Nunavut Quotes

Nirlungayuk reached a similar conclusion. I tracked him down, seventeen years later, and asked him what the outcome of his country-foods campaign had been. “It didn’t really work,” he said, from his office in the Nunavut department of wildlife and environment. “Kids eat what parents make for them. That’s one thing I didn’t do is go to the parents.

colonialism benefits from dispossessing indigenous people of their land and writing us out of history

The kit I looked through belonged to Gabriel Nirlungayuk, a community health representative from Pelly Bay, a hamlet in Canada’s Nunavut territory. Like me, he was visiting Igloolik—a town on a small island near Baffin Island—to attend an Arctic athletic competition.* With him was Pelly Bay’s mayor at the time, Makabe Nartok. The three of us met by chance in the kitchen of Igloolik’s sole lodgings, the Tujormivik Hotel. Nirlungayuk’s job entailed visiting classrooms to encourage young Inuit “chip-aholics and pop-aholics” to eat like their elders. As the number of Inuit who hunt has dwindled, so has the consumption of organs (and other anatomy not available for purchase at the Igloolik Co-op: tendons, blubber, blood, head).

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There were Inuit dignitaries and observers from Nunavut Tunngavik Incorporated, the pseudo-governmental Inuit corporation that had negotiated the 1999 creation of its people’s own 800,000-square-mile territory, Nunavut.

And if he’s all of those things, I won’t mind so much if he’s not that handsome, I don’t expect him to be perfect, only exceptional. Is that unreasonable?

Certainly no permission was asked of the owners. The dogs were simply shot. In some instances, the carcasses were thrown in piles and burnt. All this happened in view of their shocked owners. For the Nunavut perspectives of the dog slaughters, see the Qikiqtani Truth Commission Reports, which were commissioned by the Qikiqtani Inuit Association. The testimony of Inuit who watched the slaughter unfold is harrowing. Some men had come in from outpost camps and watched as their only means of transport, their only way to get back to their families, was destroyed before their eyes. Others said that they were preparing to go hunting, and their dogs were shot and killed as they stood harnessed to the sleds. Still others testified that the RCMP chased and shot loose dogs, even firing at those that had taken refuge under family homes. Some dogs were wounded and not killed, and their owners would beg the officials to track the animals down to put them out of their suffering. My own uncle Johnny eventually told me that he received a knock on his door, only to have someone of authority throw his new harnesses in his face and tell him, without remorse or apology, that he had just shot his dogs.

The weather, which we had learned and predicted for centuries, had become uggianaqtuq—a Nunavut term for behaving unexpectedly, or in an unfamiliar way. Our sea ice, which had allowed for safe travel for our hunters and provided a strong habitat for our marine mammals, was, and still is, deteriorating. I described what we had already so carefully documented in the petition: the human fatalities that had been caused by thinning ice, the animals that may face extinction, the crumbling coastlines, the communities that were having to relocate—in other words, the many ways that our rights to life, health, property and a means of subsistence were being violated by a dramatically changing climate.

For anyone interested in seeing what Omat’s world might have looked like, watch Zacharias Kunuk, Norman Cohn, and Paul Apak Angilirq’s cinematic masterpiece, Atanarjuat: The Fast Runner. Its punching-game scene inspired Omat and Issuk’s confrontation in The Wolf in the Whale. Shot entirely in Nunavut, this impeccably researched film affords an invaluable window into Inuit life centuries ago.

The resources committed to Aboriginal language programs are far fewer than what is committed to French in areas where French speakers are in the minority. For example, the federal government provides support to the small minority of francophones in Nunavut in the amount of approximately $4,000 per individual annually. In contrast, funding to support Inuit-language initiatives is estimated at $44 per Inuk per year.

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