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Relevant bibliographies by topics / Inuit Circumpolar Conference

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Academic literature on the topic 'Inuit Circumpolar Conference'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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Journal articles on the topic "Inuit Circumpolar Conference"

1

Jull, Peter. "L’Arctique et l’internationalisme inuit." Études internationales 20, no. 1 (April 12, 2005): 115–30. http://dx.doi.org/10.7202/702463ar.

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The driving force behind Inuit interest in international affairs has been the determination to solve the problems of under-development, environmental damage, social injustice, inadequate legal recognition and limited or non-existent self-government. To assist in the solution of these problems, the Inuit Circumpolar Conference (ICC) was founded in 1977. The Conference, which is presently headed by a Canadian Inuit (Mary Simon), holds a general assembly every three years and serves as the vehicle for overall Inuit identity and interests in the world. This identity has been developed in spite of international boundaries and East-West conflicts. Thus, the next general assembly, to be held in Sisimiut (Green-land) in 1989, will be the first where Soviet Inuit will join their kin from Alaska, Canada and Greenland. They will continue to address such fundamental issues as: the development of an overall Arctic policy ; the protection of the environment; sustainable development; international aboriginal rights; and the ongoing militarization of the Arctic, which is a cause of great concern to all Inuit.

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Shadian, Jessica. "Remaking Arctic governance: the construction of an Arctic Inuit polity." Polar Record 42, no. 3 (July 2006): 249–59. http://dx.doi.org/10.1017/s0032247406005316.

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This article focuses on the construction of the Inuit Circumpolar Conference (ICC), the aim being to offer the historical context within which the ICC came to serve as a significant voice for Arctic policy making and as a representative of Inuit peoples in general. It explores the role of the ICC in relation to the domestic, regional, and international political events taking place during its formative years in order to provide the basis through which the ICC came to be a political authority in the Arctic. While the main coalescence of events was around the theme of Arctic resource development, each event significantly helped lay the foundation for, and structures under which, Arctic policy would proceed into the future. This includes a changing Arctic narrative that has transformed the Arctic from a being a region concentrated on resource extraction and Cold War security into a region serving as a symbolic pinnacle for global sustainable development. Through the expanded political agency of the ICC and an international focus on the Arctic, a vision of the Arctic has emerged under which it is defined by its natural environment and by the indigenous peoples who inhabit this space. This is an INDIPO project paper (Tennberg 2006).

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3

Sakakibara, Chie. "Climate Change and Cultural Survival in the Arctic: People of the Whales and Muktuk Politics." Weather, Climate, and Society 3, no. 2 (April 1, 2011): 76–89. http://dx.doi.org/10.1175/wcas-d-10-05007.1.

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Abstract This article explores the interface of climate change and society in a circumpolar context, particularly experienced among the Iñupiaq people (Iñupiat) of Arctic Alaska. The Iñupiat call themselves the “People of the Whales,” and their physical and spiritual survival is based on their cultural relationship with bowhead whales. Historically the broader indigenous identity, spawned through their activism, has served to connect disparate communities and helped revitalize cultural traditions. Indigenous Arctic organizations such as the Inuit Circumpolar Conference (ICC) and the Alaska Eskimo Whaling Commission (AEWC) are currently building upon a strong success record of their past to confront the environmental problems of their future. Employing what the author calls muktuk politics—a culturally salient reference to the bowhead whale skin and the underlying blubber—the Iñupiaq have revitalized their cultural identity by participating in international debates on climate change, whaling, and human rights. Currently, the ICC and the AEWC identify Arctic climate change and its impact on human rights as their most important topics. The Iñupiat relationship with the land, ocean, and animals are affected by a number of elements including severe weather, climate and environmental changes, and globalization. To the Iñupiat, their current problems are different than those of the past, but they also understand that as long as there are bowhead whales they can subsist and thrive, and this is their goal. This new form of muktuk politics seeks to bring their current challenges to a wider audience by relying on more recent political experiences.

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Kafarowski, Joanna. "Leonard, David Downie and Terry Fenge (eds), 2003, Northern Lights against POPs, Combatting Toxic Threats in the Arctic, Montreal and Kingston, Published for the Inuit Circumpolar Conference Canada by McGill-Queen's University Press, 354 pages, illustrations, maps, tables, figures, appendices." Études/Inuit/Studies 27, no. 1-2 (2003): 537. http://dx.doi.org/10.7202/010822ar.

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5

Kronk Warner, Elizabeth Ann, and Randall S. Abate. "International and Domestic Law Dimensions of Climate Justice for Arctic Indigenous Peoples." Revue générale de droit 43 (January 13, 2014): 113–50. http://dx.doi.org/10.7202/1021212ar.

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The Arctic region is in crisis from the effects of climate change. The impacts of climate change pose a particular threat to Arctic indigenous communities. Because of the disproportionate impacts of climate change, these indigenous communities are environmental justice communities. Part I of this article discusses how indigenous nations are environmental justice communities and discusses the unique factors that may apply to environmental justice claims arising in Indian country. The article then presents two case studies to explore how, if at all, these concepts have been previously applied to environmental justice claims brought by various Arctic indigenous communities. Part II addresses the Inuit Circumpolar Conference’s petition to the Inter-American Commission on Human Rights. Part III considers the Native Village of Kivalina’s lawsuit against numerous private emitters of greenhouse gases. These case studies underscore the failure of international and domestic forums’ consideration of the special situation of Arctic indigenous peoples as environmental justice communities.

