on outdoor risky play. Specifically, outdoor risky play is defined, and Inuit children’s outdoor play experiences are compared to non-Inuit children’s experiences. Further, Inuit children’s experiences of injury are discussed to further situate the dire need to work with the most vulnerable population in Canada – Inuit – in child injury prevention research.
10
Seeger, Anthony, and Jean-Jacques Nattiez. "Canada, Jeux Vocaux Inuit (Inuit du Caribou, Netsilik et Igloolik)." Yearbook for Traditional Music 23 (1991): 156. http://dx.doi.org/10.2307/768418.
Full text
11
Caughey, Amy, Pitsiula Kilabuk, Igah Sanguya, Michelle Doucette, Martha Jaw, Jean Allen, Lily Maniapik, et al. "Niqivut Silalu Asijjipalliajuq: Building a Community-Led Food Sovereignty and Climate Change Research Program in Nunavut, Canada." Nutrients 14, no. 8 (April 10, 2022): 1572. http://dx.doi.org/10.3390/nu14081572.
Full textAbstract:
The history of health research in Inuit communities in Canada recounts unethical and colonizing research practices. Recent decades have witnessed profound changes that have advanced ethical and community-driven research, yet much work remains. Inuit have called for research reform in Inuit Nunangat, most recently creating the National Inuit Strategy on Research (NISR) as a framework to support this work. The present study details the process undertaken to create a research program guided by the NISR to address food security, nutrition, and climate change in Inuit Nunangat. Four main elements were identified as critical to supporting the development of a meaningful and authentic community-led program of research: developing Inuit-identified research questions that are relevant and important to Inuit communities; identifying Inuit expertise to answer these questions; re-envisioning and innovating research methodologies that are meaningful to Inuit and reflect Inuit knowledge and societal values; and identifying approaches to mobilizing knowledge that can be applied to support food security and climate change adaptation. We also identify considerations for funding agencies to support the meaningful development of Inuit-led research proposals, including aligning funding with community priorities, reconsidering who the researchers are, and investing in community infrastructure. Our critical reflection on the research program development process provides insight into community-led research that can support Inuit self-determination in research, enhance local ethical conduct of research, privilege Inuit knowledge systems, and align Inuit-identified research priorities with research funding opportunities in health research. While we focus on Inuit-led research in Nunavut, Canada, these insights may be of interest more broadly to Indigenous health research.
12
Laugrand, Frédéric, Jarich Oosten, and Xavier Blaisel. "Shamans and Leaders: Parousial Movements Among the Inuit of Northeast Canada." Numen 46, no. 4 (1999): 370–411. http://dx.doi.org/10.1163/1568527991201419.
Full textAbstract:
AbstractThe existence of Parousial movements in Northeast Canada has remained largely unnoticed in the literature on messianic movements. Yet many Parousial movements flourished among the Inuit of Northeast Canada in the first half of this century. Recently, Inuit elders have shown themselves willing to discuss these movements with the authors. Their information sheds important light on the nature of these movements. On the basis of the existing literature, archival sources and oral information of the elders a new appraisal of these movements can be made. Eleven Parousial movements, some very poorly documented are discussed by the authors. They argue that the Parousial movements can be considered as attempts to integrate Christianity in existing Inuit beliefs and practices, notably shamanism. These movements developed in areas outside direct missionary control, and their development informs us about patterns of leadership and competition in Inuit society. Most of these movements were short-lived and ended by Inuit themselves. The negative assessment of these movements by missionaries and secular authorities often resulted in a distorted picture of these movements that can be corrected with the help of the information of Inuit elders. The Parousial movements constituted an important chapter in the history of Inuit religion and played an important part in the acceptance of Christianity as the combination of Christianity and shamanism turned out to be unsuccessful.
13
Laugrand, Frédéric. "SONTAG, Natascha, 2007 Carte Inuktitun Inuit Nunanginni Kanatami. The Inuit Language in Inuit Communities in Canada. La langue inuit dans les communautés Inuit au Canada, Fairbanks, University of Alaska Press." Études/Inuit/Studies 33, no. 1-2 (2009): 272. http://dx.doi.org/10.7202/044976ar.
Full text
14
Hudson, Amy, and Kelly Vodden. "Decolonizing Pathways to Sustainability: Lessons Learned from Three Inuit Communities in NunatuKavut, Canada." Sustainability 12, no. 11 (May 28, 2020): 4419. http://dx.doi.org/10.3390/su12114419.
Full textAbstract:
Community led planning is necessary for Inuit to self-determine on their lands and to ensure the preservation of cultural landscapes and the sustainability of social-ecological systems that they are a part of. The sustainability efforts of three Inuit communities in Labrador during a Community Governance and Sustainability Initiative were guided by a decolonized and strength-based planning framework, including the values of Inuit in this study. This paper demonstrates that Inuit led planning efforts can strengthen community sustainability planning interests and potential. We situate the experiences of NunatuKavut Inuit within, and contribute to, the existing body of scholarly decolonization and sustainability literature. For many Indigenous people, including Inuit, decolonization is connected to inherent rights to self-determination. The findings suggest that decolonizing efforts must be understood and actualized within an Indigenous led research and sustainability planning paradigm that facilitates autonomous decision making and that is place based. Further, this study illustrates five predominant results regarding Inuit in planning for community sustainability that support sustainable self-determination. These include: inter and cross community sharing; identification of community strengths; strengthened community capacity; re-connection to community and culture; and the possibility for identification of sustainability goals to begin implementation through community led governance and planning processes.
15
Anderson, Kirk David. "Influences Preceding “Nunatsiavut” Self-Determination: Historical, Political and Educational Influences on the People of Northern Labrador (Canada)." Australian Journal of Indigenous Education 36, no. 1 (2007): 101–10. http://dx.doi.org/10.1017/s1326011100004464.
Full textAbstract:
AbstractWhat were the influences on the Inuit of Northern Labrador preceding the creation of the self-governing territory of Nunatsiavut? What are the preterritorial influences of the Inuit on the territory’s five schools? To answer these questions and to share the success of one Indigenous people, the Nunatsiavut Inuit (the Inuit of Northern Labrador, Canada), this paper traces their survival, recovery, and development as they reclaim their right to self-determination (Smith, 1999). As part of this process, the paper reports such influences as: the bicultural and assimilationist forces (Moravian missionaries and the governments of Newfoundland), the rise and successful influence of the Labrador Inuit Association as a precursor to the Nunatsiavut Assembly, and the Inuit influence on schools in the region. This paper concludes with a discussion of the nature of northern isolation as a source of economic and cultural strength, which may have enabled the Nunatsiavut Inuit to resist complete assimilation, a factor in Nunatsiavut Inuit survival and increased potential for successful self-determination.
