Inuktitut

#81 1997

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Inuktitut MagazineInuit Tapirisat of Canada510-170 Laurier Ave. W.Ottawa, ON K1P 5V5sçMs5: (613) 238-8181gxF6g6: (613) 234-1991

ContentsLetters to the Editor 3Photograph ReviewSimigaq Ejetsiaq 4From the Editor-in-Chief Looee Okalik 8Barnabus Peryouar, Baker Lake ElderBarnabus Peryouar & Sadie Hill 11My Katimavik ExperienceWilliam Qamukaq 33I am Proud to be an InukNetsilik Students 39Healing Circles in NunavikEva Lapage & Looee Okalik 45Arnaitok IpellieArnaitok Ipellie 59LuumajuqArnaitok Ipellie 63The Shaman's RiseEva Sowdluapik 69

Editor:Looee OkalikEnglish Editors:Jim Taylor & Angela NausInuktitut Translators:Leonie Kunnuk & Sadie HillFrench Translator:Jacqueline AprilDesign:EarthLore CommunicationsCirculation:Laro Inc.

Inuktitut is a cultural magazine servingCanadian Inuit. The views expressedare not necessarily those of the InuitTapirisat of Canada. Submissions ofarticles, stories, poetry, photographs,and drawings are invited. For rates paid,subscriptions, and advertising contact:

Inuktitut MagazineInuit Tapirisat of Canada510-170 Laurier Ave. W.Ottawa, ON K1P 5V5Phone: (613) 238-8181Fax: (613) 234-1991

IlulingitTitiqqat 3Ajjimit UnikkaalikSimigaq Ijitsiaq 4AaqqissuijimitLui Ukaliq 8Panapas Pirjuaq, Qamanittuarmiutaq InutuqaqPanapas Pirjuaq amma Saiti Hiul 11KatimavingmiiksimaniraUiliam Qamukkaq 33Upippunga InullariugamaNatsilik Ilinniaqtit 39Mamisarniq NunavimmitIiva Lapaj amma Lui Ukaliq 45Arnaittuq AipiliArnaittuq Aipili 59LuumajuqArnaittuq Aipili 63Angakkuup QaqiningaIiva Saulluapik 69

Aaqqissuiji:Lui UkaliqQallunaatituungajunit Aaqqissuijiik:Jim Tailur amma Aanjila NaasInuttituuliqtittijiik:Liuni Kunuk amma Saiti HiulUivitituuliqtittiji:Jaakalin AipuruAmisuliuqti:Urtlua TusaqtulirijiitTuraarutiliuqti/Aullatittiji:Liuru Ink

Inuktitut uqalimaagaq titiraqtauvattuq piq-qusilirilluni kiggaqtuijumit Inunnit Kanata-miutanit. Isumajjutaujut Inuit Tapiriiksakun-niingaanngittut. Tunirrutausimajut titiragat,unikkaat, pisiujat, ajjiit amma titiqtugattunngasuatitauvut. Akiliqsuiniit, uqalimaa-gaqtaaqattarniq amma saqqititagarnut qaujigiarvissaq uvunga:

Inuktitut MagazineInuit Tapirisat of Canada510-170 Laurier Ave. W.Ottawa, ON K1P 5V5Uqaalaut: (613) 238-8181 Tuaviqtuq: (613) 234-1991

Inuktitut#81 1997

Inuktitut#81 1997

ISSN 0705-8527 © wkw5 bW‰4n5 vNbu !((& © Inuit Tapirisat of Canada, 1997

#81 1997

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Inuktitut Magazine,

We were very surprised in your“visitors” entry in Inuktitut (#79).We are making plans to visit BakerLake this summer in Aug. 9-14th ifall goes well. This should give ustime to revisit all the old hauntsand people we knew or rememberus. Trying to locate a few pictureseven though not very good.

Mr. & Mrs. Donald McLauchlanCalgary, AB

Jim- (Taylor)

I enjoyed your stories (#79). I'll try to submit something sometime.I'm not working anymore-taking abreak to re-energize!

Takuniaqtuguqqai (maybe we'llsee you later).

Betty HarnumYellowknife

Inuktitut uqalimaagait,

Niriunnginaaqtaujuvuguk uqalimaa-gassinnit INUKTITUT 79mit uqau-siqaqtillusi “pulaaqtisinnit.” Parnakannuniurruniaqtunu Qamanittuarmut aujaq-pat Aaggiisi 9mit 14mut qanuinngikutta.Piviqalaaqtussauvugut qimirrugiarlutigunajuqpattaminiqpuk amma Inuit qauji-majavut suqquigijavullu. Ajjinnguatuq-arnit qiniraluarannu nanittautigijan-ngikalaurattigu.

Uigiik nuliariik MakalaaklanKaalguri, Aalpuuta

Jim- (Tailur)

Quviagilauqqakka unikkaat uqalimaaq-tugit (79). Titirarunnaqsiguma uqali-maagassinnut qangakiaq titiralaaqtunga.Iqqanaijarunniirama-taqaaqsikainnalau-rlunga uummattiarissilaaqtunga!

Takuniaqtuguqqai.

Piati HaarnamJalunaif

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LETTERS TO THE EDITOR

TITIQQAT

2

3

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Dear Sirs,

Re the “flower found in Labradorand Nunavik regions” (actually infruit or seed) on the cover of thesummer ’95 issue of wk4tg5.

I’m a botanist. I believe this is Sedum rosea, quite widespread in the Arctic (circumboreal), andalong the Canadian Atlantic coast,also in mountains of the northern2/3 of North America. It's called“roseroot” (or “rose-root”) inEnglish. I expect there are native(including Inuktitut) names for it insome Canadian localities. SpelledS. roseum in Scoggan’s “The Floraof Canada.”

It generally grows on cliffs orrocks. I've seen it along the Bay of Fundy, N.S., which is close towhere I grew up and where myparents still live, also in the Alberta Rockies.

Yours Sincerely,Joe Johnson

Angutinut,

Pijjutaq ‘Nunaraq Laapatuamiisuuqamma Nunavimmit avittuqsimajuunnik’(piruqtuulluni uvvaluunniit piruqsia-saulluni) silapianganit INUKTITUUMITaujalisarmit ’95mit.

Piruqsialirijiujunga. Uppirusuppungalununaraq taiguusiqarngat Siatam Ruusiamit,ukiuqtaqtumit pirusuuq ammalu KanataupAtlaantik killinganit ammalu qaqqaitquvvasinninganit amialikamit. Nunaraqtaijauvattuq ‘Ruus Ruutmit’ qallunaatitut.Isumavungali Kanatamit nunaqaqqaaq-simajunut asinginnit taiguusiqaqtitau-giangita piqasiuttugu inuttitut. Titiraq-tausimasuuq S. roseum sikuugantitutatiqaqtitauvuq ‘Kanatamit Nunararijaq.’

Nunaraq taanna pirusuuq killuujanitujararniluunniit. Takusimavarali nunalim-mit Pai af Vantimit, Nuuva Sikuusamit,qanigilluniu piruqsavigilauqsimajamaamma najuqtunijju ullumi angijuqqaak-kuma. Nunaraillu taakkua takujassaugivutAalpuuta Raakisnit.

Pinnanaqtumit titiraqtuq,Juu Jaansan

/wuy C. ≈8g3n8 tt6vix3-Fdtz5 bfnsK6 ß7m5txE4vuho &^i5 x3ÇAcoClx6gim3ÎF4, XgxEu5.

James R. Andersen's mailbox isdisplayed here for he is still healthilydelivering mail at the age of 76 inMakkovik, Labrador.

Jaimisi R. Aantursan titiqqaniarvi-qutingat takussauvuq uummattiarikka-mi suli 76nit arraaguqaliraluaqtuniMarruuvik, Laapatuarimit.

/wuy

C. ≈8g3n8,

!((^

James R

. Andersen, 1996 Jaim

isi R. A

antursan, 1996

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This letter dated 1994 was found inthe office and given to me and is veryinteresting. Although it is late inappearing, it is included in this issue.Ejetsiak Simigak had taken the photo-graph in 1961 and he takes us throughwhat happened before and after thephotograph. The photograph had appearedin the 1994 INUKTITUT calendar.

