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Relevant bibliographies by topics / Inuits – Photographie

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Academic literature on the topic 'Inuits – Photographie'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Inuits – Photographie"

1

Høvik, Ingeborg. "Framing the Arctic: Reconsidering Roald Amundsen’s Gjøa Expedition Imagery." Nordlit, no. 35 (April 22, 2015): 137. http://dx.doi.org/10.7557/13.3431.

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<p align="left">In 1906 Roald Amundsen’s Gjøa Expedition returned to Norway after three years in the Arctic. The first to complete a Northwest Passage by sea, the expedition also brought back a substantial amount of ethnographic material concerning the Netsilik Inuit, with whom Amundsen and his crew had been in sustained contact during their stay on King William Island in Nunavut between 1903 and 1905. This material included a large number of photographs, forty-two of which were included as illustrations in his expedition narrative, titled <span style="font-family: TimesNewRomanPSMT;"><em><span style="font-family: TimesNewRomanPS-ItalicMT;">Nordvest-passagen </span></em><span style="font-family: TimesNewRomanPSMT;">and first released in </span></span>Norwegian in 1907. Focusing on a selection of published and unpublished photographs from Amundsen’s voyage and their interrelationships, this article examines the degree to which the Gjøa Expedition’s use of photography formed part of a planned project that intersected with anthropological concerns and practices of its time. My purpose is further to demonstrate that there is a discernible change in the representation of indigeneity that occurs when particular photographs were selected and then contextually reframed as illustrations in <span style="font-family: TimesNewRomanPSMT;"><em><span style="font-family: TimesNewRomanPS-ItalicMT;">Nordvest-passagen</span></em><span style="font-family: TimesNewRomanPSMT;">. </span></span>On the one hand, the extensive body of photographs taken in the field elaborates the close interaction between crew and Inuit recorded in Amundsen’s personal diary and published narrative, testifying to the existence of an active and dynamic contact zone. In this regard, the original photographs could arguably be read as a dialogic portrayal of the unique individuals Amundsen’s crew met while in the Arctic. On the other hand, a peculiar distancing seems to have taken place as the Gjøa Expedition’s photographs were selected and reproduced as illustrations for Amundsen’s expedition narrative. Likely connected to a desire to match his expedition narrative to existing scientific visual and literary conventions, this shift suggests Amundsen’s attempts through textual and visual means to deny the Netsilik Inuit’s coevalness.</p>

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Dupré, Florence. "Les images de la parenté: exploration de quelques compositions photographiques et corporelles dans les îles Belcher (Nunavut)." Études/Inuit/Studies 38, no. 1-2 (February 25, 2015): 177–96. http://dx.doi.org/10.7202/1028859ar.

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Depuis plusieurs décennies, dans l’Arctique canadien, la pratique des relations sociales se trouve nourrie par le champ des technologies de l’image et de la communication à différentes échelles. Parmi ces technologies, les techniques de représentations imagées de la personne constituent, à travers la photographie et certaines modalités de représentation graphique, des pratiques quotidiennement investies par différentes générations inuit. Au terme d’une recherche doctorale en anthropologie, cet article propose d’examiner quelques pistes ethnographiques relatives aux relations de parenté inuit contemporaines. Il examine notamment une approche de la parenté dans le village de Sanikiluaq (îles Belcher, Nunavut) en termes de processus électifs (c’est-à-dire des façons de choisir, mais également de transformer ou non un lien en une relation effective et pratiquée). Cette approche s’applique à un certain nombre de pratiques impliquant les supports photographiques et corporels (à travers le tatouage) dans les stratégies de fabrication du lien social et parental. Elle interroge dans cette perspective le rôle de l’agencement domestique des photographies de famille dans les pratiques d’appropriation de l’enfant et la fonction de certains types de tatouages identifiés comme «tatouages-relation» dans le processus de production, de pratique et d’interruption du lien de parenté.