16
Findlay, Leanne C., Kellie A. Langlois, and Dafna E. Kohen. "Hunger among Inuit children in Canada." International Journal of Circumpolar Health 72, no. 1 (January 31, 2013): 20324. http://dx.doi.org/10.3402/ijch.v72i0.20324.
Full text
17
Messier, V., B. Lévesque, J. F. Proulx, L. Rochette, M. D. Libman, B. J. Ward, B. Serhir, et al. "Seroprevalence ofToxoplasma gondiiAmong Nunavik Inuit (Canada)." Zoonoses and Public Health 56, no. 4 (May 2009): 188–97. http://dx.doi.org/10.1111/j.1863-2378.2008.01177.x.
Full text
18
Patterson, M., S. Flinn, and K. Barker. "Addressing tuberculosis among Inuit in Canada." Canada Communicable Disease Report 44, no. 3/4 (March 1, 2018): 82–85. http://dx.doi.org/10.14745/ccdr.v44i34a02.
Full text
19
Farquhar, Samantha D. "Inuit Seal Hunting in Canada: Emerging Narratives in an Old Controversy." ARCTIC 73, no. 1 (March 18, 2020): 13–19. http://dx.doi.org/10.14430/arctic69833.
Full textAbstract:
Seal hunting in Canada is a historically controversial topic. Animal rights groups have campaigned that Atlantic Canadians inhumanely slaughter thousands of “baby” seals every year. The work of these animal rights groups has led to changes in national fisheries regulations and markets. The market changes have greatly affected the livelihoods of many Atlantic Canadians, but even more so of the Inuit who also hunt seals in Canada’s Arctic regions. Animal rights groups largely excluded and ignored the Inuit who depended on the larger Atlantic Canadian seal market. However, Inuit have recently mobilized though social media to reclaim the narrative surrounding seal hunting. Their campaign has helped change national policy. The Government of Canada has since created a scheme to increase market access to Inuit-harvested seals. Yet, little information is available for this scheme and its effectiveness needs to be further investigated.
20
Ashton, Savanah, and Tracy Torchetti. "Inuusinni Aqqusaaqtara – My Journey: Meeting the Information Needs of Inuit Living with Cancer." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 6, no. 1 (October 27, 2020): 101–11. http://dx.doi.org/10.15402/esj.v6i1.70734.
Full textAbstract:
The Inuit Cancer Project aims to help Inuit better understand cancer and improve communication between Inuit with cancer and non-Inuit healthcare providers and support services. The project has created resources that are culturally relevant, appropriate, and accessible to Inuit patients and the healthcare providers working with them. Not only are we helping to educate and empower Inuit patients and their families, but also better educating healthcare providers around the importance of cultural knowledge in cancer care. Our ultimate goal is to improve health outcomes by increasing awareness and understanding of cancer among Inuit communities. This project is a collaboration between Pauktuutit Inuit Women of Canada and the Canadian Cancer Society. It highlights how partnerships with organizations, both big and small, and connected with the community, can have a real impact.
21
Cuerrier, Alain, Courtenay Clark, Frédéric Dwyer-Samuel, and Michel Rapinski. "Nunatsiavut, ‘our beautiful land’: Inuit landscape ethnoecology in Labrador, Canada." Botany 100, no. 2 (February 2022): 159–74. http://dx.doi.org/10.1139/cjb-2021-0112.
Full textAbstract:
For Inuit in the subarctic transition zone of northeastern Canada, an intimate knowledge of the environment and local biodiversity is crucial for successful traditional activities. This study examines what kinds of landscape features and habitats Inuit of Nunatsiavut recognize and name. During interviews, community members (mostly Elders) were shown photographs from the region and were asked to describe and name salient types of places in Labrador Inuttitut. The most frequently reported geographical units dealt with the region’s topography (e.g., mountain, island, flat-place), hydrology (e.g., river, bay), and superficial characteristics (e.g., bedrock, permanent snow patch). Ecological considerations were also prominent, such as plant associations and animal habitats (e.g., shrubby-place, wetland, caribou-return-to-place). Areas were often characterized by a dominant species or substrate type, being named using the plural form of the species and (or)substrate (e.g., “napâttuk” meaning ‘tree’ and “napâttuit” meaning ‘forest’ or “siugak” meaning ‘sand’ and “siugalak” meaning ‘sandy-area’). Some types of places reported by Inuit were significant mainly for traditional activities (e.g., berry-patch, seal-place, dry-wood-place, danger-place), aiding navigation and resource finding. Integrating Inuit conceptions of ecosystems and their component landscape units with those of contemporary science can improve our understanding of subarctic ecology, benefit climate change adaptation strategies, and Inuit language as well as culture conservation initiatives.
22
Darling, Kate. "Still waiting for the benefits to trickle-down: International children’s rights under a land claim agreement." International Journal of Children’s Rights 21, no. 4 (2013): 543–68. http://dx.doi.org/10.1163/157181812x652616.
Full textAbstract:
The Inuit of Nunavut, Canada, are the intended beneficiaries of several overlapping rights frameworks. The international treaties to which Canada is a signatory, the Nunavut Land Claim Agreement, the United Nations Declaration on the Rights of Indigenous People, Canada’s Constitution and a slate of federal and territorial laws promise Inuit that they may enjoy the same opportunities to flourish that other Canadians enjoy. While these rights regimes and ensuing federal policies have developed in response to Inuit as a group, Inuit children have remained largely invisible. Among other factors, the fixation with economic development and the failure to promote the participation of children has contributed to the absence of their specific interests in plans for Nunavut’s future. As a result, this subgroup continues to suffer infringements of those rights that are most relevant to their success. Whereas these overlapping frameworks have the potential to greatly benefit a particularly marginalized group, in fact they have served to further confound efforts to promote and revitalize the welfare of Inuit children.
23
Saladin D’Anglure, Bernard. "Mauss et l’anthropologie des Inuit." Sociologie et sociétés 36, no. 2 (July 11, 2005): 91–130. http://dx.doi.org/10.7202/011050ar.