To Inuktitut:

January 1994Kangirsuk, Nunavik, Quebec

I was glad to see a picture I hadtaken in the Inuktitut Calendar1994. The picture I’m referring to(of Allasuaq Atsiaq) appears in themonth of September. I will give anexplanation which can be insertedinto Inuktitut.

The person in the picture is avery good friend of mine — takenbetween Kimmirut and Cape Dorset,in a place called Kangirsualuk(Malcolm Bay in english). I grewup partly in a place called Tatsiqtunitat that time.

We went fishing during spring,in June, and the lake we went fishingat was called Ipiniq. We used to

Una titiqqaq 1994-lisaq allavimmit nani-jaugami qaitaujujuq tusaruminaviutittuniuqalimaagarmut saqqiqasiutivuq kingu-varaluaqtuni. 1994-lisait ulluqsiutitsaqqilauqtillugit Siitiivvaqsiummit ajjiliurilauqsimajuq Ijitsiaq Simigaq1961mit qanuinnirilauqsimajarminitunikkaaqaqquq kajjaanammariqpurlu.

Inuktituumut:

Jaannuari 1994 Kangiqsuk, Nunavik Kupaik

Quviasulaurama ajjiqutiganik takugama ulluqsiutini inuktituuni1994ni. Ajjiqutiginiraqtara (AlaasuapAtsiaq ajjinga) taqqimiittuq Saptampami1994 unikkaalaurniaqpunga inuktituumutilisimaniaqtuni.

Taanna ajjinnguaq ulluqsiutiniittuqilannarijara ilapalugitsugu atjiliulauqsima-vara 1961mit. Taavani nunavinittinniKimmirutiup Kinngaillu akunningani,Kangiqsualuk Maakamvaimit qallunaatitutatilik. Ilangani nunaqaqpalauratta piruq-satillunga nunagivalauqtavut Tatsiqtuniatilik.

Upirngaakkut iqallialauqsimavugutJuuniup pigiarningani tasiq iqalliarvigi-valauqtavut Ipinirmit atilik. Sikukkut

4

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PHOTOGRAPH REVIEW

AJJIMIT UNIKKAALIK

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hop from ice to ice to go fishing onsolid ice stuck fast to the shore, andhad certain trails to our fishingspots during the warm period. Thethree of us — my father, Quujuqand I — started fishing throughnatural holes (in the spring thereare a lot of them) in the ice early inthe morning — we had not sleptthat night. We caught a lot of fishand enjoyed ourselves very much.At one point, Atsiaq damaged thehead of his fishing spear (kakivak)and could no longer fish as this washis only means of catching fish. Hewas saddened because he could notfish any longer, and turned to hisbinoculars to gaze towards the land.As he was looking through thebinoculars, he let out a cry, hii! Hehad seen a caribou, so we startedtrekking towards the caribou, whichwere not that close by, perhaps 7,8, 9 miles away. There were threenicely fattened male caribou. Afterwe had caught and skinned them,we headed towards our camp sothat we would bring the meat thereby dogteam. As we were walkingtowards our camp, we became verytired and sleepy from having stayedup all night — after all, it was day-light for 24 hours. So I thoughtthat we should get some sleep andretrieve our caribou when we wokeup. The land was still cold enoughin early summer.

Atsiaq and I carried the qamuti(kamotik) by land to a spot by a lake.Although the qamuti was heavy, wewere both young and therefore able.We took the qamuti and the dogsthrough the lake towards the hillwhere the meat was; we left thesebeneath the hill and walked up thehill to get the meat, to bring themeat to the qamuti. As we werecarrying the meat to the qamuti,we started horsing around. We hadremoved the intestines from thethree skinned caribou we hadcaught, and stored the meat inwhole caribou skins ready to becarried. I started stacking the meatupon the load which Atsiaq was

tuvaakkut sitjatigullu qainngutigulluaqqutiqaqsuta ullukkut ingirratsuta unnuakullu taaqsiqattangimmat.Ullaakkut aulasasilauqsimavugut killa-tigut upirngaangugami ikkiinaranilu kil-laqatsialirmat tasiq sinimmaituutsutaiqaluqattaliratta isumainnaq quviasuk-tugut. Atsiaq iqalummit kapigiaqsunikakivangit siqumilauqsimajut nakjuuga-mi kakivangit suviiruttuq pijjutissatuan-git siqumimmata. Aulasarunniiramiquviasutsiarunniiqsunilu nunamut qin-ngummigasijuq. Qinngummigaqsunisirijualuk (hii!!). Sunauvva tuttuni takujuq.Tuttuliasijugut pisuksuta qaninngitullua-ngummata immaqa 7, 8, 9 maili miksaaniqaninnginniliit. Tuttuit pingasutangutialuit quinijuuliqtut ilaa itsinnaq-tuuliqtut (tunnuapalaaliqtut). Pigattigutaatturiirattigut tammaaqsimavittinnututisimmijugut qimussikkut ainiarattigut.Pisuliqsuta tupittinnut uirngatummariu-lilauqsimavugut uvangaluarnguangilaaqsinimmaittuugatta upirngaaraapiugamitaaqsiqattangimmat. Isumaqaliqtungasinikainnarluta aiksiqtitaujumaaqsungatuktuqqaujattinnit. Nuna aunniulirmataniuvallaagaluaqsuni.

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e8a7uZ6hi yEJxl4 GB∑¡¡H.

As he was looking throughthe binoculars,

he let out a cry, hii!

Qinngummigaqsuni sirijualuk (hii!!).

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packing, and thought that it wouldmake a good picture. I wanted tosee how it would look in the pictureif I stacked all the meat upon him,even if he was not going to carrythem all himself — so I stacked themeat on his load. I included thethree caribou heads with theirnecks attached (two caribou headsin both hands), and took picturesthat way. Although it was not reallythe case, it appeared that he wascarrying all that meat somewhere,when in fact he was just standingstill while I took the picture. If youlook at the picture, it shows twocaribou heads, when, in fact, therewere three caribou caught; he iscarrying two caribou heads in bothhands. The load was so heavy forhim that he could not move hishead to face the camera, but couldonly move his eyes towards it; thismemory brings a smile to my face.After I had taken the picture, I againremoved the load off the ones hewas carrying. We had fun as youthwhen we were most muscular.

We caught some fish and somecaribou at that time, and we werehappy. On our way back, our qamutiwas heavy with the load. We had totake this all along the shore becauseit was only along the shore that theice was strong enough to permit usto use it. We were on our way hometo a tenting camp which had noqallunaat (white people), no buildings,no telephones (or communicatingdevices) or nothing of that nature.We would also catch basking seals.

When we arrived in our camp,my father Quujuq said, “It is onlybecause my two partners are youngthat I am back with a fully loadedqamuti”. We were permitted to bringthese loads back even in spring whenit was the most difficult time todrive the qamuti across the ice,since dogs can pull the heaviestloads through rough ice whichcould never be accomplished with a ski-doo today.

You can partially see the lakewhere we used to go fishing in the

qaanganiiktut. Quvianaqpalaurmatuvikkautsuni nukiqatsiarnirijami.

Taitsumani tuktugatta iqaluksutaluquvianalauqsimagivuq. Utiliratta qamu-tivut uqumaittuuliqsuti sikukkut sitjatig-ullu qainngutigullu ingirragiaqaqsuta.Qallunaaqanngitsiaqtumut angirralan-gatsuta tupirnut kisiani illurjuaqtaqan-ngitsiaqtumut uqaalautiqanngittumutsunagalaaluqanngittumut. Natsiavinir-niaqattaqsutalu uuttunik.

Nunattinnut tikigatta ataataga Quujuquqalauqsimajuq imaak, “ilaruluukkamakkutturuluutuinnamut usivut atangiq-tillugit tikititaugivunga”. Aqqutitsiangun-ngittuugaluakkut upirngaami pijunnaqtita-uvalauratta qimmiit uqumaittuugaluanit

uniarunnarmata, sikituup uniarunnara-janngitanginnit ullumi.

Ajjinnguamit unikkaaqtarani tasiqiqalliarvivut ilanga alakkaumaarjuttuq.Tasiq Ipinirmit atilik ‘Ipiniq’ atingatatukinga qaujimanngimmigakku uqanng-immijara. Ulluni pingasuni sitamanilluun-niit maqailauqsimajugut ungasittugal-aangummimmat qimussikkut.

