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Inuit culture paper topic
The various aspects of colonization on indigenous people
Colonizations effect on native culture
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The United States of America is an Arctic nation because Alaska has territory north of the Arctic Circle. For people residing in Alaska’s Arctic, place is not a curiosity, nor is it an untouched wilderness. It is our home. Globally, four million people live in the Arctic today. I AM INUIT seeks to connect the world with Alaskan Inuit, and the Arctic, through common humanity. Inuit are the Indigenous Peoples, with the same language and culture, inhabiting the Arctic regions of Greenland, Canada, Alaska, and far-east Chukotka. In Alaska, Inuit include the Inupiat, Yup'ik, Cup'ik and St. Lawrence Island Yupik.
The Inuit Circumpolar Council Alaska began I AM INUIT to raise public awareness of the Arctic. The project highlights the human dimension
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Initially developed as a social media project, I AM INUIT has been a way to break through stereotypes and provides an opportunity for Alaskan Inuit to speak, with a distinct voice.
Beginning in 2015, Iñupiaq photographer Brian Adams traveled to sixteen rural Alaskan villages to document life, culture, and society through portraits and life stories of real people, as well as the landscape. His photographs and the stories shared highlight the rich and vibrant culture of Alaskan Inuit, and connect people outside the region to the Arctic. Places visited include Quinhagak, Teller, Shungnak, Utqiagvik, Point Hope, Wainwright, Anaktuvuk Pass, Kaktovik, Kotzebue, Buckland, Noorvik, Noatak, Nome, Shishmaref, Shaktoolik, White Mountain, Bethel, Hooper Bay, Alakanuk, Tuluksak, and Anchorage.
The people of the Arctic are resilient and continuously adapting. Language, feasts, dancing, drumming, sharing foods, art, and ingenuity have kept Inuit culture strong. Although faced with challenges of globalization and effects of colonization, Inuit have and continue to respond to these
Inuit Odyssey, by CBC’s: The Nature of Things covers the long and eventful journey of the Inuit people. Canadian anthropologist, Dr. Niobe Thompson searched for the answers to questions about who the modern day Inuit are, where did they come from, how did they survive and who did they conquer along the way? Thompson explored the direct lineage between modern day Inuit and the Thule people, and their interactions with the Dorset and Norse Vikings in their search for iron. Thompson is ultimately concerned with how the current warming climate will affect the Inuit people therefore, he decides to retrace the creation of the Inuit culture, starting his journey in the original homeland of the Thule people.
Martha of the North (2009) provides an example. The Inuit’s language and culture were affected by the deprivation of education as well as the need to survive, putting a disadvantage at their culture advancing because they were too busy trying to stay alive. People were hurt physically. As the documentary describes, the High Arctic is completely dark for a duration of three months in the winter, making it difficult for the Inuit to differentiate between salt water and fresh water ice bergs. They would often times break their tools and hurt themselves. Their psychology health was affected by the depressing state they lived in, to the point that many were dying due to the harsh conditions and committing suicide. Martha of the North (2009) also describes how social relations are interfered with, when Martha and her best friend were unable to be together when the lake melted in the summer. The Inuit’s daily actions were all affected by the interrelation of the environment they were in, the condition that their bodies were in, as well as the well-being of their mind. These are connected to one another, as one factor would influence the
In compiling this text, Henderson uses the stories and histories gathered from Mi’kmaq families and elders, blending them with European documentation of the events and peoples discussed which have been critically analyzed us...
In www.firstpeopleofcanada.com it states that the the Inuit lived in the Arctic, the Haida lived in Haida Gwaii and Iroquois lived in Manitoulin Island.
The Government of Canada , "Canada's Arctic Foreign Policy." Last modified June 03, 2013. Accessed November 27, 2013. http://www.international.gc.ca/arctic-
Throughout history, there has been a continuous movement of people, including European settlers and aboriginal tribes. The movement of these two groups of people has assisted in shaping and refining the world as we know it today. With each moving experience these groups of people had their own set of challenges and various difficult aspects present at various times throughout their journey. Whether they faced a foreign language upon arrival, or the difficulty with navigating a new place, challenges became their norm. A specific movement of people would be the Europeans arriving in Atlantic Canada and having contact with various aboriginal tribes. During the fifteenth century, the Europeans set out to find new land, natural resources and spices. The Europeans had contact with one particular group of aboriginals known as the Beothuk, who resided in Newfoundland. The relationship with this tribe and the European settlers was like no other. The conflict between these two groups was quite evident and caused trouble between the Beothuk and Micmac as well. The Beothuk tribe no longer exist. There are various reasons why researchers and historians believe this tribe has disappeared,one of which would be their way of life. The disappearance of this tribe has provoked a great
One might conclude that the Mi’kmaq tribes, in traditional times, lived a common and fruitful life. With only the resources of the land, they managed to overcome many obstacles and keep the Mi’kmaq tradition alive.