Full textAbstract:
Résumé En 1906, Marcel Mauss publie, avec la collaboration d’Henri Beuchat, l’« Essai sur les variations saisonnières des sociétés Eskimos. Étude de morphologie sociale » dans L’Année sociologique. Pour beaucoup d’anthropologues, cet essai constitue la seule grande contribution à la théorie anthropologique fondée sur le cas des Inuit. Pourquoi Mauss a-t-il écrit cet essai, le seul dans toute son oeuvre consacré à un seul groupe humain ? Qui était Beuchat ? Qu’est-il devenu ? Comment Mauss avait-il fait le projet de venir au Canada, à l’invitation de Marius Barbeau, pour étudier les Amérindiens ? Autant de questions auxquelles l’auteur tente de répondre, sur un mode très personnel, en s’appuyant autant sur les archives du Collège de France que sur sa propre expérience de 50 années de recherches sur les Inuit du Nunavik et du Nunavut, et de rencontres avec les anciens élèves de Mauss. Il nous montre l’éclatement et l’éparpillement de l’héritage intellectuel de Mauss en ce qui concerne la recherche inuite et comment, c’est du Québec qu’à partir des années 1970 est venue une nouvelle impulsion.
24
Smith, J. J. P. "Canada." Asia-Pacific Journal of Ocean Law and Policy 8, no. 1 (June 16, 2023): 156–64. http://dx.doi.org/10.1163/24519391-08010009.
Full textAbstract:
Abstract With the question of sovereignty over Hans Island settled between Canada and Denmark, all territorial claims among Arctic states have been resolved. The 2022 agreement between the two states is discussed in the context of their cooperation in oceans matters, including a contemporaneous minor adjustment of a 1972 seabed boundary and coordinated extended continental shelf claims. The provision for the access of indigenous Inuit people to Hans Island is considered. The 2022 agreement as an exemplar of acting in mutual interest toward resolving a maritime territorial dispute is reviewed.
25
Diefenbach-Elstob, T., P. Rivest, A. Benedetti, C. Gordon, M. Palayew, D. Menzies, K. Schwartzman, and C. Greenaway. "Patterns and characteristics of TB among key risk groups in Canada, 1993–2018." International Journal of Tuberculosis and Lung Disease 26, no. 11 (November 1, 2022): 1041–49. http://dx.doi.org/10.5588/ijtld.22.0109.
Full textAbstract:
BACKGROUND: Canada has a low incidence of TB, although certain groups are disproportionately affected.OBJECTIVE: To describe and compare the epidemiology, trends and characteristics of TB in Quebec, Canada, among all patients reported during 1993–2018.METHODS: Demographics and risk factors were compared for the three groups accounting for most TB diagnoses reported in Quebec (foreign-born, Canadian-born non-Indigenous and Inuit). Average annual incidence and incidence rate ratios (IRRs) were estimated and compared using Poisson regression.RESULTS: Of 6,941 persons with a first episode of TB, 4,077 (59%) were foreign-born, 2,314 (33%) were Canadian-born non-Indigenous and 389 (6%) were Inuit. The average annual incidence for foreign-born, Canadian-born non-Indigenous and Inuit was respectively 17.0, 1.4 and 137.1 per 100,000 population. Compared to Canadian-born non-Indigenous, the IRR for foreign-born and Inuit was respectively 12.3 (95% CI 11.6–12.9) and 98.7 (95% CI 88.6–109.9). There was evidence of community transmission among the Inuit, with more than 80% of patients having a TB contact (2012–2018 data) and 65% (251/389) of diagnoses in those aged <25 years.CONCLUSION: Although TB rates among the Canadian-born non-Indigenous are extremely low, there are persistent and distinct TB epidemics among the foreign-born and Inuit. Tailored approaches to TB prevention and care are needed to address TB among high-risk populations in low TB incidence settings.
26
Chamberlain, Erika. "THE CROWN’S FIDUCIARY DUTIES TO ABORIGINAL PEOPLES AS AN ASPECT OF CLIMATE JUSTICE." Windsor Yearbook of Access to Justice 30, no. 2 (October 1, 2012): 289. http://dx.doi.org/10.22329/wyaj.v30i2.4378.
Full textAbstract:
Rapid climate change in the arctic is threatening the life, health and cultural traditions of the Inuit. Although they are among the least responsible for climate change, they are suffering disproportionately from its negative effects. In particular, the inherent link between Inuit land and culture means that their traditional practices are being threatened along with the arctic environment. However, their efforts to obtain redress from those responsible for greenhouse gas emissions have so far been unsuccessful. Claims in common law public nuisance have been plagued by issues of standing, justiciability and causation, and claims at international law are difficult to prove and enforce. It seems that a different approach may be required.This article examines whether the Crown’s fiduciary obligation toward Canada’s Aboriginal peoples might provide a useful conceptual framework for addressing arctic climate change. Although this obligation is typically applied in situations involving Aboriginal lands or distinctive cultural practices, it can arguably be invoked to protect the traditional subsistence lifestyle of the Inuit. Both the fiduciary obligations and the honour of the Crown require a minimum level of consultation and accommodation where significant Aboriginal interests are threatened. This could translate into an obligation to, at least, assist the Inuit in adapting to the changing arctic environment and preserving cultural practices to the extent possible.Les changements climatiques rapides dans l’Arctique menacent la vie, la santé et les traditions culturelles des Inuits. Même s’ils sont parmi les peuples les moins responsables de ces changements climatiques, ils souffrent de façon disproportionnée des effets négatifs de ces changements. Tout particulièrement, comme la culture inuite est intrinsèquement liée à la terre, les pratiques traditionnelles inuites sont menacées en même temps que l’environnement arctique. Par ailleurs, les efforts des Inuits pour obtenir réparation de la part des responsables des émissions de gaz à effet de serre sont restés vains. Les demandes fondées sur la nuisance en common law se sont heurtées aux questions relatives à la qualité pour agir, à la justiciabilité et à la causalité; de plus, en droit international, il est difficile de prouver et de faire valoir des réclamations. Il semble clair qu’une approche différente s’impose.Le présent article examine si l’obligation fiduciale de l’État envers les peuples autochtones du Canada pourrait constituer un cadre juridique utile pour traiter des changements climatiques dans l’Arctique. Bien que cette obligation soit systématiquement reconnue dans les situations concernant des terres autochtones ou des pratiques culturelles distinctives, il est permis de penser qu’elle pourrait être invoquée pour protéger le mode de subsistance traditionnelle des Inuits. Tant les obligations fiduciales que l’honneur de la Couronne requièrent un degré minimal de consultation et d’accommodement lorsque des intérêts autochtones significatifs sont menacés. Cela pourrait se traduire par une obligation minimale d’aider les Inuits à s’adapter à l’environnement arctique changeant et à préserver leurs pratiques culturelles dans la mesure du possible.