Maanna nuqqalaurniarama tavvauvu-tiiqpassi uqalimaaqtusigut uvanga Ijitsiaq

6

!(($j5 s9l6ystsJJ6.1994 Calendar.1994mut ulluqsiutiuujuq.

sdmwnlxj5 ®Nzn8z5yxD8•6g6 wpq4

n8zZhx6©4 bfns7mE4©4dz8N6g6.

The load was so heavy for himthat he could not move his

head to face the camera, butcould only move his eyestowards it; this memory

brings a smile to my face.

Uqumaissaluamut kiinangasaanngatsiarunniiqtuq ijingik

saanngagasuaqtuuk takus-saummariktuuk qungannaqtuq.

7

µ8N k6vMs3ixCm b=?sK†6Xyscoµ6gyA5 s?z wp5yx6 yuZ6kN5yx3usFi6 kNF7usao6g6vq6hu5.

wp5yx6 d/8N¨4 whm8axb6yN6y-mZF5 ttCExz x0poxui3k5 ckwo-s3iEMs6ym/y8i5 s9l6yst¨5gu5x0pu5. gn3iFst2S6 si4√5 gryN6y-t5tK3l xg3iuiy8i5 x0posEMsCt5x0posEymo6t9lt9l. x0p b=?scoµZ3u5 n6rcystK6 NlNw6y0J-tQd9lA. d/8N¨zw b=?sKt9l.

picture which I am talking about.The lake is named “Ipiniq”, but Iam afraid I do not know the mean-ing of that name. We went huntingin that area for three or four daysat that time because it is quite adistance from our camp.

I will end this story for now; I would like to say hello to everyonereading this article — my name isEjetsiak Simigaq, originally fromNunatsiaq now living in Kangirsuk,Nunavik.

Ejetsiak, thank you for considering an explanation of the picture whichyou had taken, that was inserted intothe calendar. It is wonderful to hearthe story, and gives the readers a goodidea of what is happening in the picturebefore and after it was taken. The pictureis included in this issue. Thank youand farewell.

Simigaq NunatsiarmiuviniqNunavimmiunguliqtuq Kangiqsumit.

Ijitsiaq qujannamiik isumannguataq-sinaqsimagavit titirarianga ajjiliaminirnutqanuiliurnirilauqsimajassinnit ulluqsiuti-miittumit ajjimit. Tusarniviutippuqunikkaat tukisinaqsitittivurlu aturnimini-ssinnit ajjiliurilauratit ajjiliurisimaliq-tillutillu. Ajji tavva uqalimaagarmitsaqqiqasiutivuq nalunaiqsijjutigiqullugu.Qujannamiingai tavvauvutillu.

x˜hx x5yx6 r8z3usb6n8qi3ui5 cspn6f6 N7m5gig5gi5 r8zs2 yM∫i5 kN5yx3u5.Allasuaq Atsiaq of Cape Dorset challenges his strength of packingcaribou outside of Cape Dorset, N.W.T.Alaasua Atsiaq Kinngarmiutaq sannginirminit qaujisaqquq nammattuni tuttunit Kinngaupsilataanit Nunatsiarmit.

yuZ6 wp5yx

6, !(^!

Simigaq E

jetsiak, 1961 Simigaq Ijitsiaq, 1961

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Winter has arrived. In regards tothis season, Inuit are well-known forbeing one of the strongest survivorsof the cold. A cultural people in thevast Canadian Arctic, Inuit are veryfew in population compared to thecities in southern Canada. And yetare very warm at heart.

Inuit, a very accommodatingpeople to other peoples needs, as well as towards each other havebeen blessed to adapt rapidly todrastic changes; having been a non-political people fifty or more yearsago and presently entering themselvesinto becoming a self-sufficient peoplepolitically. On top of all that, oneof the top adjustment periods forour older generation have been torelocate to communities on differingtimes in the regions when beforethey were practically surviving off the land in and around theirsurrounding camps. That goes toshow how practical Inuit can be withembracement and acceptance of changeswhether they are big or small.

Now, there are differing groupsof Inuit across the North: Inuit ofthe western Arctic called Inuuvial-ummiut; central Arctic, Qitirmiut;

Ukiuttarivuq, taanna pillugu Inuit qauji-majaanguvut inuulijunnatiarnirminit ikkii-naqtualummit. Piqqusiqattiaqtuti Inuitungasigiittuutiuttaraluaq ukiuqtaqtumitKanatamit, Inuit inukipput inugiannikkutinugiattillugilli nunaqarviniittut qallunaanit.Uummattiaripput inuuqatigiinnikkut Inuit.

Inuit, inuuqatigiinnikkut isumaliuq-simattiasuunguvu asiminit, akunningin-nillu isumaliuqatigiittiasuungulluti asijjipalliajut avatittinnit amisuugaluaqtil-lugit; pivalliatittinikkut isumanalauqsi-manati arraaguit 50 qaangiqsimajunitamma maannakkut imminiqsurunnanirmuttikisimaliqtuta pivallianikkut. Taimaikka-luaqtillugu, uqumainniqpauqatausimavuqInuit ilagiit nunalinnut katiqsuqtausimal-luti nunaliralaaqaqattarvimininginnitajjigiinngitukkut arraagukkut avittuqsima-junit. Taissumanili inuuliniutiqalaurmatanunamit imarmilu angunasunnikkutnunaliralaaqarvigijangata avatinginnit.Tamanna takullugu qaujinaqquq qanuqInuit asijjipallianiujunit tunngasuatitti-gunnarmangaarmi angirutiqarlutilluqanuq angitigigaluaqpata mikitigippatalu-unniit asijjirutiit.

Maanna, ajjigiinngittunit taiguusiqar-mata Inuit ukiuqtaqtumiutait: Inuitualinirmiutait taijaugajupput Inuuvial-ummiunit; ukiuqtaqtuup qitinganimiut,

8

tt6v6 ≈6rhwp7mE7u5

FROM THE EDITOR

TITIQQAQ AAQQISSUIJIMMARIMMIT

9

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south-central Arctic, Kivallirmiut;eastern Arctic, Qikiqtanimiut;northern Quebec, Nunavimmiutand Labradorians, Laapaturimiut.Dialectal differences are evidentacross the north too, the writingsystems differ in three volumes:Inuvialuktun, Inuktitut syllabicsand Inuktut. Their unity speakslouder than words, although Inuitlive in vast regions of Canada, thebond between them is incredible,prideful and encouraging.

Yes, lots of changes have occuredamongst the Inuit: no longer livingin Illuvigat (snow houses/igloos),now living in houses; dogteamsdone away with (other than forraces), replaced with skidoos, carsand three/four wheeler hondas.Many other changes have engulfedInuit in a short time span but beingof invitative quality, Inuit are coping,to the best of their ability. Theseissues are dealt with in various waysin the articles contained of thisissue INUKTITUT #81.

Looee OkalikINUKTITUT

Qitirmiut; nigiqpasiup kivataani ukiuq-taqtumit, Kivallirmiut; kanannaqpasimmiut,Qikiqtanimiut; Kupak tarranganimiut,Nunavimmiut; ammalu Laapatuarmiut,Laapatuurimiut. Uqausiittauq ilangagutajjigiinngimimmata suujuqsaulluti ilan-gagut, titirausit taima ajjigiinngijjutiqarivutpingasutigut imaak: Inuuvialuktun,Inuttitut amma Inuktut. Atausiuqatigi-inningilli sanngijjutigivaat Inuit ungasigi-ittuutaugaluaqtillugit Kanatamit, inuuq-atigiinningilli pillurippuq, upinnaqpuqamma kajungiqunaqpuq.

Ii, amisuruluit asijjirutiusimalirmataInuit akunnangannit: illuqarunniiqtutiilluvigarnit, illuniingaaliqtuti; qimussiq-arunniiqtuti (qimussiliutinirnut aaggau-galuaq) inangiqtaummata sikituunut,nunasiutinut amma pisuutikallannut.Amisukkanirnut saujausimajuugaluatInuit asijjiigutinut qilammiujumit kisianiliInuit inillaisarainninginnut, inuuqatigiit-tiaqput pijunnanirminit atuqtuti. Tamak-kua pijjutaujut unikkaaliangusimajunutuqalimaagarmut Inuktitut 81mit takussautiaqqut.