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Dufour-Beauséjour, Sophie, Anna Wendleder, Yves Gauthier, Monique Bernier, Jimmy Poulin, Véronique Gilbert, Juupi Tuniq, Amélie Rouleau, and Achim Roth. "Combining TerraSAR-X and time-lapse photography for seasonal sea ice monitoring: the case of Deception Bay, Nunavik." Cryosphere 14, no. 5 (May 26, 2020): 1595–609. http://dx.doi.org/10.5194/tc-14-1595-2020.

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Abstract. This article presents a case study for the combined use of TerraSAR-X and time-lapse photography time series in order to monitor seasonal sea ice processes in Nunavik's Deception Bay. This area is at the confluence of land use by local Inuit, ice-breaking transport by the mining industry, and climate change. Indeed, Inuit have reported greater interannual variability in seasonal sea ice conditions, including later freeze-up and earlier breakup. Time series covering 2015 to 2018 were acquired for each data source: TerraSAR-X images were acquired every 11 d, and photographs were acquired hourly during the day. We used the combination of the two time series to document spatiotemporal aspects of freeze-up and breakup processes. We also report new X-band backscattering values over newly formed sea ice types. The TerraSAR-X time series further show potential for melt and pond onset.

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Joliet, Fabienne, and Claire Blouin-Gourbilière. "La participation photographique des Inuit dans le développement touristique du parc national Tursujuq (Nunavik)." Études/Inuit/Studies 36, no. 2 (May 31, 2013): 99–123. http://dx.doi.org/10.7202/1015980ar.

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Les paysages du Nunavik sont représentés par les images du tourisme national et international et non par le filtre des images inuit. La mondialisation et le pouvoir de l’image ne font qu’accroître le besoin de visibilité des territoires et des identités, mettant ici en vis-à-vis l’émergence de la photographie inuit avec les représentations iconographiques occidentales. À cela s’ajoute une démocratie participative à la proue de tous les projets d’aménagement. Ainsi, sur un territoire où l’on s’exprime en trois langues autochtones (l’inuktitut, le cri et le naskapi) auxquelles s’ajoutent le français et l’anglais, comment l’imagibilité inuit peut-elle devenir un outil de médiation paysagère dans un projet de parc national québécois?

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Antomarchi, Véronique. "Regards des habitants de Kangiqsujuaq sur leurs albums de photographies de famille (1960-2012)." Anthropologie et Sociétés 38, no. 3 (March 11, 2015): 137–54. http://dx.doi.org/10.7202/1029022ar.

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Cet article présente un terrain effectué en juillet 2012 dans un village du Nunavik (Nord Québec) dans le cadre d’un projet sur l’imagibilité inuit. Mené en accord avec la municipalité de Kangiqsujuaq, ce projet a fédéré une dizaine d’habitants qui ont choisi et commenté quelques photos de leurs albums de famille. Les 35 clichés recueillis ont été scannés et déposés à l’Institut culturel inuit Avataq à Montréal en vue d’assurer la protection et la conservation de ce patrimoine photographique « ordinaire ». Ces clichés ont ensuite été agrandis et viennent de faire l’objet d’une exposition dans la communauté afin de permettre la transmission intergénérationnelle autour de la mémoire collective, familiale, individuelle des habitants du village. L’enjeu essentiel de ce projet repose sur la prise en compte du regard des habitants qui permet une représentation plus appropriée du territoire. La question est de savoir dans quelle mesure ce patrimoine photographique pourrait rentrer en ligne de compte dans l’aménagement muséographique des centres de transmission des parcs nationaux, comme ici, en ce qui concerne le parc des Pingualuit, présenté comme l’icône touristique du Nunavik.

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Aporta, Claudio. "From map to horizon; from trail to journey: Documenting Inuit geographic knowledge." Études/Inuit/Studies 29, no. 1-2 (November 13, 2006): 221–31. http://dx.doi.org/10.7202/013941ar.