27
Penney, Christopher, Sacha Senécal, and Ellen Bobet. "Mortalité par suicide dans les collectivités inuites au Canada : taux et effets des caractéristiques des collectivités." Articles 38, no. 2 (November 1, 2010): 311–43. http://dx.doi.org/10.7202/044818ar.
Full textAbstract:
À défaut de pouvoir identifier spécifiquement les Inuit dans les statistiques de l’état civil à l’échelle du Canada, il est possible au moyen d’une approche géographique de produire une analyse démographique de la mortalité au sein des collectivités inuites du Canada. Nous avons ainsi estimé la mortalité par suicide dans les quatre régions du Canada où sont localisées les collectivités inuites, soit le Nunavut, le Nunavik (Nord du Québec), le Nunatsiavut (Labrador) et la région des Inuvialuit (Territoires du Nord-Ouest) pour les périodes 1989-1993, 1994-1998 et 1999-2003. L’analyse révèle des taux de suicide de 6 à 11 fois plus élevés dans l’ensemble des régions inuites, d’importantes variations des taux d’une région inuite à l’autre et une augmentation marquée des taux lors de la dernière période analysée. Les taux estimés de suicide ont été jumelés au recensement de la population du Canada de 2001 ainsi qu’à l’Enquête auprès des peuples autochtones de 2001 de Statistique Canada afin de cerner certains facteurs explicatifs.
28
Dawson, Peter C. "Seeing like an Inuit family: The relationship between house form and culture in northern Canada." Études/Inuit/Studies 30, no. 2 (February 7, 2008): 113–35. http://dx.doi.org/10.7202/017568ar.
Full textAbstract:
AbstractIn his classic essaySeasonal Variations of the Eskimo, Marcel Mauss argued that a strong relationship exists between the spatial organisation of traditional Inuit house forms and the social morphology of the families they shelter. These observations anticipate later works in anthropology that examine how cultural processes are reflected in, and sustained by, the built environment. Such ideas are important when considering the effects of post-war housing programs on Inuit families in the Canadian Arctic. During the 1960s, attempts were made to restructure the routines of Inuit families through Euro-Canadian architecture and home economics classes. Recent ethnographic observations of Inuit households in operation, however, reveal that many continue to use their houses in traditional ways. By doing so, Inuit families are attempting to adapt to dwellings designed around another culture’s concept of homemaking and family life. Mauss’s ideas are therefore a poignant reminder of the need to take cultural factors into account when developing aboriginal housing policy.
29
Black, Paleah L., John T. Arnason, and Alain Cuerrier. "Medicinal plants used by the Inuit of Qikiqtaaluk (Baffin Island, Nunavut)This paper was submitted for the Special Issue on Ethnobotany, inspired by the Ethnobotany Symposium organized by Alain Cuerrier, Montréal Botanical Garden, and held in Montréal at the 2006 annual meeting of the Canadian Botanical Association/l’Association Botanique du Canada." Botany 86, no. 2 (February 2008): 157–63. http://dx.doi.org/10.1139/b07-052.
Full textAbstract:
The traditional medicinal uses of plants by the Inuit of Nunavut, Canada were analysed using quantitative ethnobotanical methodology. Traditional knowledge was collected during interviews with volunteer Inuit informants and from historical interview transcripts. A total of 13 different species were mentioned, which included 1 moss, 1 algae, 1 fungus, and 10 vascular plant species. An informant consensus index value, Fic > 0.7, for many use categories revealed a high level of informant agreement, consistent with a well-preserved oral tradition and low flora biodiversity. The documentation of this information is a useful tool for the preservation of Inuit culture, as well as for the integration of Inuit traditional medicine with Western medical practices in Arctic communities (Inuit Qaujimajatuqangit, IQ).
30
Belaid, Loubna, Richard Budgell, Caroline Sauvé, and Neil Andersson. "Shifting paradigm from biomedical to decolonised methods in Inuit public health research in Canada: a scoping review." BMJ Global Health 7, no. 11 (November 2022): e008311. http://dx.doi.org/10.1136/bmjgh-2021-008311.
Full textAbstract:
BackgroundThe National Inuit Strategy on Research focuses on advancing Inuit governance in research, increasing ownership over data and building capacity. Responding to this call for Inuit self-determination in research, academic researchers should consider cultural safety in research and ways to promote Inuit-led methods.MethodsThis scoping review collated academic literature on public health research in Inuit communities in Canada between 2010 and 2022. A critical assessment of methods used in public health research in Inuit communities examined cultural safety and the use of Inuit-attuned methods. Descriptive and analytical data were summarised in tables and figures. Knowledge user engagement in the research process was analysed with thematic analysis.Results356 articles met the inclusion criteria. Much of the published research was in nutrition and mental health, and few initiatives reported translation into promotion programmes. Almost all published research was disease or deficit focused and based on a biomedical paradigm, especially in toxicology, maternal health and chronic diseases. Recent years saw an increased number of participatory studies using a decolonial lens and focusing on resilience. While some qualitative research referred to Inuit methodologies and engaged communities in the research process, most quantitative research was not culturally safe. Overall, community engagement remained in early stages of co-designing research protocols and interventions. Discussion on governance and data ownership was limited. Recent years saw emerging discussions on these issues. Knowledge user capacity-building was limited to brief training on conventional data collection methods.ConclusionsThe last decade of published public health research has not responded to the National Inuit Strategy on Research. Participatory research is gaining ground, but has not reached its full potential. A shift from biomedical to decolonised methods is slowly taking place, and public health researchers who have not yet embraced this paradigm shift should do so.
31
Morris, Marika. "Inuit involvement in developing a participatory action research project on youth, violence prevention, and health promotion." Études/Inuit/Studies 40, no. 1 (June 14, 2017): 105–25. http://dx.doi.org/10.7202/1040147ar.