Lui UkaliqINUKTITUT

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The following is an interview withBarnabas Peryouar, an elder fromBaker Lake, Northwest Territories.Sadie Hill from Ottawa interviewedPeryouar about the traditional roles of men and women in Inuit society.

Sadie: Let’s talk about the roles that men and women played before the qallunaat came.

Peryouar: This year, 1991, I amnow 66 years of age. I know aboutthe ways Inuit used for survivalback then but today I worry aboutdifferent things altogether. Today,it is hard to get any money when it is the only means of survival.

Una apiqsuuti kiggusiqaqtillugu ParnapasPirjuaq inutuqaq Qamanittuarmiutaq tukisitittigiaqtuni Inuit taissumanikallakangutiit arnaillu piniarnirivalauqtangitqanuittuuvalaurmangaarmi. Pirjuaq tavvaniapiqsuqtaq Saiti Hiulmut Aatuvaamiutarmut.

Saiti: Inuuhiulauqhimajuq qallunaaqta-qanngilauqtillugu tamakkua angutiitpiliriaksarihulaugaillu arnaillu piliriaksari-hulaugait unipkaaraujamiaruaruvit unip-kaaraujamiarit.

Pirjuaq: Taima tagvani 1991nguliqtilluguukiuqaliqtunga maangna 66. Qaujimat-siaqtunga uumanilugusirnik qallunaaqaq-qaatinnagulu maannaluttauq isumagaasiani aksuruutiqalirmat. Kiinaujat maanna

XNX W3Jx6, cmi5gx3usb6 wkgc6

BARNABAS PERYOUAR, BAKER LAKE ELDER

PARNAPAS PIRJUAQ,QAMANITTUARMIUTAQ

INUTUQAQ

yMgJ7mE4 wkgc6, XNX W3Jx6 cmi5gx3usb6 kN5yx3u5 WJ8N3iq5 xg6ym/q9l csp/nsK5 x0pu5.A wise Inuk elder, Barnabus Peryouar of Baker Lake, N.W.T., his many life skills and experiences are visible in the photo.Silatujummarik inutuqaq, Panapas Pirjuaq Qamanittuarmiutaq Nunatsiarmit pijunnarningit atuqsimajangillu takujassauvut ajjimit.

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I remember the time before whenBaker Lake had only five qallunaat;there were two R.C.M.P. officers, aRoman Catholic Priest, a Hudson’sBay Company clerk and an AnglicanMinister. They were the only qallunaat then.

When a female and male werestill very young, they were broughtup knowing, understanding thatthey would become married oneday so life was not difficult. Alsowhen there was enough food andenough skins it did not seem thatdifficult because we did not knowany other way of life then.

Even though the best huntersand best seamstresses taught theirown children the skills of huntingand sewing, they did not teach children who were not their own. If the child were a male, the fathertaught the skill of hunting, and thechild would not even be aware thathe was being taught because he felthe was just being allowed to goalong on a hunting trip with hisfather; he learned from observingthe hunt, or how to build an iglu(snowhouse) and would start to tryand help out. Children never wantto be left out of handling things,and though they were never toldoutright that they were going to betaught a skill, they were taught howto set up fox traps, how to skin andbutcher caribou during the winterand summer seasons. It is the besttime to start teaching them at aroundage seven or eight because they catchon faster, because they are still tooyoung at four or five years of agefor boys unless it was during thesummer season. That is how malechildren were taught before by theirfathers. If the child were a female,they started learning how to sew,how to prepare skins, how to handlemeat and cook from observing theirmother's daily activities; like goingto school every day that childrendo now. From the time they wokeup in the morning to the time theywent to bed at night, that is howthey were taught by their parents.

aksururnatluavilirmata inuutjutaulirmata.Taimna inuusiq qallunaaqtaqanngitilluguQamanittuaq tallimanit qallunaaqtaqaq-tillugu qaujimavallialaurama pukiqtali-qarniq malruungni amma iksirarjuaqta-qaqtuni niuviqtitaqaqtuni atausirmikajuqiqtuijitaqartuni atausirmik, tagva qallunaatuangulaurmata taapkua.

Arnarlu angullu makkuktugajaatnaan-gupluti ilisaqsimagiiqtutik nulianikpalaur-mata uumaniq ajurnaqpalaunngiktuq.Ammalu niqiqatsiaqtutik amiutiqatsiaq-tutiglu pijaraangata ajurnaqtuujaanngittuqnaammaktuq asiani qaujimalaunnginnapta.

Taima angilliqpalliatnaatualiraangatailinniarviktaqanngingmat ammalutaikkua angusuqturjuaqtuugaluit miqsu-jujurjuaqtuugaluillu ilinniaqtitsijiuvalaun-ngimmataluunniit nutararinngitaming-

nut, nutararmingnut ilinniaqtitsivak-tuugaluat kisiani nangminiumma.Angutitnaangukpat ataataminnit ilinniaq-tuq kisiani ilingnianirminit ikpigusum-marinngittuq quviagiplugu maqaiqatauti-tautuinnarasugipluni taima tautulirnir-minut uqausiqtaqanngittumut qanuqangunasukpangmangaata; qanuq iglu-liuqpangmangaata; tautugusirminut ikajurnilummaaqpaktuni. Nutaqqatmakua isavrajaujumianik piqataunngit-suajuittuungmata tiatna ilinniaqtitariujaq-tuniuk tiriganiaqsiutiqarusirmit tuttulirij-jusirmit ukiukkullu aujakkutlu uqaqpa-ngittuugaluit ilinniaqtinniarapkit. Kisiani

12

bw2fx yK9oEMs4vK5c9l c6√6t8NA, whmc5yx3Lt4

wo8ix6t5y?Ms3i3mb.

Our forefathers before theqallunaat came used their

wisdom to teach their children.

Taipkua sivullirilaukkavutqallunaaqaqqaaqtinnagu,

isumaqatsiaqtutik ilinniaqtitsi-valaurnirmata.

13

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The male child was always firsttaught using a .22 calibre rifle onptarmigan because they are usedwithin close range and small enough,before they are allowed to try usinga higher powered rifle on caribou.Once they are able to kill a ptarmigan,it is known that they can now kill a caribou with a rifle. Also if thechild were female, they were notstarted on making atigiit (coats),they started with learning how tomake mittens and kamiit, after firstlearning how to soften the skinbefore handling bigger things.

Our forefathers before the qallunaat came used their wisdomto teach their children. Male childrenwere raised to be able to withstandthe harsh weather, to be strong andbe able to go out hunting alone.Female children because they areweaker and get cold easier wereraised to be able to take care ofthings inside an iglu. With thethought in mind that the female getscold faster, she was taught the skillsneeded in dealing with things indoors;how to make clothing and how toprepare and cook food. The familywho were to gain a daughter-in-law,even though they lived in a differentcamp, knew that the woman who wasto marry their son will have beentaught their roles in a marriage; itwas the same with the family whowere to gain a son-in-law knew theman their daughter was to marrywould be someone who had beentaught the role of a man. The onlydifference then was that either theywere taught by their father or theirolder brother. But if the childrenwere orphans, they were taught bytheir uncles or aunts; that part madesense in that way. We are all awarethat men have greater strengthcompared to women, so male children were taught accordinglyon the roles they would play lateron in life.

Also, if the family had a numberof sons and gained a number ofdaughters-in-law, the daughters-in-law were tested for the skills they

ilinnialluavimiaqsimatnaaqtuti tamaanipitluriktunnaangusummata 7nigluqi8niglu ukiuqaliraangamik, tamaanili sitamat tallimat mikiluaqtuugaluaqangutiitnaamut kisiani aujaukpalli naam-matnaaripluni. Taima ilinniaqtitauvagiiq-simallaksinnaqpalauqtut ataatamingnit.Taima arnautnaaqpalli anaanaminit miqsuluqittumit, ammiriluqittumit,igaluqittumit niqiliuluqinnirmit ilinniaq-simavagiirnaaqtuni qautamaat ilinniar-vingmuaqpangmata tupakkaangamik.Tupagusiluktaaminnittauq tamakkuapiliriangujut ilinniarviktut angajuqqaam-ingnit ilippalliavalaugait.