For the Kwakiutl People of the northern part of Vancouver Island, Canada, and the adjacent mainland, recorded history starts approximately in the year of 1792 when Capitan George Vancouver first made contact. As with many first encounters with Europeans, disease developed and drastically reduced the population of the Kwakiutl by an estimated 75% from the time of 1830 to 1880. In 1990, the Kwakiutl was around 1500 and pre-contact estimates are in the range of ten times that (Native Languages of the Americas website 1998). No other accounts had been made on the Kwakiutl for almost the next century and knowledge in that time must be gathered from the Hudson's Bay Company and the reports of the Canadian government and British Colombia even though in 1849 a trading post was established in their territory (Codere 1950). On Vancouver island, Fort Rupert was built and four Kwakiutl groups moved their winter towns there, “establishing the largest largest of the Kwakiutl settlements and becoming the center of Kwakiutl culture.” (Native Languages of the Americas website 1998) Beginning around the 1880's, Franz Boas, George Dawson and other notable early anthropologists began an effort to collect and catalog ethnographic field work on the tribe because they “feared that Indians were “vanishing” as a consequence of the colonial legacy of genocide, Christian evangelization, and legislation that sought to displace indigenous traditions and assimilate native peoples into settler society.” (Zovar 2010) Because of this “salvage anthropology,” after that period, they are well documented and many artistic examples are now in museums.
People who live in Arctic live a different lifestyle the people in Florida. The people who live in Arctic wear thicker clothing and are much adapted to the extreme weather compared to the Floridians. One specific part of the culture is eating seal blubber that common practice of Inuit people. Seal is a common for delicacy for Inuit people. This is practice is a considered both an evoked culture and transmitted culture. What is evoked culture? An evoked culture is a type of culture where certain environment that elicits a certain response the people. In the case of seal blubber, this practice is considered to be evoked, for the climate in the area is an extreme. Arctic is a very cold and the animals that live there have certain adaptations to be accustomed to the temperature. Being common for seals to reside in the Arctic, the people of Inuit (Arctic) have incorporated the animal into
Generations of native people in Canada have faced suffering and cultural loss as a result of European colonization of their land. Government legislation has impacted the lives of five generations of First Nations people and as a result the fifth generation (from 1980 to present) is working to recover from their crippled cultural identity (Deiter-McArthur 379-380). This current generation is living with the fallout of previous government policies and societal prejudices that linger from four generations previous. Unrepentant, Canada’s ‘Genocide’, and Saskatchewan’s Indian People – Five Generations highlight issues that negatively influence First Nations people. The fifth generation of native people struggle against tremendous adversity in regard to assimilation, integration, separation, and recovering their cultural identity with inadequate assistance from our great nation.
The Arctic is an area above the imaginary line of the Arctic Circle, which is latitude 66.6° north (Smith, 2009). This is a hostile and unforgiving place, with freezing temperatures and 24 hours of darkness in winter (Smith, 2009). Nevertheless, one particular place of interest is Devon Island, which has many seasonal hunting grounds such as Cape Liddon – see exhibit one. Although Devon Island is uninhabited today, past settlers survived harsh conditions by exploiting coastal and inland resources for thousands of years. Interestingly, between 1982 and 1987, archaeologists found 163 sites on the island (Helmer, 1991). These sites contained thousands of animal bones, various stone and bone tools dating back 4500 years (Helmer, 1991). Coincidently, the multipurpose ulu knife – see exhibit two – originates from the similar time period, which is traditionally used for processing animals for food and clothes (Crowell & Prusinski, n.d.). Also, it is believed that indigenous people created carvings such as small face masks, for interacting with spirits (Zságer, 2010). Funnily enough, a modern day mask – see in exhibit three – looks similar to a 3500 year old ivory face mask found on Devon Island (CMCC, 2013). Nonetheless, today some people call this traditional ecological knowledge, which refers to knowledge, beliefs and practices, in sustainable use of ...
In the video “Aboriginal Peoples -- It's time”, the main topic of the video is advocating for equity and justice for the aboriginal people. Aboriginal people is a collective name for the original peoples of North America and their descendants. The Canadian constitution recognizes three groups of Aboriginal peoples: Indians (commonly referred to as First Nations), Métis and Inuit. These are three distinct peoples with unique histories, languages, cultural practices and spiritual beliefs. More than 1.4 million people in Canada identify themselves as an Aboriginal person, according to the 2011
The terms Aboriginal peoples, American Indian, Indian, Indigenous Peoples, First Nations and Native American are used to describe the original habitants in North America and South America. These people have a proud history and heritage and it seems that most of the professors, collegiate and scientists try their best to use terminology that best represents their heritage, “The National Aboriginal Health Organization Terminology Guidelines
In the article, “ Dwight” Newman (2015): Of aboriginals, Metis, First Nations, Inuit and Indians (status holding and otherwise)”, it depicts massive struggles for
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a