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AbstractThis paper discusses the main results of a workshop on "IntegratingInuit Qaujimajatuqangitinto methods of social control" that was held in Rankin Inlet in July 2000. The workshop was set up from an anthropological perspective to record the views of Inuit elders on social control andangakkuuniq(shamanism). In many respects the results of the workshop confirm current trends and efforts to strengthen the involvement of Inuit communities in the judicial processes, especially with respect to minor offences. Today Inuit traditional knowledge and values are rapidly eroding. Many knowledgeable elders who grew up in the nomadic period and in contact with shamans are now passing away and with them disappears the knowledge of the great traditions ofangakkuuniqand related beliefs and practices. Hence there is an urgent need to record knowledge from Inuit elders with due attention to its richness and local variation.

In this paper we focus on Pentecostal and Evangelical movements in Nunavik and Nunavut. Although these movements are quite modern, they combine old and new features in a variety of ways. First we present a brief overview of the most important movements and their history. Th en we examine in more detail recent developments, notably the case of the healing the land rituals developed by the Canada Awakening Ministries with the collaboration of a group from Fiji. Finally we discuss some of the basic patterns characterizing these new Christian movements and explore to what extent structural patterns can be discerned in these movements. Th ey claim to introduce discontinuity with the past as well as new forms of solidarity integrating modern ideologies in a Christian perspective, but we will see that the relation to land as well as connections to shamanism remain central issues in modern Inuit discourses and practices of Pentecostalism.

This paper explores the nature and transfer of Inuit knowledge. Using our experiences in setting up workshops with elders and youths in the past 10 years, we argue that the notion that Inuit qaujimajatuqangit can be viewed as a corpus of knowledge that can be integrated into academic programs is necessarily flawed. We suggest that more room should be given to Inuit elders and their knowledge by adapting the school system to Inuit perspectives rather than the reverse.Cet article examine la nature des savoirs inuit et leur transmission. À partir de notre expérience dans l’organisation d’ateliers avec des aînés et des jeunes au cours des 10 dernières années, nous avançons l’idée que la présentation de l’Inuit qaujimajatuqangit comme un corpus de savoirs qui pourrait être intégré dans les programmes d’études est une entreprise nécessairement biaisée. Nous suggérons qu’il faudrait accorder plus de place aux aînés inuit et à leur savoir en adaptant le système scolaire aux perspectives inuit et non l’inverse

Inuit have been making miniatures for thousands of years, and they are still very attractive to many Inuit today. In this paper, we explore the intrinsic ambiguity of Inuit miniatures. They seem like innocent toys or ornaments, but turn out to have great transformative power. As toys, they are instrumental in transforming children into adults; as ornaments, they may be charms or amulets; as amulets, they may be weapons against enemies; and as weapons or offerings, they may take life or generate it. Appearing as images of the world, they are in fact at its origin. Every living being traditionally derived its existence from a miniature image (the tarniq). Miniatures evoke a play of deception, transforming what appears to be real into an image of the miniature.