Sivulliqpaamit siqquqtittungmit uutturaqtitauttarniaqtiglugit tuktunitpigiarutiqaqpalaunngittut 22luqitnaamutaqiggiqtuulluatsiarmangaata siqqutsia-jummangaata uktuqpalliatitauvaktutaqigginit siqquqtuqtitauplutik qaniktut-naangusuktuugaluit kisiani mikijutnaan-gummata, mikijutnaamik aqiggimitsiqquqtitsijuullualirami tuttuttuullualirmatnalunannginnialiqtuni. Ammalu suliarnautnaaqpat taima atigiluqittuanikannuraalluavijjuanik miqsuqpalaunnging-mata, sivulliqpaamik pualuliurnirmikkamiliurnimiglu qitulisainirmiglu ilitsivalliavalauqtut.

Taipkua sivullirilaukkavut qallunaaq-aqqaaqtinnagu, isumaqatsiaqtutik ilinni-aqtitsivalaurnirmata. Angut pigguniq-sauniarmat ikkiilainniqsauniarmallu silamiinnirmik inuillamuaqtanirmik ilisa-jariaqaqtuq. Arnarli ikkiillaniqsauplunilupigguinniqsaummat iglumiinniutinikilisajariaqaqtuq. Taimaa isuma aaqqiksi-mannirluni inuujunnaqpalauqsimavut,ikkiilaninga pigguinninga isumagijaupluniiglumiinniutinik annuraaliurusirmikniqiliurusirmik ilinniaqtitaupluni.Qaujimavalauqtut ukuaqtaarnialiraang-amik, nunaqauqtuugaluit, ilisaqsimajumikukuaqtaarniaramik, ningauqtaarniaramig-luuvva anaanaminit piqataulinirmitamma ataatamini piqataulinirmit angutau-guni. Kisiani taima allaniqtaunituaqataataminit namminirminit angajuminitnamminirminit ilisarviqaqpalaurmata.Kisiani irni iliarjuujaraangata akkaluq-iminnit ilangit ilisaqtaunikuuvaktut taimataamna tukiqatsialluavinnirmat. Maannaangutit qaujimagaptigut pigguniqsaung-mata taipsumanilu pigguniqsatuqaung-

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had; for example to see if they weregood at sewing and if she was, totreat her like she was ‘gold’. Shewould not be asked to fetch water,to go gather firewood, or to cook if her talent was in making clothing.Young people would even think thatthe other person was more treasuredthan the rest, but the fact that shehad the talent for something was thereason for the way she was treatedby her in-laws. The father-in-lawdid not tell his daughter-in-lawabout what she should be doing,because he was testing her for hertalent. They were watched to see ifthey were the type to laze aroundinstead of doing something productive,as is the way with some men; thereare those who cannot stand doingnothing, some women too find just

mata isumaqatsiaqtuti piruqsajutnaatsunamik ilinniariaqarmangaata qaujimajauvalaurmata.

Amma, irniqaqtuttaut amisunikamisunnguqtuqtuupluti ukuatik amisun-nguraangata ukuaqtaarijatik tamaita malruuk pingasulluunniit uukturaqpalau-gait ingminiirluni miqsulluriktutnaan-gunniqpat pijiluunngittuujaqtuni suurlutusugijaulluni aglaat ukuanguvalauqtuq.Imiqtarluqinnirmik, igaluqinnirmik,qijuqtarnirmiglu tilijauvviqajuittuupluniannuraaliujuvagiiqtutnaangupluni ukuaq-taarijaujuq. Isumavalauqtut aglaatmakkuktut naglijaujuqtausugiplugukisiani ajunngittuuqtarninga maliktugupijuulluallaksinnarmat miqsurniungit-tumik ajunngitainik ukuarijauliqtutaktunnguqtut uiniktut uutturaqtaullak-sinnajujut sakingminnit. Angutipliilaksinianngimia ajuriqturnianngimia

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xa5 wk4 WMyK6 N5t3u5wxNbw byzi5 kN5yx3u5e7uq5 bfC8ˆt9lQ5.An Inuk man butchers a recentseal catch at Ennadai Lake,N.W.T. while his dogs look on.Angut Inuk pilassivuq nattirmitIanatai tasinganit Nunatsiarmitqimmingit takurannaatillugit.

15

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sitting there and sewing somethingto be unsatisfying, so depending onwhether they preferred being out-doors they were the ones expectedto fetch water or gather firewood.With the descendants in mind, theelders always taught the art of sur-vival; how to make clothing andhow to make sure they will havefood, because if the father or motherdied they had to start making theirown clothing.

When the father died, the eldestwould take over the family house-hold. The family members weredelegated tasks according to theirtalent. This is still necessary eventhough now everything is available

to everyone, even though money iseasier to come by, the seasons willnever change. They were taught by being made to practice. Today,women are now enjoying themselvesgoing hunting with ski-doos andcanoes, because it isn't as hard as itused to be. But back then, they werediscouraged from hunting. Todaythe Inuit way of life has changed.

Even if women are no longerinterested in sewing, cold weatherwill always come. They used tohave to prepare skins, here I wantedto show you these caribou legskins; they have not been prepared

arnamik ukuaqaqtuq, ukuani isumaminiuukturaqtunigit. Nuqqanganirmit qika-turniqpataluvva qanukiaq inuusiqarmatamakua angutillu angutiittauq tiatnaim-mingmata. Ilangit nuqqangaujarnirmikqipangniqsaungmata. Arnaq iggalumiin-nirmiktauq tiatna nuqqangarnaqtunikmiqsumiarnirmik qipangniqsausurming-mata, taima silamiinnaqtumik sunanikimitaqtitsinirmigluuvva tigumiaqpaktugitkisiani imitaqpalaurmata, qijuktarnirmig-luuvva pijilunnguqtuujaqpalauqtutnaglingnainnirmiunngiktuq.

Ajunnginniqsaujaa quviaginiqsaujaalupiliriangutitausimapluni. Taima nautsiq-tutsiaqtutuqaungmata qanukiaq tuquguktakinguvaanut annuraaliurunniiruttigu, king-uvaavut niqiksaqtarunniiruptigu sivuniqtitisumagiplugu ajunngiliqsaisuqtutuqaung-mata; ataataqanngiluqilirlutik anaanaqa-nngiluqilirlutik anaanairutitnaatuaraanga-mik annuraat ingminniiqtutik kisianiusu-laurmata.

Ataataqarunniiqtutiglu angajuqaraa-ngamik angajumingnik isumataqtaaqsi-mavalaurmata; suurlu maangna niuvirvikamisuqtuarnik pilirijiqarmat, naalagarliisumaqsuutigijai taipsuma niuviqtiniajunngitaanut iliuqqaqsimaplugit. Tiatnaajunngitaanut pilluriganut ilijausimang-luni, kiinaujallu ajurnanngimialiraluaq-tiglugit sila ukiuqtarunniirnianngittuq,piliriaqauqtitaumialluaviglaktutik tiatnaajunngiliqtitauvalaurmata. Maannauliq-turli quviasuluamut arnaugaluit sikituu-qatsiaqpaliqtutiglu qajariatsiarikpaliqtutiglumaqaiqataumiaqtuktuuvaliqtuugaluitaksururnanngilirmat. Taipsumanili ma-qaigvingmut isumaqaqtitauvalaunngiktut.Maanna allannguqturli inuusirijavut.

Tagvali ukiuqtatuinnarniaq suli arnaqmiqsurnirmik ilisarinngiliraluaqpata-luungniit ikkiinaqsiqtailinianngiktuq suli.Tagva pijariaqaluaqpuq amiliriniq, ikkuaaglaat tuktuit niungit takutitaksalaukkapigiaqsimajuglu pigiaqsimanngiktuglu,aaqqiksuqsimanngillutik niuluqiit suksa-nngilanngiktuujatsiarmata tagva tiatnaimi-aqtiglugit tagva nalunaiqtugaunniramikitiqsimajuq aktarvingmuaqtaunngittukpiliriariliqsimagumik pitsiaqtuulirniarmata.