Full textAbstract:
This article describes the process of developing an academic and community participatory action research partnership on Inuit youth and violence prevention through social media. Pauktuutit Inuit Women of Canada chose the topic, defined the research goals, co-developed the first draft of the project and its methodology, established and chaired an Inuit advisory committee, spearheaded consultations with other Inuit organizations to refine the methodology, and co-facilitated a focus group. The “action” part of the project involved using the research results to develop with Inuit youth an outreach strategy to prevent violence and promote health via social media. The article discusses the research process, which was guided by Inuit Qaujimajatuqangit (traditional values) and which used a methodology redesigned by Inuit, including youth and elders. The result was a violence prevention focus group for Inuit aged 18 to 25, co-led by the Mamisarvik Healing Centre, and an online survey of social media use among Inuit aged 18 to 25. This participatory action research process is presented as a potential model for academic-community partnerships.
32
Murasugi, Kumiko, and Donna Patrick. "The Evolution of Inuktut Dictionary-Making: From Historical Documentation to Inuit Authorship and Collaborations." Dictionaries: Journal of the Dictionary Society of North America 44, no. 2 (2023): 7–27. http://dx.doi.org/10.1353/dic.2023.a915063.
Full textAbstract:
ABSTRACT: This paper examines the history of dictionary-making for the Inuktut (Inuit) language in Canada from the nineteenth century until today, ranging from those created by missionaries and linguists to projects led by Inuit or through collaborations between Inuit and non-Inuit language specialists. We propose four stages or phases of Inuktut dictionary-making, adapting Czaykowska-Higgins's (2009) model of linguistic fieldwork. The first phase, Inuit as informants (working on Inuit and Inuktut language), focuses on the work of missionaries, linguists, and anthropologists who gathered wordlists and learned the language during their sojourns in the Arctic from the eighteenth century well into the 1970s. The second phase, Inuit as beneficiaries (working for Inuit), includes the awareness to document language use by Inuit in the development of literacy, publications, education, and revitalization efforts in general. The third phase involves Inuit as primary authors (work by Inuit) in dictionary-making projects. Lastly, there are new collaborative projects that involve working with Inuit as partners (working with Inuit), particularly in the fields of digital mapping, online dictionaries, and digital databases. We trace all four of these dictionary-making trajectories, recognizing that some of these phases overlap (temporally and functionally) and highlighting the political and economic goals and agency of Inuit over the past two centuries to retain and secure more control over their land and languages.
33
Kral, Michael J. "Postcolonial Suicide Among Inuit in Arctic Canada." Culture, Medicine, and Psychiatry 36, no. 2 (March 3, 2012): 306–25. http://dx.doi.org/10.1007/s11013-012-9253-3.
Full text
34
Kondro, W. "CANADA: Inuit Claims Hinder NASA Mars Project." Science 293, no. 5538 (September 21, 2001): 2189a—2189. http://dx.doi.org/10.1126/science.293.5538.2189a.
Full text
35
Merbs, Charles F. "Spondylolysis in Inuit skeletons from Arctic Canada." International Journal of Osteoarchaeology 12, no. 4 (2002): 279–90. http://dx.doi.org/10.1002/oa.623.
Full text
36
Naylor, Angus, Tiff-Annie Kenny, Chris Furgal, Dorothy Beale, Duncan Warltier, Marie-Hélène Carignan, Lynn Blackwood, and Brian Wade. "“Moving from understanding to action on food security in Inuit Nunangat”:." Canadian Food Studies / La Revue canadienne des études sur l'alimentation 10, no. 2 (July 10, 2023): 4–13. http://dx.doi.org/10.15353/cfs-rcea.v10i2.643.
Full textAbstract:
This Commentary details key challenges and opportunities relating to the promotion of food security in Inuit Nunangat, discussed as part of the event “Moving from understanding to action on food security in Inuit Nunangat”, convened at the ArcticNet Annual Scientific Meeting on 5th December 2022 in Toronto. The purpose of the event was to explore opportunities for action on food security in northern communities, and to mobilize knowledge on current and future food security programming. A range of stakeholders from across Inuit Nunangat and Canada were involved, including representatives from Inuit Tapiriit Kanatami and Nutrition North Canada, territorial, regional, and community food security co-ordinators and government delegates, academics, and community members. Points of discussion across the day included the integration of culturally appropriate country foods into food programming; the importance of human and financial resources to program success; interactions between COVID-19, climate change, and food security; challenges relating to the classification of “households” in food security surveys; and the crucial importance of school food programs for reducing food and income stress on families.
37
Dorais, Louis-Jacques, and Jacques Grondin. "Traduire l’annuaire." section I 38, no. 1 (September 30, 2002): 51–55. http://dx.doi.org/10.7202/002578ar.
Full textAbstract:
Résumé Cet article décrit brièvement quelques problèmes liés à une forme particulière de traduction technique : la traduction de l'annuaire téléphonique de Bell Canada pour les Inuit du Nord (Inuit Nunangannicttunut). La principale source d'erreurs provient du fait que, même si les caractères syllabiques peuvent rendre la prononciation exacte des noms inuit, l'orthographe utilisée pour écrire ces noms sur les listes de base français I anglais est la plupart du temps mal adaptée et n'a pas grand-chose à voir avec la prononciation correcte des noms.
38
Kilabuk, Elaine, Franco Momoli, Ranjeeta Mallick, Deborah Van Dyk, Christopher Pease, Alice Zwerling, Sharon Edmunds Potvin, and Gonzalo G. Alvarez. "Social determinants of health among residential areas with a high tuberculosis incidence in a remote Inuit community." Journal of Epidemiology and Community Health 73, no. 5 (February 6, 2019): 401–6. http://dx.doi.org/10.1136/jech-2018-211261.
Full textAbstract:
BackgroundTuberculosis (TB) remains a significant health burden among Inuit in Canada. Social determinants of health (SDH) play a key role in TB infection, disease and ongoing transmission in this population. The objective of this research was to estimate the prevalence of social determinants of Inuit health as they relate to latent TB infection (LTBI) among people living in residential areas at high risk for TB in Iqaluit, Nunavut.MethodsInperson home surveys were conducted among those who lived in predetermined residential areas at high risk for TB identified in a door-to-door TB prevention campaign in Iqaluit, Nunavut in 2011. Risk ratios for SDH and LTBI were estimated, and multiple imputation was used to address missing data.Results261 participants completed the questionnaire. Most participants identified as Inuit (82%). Unadjusted risk ratios demonstrated that age, education, smoking tobacco, crowded housing conditions and Inuit ethnicity were associated with LTBI. After adjusting for other SDH, multivariable analysis showed an association between LTBI with increasing age (relative risk, RR 1.07, 95% CI 1.04 to 1.11), crowded housing (RR 1.48, 95% CI 1.10 to 2.00) and ethnicity (RR 2.76, 95% CI 1.33 to 5.73) after imputing missing data.ConclusionAmong high-risk residential areas for TB in a remote Arctic region of Canada, crowded housing and Inuit ethnicity were associated with LTBI after adjusting for other SDH. In addition to strong screening and treatment programmes, alleviating the chronic housing shortage will be a key element in the elimination of TB in the Canadian Inuit Nunangat.