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6

Gerhardt, Hannes. "The Inuit and Sovereignty: The Case of the Inuit Circumpolar Conference and Greenland." Politik 14, no. 1 (April 11, 2011). http://dx.doi.org/10.7146/politik.v14i1.27469.

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This paper addresses the positioning of the Inuit with regard to the institution of sovereignty within the broader context of an Arctic region that is becoming increasingly territorialized. First, the paper considers the Inuit Circumpolar Conference (ICC) and its emphasis on the need to think past a strict Westphalian conception of bounded state sovereignty in favor of a circumpolar cooperation that recognizes the Inuit people as key actors within any regime of Arctic governance. Juxtaposed to the ICC, however, the paper goes on to analyze the Greenland self rule government, which, in positioning itself for the creation of a future independent “Inuit state”, takes a much more traditional approach to international relations, thus embracing a more territorial conception of sovereignty. A rift is hence uncovered in the way that Inuit identity and sovereignty are conceived by the ICC and the Greenlandic self rule government. The paper continues to consider the possible impact of an independent Greenland on the future of Inuit self-determination more generally.

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Dissertations / Theses on the topic "Inuit Circumpolar Conference"

1

Shadian, Jessica Michelle. "Reconceptualizing sovereignty through indigenous autonomy a case study of Arctic governance and the Inuit Circumpolar Conference /." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 464 p, 2006. http://proquest.umi.com/pqdweb?did=1216749611&sid=5&Fmt=2&clientId=8331&RQT=309&VName=PQD.

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2

Francis, Catherine Lee Carleton University Dissertation Sociology and Anthropology. "Bartering for Leviathan: the whale resource negotiations between the Inuit Circumpolar Conference and the International Whaling Commission; a case of cross-cultural negotiation." Ottawa, 1996.

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Books on the topic "Inuit Circumpolar Conference"

1

Lynge, Aqqaluk. Inuit: Inuit Issittormiut Kattuffiata oqaluttuassartaa = histoire de la Conférence Circumpolaire Inuit = the story of the Inuit Circumpolar Conference. Nuuk: Atuakkiorfik, 1993.

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2

Conference, Association of Circumpolar Universities. The role of circumpolar universities in northern development: Proceedings of the first annual Conference of the Association of Circumpolar Universities, Thunder Bay, Ontario, November 24-26, 1989. Thunder Bay, Ont: Lakehead University Centre for Northern Studies, 1991.

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3

Conference, Inuit Circumpolar. Principles and elements for a comprehensive Arctic policy. Montréal: Centre for Northern Studies and Research, McGill University, 1992.

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Book chapters on the topic "Inuit Circumpolar Conference"

1

Langton, Marcia. "The ‘Wild’, the Market, and the Native: Indigenous People Face New Forms of Global Colonization." In Globalization, Globalism, Environments, and Environmentalism. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780199264520.003.0014.

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Indigenous and traditional peoples world-wide are facing a crisis, one that supersedes that inflicted on indigenous peoples during the imperial age. Just as in the last 500 years, imperialism caused the encapsulation of indigenous societies within the new settler nation-states and their subjection to colonial political formations, loss of territory and jurisdiction, so have the globalizing market and the post-industrial/technological complex brought about another phase of profound change for these societies. The further encapsulation of indigenous societies by the global complex, to which nation-state formations are themselves subservient, has resulted in continuing loss of territory as a result of large-scale developments, urban postcolonial population expansion, and ongoing colonization of the natural world by the market. This last point is illustrated, for example, by the bioprospecting and patenting of life forms and biota by new genetic and chemical engineering industries (see Posey, this volume). Coincidental with the new colonization is the crisis of biodiversity loss; a critical issue for indigenous peoples, particularly hunting and gathering societies. The massive loss of biota through extinction events, loss of territory and species habitats, and environmental degradation, together with conservationist limitation of indigenous harvesting, constitute significant threats to indigenous ways of life. While aboriginal rights to wildlife are restricted to ‘non-commercial’ use, the pressures increase for indigenous peoples to forge unique economic niches to maintain their ways of life. Of particular importance is the vexed issue of aboriginal entitlements to commercial benefits from the utilization of wildlife arising both from developing standards of traditional resource rights and from customary proprietary interests. The new threats to indigenous life-ways in the era of the globalizing market have been brought about by the increasing commodification of features of the natural world, putting at risk the very survival of ancient societies that are directly dependent on the state of their natural environment. For instance, already in June 1978, Inupiat leader Eben Hopson, then founding Chairman of the Inuit Circumpolar Conference and spokesperson for the Alaska Whaling Commission, appealed to the London press corps for understanding and support in the legal recognition of Inuit rights: ‘We Inuit are hunters. There aren’t many subsistence hunting societies left in the world, but our Inuit circumpolar community is one of them.’

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