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Abstract This paper describes how new cartographic and information technologies were used to record and represent Inuit geographic and environmental knowledge in Igloolik, Nunavut. The method proved a powerful tool to document an approach to geography that is mainly oral. It was also helpful in documenting how people relate to a highly dynamic environment as the Arctic. The method includes the merging of different geographic databases that acquire full meaning when seen as layers of the same map. It also involves the search for new ways of representing, including simulated horizons, photographs of horizons embedded on maps, and recordings of oral descriptions of trails and locations. An example of such method can be seen in the Igloolik Multimedia Project, a CD-Rom that is being currently piloted in the Igloolik high school.

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Gabel, Chelsea, Jessica Pace, and Chaneesa Ryan. "Using Photovoice to Understand Intergenerational Influences on Health and Well-Being in a Southern Labrador Inuit Community." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 75. http://dx.doi.org/10.18357/ijih111201616014.

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<p>This research sought to explore one southern Labrador Inuit community’s intergenerational relationships, with a focus on seniors’ perspectives and understandings of health and well-being. This knowledge is important for accessing and responding to social and demographic change to ensure a continued ability to provide for future generations. Our research employed a community-based participatory research (CBPR) approach and a qualitative, arts-based methodology, including photovoice. Participants in this study included six seniors and six youth from St. Lewis, Labrador, Canada, who were provided with cameras and were asked to take photographs that represent how their lived experience related to the research questions. Our findings demonstrated that strong relationships between older and younger generations, particularly within families, exist in St. Lewis. We argue that these relationships contribute positively to the overall health and well-being of the community. Little is known about how youth and seniors in Indigenous communities perceive one another and their respective roles in a contemporary context. Our research suggests that learning more about the factors that shape senior–youth interaction and communication in St. Lewis may lead to interventions that will support intergenerational contact and, hence, promote cultural continuity and increase overall well-being. The promotion of cultural continuity and well-being is of particular importance in Indigenous communities, given the disruption of culture due to colonialism and given that Indigenous communities with high levels of cultural continuity are healthier.</p>

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Buijs, Cunera, and Mariane Petersen. "Festive clothing and national costumes in 20th century East Greenland." Études/Inuit/Studies 28, no. 1 (March 24, 2006): 83–107. http://dx.doi.org/10.7202/012641ar.

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Abstract This study on developments in festive clothing is based on clothing and photograph collections in museums, interviews with Tunumiit (East Greenlanders) and participant observation during several months in Kalaallit Nunaata Tunua (East Greenland) in 1997, 1998 and 2001. Festive garments for special occasions did not exist in the traditional pre-Christian culture of East Greenland. In this article we investigate what influences affected the development of special clothing for festive occasions. Changes in Kalaallit Nunaata Kitaa (West Greenland) and European influences deeply affected clothing traditions in East Greenland. In the course of this process, some Tunumiit garments came to disappear and others were re-invented and re-shaped using new materials. Preparing animal skins and sewing attire always have been a women's preserve. In the past, sewing qualities were highly valued within Inuit society. Today, sewing skills and designing clothing are paid for but they still reflect women's qualities and sealskin garments shape Kalaallit identity. The development of festive clothing and the continuity in celebrating first events and rites of passage testify to the dynamics and strength of East Greenland culture. East Greenland clothing is part of a vivid cultural tradition and is still “women's magic.”

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Agosto, Vonzell, Jennifer Wolgemuth, Ashley White, Tanetha Grosland, and Allan Feldman. "The Emotional Labor of “Taking a Knee”." International Journal of Critical Media Literacy 1, no. 1 (April 3, 2019): 102–17. http://dx.doi.org/10.1163/25900110-00101009.