39
Snook, Jamie, Ashlee Cunsolo, David Borish, Chris Furgal, James D. Ford, Inez Shiwak, Charlie T. R. Flowers, and Sherilee L. Harper. "“We’re Made Criminals Just to Eat off the Land”: Colonial Wildlife Management and Repercussions on Inuit Well-Being." Sustainability 12, no. 19 (October 3, 2020): 8177. http://dx.doi.org/10.3390/su12198177.
Full textAbstract:
Across Inuit Nunangat, Inuit rely on wildlife for food security, cultural continuity, intergenerational learning, and livelihoods. Caribou has been an essential species for Inuit for millennia, providing food, clothing, significant cultural practices, and knowledge-sharing. Current declines in many caribou populations—often coupled with hunting moratoriums—have significant impacts on Inuit food, culture, livelihoods, and well-being. Following an Inuit-led approach, this study characterized Inuit-caribou relationships; explored Inuit perspectives on how caribou have been managed; and identified opportunities for sustaining the Mealy Mountain Caribou. Qualitative data were collected in Rigolet, Nunatsiavut, Labrador, Canada through 21 in-depth interviews and two community open houses. Data were analyzed using constant comparative methods and thematic analysis. Rigolet Inuit described: how conservation management decisions had disrupted important connections among caribou and Inuit, particularly related to food, culture, and well-being; the socio-cultural and emotional impacts of the criminalization of an important cultural practice, as well as perceived inequities in wildlife conservation enforcement; and the frustration, anger, and hurt with not being heard or included in caribou management decisions. These results provide insights into experiences of historic and ongoing colonial wildlife management decisions, and highlight future directions for management initiatives for the health and well-being of Inuit and caribou.
40
Rodon, Thierry, Francis Lévesque, and Sheena Kennedy Dalseg. "Qallunaaliaqtut: Inuit Students’ Experiences of Postsecondary Education in the South." Articles / Les articles 50, no. 1 (April 12, 2016): 97–118. http://dx.doi.org/10.7202/1036108ar.
Full textAbstract:
The purpose of this study was to learn from the experiences of post-secondary Inuit students from Canada. Through surveys, interviews, and focus groups, we realized that despite the challenges associated with pursuing post-secondary education in the South, most respondents perceived their experience to be positive. Lack of access to sufficient and equitable funding was perceived by respondents to be a significant barrier, as was the lack of readily available information for prospective students from Inuit Nunangat. We conclude with a brief discussion of possible actions for improving access to university education in Inuit Nunangat, notably that governments should not only focus on training and should develop programs that reflect Inuit students’ needs and aspirations.
41
Stone, Thomas. "Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic." Numen 57, no. 2 (2010): 127–53. http://dx.doi.org/10.1163/156852710x487565.
Full textAbstract:
AbstractProcesses of revelation and rulemaking are examined in the context of the indigenous religion of the Inuit of arctic Canada. Instances of misfortune, conventionally understood to be the manner in which spirit intentions concerning human conduct are revealed, instigate social mechanisms through which normative rules are created and maintained. The performances of Inuit religious specialists, the Angakkuit, play a key role in this process. The Inuit case invites comparative assessments of means of rule construction and the discernment of intentions in the context of both other religious traditions and secular normative systems.
42
Olofsson, Ebba, and Joseph Folco. "Narratives of Displacement and Trauma." Journal of Northern Studies 14, no. 1 (March 16, 2021): 62–82. http://dx.doi.org/10.36368/jns.v14i1.976.
Full textAbstract:
The Inuit of Canada have suffered from a plethora of governmental interventions including relocations, residential schooling, and forced hospitalisation due to the tuberculosis epidemic. The hospitalisation of Inuit had a detrimental effect on individuals through physical abuse, disconnection from language and culture, and being removed from their families and communities. These government interventions are examples of structural violence that potentially cause both individual and collective trauma and are recounted through the personal narratives of Inuit Elders. In addition, the ethical concerns of conducting anthropological fieldwork on trauma and memory are investigated.
43
Politis, C., and D. Keen. "Lessons Learned From Canada in Working Together to Support Indigenous Health and Wellness." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 132s. http://dx.doi.org/10.1200/jgo.18.23600.
Full textAbstract:
Background and context: First Nations, Inuit and Métis bear a disproportionate burden of cancer in Canada. In the spirit of truth and reconciliation, and to have the greatest impact, it is important for nonindigenous and indigenous partners to work together, and reflect on lessons learned in collaborating, to support First Nations, Inuit and Métis health and wellness. Aim: In response to the national Truth and Reconciliation Commission Calls to Action, the Canadian Partnership Against Cancer committed to understanding how collaborative projects funded through the Coalitions Linking Action and Science for Prevention (CLASP) initiative were successful in bringing together diverse groups - both indigenous and nonindigenous - to create and apply culturally-relevant cancer prevention approaches. Strategy/Tactics: Seven projects funded through the CLASP initiative, from 2009 to 2016, brought together over 275 First Nations, Inuit, or Métis communities, schools, and organizations with government, nongovernment, and academic partners in collaborative coalitions. The projects addressed cancer prevention issues prioritized by First Nations, Inuit, and Métis (e.g., unhealthy eating and physical inactivity) through approaches that were holistic and culturally-relevant, such as utilizing intergenerational knowledge sharing, incorporating mental wellness, and supporting existing capacity within communities. Program/Policy process: Over 30 knowledge products developed by the projects were reviewed to identify preliminary lessons learned about partner collaboration. Preliminary lessons learned were verified and expanded upon through nine key informant interviews with CLASP partners. Key informant interviews were informed by four advisors representing indigenous and nonindigenous leaders and partners. The refined set of lessons learned were finalized through qualitative analysis and validated through a conference session and one-day workshop with CLASP partners and First Nations, Inuit, and Métis community leaders. Outcomes: Twenty-seven lessons learned that describe how nonindigenous and First Nations, Inuit and Métis CLASP partners worked together to develop and put into practice culturally-appropriate cancer prevention approaches were identified. The lessons learned were grouped into six themes: 1. respectful relationships; 2. engagement with indigenous communities; 3. addressing accountability requirements, decision-making, and governance; 4. community direction; 5. supports and resources; 6. communication and knowledge exchange. What was learned: The actionable lessons learned are intended to guide future relationship building and engagement between nonindigenous partners and First Nations, Inuit and Métis partners. It is intended that these lessons will be beneficial to collaborative cancer prevention efforts around the world and inform broader system change leading to a reduction in indigenous cancer burden disparities.
