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Essays on the inuit peoples
Essays on the inuit peoples
Essays on the inuit peoples
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The Inuit people of Nunavik in Quebec province in Canada had lived in the harsh environment of the arctic for thousands of years with little contact from the outside world, but the Europeans have changed that, and the Inuit people have had to adapt to contact with other cultures and new technology. In the beginning of the Inuit Culture, the people had to be extremely resourceful in order to help the cope with the harsh environment of the Arctic, but when the Europeans arrived they made environmental changes and they also forced cultural changes upon the Inuit people. Now the Inuit people of Canada are forming their own governmental system which will allow them to protect and gain wealth from their own resources. The geographic features of Nunavik hugely influence how the Inuit people obtain food and shelter because it is such a harsh environment. As modern technologies became more prevalent, traditional methods of surviving were forgotten for many reasons. Pita Aatami, the president of the Makavik Corporation, is a tribal leader who, along with other tribal leaders, has a vision of incorporating modern technologies with traditional values.
The Inuit people of Nunavik had a very distinct culture before the Europeans arrived. The modes of transportation consisted of dog sleds, and kayaks made of skin and bone. Because of the cold climate, they ate animals from the ocean and rivers such as Beluga Whales, seals, and fish. In the summer, they found berries to eat. There are no trees in the arctic, so they used other resources to build shelter. They lived mostly in igloos, made of ice blocks and sealed by pouring water over them and letting it freeze. They also built sheds and other buildings out of whale bones and various animal...
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...e Canadian government for the Nunavik Corporation’s plan for a Nunavik Regional Government. She first had the idea for the self government when she was vice-president of the Nunavik Corporation. She is now a board member on the Board of Nasavvik (an Inuit Health and Changing Environment agency) and is also on the Circumpolar Inuit Health Steering Committee. She has been working on Nunavik self government since 2002.
The Inuit people of Nunavik have used their incredible resourcefulness to survive in the harsh environment of the Tundra and have a rich culture, but with the arrival of European technology, government and environmental destruction, their way of life has been threatened and much of their old culture has been lost. They are working to preserve their culture by passing it through education, and negotiating for more control so that they can do that.
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.
Winona Wheeler’s essay, “Cree Intellectual Traditions in History” analyzes the oral history of First Nations Elders. She specifically questions the identities of the Elders telling their story and how they have attained the stories that they are telling. Wheeler’s thesis is that the Elders are not mere storages of knowledge, they are humans. And as the days go on, few of them remain which makes it even more relevant to take in what they have and pass it on to the newer generations.
In Whapmagoostui, “accidental and suicidal deaths, drug and alcohol related illnesses, infectious diseases, and chronic diseases such as diabetes mellitus and cancer are all found- sometimes in disproportionate number-in native communities across Canada” (14). By waamistikushiiu standards, such health conditions are deplorable; yet for the Cree, these ailments readily signify a deeper, perpetual ache of land and culture. For centuries, influences of waamistikushiiu culture have altered Cree living. Devastating fur trades, land usurpation, mercury poisoning in fish and waterways, and flooding damage are only a few of the casualties to Cree life in the whiteman’s pursuit of happiness. As “the only way to acquire [miyupimaatisiiun] strength is to eat Cree food, and the only way to get Cree food is by hunting,” the Cree are bound to defy whiteman devastation of their land and assert rights to survival on their own terms (94).
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.
The Inuits food plans are fish and hunted arctic animals. The main reason the Inuit are still in northern Canada, is because they are used to their lifestyle and the northern
While watching a video entitled “Eskimo: Fight for Life” about the daily life of an Eskimo and what they do to survive; I was very surprised to see what the living conditions were. For starters, the weather that they live in on average is about thirty- fifty degrees below zero. Although many people living in New York today may think these are extreme weather conditions, and it may be impossible for us to phantom the idea of living there; the Inuit found a method to live life blissfully when they were together while enduring the Artic environment through the outrageous temperatures. A couple of things the Eskimos did to help them survive was, build igloos to stay and sleep together under animal fur to stay warm, the men and women had their individual roles to provide for the family, and lastly they entertain themselves
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.
Inuit Tapirisat of Canada revisited the idea of separation in 1976. It proposed the creation of Nunavut as a part of the comprehension Inuit land claim settlement, including the Inuvia area of the Beufort Sea. The recommended changes that had to be done were in effect in time for the 1979 federal election. Although over the next 12 months it was debated as to...
