<i>Inuit Qaujimajatuqangit</i>: Social History, Politics and the Practice of Resistance

Abstract

ABSTRACT. The creation of the Nunavut government has been accompanied by an emphasis on Inuit knowledge-Inuit Qaujimajatuqangit (IQ)-in the making of policy and in procedures affecting Nunavutmiut (Nunavummiut). Definitions of IQ parallel those of traditional ecological knowledge (TEK), indigenous knowledge (IK), and traditional knowledge (TK). The extent to which cosmologies and belief systems are incorporated into definitions of these terms and the extent to which their use is narrowly focused on the management of biological resources are ongoing sources of concern. The language used to define and promote IQ often serves to move IQ away from its cosmological implications and define it as a tool useful for filling gaps in scientific knowledge. To appreciate a seamless definition of IQ, a better understanding of Inuit social and cultural history is necessary. An examination of this history depicts IQ as a form of resistant practice that can seriously challenge characteristic assumptions of Western science, such as the separation of humans from other forms of life. Inuit operating with a seamless definition of IQ are, however, confronted with contemporary social, economic, and political realities that challenge and may limit the use of IQ in the management and development of Nunavut.Key words: Inuit Qaujimajatuqangit, culture, rights, Inuit social history, wildlife management, resistance, Nunavut government, Western science RÉSUMÉ. Dans le cadre de la formation du gouvernement du Nunavut, l'accent a notamment été mis sur les connaissances des Inuits (ou Inuit Qaujimajatuqangit -IQ) en matière d'établissement de politiques et de procédures touchant les Nunavutmiuts (Nunavummiuts). Les définitions de l'IQ sont parallèles aux définitions relatives aux connaissances écologiques traditionnelles (CÉT), aux connaissances indigènes (CI) et aux connaissances traditionnelles (CT). La mesure dans laquelle les cosmologies et les systèmes de croyances sont intégrés aux définitions de ces termes de même que la mesure dans laquelle leur utilisation est étroitement liée à la gestion des ressources biologiques sont constamment à la source de préoccupations. Souvent, les termes dont on se sert pour définir et promouvoir l'IQ ont pour effet d'éloigner l'IQ de ses incidences cosmologiques et de le définir comme outil utile pour combler les écarts en matière de connaissances scientifiques. Afin d'apprécier une définition continue de l'IQ, il faut mieux comprendre l'histoire sociale et culturelle des Inuits. L'examen de cette histoire illustre que l'IQ est une forme de pratique de résistance qui peut sérieusement contester les hypothèses caractéristiques de la science occidentale, telle que la séparation des humains d'autres formes de vie. Toutefois, les Inuits qui ont adopté une définition continue de l'IQ sont confrontés à des réalités contemporaines d'ordre social, économique et politique qui contestent et peuvent même restreindre l'utilisation de l'IQ dans la gestion et le développement du Nunavut.

A representation of a Tuawhenua worldview guides environmental conservation

“…This approach also conforms to social-ecological systems theory where people are an integral part of ecosystems rather than external agents (Gunderson and Holling 2002, Berkes 2004, Folke 2006. Reforms to environmental conservation policy and systems that support IPLC leadership and participation are therefore needed to engage those groups more effectively in responses to local and global environmental issues (Mazzocchi 2006, Tester and Irniq 2008, Beddoe et al 2009, Ens et al 2015. Expression of these worldviews will contribute to "legitimacy, credibility, and saliency" associated with mobilization of indigenous and local knowledge and the positioning of knowledge types alongside each other (Tengö et al 2017).…”

Revisiting Inuit Qaujimajatuqangit: Inuit knowledge, culture, language, and values in Nunavut institutions since 1999

“…First, the nature of the Nunavut bureaucracy removes IQ from its Inuit context. The range of Inuit values and culture that can be used and reflected in Nunavut institutions is thus in large part limited by bureaucratic structures (Tester and Irniq 2008). These structures impose a leitmotiv on IQ.…”

Curriculum Change in Nunavut: Towards Inuit Qaujimajatuqangit

“…Fewer compromises or conflicts have resulted from adversarial relationships between Indigenous and non-Indigenous parents, communities, and expectations as in other Canadian regions. Nunavut history has been marked by huge change, in speed and degree, in terms of education as well as across other realms of society (Simon, 2011;Tester & Irniq, 2008). Inuit have endured this "totalizing" change (Tester & Imiq, 2008), and are now taking significant steps such as passing made-in-Nunavut education legislation privileging Inuit interests (McGregor, 2012).…”