44
Carter, Natalie Ann, Jackie Dawson, Natasha Simonee, Shirley Tagalik, and Gita Ljubicic. "Lessons Learned through Research Partnership and Capacity Enhancement in Inuit Nunangat." ARCTIC 72, no. 4 (December 18, 2019): 381–403. http://dx.doi.org/10.14430/arctic69507.
Full textAbstract:
Facilitating research and enhancing community research capacity through a partnered approach in Inuit Nunangat (the Inuit homeland of Canada, located in Arctic Canada) presents learning opportunities and challenges for southern-based, non-Inuit researchers and community members alike. This article outlines lessons learned through the Arctic Corridors and Northern Voices (AC-NV) project, which involved 14 communities across Inuit Nunangat. The AC-NV focused on understanding community-identified impacts and potential management options of increased shipping in Inuit Nunangat due to sea ice reductions and a changing climate. The approach used to conduct the research involved visiting researchers and community partners working together with local organizations, and training and hiring northern youth as cultural liaisons and workshop co-facilitators. We strove to develop a model of collaborative partnership and strong north-south research relationships. In this paper, we draw on our broad learning experiences from four community case studies conducted as part of the AC-NV project: Arviat, Cambridge Bay, Gjoa Haven, and Pond Inlet, Nunavut. Close partnerships were formed in each of these communities, and 32 youth were trained in participatory mapping and workshop facilitation. For our diverse team of Inuit, northern- (i.e., non-Inuit, living in Inuit Nunangat), and southern-based non-Inuit researchers, our efforts to engage in partnered research were a critical component of the research and learning experience. In this article we share methodological reflections and lessons learned from what collaborative-partnered research means in practice. In so doing, we aim to contribute to the increasing dialogue and efforts around knowledge co-production and Inuit self-determination in research. Key conclusions of this reflective exercise include the importance of 1) conducting research that is relevant to local needs and interests, 2) visiting researchers and local organizations partnering together, 3) co-creating and refining knowledge documentation tools, 4) including youth cultural liaisons as co-facilitators, 5) conducting results validation and sharing exercises, and 6) being open to forming personal friendships. For the AC-NV, this community-based partnership approach resulted in more robust research results, strengthened north-south relations, and enhanced local capacity for community-led projects.
45
Tsuji, Leonard J. S., Zachariah General, Stephen R. J. Tsuji, Evelyn Powell, Konstantin Latychev, Jorie Clark, and Jerry X. Mitrovica. "Akimiski Island, Nunavut, Canada: The Use of Cree Oral History and Sea-Level Retrodiction to Resolve Aboriginal Title." ARCTIC 73, no. 4 (December 27, 2020): 421–32. http://dx.doi.org/10.14430/arctic71481.
Full textAbstract:
On 1 April 1999, Akimiski Island of the western James Bay region of northern Ontario, Canada, was included in the newly formed territory of Nunavut, Canada—an Inuit-dominated territory—even though the Inuit had never asserted Aboriginal title to the island. By contrast, the Omushkegowuk Cree of the western James Bay region have asserted Aboriginal title to Akimiski Island. The Government of Canada by their action (or inaction) has reversed the onus of responsibility for proof of Aboriginal title from the Inuit to the Cree. In other words, the Government of Canada did not follow their own guidelines and the common-law test for proof of Aboriginal title. In this paper, we documented and employed Cree oral history as well as a sea-level retrodiction (based on state-of-the-art numerical modeling of past sea-level changes in James Bay), which incorporated a modified ICE-6G ice history and a 3-D model of Earth structure, to establish that criterion 2 of the test for Aboriginal title has now been fully met. In other words, Cree traditional use and occupancy of Akimiski Island was considered sufficiently factual at the time of assertion of sovereignty by European nations. As all the criteria of the common-law test for proof of Aboriginal title in Canada, with respect to Akimiski Island, have now been addressed, the Cree have sufficient basis to initiate the process of a formal land claim.
46
Wilson, K. J., T. Bell, A. Arreak, B. Koonoo, D. Angnatsiak, and G. J. Ljubicic. "Changing the role of non-Indigenous research partners in practice to support Inuit self-determination in research." Arctic Science 6, no. 3 (September 1, 2020): 127–53. http://dx.doi.org/10.1139/as-2019-0021.