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We center three publicly accessible images: (1) Am I not a Man and a Brother? (1787), (2) Colin Kaepernick (2017) “Taking a Knee”, (3) Mother McDowell of the Black Student in Florida Admonished for “Taking a Knee” in school (2017). The photograph of mother McDowell is included, rather than her son, who she wanted to remain anonymous across media outlets. We draw primarily from publicly accessible media and scholarship available via the Internet (museums, newscasts, scholarly repositories) to provide a composite of kneeling discourse and counter-narratives related to race (i.e., anti-slavery, abolition, anti-racism protests) and proper behavior. Each image is situated within literature supporting analysis through concepts (time, race) visual, and textual information. Rather than detailing the images, we focus on the surrounding narratives, contemporary readings, redactions, and annotations (we create or relate to) to consider emotions as part of the context, impetus, and force behind the actions captured in them. We juxtapose, redact, and critique images and texts associated with kneeling/taking a knee by men and boys racialized as Black, but not exclusively., as the practices we illustrate in response to structural racism (i.e., discipline in schools) also bring attention to events involving other students: a Black girl and an Indigenous (Inuit) boy.

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Bryce, Robert M. "‘It proves falsehood absolutely . . .’ The lost notebook of Dr. Frederick A. Cook." Polar Record 51, no. 2 (January 24, 2014): 177–90. http://dx.doi.org/10.1017/s003224741300082x.

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ABSTRACTWith the completion of a careful study of a photographic copy of the original notebook Frederick Cook kept on his attempt to reach the North Pole in 1908, now in Copenhagen, Denmark, many new details have been added that allow a more accurate account of his actual movements and timetable than has been possible previously. Because some records were altered or destroyed by Cook, however, a complete account still necessarily contains an element of speculation, which must be the case when based on the only records that exist of an unwitnessed assertion. But this uncertainty can be controlled to a reasonable degree by the notebook's remaining content in concert with the several other accounts Cook wrote of his expedition. One thing is sure, however: Cook was far behind his published timetable. At the outset, he set his start date back by one full week. He failed to report a number of delays in his journey and left out a lengthy detour that prevented him from reaching land's end at Cape Thomas Hubbard until well past 1 April 1908. This ruled out any chance to reach the North Pole in 1908. Frederick Cook was no fool; he was a veteran explorer. He knew any attempt that late in the season would be suicide. Furthermore his efforts to lay caches that would separate his own return route from that of his Inuit support party indicate that not only had he already given up the idea of making a serious attempt, but also that he was preparing for his eventual hoax of claiming to have reached the North Pole on 21 April 1908 long before he reached the Arctic Ocean.

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Dissertations / Theses on the topic "Inuits – Photographie"

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Kerbiriou, Anne-Hélène. "L'objectif de la foi : l'image des amérindiens dans le corpus photographique des missionnaires Oblats de Marie-Immaculée, Nord-Ouest canadien, 1880-1930." Doctoral thesis, Université Laval, 1994. http://hdl.handle.net/20.500.11794/19876.

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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 siècle
This 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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Wise, Jonathan. "Photographic memory : Inuit representation in the work of Peter Pitseolak." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0019/MQ54350.pdf.

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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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Klobucar, Zeljka Kristín. "A Semiotic Analysis of the Representation of Arctic Inuit in the National Geographic." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21044.

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This study examines representations of Inuit people in the photographic images of the National Geographic with the aim of analyzing how they are portrayed in the photographs in which they appear. The theoretical framework consists of theories on representation with a focus on postcolonial theory, otherness and Eskimo Orientalism. The underlying methodological framework is constructivism while the method of semiotic approach as defined by Ronald Barthes is used to analyze the data. The researcher coded photographs of Inuit and examined how meanings are created through ‘the signs’ present in the images, before identifying the denotative and connotative meanings attached to the images. The main coding factors were look, appearance, activities, surroundings and use of technology. Conclusion is that portrayals of Inuit in the National Geographic from 1990 to 2010 have strong presence of stereotypes as well as myth but after that period the presence of stereotypes diminishes.