Presently, access to programs and health care services is fragmented given the nature of the health care system for Aboriginal peoples (Wilson et al., 2012). The federal government is responsible for providing limited health services among Inuit living within traditional territories and status/registered Indians living on reserves (Chen et al., 2004). This responsibility is vested in the First Nations and Inuit Health Branch organizations to carry out protection activities and health promotion, and provide funding for community health programs in Inuit communities and reserves (Chen et al., 2004). Firstly, the complexity of the health care system for Aboriginal peoples has resulted in an unequal access to health services due to the First Nations and Inuit Health Branch program (FNIHB), which only applies to Inuit and Indians. Therefore, Metis and other Aboriginal peoples who do not qualify for registration under the Indian Act do not receive health services provided by FNIHB (Chen et al., 2004). Secondly, the transfer of responsibility to health boards, communities and other authorities has resulted in unequal supply of health services between territories and provinces, uneven distribution among communities, and leaves limited opportunity for increased funding (Loppie et al., 2009). It has also lead to controversy between various levels of government over the responsibility to pay for particular health services. Jurisdictional limitations, which have failed to recognize Metis identity and rights, have resulted in health disparities among the Metis population (Wilson et al., 2012). While the federal government recently decided to include Metis status in Aboriginal initiatives, the funding has not been equitable when compared to those of Inuit and First Nations or to the non-Aboriginal populations in Canada (Loppie et al., 2009). The Aboriginal health
Marquise Lepage’s documentary, Martha of the North (2009) provides an insight to the 1953 forced relocation of the Inuit from Northern Quebec to the High Arctic. It does an exceptional job at explaining how the Inuit’s lives were affected and molded at a holistic perspective. Martha of the North (2009) can be explained through the concept of holism and its limitations. The concept of holism can explain the effects that the relocations has had on the Inuit people. Although the Inuit’s behaviour can be analyzed through the concept there are aspects of their experience that holism does not account for. The documentary follows the life of one of the first Inuit to be relocated, a woman named Martha, along with her family and the people in her community.
A large portion of the Inuit culture was developed based upon the need to survive. Migratory societies such as the Inuit were driven by the need for food to feed its members, by the availability of trade to secure resources not normally available ...
The Cree people have a rich and diverse history. Through methods of written and oral teachings, a greater understanding of the Cree people and their history has become apparent. In the following, I will highlight portions of Cree history to establish an understanding of such a rich culture. As a guide, I will use ideas highlighted in Jim Kanepetew’s (n.d) teachings of “The Ten Treaty Sticks”. Underlying concepts from “The Ten Treaty Sticks” have implications on both past and current practices of the Cree people. Since a large portion of the final exam is a chronological list of happenings, I will examine and extend the teachings of “The Ten Treaty Sticks” and how these align with teachings throughout the course. Using “The Ten Treaty Sticks” as a guide, I
To the indigenous community, country and story creates a strong cultural identity and is the starting point to their education. The second outcome; connected with and contribute to their world, is shown through the experience and learning of the indigenous culture and the history of the country and land they live in. Outcome three; strong sense of wellbeing is shown through enhancing indigenous children’s wellbeing socially, culturally, mentally and emotionally through learning about their heritage, country and history through the stories passed down through generations and gaining a sense of belonging and self identity. Both outcome four and five; confident and involved learners and effective communicators are important as they show a unity and understanding between the indigenous culture through learning about the country and stories together about the indigenous
In 2005, an intergovernmental agreement between the Liberal government of Canada and the leaders of the national Aboriginal organizations was initiated. The treaty was known to be the Kelowna Accord. The ob...
The IK embedded in the stories reveal how such knowledge is instrumental in ushering in and mitigating ecological catastrophe (Woollett, 2007). Cajete (2000) observes that “ultimately, the goal of Indigenous education is to perpetuate a way of life through the generations and through time. The purpose of all education is to instruct the next generation about what is valued and important to a society” (p. 184). In Canada, Native schools have begun to emerge where Native people (of particular tribal groups) conduct education for children in their own languages and develop a curriculum which is based on reclaiming traditional knowledges and worldviews, for example, the importance of land and environment and what land and environment means to Aboriginal