Saiti: Taamnaluktaattuaq?

Pirjuaq: Ii. Taima tamakkua aaqqiksu-

xJ8q∫k5 W9lEZk5wo/sym1li.

The family members weredelegated tasks according

to their talent.

ajunngitaanut pilluriganutilijausimangluni,

Whux4gxClx6gi, Whux4gxClx-Çz2b w 8i eJc8q5gux5gx4f5Whc5∫6X4Lb.

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yet and so they look like they aren’tgood for anything, but once they are,they will be made into somethingvery nice.

Sadie: All of that?

Peryouar: Yes. Skins are preparedusing iqtutsiti (scraper) and sakuuti,but before that they first have to besoftened by chewing them to makesure they do not tear or rip, thenusing iqtutsiti that has a dull bladethey are stretched, then preparedby using a sakuut that has a sharp-ened edge to soften them furtherbefore being made into something.It is an art that still needs to betaught today. I have a pair of mittensthat are store bought that they sayare super warm, but if I were to wearthem outdoors all day and get bloodon them or get them wet they wouldfreeze right away, so they have tobe put aside to dry them. If theywere these caribou skin mittens andif I were to get blood on them, I

gauvangmata iqtuqsitinut sakuutinillu,pigiagaksaunngingmata tiatnaitillugitkingmamiaqqaaqtugit aliktulairaangataqituligiaglaqqaaqtugit iqtuqsingmut ikpiitturjuamut tasitiqqaariplugit tasit-siaraangata ipiktumut mamiasaaligiarluguqituktunnaanguliqtugu. Taima tamakkuailisaqtaujariaqaqtut suli uplumi. Pualu-qaraluaqtunga qaplunaaqtangnik uquqtut-tuuniragaujungnik kisiani upluluttaarlianiirlunga aumiktarnirlugigluuvva kinin-nirumigluuvva qiqimiattualirluni kisianipinajarmat, panirluni kisiani. Unali tuktupualu imaalauraluarnirumi aunginnaru-lauraluarnirumilu silamiilluni suli salumma-qtuulluarmat apummullu niugautilugutilukturlugulu. Unali kinikkumi tiluktuq-tarnirlukkaluarumi aliktuqpallianginnara-jarmat. Makuali surusuittuungmataqiqinnaqtumit. Taima iikkiirnaqtigiktar-niarmat tiatna suli inuusilauqtinni taamnaaturiaqaqtuqtaujuq.

Maannali unipkaalaurama pijilun-ngurviuvalauqtunut ilanginnut uvangaaglaat utiruannginnama, qijuktariaqtu-ruannginnama qijuit nungualajurjuamiat-tuungmata taipsumani qaplunaaqaqqaaq-

16

17

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would just have to rub a little snowon them then beat them with a stickto clean them. But these store boughtmittens, if I were to try and beatthem with a stick to clean them,they would just start to tear. Caribouskin mittens do not get wreckedeven in very cold weather. As coldas it gets in the winter, they werenecessary in those days.

As I was talking about beingtreated like a slave, I do not wantto go back to that kind of life. I donot want to be sent to fetch firewoodagain because they burn so fastespecially before qallunaat came andwe lived inland where there are noseals to provide us with oil and werelied on wood to cook our food.The Inuit who lived along the coasthad the luxury of having seal oil fatfor fuel but we inland people hadno choice but to use things like willows for our fuel and they arealways far apart to come by.

People had to walk miles andmiles searching for lichen which isthe only other form of fuel used forcooking. They were the only otherkind used for cooking by inlandpeople before qallunaat came. It wasa hardship especially during the wintermonths, so even if fetching firewoodwere not taught it would be fine.

Being able to make clothing,knowing how to hunt, being able to survive and travel are things thatstill need to be learned as they willalways be used. Now a lot of peoplego off hunting with no caribou skinclothing, even though there areolder women who still know howto make those kinds of clothing.We still save caribou skins that willlater be made into winter clothing,kamiik and mittens. As we all knowthat we will always need clothing to wear, we would like to see ourchildren learn how to prepare skinsand make clothing. Anyone canlearn how to soften skins. Everyonehas a different size of clothing theyrequire, so a woman who is skilledin making clothing knew right awaythe size of clothing a man will need

tinnagu tariungunngiktumi nunainnarmitnatsiqanngiktumit uqsuqtaqanngiktumitigajjutituatsiamiangulaurmata. Tariur-miulli uqsunginnik natsiit uqsunginni igat-tutiqaqtuugaluat, kisiani uvagut nunain-narmiutatigut qijungnit kisianilu pisumiak-tuaraluaqtuni, pisumiaktuaraluaraangaptailaanni qijuqanngittumiattuakkutpisuqattaaqpaktuta.

Makua igattutauvaktut tukisiaqquun-ngitaqtit inuktitut nalunairiangmaarniaq-pakka; makua avaalaqiat akuttujurjuitpisuujamiattuaraluaqtuni avaalaqiqan-ngittuq. Taima tagvaktauq tagva tingaujaitpiqatillarituaringmagit igattutiit. Taimataapkua igattutituarilauraptigut tamaaninunainnarmit qaplunaaqanngitillugu ukiuq-siuliqtuni aksururnaqsiniluanguvalauq-tuq. Taapkuali qijuqsiululuqinniq ilitaun-ngikkaluaqpata maanna naammaktuq.

Ukua angnuraaliurusiit, angunasugusiitsilakkuurniit ilitaujariaqaluaqtut aturniar-mata suli. Maanna aglaat tuktunik annu-raaqanngittumiattuuplutik amihiuttuitmaqaitpalirmata, arnatuqaqtuarnik annu-raaliurnirmik qaujimatsiaqtunik amiakta-qaraluaqtiglugu suli. Tagvali uvagutigluptinnik tuktuni ukiuqsiutiksanitmianiqsijunniiqsimanngiktugut sulipiliriariktakkavut annuraaksat, kamiksatpualuksallu, tamapkua atuqtuinnaria-qaglaringmata annuraat qaujimagaptigutnutaravut aglaat ajurnanngikpat ilitsiqu-jaraluavut amirnik qitulisainirmik miq-surnirmiklu. Miqsurniunngittut ilikti-riaqanngittut kiamiaq inuup ilittuulluagaitqitulisainiq. Taakkuali Inuit aktikutigiin-ngiktunik annuraaliuqpalaungmata.Tiatnatut Inuit aktikutigiinnginningatmaliktugu arnaup annuraaliurniliujupqaujimavalaugait qanuq angitigijumikangummik annuraaliurmangaarmi.Tiatna naammaksatsiaqtitsiniq aktikuti-giinngillugittauq angnuraat pijariaqarmata.Maanna Inuit aktikutigiinngingnamiktaipsumaniluktaarlu qaplunaaqaqqaaqtin-nagu aktikutigiilauqsimanngingmata.Angut annuraaliuqtiungillariktuni arnaupliilikturluni qanuq anginaaqsitiginiarma-ngaarmi qaujimajuq kisimi annuraaliuq-paktunigit. Kinamiarli angut maqainnat-sianngikpat qitulisainirmik ikajuqtuulluaq-tuq kisiani tiatnaikkaluarnarmat annuraa-mi miqsugaujuksamit iliktirluni pilanng-illuavimiaqtaqtuq pualuksaliurnirluung-

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nwt: c2l 5 trBwm5bo6t9lŒ5V

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just by looking at him. It is importantthat clothes fit right, so they haveto be made in different sizes. Everyonehas always been different sizes, evenbefore the qallunaat came. Men nevermade their own clothing, that wasthe woman’s job and she was theonly one who knew what size shewas to make. But if the weather was not good to go out hunting, he could always help in preparingthe skins. Even I too never learnedhow to make mittens, but learnedhow to prepare skins that are to bemade into clothing. Caribou skinclothing will always be required.

