Transfer of Inuit qaujimajatuqangit in modern Inuit society

Abstract

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

How much culture is enough? Inuit teachers’ perceptions on the state of Inuit culture in Nunavik classrooms

“…Teacher respondents' calls for increased integration of Elders into classroom activities and associated modification of school curriculum confirm a long-standing position that greater connections between teachers and Elders further support the integration of Inuit culture in classroom practice (Stairs 1995;Lipka, Mohatt, and Ciulistet Group 1998;Laugrand and Oosten 2009;Aylward 2012). This view is expanded by Annahatak (personal communication, 9 September 2010) who proposes that 'teachers should be taught by Elders … about how Inuit society used to be structured and about learning and how children had been raised.'…”

“…Furthermore, Laugrand and Oosten (2009) note that tendencies toward an essentialist view of Inuit culture should be avoided.…”

“…On the other hand, results also indicate that a notable proportion of respondents (8) are infrequently to never drawing from Elders for their cultural knowledge. This is a significant finding since Elders are commonly invited to visit schools to share their knowledge during classroom sessions (Laugrand and Oosten 2009) and teachers associated with the research project outlined that Elders were an important source of Inuit knowledge.…”

“That’s how we know they’re healthy”: the inclusion of traditional ecological knowledge in beluga health monitoring in the Inuvialuit Settlement Region

“…In the community of Ulukhaktok the availability of a teacher, usually a father or grandfather, was the determining factor for young men to learn land skills such as hunting, travelling, fishing and weather forecasting (Pearce et al 2011). In Nunavut, the importance of relationships between elders and youth was highlighted as essential for the transmission of Inuit knowledge (Laugrand and Oosten 2009). Although modern efforts to keep Inuit qaujimajatuqangit values alive in Nunavut were identified as being important, Laugrand and Oosten stressed that these initiatives cannot replace the transfer of knowledge within the family (2009).…”

“We Don't Know anything about Whales:” Ecological Knowledge and Ways of Knowing in Ulukhaktok, NT, Canada

“…The concept of Inuit Qaujimajatuqangit (IQ) emerged in both academic and political discourse to better convey the traditional Inuit worldview (Laugrand and Oosten 2009). IQ intends to capture both traditional and contemporary Inuit philosophies about the world and humanity's place in it.…”