Inuit Qaujimajatuqangit

Inuit Qaujimajatuqangit […] is more than a government policy; it is our collective means of interpreting our world. As a theory of knowledge, (IQ) is a set of practical truisms about the interrelationships between nature and society that have been passed orally from one generation to the next. It is a holistic, dynamic and cumulative approach to knowledge, teaching and learning. (IQ) recognizes that one learns best by observing, doing and experience (Okalik 2003)."

An Inuit-centred lexicon of human rights is emerging[1] based on Inuit Qaujimajatuqangit concurrently with the emergence of institutions, their mandates and publications, such as, the Bathurst Mandate (GN 2000), the Clyde River Protocol (Okalik and Kusugak 1999) and the Interviewing the Elders Series (Laugrand, Oosten, and Rasing 1996). Consultations leading to the formation of Nunavut and to the development of a Human Rights Bill[2] (GN 2003), the Government of Nunavut Hansard[3] (Irqittuq 2003) for Nunavut (Amagoalik 2001) also provided invaluable material for understanding the changing teaching, learning and research environment in Canada’s North. Inuit legends such as the Kiviuk epic legend, the legend of the blind boy and orphan boy can be used to illustrate traditional ways in which stories revealed consequences of violating the rights of the disadvantaged and marginalized. A number of videos including those made for and by Inuit were also used in the course to enhance understanding of issues related to human rights in Nunavut (Hansen 1991; Richardson 1993; SWC 1998; Tassinari 1995).

At this conference Premier Okalik acknowledged the challenges of transforming a society afflicted with inherited social wrongs. Governance for the new territory is based on traditional Inuit values respected for the full weight of the history it reflects, as a proactive means engaging the transition. Inuit culture remained intact until relatively recently unlike other indigenous peoples in North America. Okalik described one of the pivotal values of Inuit governance resides in un(IQ)ue form of communication based on listening to others while never losing one's own horizon in a process that is as complex in execution as it is simple in expressing. In this way Nunavut governance evolved using the best of the Westminster style of government but with un(IQ)ue Inuit traits that reflect Inuit culture and knowledge Inuit Qaujimajatuqangit. The application of (IQ) is contemporary and continues to evolve although it is steeped in tradition (Okalik 2003).

Inuit Qaujimajatuqangit: (IQ) encompasses all aspects of traditional Inuit culture including values, world-view, language, social organization, knowledge, life skills, perceptions, and expectations.'

Aajiiqatigiingniq: the concept of consensus decision-making. (Arnakak 2000).

Ajurnaummat: commonplace Inuktitut expression meaning ‘It can't be helped (Amagoalik 2001).’

Ajurnarmat: change the things that can be changed; accept those that cannot (Coccola and P. 1955; Jenness 1928; Minor 1992; Stefanson 1921; Stefanson 1951).

Inuit Qaujimajatuqangit: (IQ) encompasses all aspects of traditional Inuit culture including values, world-view, language, social organization, knowledge, life skills, perceptions, and expectations (ITK).

Inuit Tapiriit Kanatami: ITK means "Inuit are united in Canada." ITK president Kusugak, claimed that, politically, Inuit are united, which is reflected in this name.

Inuk Inuit: pl. person

Inummariit: Brody describes the concept of Inummariit (the free Inuk) refers to a person who has overcome physical, emotional and spiritual barriers (Brody 1991:125-45 cited in Minor 1992:104).

Inuuqattigiitsiaqnik: ‘a way for human beings to get along with each other’ (Amagoalik 2001).

Inuuqatigiittiarniq: “the healthy inter-connection of mind, body, spirit and environment.” “The health of Nunavut depends on the health of each of its physical, social, economic and cultural communities, and the ability of those communities to serve Nunavummiut in the spirit of Inuuqatigiittiarniq” (“Healthy Communities." Bathurst Mandate).

Inuuqatiinniq: interpersonal relationships, community kinship, a collective community process (Under "Healthy Communities" Bathurst Mandate).

Issuma: ability to reason - This “includes a social and group consciousness, taking into account all skills, knowledge and social and environmental influences and relationships Minor 1992:56).”

Issumatuq: In settling disputes the issumatuq could arbitrate a course of action if consensus could not be reached by dissenting parties (Minor 1992).

Makimajjutiit: ‘A tool to be able to stand for oneself" or “a tool against being put down, or oppressed (Amagoalik 2001).”

Nunavummiut: An inclusive term for the people of Nunavut.

Pijitsirniq: or the concept of serving. This principle lays out the roles and relationships between the organization and the people it serves (Arnakak 2000).

Pijunautinngit: ‘a tool you can use to get something’ or ‘an ability to get something’ (Amagoalik 2001)

Piqutiqaqatigiinniq: group communalism (Minor 1992)

Qallunaaq, kabluna, qablunaa non-Inuit

Tukisititsiqqiniq: communication competence (Minor 1992)

Sanaqatigiinniq: collaborative relationships (Minor 1992)

Selected References

Alia, Valerie. 1994. Names, Numbers, and Northern Policy: Inuit, Project Surname and the Politics of Identity. Halifax: Fernwood Publications.

Amagoalik. 2001. "Introduction: Human Rights Consultation Workshop." in Human Rights Consultation Workshop. Iqaluit, NU: http://www.nunavutcourtofjustice.ca/library/Publications/HumanRight20010429.htm.

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[1] Consultations surrounding the formation of Nunavut and the development of Nunavut Bill of Rights provide a rich reference source. Janet McGrath completed her MA in Conflict Resolution through St. Paul’s University in 1995 and is currently working on her PhD in Canadian Studies at Carleton University. She is using a radical participatory research methodology under the guidance of Netsilingmiut Inuit elder to collect and analyze traditional methods of conflict resolution in pre-contact Inuit communities. Conversations with Janet informed my work in 2005.

[2] The Government of Nunavut’s Human Rights Act prohibits discrimination on the grounds of race, colour, ancestry, ethnic origin, citizenship, place of origin, creed, religion, age, disability, sex, sexual orientation, marital status, family status, pregnancy, lawful source of income and a conviction for which a pardon has been granted.

[3] “Our rights as Inuit did not seem to be recognized through that Human Rights legislation. It seemed like a waste of time to have to recognize the rights that we already have. Inuit rights and traditions are very strong if we apply it. I can use for example, in Igloolik, an elder had requested some muktaaq while he was still alive and because we were forbidden to hunt Bowhead Whales, when I first became a Member of the Inuit organization, they were just about charged because it was an international regulation that they breached. Mr. Speaker, we realized that the strength of the elders and the strength of the Inuit. If the elder had not requested it then the hunters would have been charged and have to pay a hefty fine. And because we followed with the needs of Inuit, the lawyer was able to win the case and not have them charged, and that is how we realized the strength of Inuit and the elders. We still have that strength. We can still use it, even when it is not in legislation. We all know the issues in our communities and we all know the wrongs that were done to Inuit. As Inuit, we have fought collectively for our needs in 2003 and now we have buildings like these that are for Inuit (Irqittuq 2003).”