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Boudaud, Laëtitia. "Les photos de famille chez les Inuits de Mittimatalik au Nunavut : une mémoire collective? /." 2006. http://proquest.umi.com/pqdweb?did=1257781251&sid=1&Fmt=2&clientId=9268&RQT=309&VName=PQD.

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Books on the topic "Inuits – Photographie"

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Charles, Gimpel, ed. Between two cultures: A photographer among the Inuit. Toronto: Viking, 1994.

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Tippett, Maria. Between two cultures: A photographer among the Inuit. London: H. Hamilton, 1994.

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Morrison, David A. Chasseurs de l'Arctique: Les Inuit et Diamond Jenness. Ottawa, Ont: Musée canadien des civilisations, 1991.

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Geller, Peter G. Northern exposures: Photographing and filming the Canadian north, 1920-45. Vancouver: UBC Press, 2004.

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1877-1959, Chesterfield A. A., ed. A fur trader's photographs: A.A. Chesterfield in the district of Ungava, 1901-4. Kingston: McGill-Queen's University Press, 1985.

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(Firm), Polarworld, ed. Face to face: Ocean portraits. London: Conway, 2010.

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(Firm), Polarworld, ed. Face to face: Polar portraits. London: Conway, 2009.

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Toirkens, Jeroen. Nomad. Tielt: Lannoo, 2011.

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I am Inuit. Benteli Verlags, 2017.

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Fiennes, Sir Ranulph, Huw Lewis-Jones, and Martin Hartley. Face to Face. The Scott Polar Research Institute with Polarworld, 2008.

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Book chapters on the topic "Inuits – Photographie"

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Payne, Carol. "“You Hear It in Their Voice”: Photographs and Cultural Consolidation among Inuit Youths and Elders." In Oral History and Photography, 97–114. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230120099_6.

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Jovanovic-Kruspel, Stefanie. "“Show Meets Science:” How Hagenbeck’s “Human Zoos” Inspired Ethnographic Science and Its Museum Presentation." In Ephemeral Spectacles, Exhibition Spaces and Museums. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463720908_ch08.

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This chapter attempts to explain the role of “human zoos” in the emergence of scientific ethnography and its display in museums by examining the case of the private portfolio of the first director of the Natural History Museum Vienna, Ferdinand von Hochstetter. This vast portfolio includes photographs of the first Völkerschauen (“peoples’ exhibitions”) by Carl Hagenbeck (1844–1913). Some of the pictures of the Greenland Inuit appear to have been the templates for at least two sculptures of “native types” that the Austrian sculptor Viktor Tilgner used for his Inuit caryatids in the exhibition hall. This discovery sheds new light on the complex relation between “human zoos” and early ethnographic science.

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Jørgensen, Anne Mette. "A Gentle Gaze on the Colony: Jette Bang’s Documentary Filming in Greenland 1938–9." In Films on Ice. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694174.003.0018.

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This chapter discusses one of few women documentary filmmakers of the Arctic, Danish Jette Bang. A prolific photographer and filmmaker in Greenland throughout her career, Jørgensen shows how the early color film Inuit (1940) was nimbly shot and cinematographically deliberate. Made for the 1940 International Polar Year, the film and accompanying photo book created substantial media coverage when it premiered in Copenhagen. Bang’s later films, including her depictions of a changing Greenlandic society in the 1950s and 60s, this chapter argues, were made with the intent to both document Greenlandic life in the post-war era and as a testament to Denmark’s benevolent colonial rule of Greenland. Bang’s films thereby showcase the welfare state and industrial modernization processes imported Greenland, while maintaining an interest in ‘traditional’ practices and customs.

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"‘YOU HEAR IT IN THEIR VOICE’: PHOTOGRAPHS AND CULTURAL CONSOLIDATION AMONG INUIT YOUTHS AND ELDERS." In The Oral History Reader, 631–45. Routledge, 2015. http://dx.doi.org/10.4324/9781315671833-50.

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