Full textAbstract:
Efforts to date have not advanced Indigenous participation, capacity building and knowledge in Arctic environmental science in Canada because Arctic environmental science has yet to acknowledge, or truly practice decolonizing research. The expanding literature on decolonizing and Indigenous research provides guidance towards these alternative research approaches, but less has been written about how you do this in practice and the potential role for non-Indigenous research partners in supporting Inuit self-determination in research. This paper describes the decolonizing methodology of a non-Indigenous researcher partner and presents a co-developed approach, called the Sikumiut model, for Inuit and non-Indigenous researchers interested in supporting Inuit self-determination. In this model the roles of Inuit and non-Indigenous research partners were redefined, with Inuit governing the research and non-Indigenous research partners training and mentoring Inuit youth to conduct the research themselves. The Sikumiut model shows how having Inuit in decision-making positions ensured Inuit data ownership, accessibility, and control over how their Inuit Qaujimajatuqangit is documented, communicated, and respected for its own scientific merit. It examines the benefits and potential to build on the existing research capacity of Inuit youth and describes the guidance and lessons learned from a non-Indigenous researcher in supporting Inuit self-determination in research. Pinasuktaujut maannamut pivaallirtittisimangimmata nunaqarqaarsimajunik ilautitauninginnik, pijunnarsivallianirmik ammalu qaujimajaujunik ukiurtartumi avatilirinikkut kiklisiniarnikkut kanata pijjutigillugu ukiurtartumi avatilirinikkut kiklisiniarnikkut ilisarsisimangimmata, uvaluunniit piliringimmata issaktausimangittunik silataanit qaujisarnirmut. Uqalimaagait issaktausimangittunit silataanit ammalu nunaqarqaarsimajut qaujisarningit piviqartittikmata tukimuagutaujunnarlutik asiagut qaujisarnikkut, kisiani titirartauqattanginnirsaukmat qanuq pilirigajarmangaata ammalu ilautitauningit nunaqarqaarsimangittut qaujisarnirmut ikajurtuilutik Inuit nangminiq qaujisaqattarnirmut. Taanna titirarsimajuq uqausiqartuq issaktausimangillutik iliqusiujumik nunaqarqaarsimangittut qaujisartiujut ammalu saqittillutik ikajurtigiiklutik pigiartittinirmik, taijaujuq sikumiut aturtanga, inungnut ammalu nunaqarqaarsimangittunut qaujisartinut pijumajunut ikajurtuilutik Inuit nangminiq qaujisarnirmut. Tavani aturtaujumi piliriaksangit Inuit ammalu nunaqarqaarsimangittut qaujisartiujut tukisinarsititaullutik, Inuit aulattillutik qaujisarnirmik ammalu nunaqarqaarsimangittut qausartit ilinniartittillutik ammalu pilimmaksaillutik makkuktunik inungnik nangminiq qaujisarunnarniarmata. Sikumiunut aturtaujuq takuksaujuq qanuq Inuit aaqiksuijiullutik Inuit pisimajiuniarlutik tinngirartaujunik, takujaujunnarningit ammalu aulatauningit qanuq inuit qaujimajatuqangit titirartaukmangaata, tusaumajjutaukmangaata ammaluikpigijaulutik kiklisiniarnikkut atuutiqarninginnik. Takunangniujuq pivaalliutaujunnartunik ammalu pirurpalliagajartunik maanna qaujisarniujumik pijunnarsiqullugit makkuktut Inuit ammalu uqausiulluni tukimuagutaujunnartut ammalu ilitausimajut nunaqarqaarsimangittunit qausartinit ikajurtuilutik inuit nangminiq qaujisarnirmut.
47
Snowball, Andrew. "What Will it Take for Them to Hear Us?: Reacting and Not Reacting to Inuit Youth Suicide." Journal of Concurrent Disorders 1, no. 3 (September 8, 2019): 23–56. http://dx.doi.org/10.54127/arab2417.
Full textAbstract:
Suicide among Inuit youth is a preventable public health crisis, but the question is: a crisis for whom? For nonIndigenous people in Canada, it may be known that suicide is a significant issue in Inuit communities. Regardless, what is the impact of reading that, in some areas, the rates for suicide are 25 times higher than the Canadian average, and in one small village of 1,800 up to 11 young Inuit died by suicide in one year? This is a decades-old issue, where one Inuk youth finally asked: What will it take for them to hear us? This article gets to the root of why we may not be listening, names what barriers there are to change, and elevates the voices of Inuit youth who are leading the way. It is through them that Inuit youth suicide can become a more meaningful, relevant and pressing concern for us all.
48
Hanrahan, Caitlin Maura. "The Last Days of Okak: filming Inuit loss in Northern Labrador." British Journal of Canadian Studies: Volume 34, Issue 1 34, no. 1 (March 1, 2022): 1–18. http://dx.doi.org/10.3828/bjcs.2022.1.
Full textAbstract:
The Last Days of Okak, a short film released in 1985, tells the story of the 1918 Spanish influenza epidemic’s devastating impact on a Labrador Inuit community founded by Moravian missionaries. With an extremely high death rate, Okak was abandoned soon after the epidemic. This article explores the film as both public education and commemoration, and discerns the film’s political meaning, set as it is in an ongoing colonial context: that of the Inuit in what is now Canada. The filmmakers use narrative and visual techniques that effectively commemorate the large number of deceased and the survivors, a few of whom appear on screen. The film represents a departure from approaches often seen in Arctic films in that it de-romanticises the Inuit. It is also political in that it quietly and continually links the interrupted Inuit past and the emotional geographies of the Inuit present.
49
Charlier, P., J. Malaurie, D. Wasserman, V. Carli, M. Sarchiapone, C. Dagenais-Everell, and C. Herve. "The Epa Guidance on Suicide Treatment and Prevention Needs to Be Adjusted to Fight The Epidemics of Suicide at the North Pole Area and Other Autochthonous Communities." European Psychiatry 41, no. 1 (2017): 129–31. http://dx.doi.org/10.1016/j.eurpsy.2016.11.007.
Full textAbstract:
AbstractMore and more, youth suicide in the Inuit community is gaining importance, with a frequency in Greenland rising from 14.4 (1960–64) to 110.4 per 100,000 person-years (2010–11). The huge cultural/educational changes during the last 20 years and the role of globalization, especially of the occidental influence on this community may be at the origin of such an “epidemics” of suicide in this cultural region. Recently, a political organization representing the Inuit community in Canada (ITK for Inuit Tapiriit Kanatami) launched a National Inuit Suicide Prevention Strategy (NISP) based on the specificities of this community in comparison to the occidental civilization. In fact, not only the Canadian Inuit community is concerned by this epidemics of suicide, but also many other autochthonous groups. In this context, the European Psychiatric Association (EPA) guidance on suicide treatment and prevention needs to be adjusted to autochthonous individuals’ needs.
50
Wiseman, Matthew S. "Unlocking the ‘Eskimo Secret’: Defence Science in the Cold War Canadian Arctic, 1947–1954." Journal of the Canadian Historical Association 26, no. 1 (August 8, 2016): 191–223. http://dx.doi.org/10.7202/1037202ar.
Full textAbstract:
Between 1947 and 1954, medical scientists in Canada received support from federal and independent agencies to conduct a series of comparative biochemical studies on Inuit and white “test subjects.” Originally conceived from a racialized intrigue in defining the vascular characteristics of cold tolerance, the Canadian defence establishment absorbed the research with the intent to apply the findings to military service work in the North. Potentially unlocking the “Eskimo” secret to cold-weather acclimatization meant scientists could devise a screening process for selecting male white bodies for Arctic service. The research took place within the edifice of colonial science, but unlike wider postwar perceptions of the Indigenous body, this article presents the concept of biological appropriation to explore the perceived value of Inuit physiology to northern defence. Interpreting experiential research on Inuit as distinct from cultural assimilation provides a broader interpretation of postwar Arctic policy, and helps discern an understudied yet important episode of the Cold War sciences in Canada.