Whenever qallunaat come intotown, they have never asked a womanto be their guide out to a camp,they have always relied on men toperform those duties. So for thatreason, it is important that menlearn how to be able to hunt, andbe knowledgable in travelling.During the winter months, thewind blows mostly from the north,so it is important that men knowthe way the snow is formed by wind.It is important that men, as well asyoung men learn about that, becauseif the visibility were to become bador it should get dark out, they willbe able to get to their destinationeven if it were far without gettinglost. The way the snow is formedby wind in late winter is as good asusing a compass. Today, I too use acompass, but before they were notavailable, it was important to beaware of your surroundings so youwould not end up getting lost if itshould get dark before you arrivedor if visibility were to turn bad; forexample if you had to travel south,you would first have to study theland in order to know in whichdirection you would have to go.Sometimes too the qallunaat wantto be taken quite far, so it is importanta man knows how to make an iglu.If he knows how to make an igluduring their trip, he would be considered a good guide, but if theguide was new to being a guide theqallunaat would end up being too

niit ilitsinngitainnaqtunga kisiani qituli-sainirli qaujimajumiattuuliraluaqtunga.Taima taamna aturiaqalluaviktuinnarniar-mat annuraaliurniq tuktuit aminginnik.

Makua qaplunaaluqiit tikitsaraanga-mik arnanik nunamuaqatiksamingnikinatsilauqsimanngingmata angutiniknunamuaqatiksamingnik gaitiktuksa-mingnik tuksiraqpaktut qaujimatsiaqtu-mik. Taima angutiit ilitsijariaqaqtutangunasungnirmik piqataaniglu ingirraj-jusirmik. Tamaani ukiulluaviuliraanga-mi nuasmiinnaqqattaaq anurigajung-mat. Tamatkua aputit aputimiat nuatmitanuriqalirniku qaujimannainnaqtuni,tamatkua angutit ilitsariaqarmattutmakkukkaluarumi niptailiqpat taaqsik-palluuvva urninniaraluakkani qaniktut-naaq tautunnanngiliqpat namut turaar-iaqarmangaarmi apummik najuqtaminikqaujimattutiqarluni urnikkani ungasik-tuq turaatsiaqtuulluarmagu tammaajan-ngitainnarluni. Tamanna ukiungu-lisungaraangat aputi nakinngaalini-liuninga ajjitsiarilaurmagu taipsuma.Kaampas-nguniragaujup, tammakku-tiup. Taimali kaampasnik atuqpalir-migama, piqalaunngingmatali Inuittangmakkutiksarminik tagva nauksiq-turialik taaqsiitigumilluuvva niptaillua-liqpalluuvva najuqtani tamangna silat-saunngimiaraluaqpat tautungnarunnii-lanngingmat; saut-muariaqarumi mani-raq ilinniaqqaarlugu namu turaariaqar-mangaarmi qaujimaliqtaqtuq. Ilaangniqaplunaat inatsivangmata ungasiktu-mut, igluliuqpagluni kisiani. Iglutaaq-taujaqatigigumiuk tainna gaitivvigijaniangut taimna mianiqsijitsianguniraqtau-najarmat, qaujimanngiktumilli aullaa-jusinngaqtumik piqatiqarumik qaplu-naaq qaujimanngingnami ikkiiqti-taumiaqtarlunilu pittarajarmat tiatnailitsijariaqaluaqpuq suli angutit iglu-liurnirmik. Ilanga aputiktuugaluaqigluksatsausuiktuungmat, igluksatsiarin-gnirmik igluliurnirmiglu ilisajariaqaqtutmaanna suli.

Taima igluliurniq qaujimatsiaqtunikimmaqaa angutitaqauqpat ikkiirnarjuaq-tillugu taikkua halataiqtuluqiinik tamaun-ngaqtuqarniqpata Qamaniktuarmiutigulliiqqaqsaallagajaqtugut inuktigut; ‘Iglu-lijuulluatsiaq? Kina tammaajarniangippa?’taamna inuusituqapta ilagijaa angutiluk-

18

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19

cold for too long, so it is importanta man learns how to make an iglu.There are different forms of snow,so you have to know what type ofsnow is good for making an iglubecause even though there is a lotof snow some are not any good tomake an iglu out of. You have tolearn the different forms of snowand how to build an iglu.

If someone on holiday were tocome to Baker Lake and wanted tobe taken out on the land, peoplewould gather and decide whowould make a good guide; a manwho can make an iglu and one whowould not get lost. That was a partof our lives, all men were taughthow to make an iglu, but todaythere are some who do not knowhow because there was no one toshow and teach him and maybe hehas never travelled on the land sohe has not had to practice. It is notthat simple making an iglu, so aman had to practise and rememberwhat type of snow he found easierto make an iglu out of; practicemakes perfect, it will always comein handy to know how.

Having rifles now to hunt caribou has made hunting a loteasier and almost anyone can usethem. It is important that there is awoman who can make caribou skinclothing, or that a man can travelto Gjoa Haven from Baker Lake.Being able to travel that long a distance is valuable, because moneycan be made by using these capabil-ities, like the ability to build asnowhouse and the other skillsneeded to be a successful guide.

Today, we rely on having moneyfor survival, it is more importantnow than it used to be to have itbecause we did not need that muchmoney back then to buy things.

Sadie: After the arrival of the qallunaat?

Peryouar: Yes. I remember toothat beginning in 1958, the federalgovernment started giving welfare

taalli qaujimaliqpalauqtuugaluit, maannaqaujimanngiktuqaqtalirmat nalunaikku-taksanik unniqtuutijausimanngingnamiuvvaluuvva ungasiktumut aullaqtarniluk-simanngingnami nalunaikkutaksaugaluitqaujimanngilirmagit, ammalu aputit-tuuvakkaluaqtillugu ukiutamaat iglulit-taqpalauqsimanngingnami qaujiman-ngiktuqattalirmat. Ajurnaittulluavi-unngingmat igluliniq kisiani iglulinilu-gajugluni qanuiktumit apungmitigluliniq ajunngilaurmangaarmi ing-minik qaujimalirluni igluksaqsiujusili-raangamik naammaksillualiqpalauqtut.

Maannali siqquqtittutiit iluaqtumiat-tuulirmata tainnali tuqutsinilungniq tuktunnilungniq kinamiamit ajuqtauluan-ngilirmat nalujaunngiliqtunilu. Tamatkuatagva ilitausimajariaqaqtut annuraaliuju-juqainnarluni amma tamaanngaarluniQamaniktuarmit Uqsuqtuuliaqtuqaq-tuulluarluni iglutaaqpagluni tammaajaq-tangilluni tiatna uggurnalluavimiatsiarmatajuraluktuni akiliigjuarniaqtuulauqtumi-guuq tusaraluarumi qaujimanngingnamaiigluliusuiktuugamai. Pijumalluaraluaqta-minik ajurutiqarivuq angut ilisajauriaqaq-tuq suli igluliurnirmiglu tammaajaqtaili-nirmiglu.

Inuujjutiqalirapta maanna kiinauja-qarnirmik, aturluaniqsaulirmata kiinaujattaipsumanimit. Taipsumanili kiinaujanutamisuunngitutnaanut niuviqpalauqsima-galuaqtugut.

Saiti: Qaplunaat tikihimattaliqtillugiit?

Pirjuaq: Ii, qaujimatsiarmijara aglaattaimna 1958 tiriganianngillutik angijuq-tuarnit inulirijit gavamatuqakkunnguuqtaapkua tilijangit niqitaarutiksagjuat-tuarnik tunisittalirmata.

Saiti: Qanurlikiaq Inuit inuuhingat allannguqpaglialilaurniqpat?

Pirjuaq: Tagvanngat 1958 allanngur-luamiviarniq pigiarvia. Taavani 1958ungatiluktaangani ilinniarviqannging-maaqtuq. Tagva taamna 1958ngutilluguilinniarvik ukkuiqtaujuq sivulliqpaanga,igluptingnit tagvanngat aglaat mikiniq-saulauqtuq taimna ilingniarvitnaaq.Angijuttuillu nutaragajaatnaallu kati-miatnaaqtutik ilinniariaqpallialauqtut.

b=?8z5 !(%*x9M8a3lxuFx3i6 WQx3Fx.

It was in 1958 that theInuit traditional way of life

began changing.

Tagvanngat 1958 allanngurluamiviarniq

pigiarvia.

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out to people, so that they did nothave to rely solely on trapping fox.

Sadie: When did the Inuit way of lifebegin to change?

Peryouar: It was in 1958 that theInuit traditional way of life beganchanging. It was in that year that,in 1958, the first school was opened,it was even smaller than our house.Both the bigger children and smallones were taught in the same class-room. From that point on everythingbegan to change; women do not doas much sewing any more, neitherdo the men make iglut (snowhouses)as much.

Sadie: Were the children taken toBaker Lake, or were their parentsmade to move into the community?

Peryouar: Inuit preferred to havetheir child with them and some askedto keep them year round, but becausechildren had to start attending schoolthey were put on a plane and takento the settlement. Even you andQiblaqut were among the childrentaken from their parents outpostcamps and taken to Baker Lake toattend school. And because parentsdo not want to be separated fromtheir children, they started movinginto the community while theirchildren attended school. The menpreferred to be with their childrenso much that they did not mindhaving to travel further to hunt andpreferred that their children had amother to go home to. Becauseparents too value education, theystarted gathering in the settlementof Baker Lake. Another reason wasthat the government was concernedover whether families were in needof food, so they preferred Inuit tolive in Baker Lake. Today, anyone,even younger people, who are notemployed are able to collect welfarewhereas back then in 1959 and1960 this was not permitted. Backthen only the elderly and the widowswere allowed. Today, even if a person

Tagvanngaglu inuusiluktaaq: arnaq miqsuluarungniiqtuq, angutit iglulilua-rungniiqtut tagvani allanngurviupkiglivinia taima.

Saiti: Nunami tikititauttaluqimiaqtutigluuvvanutaqqat uvvaluuvva nuktiriaqaqtitau

Pirjuaq: Taima ilinniamialiqtillugit ilan-git Inuit inulirijinut aullaaqsimaquplugituqarnilumiaqpalauqtuugaluit, kisianinutaqqat ilinniariaqarmata ilaanni ting-misuukkut ilinnianaqsijaraangat nutaqqatnunamiiraujamiaqtut angajuqqaamingnitaijauvalaurmata. Igvilluuqquuqtuq aglaatQiplaqullu angajuqqaapsingnit apjutimi-atnaaqtutik, taima tiatna piqqusiulauq-tuq taimna ilingniarniq sivugliqpaaqatagvigilaurapsiuktauq. Tiatna taimanutaramingnit apsimaniq iluanngiluar-mat katiqsuluarjuaqpalliajut nutararm-ingniglu ilingniaqujiplutik. Angutit ing-mingnik aksururiaqaliqtinniqsauraalla-miaqtutik ungasiktumut maqaimiaralu-arumik nutaqqatik ilingniarvingmuak-taqpata anaanamingnullu aittaqpata.Inuit ilingniaqujiplutik ikajuqtuiluktaar-aluarmata Inuit taima ilingniarniqpijjutigingmaaqtugu katiqsuqtauluaqpal-lialauqtut. Amma taapkua tiatnailiupik-sinnaqtillugu ilimagimmaaqtugu ukuap-tauq kaaktuqalirniqpat gavamangnitpilirijut inulirijiunirakkavut gavamatuq-akkut tilijangit kakpiasulilaurmata katil-uktaaqpata pijauginiqsaugililaurmattuk.Maangnauliqtuq inuusiup allannguluarni-nga pilirinngiktuluktaat niqaituqtuulluaq-talirmaaqtut tauvani 1959-luqingmik aglaat1960 millu atuqtaunngiksiaqtut niqaituju-ittuusimalauraluaqtutik maangnali kituluk-taaqsiutinngumiaqtuq pilirinngiktumianut.

Utuqqaillu ilaitturnikuillu kisimikniqaituqpalaurmata. Maannaptauqanaanaaluuvva ataataaluuvva pilirigaluaq-tillugik makkuktut 18luqinik ukiuqali-raangamik niqaiturunnaqsititauqataung-mata angirraqangmaaraluaqtuni. Taimataatkua ajurnailititausimangmat qaujima-galuaqtilluta arnaup miqsurungnaqsija-riaqarninganik, angutit tammaqtailisuqsi-jariaqarninganik iglulisuqsijariaqarningasuli inuusituqaptingnit marruingnaluar-juak tigummijariaqaluaqtuk. Taima inuu-sivinituqaq tiatnaittuulaurmat.

Inuit inuusituqanga taimna...ilangit20

21

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whose parents are employed, assoon as he or she turns eighteenyears of age can apply for welfare,even if they still live with the parents.The two things still required arefor a woman being able to sew, fora man to learn about travel out oftown and be able to make an iglu;we should not let go of those valuabletools that are from the Inuit tradi-tional way of life. That was theInuit way of life back then.

The Inuit way of life was like

this... if some family did not have anymeat all winter because caribou werescarce, and a person with enoughmeat were to supply them and theirdogs with food, that provider didnot expect anything in return.

Sadie: For sharing his food?

Peryouar: Yes. If at one year in the future, he could expect thesame kind of treatment in return.That was how Inuit looked out foreach other before the qallunaatcame. Some men who live whereanimals are more abundant, willhave more of a catch than others.Before transportation became moreconvenient, it was more difficult forsome to go out hunting, so Inuit

niqaimmariuvaktutuqaungmata ukiuluk-taaq tuktuqanngilirmat niqaittuunialiqtu-tik. Kisiani taimna inuusivinituqaqtauqilagijaa niqautiqquqtujuq tuktuutiqquq-tujuq niqiqanngiktup qingminginnigluilanginniglu ukiuluktaanga niritiksigalua-rumi niqautiminit kisiani akiittunikpan-niavalaunngiktuq.

Saiti: Nirititsittarluni inuuqatiminiik?

Pirjuaq: Ii. Taima niriungniqaujatnaara-luaqtutik arraagu naliangni ajurniqsaun-

nirumi ikajuqtigijumaarmigamiuktauq.Tagva tiatna mianiriturautjusirilaugaaInuit qaplunaaqaqqaaqtitnagu. Angutitilangit pitarluaniqsauvangmata nirjutiqat-siaqtumiiktut. Aullaarutiqatsianngitillugit,taima tiatna inuusiq mianiriturautsiaqtut-tuulaurmata. Maannali nangminiumat-naaq pitarijamingnik iglumingnut aglaatturaaqpalingmata ataatai anaanailuuvvainuugaluaqtiglugit. Kisianili nutaravutsuli tiatnailiuqtuqalinngiktut angajuttiq-paavulluungniit tainna irnivut suli tuk-tutarminik uvaptingnuaqtirimiajungmataaqqiumaksianiqsaugaptigu uvvaluung-niit apgutsiarlugit nirijuminaqsitillugit nipkuliurlugigluuvva. Uumajulirijinitaglaat suaksijuqaqpangmat niqivinirmitakkakuujuqaqpangmat ilangit ataataqa-raluaqtutik anaanaqaraluaqtutigluaumannaqsijaraangat silami niqautigi-

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nwt: w˚Bw3u1io w4WQ5yxq5-gcle8i6X5 bwm ck6V

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relied on each other for survival.The one with more catch acted likea welfare worker, they depended oneach other. Today, hunters onlylook out for themselves, takingtheir catch home instead, even iftheir parents are still alive. None ofour children are like that, even oureldest child still brings his catch toour house because he knows thatwe will take better care of the food;butchering the meat and makingdried meat. Today, wildlife officersadmonish Inuit, who even thoughtheir parents are still alive, taketheir catch home, for just wastingand throwing meat that is goingbad from being left outdoors toolong once the weather starts tobecome warmer. That is anotherissue in the Inuit way of life thathas to be corrected, to reinstatethat the young person take hiscatch to his mother or father's;because if they do there will be nowasted meat in the garbage whenthe parents are the ones in controlof preparing the meat; that washow parents depended on their off-spring and siblings; I myselfhad two step-brothers, Ukpagaqand Amitnaaq.

Once it was fox trapping season,I would do my trapping when itwas time to sell them. I would nothave to worry about what I neededto buy. If they went to sell the peltsand I was off somewhere, theyknew what I would be needing.The elder of the Inuit childrenused to be head of the household,whereas today the person whomanages, controls and keeps themoney earned. The tokens fromfox pelts were the only form ofmoney back then. The elders oncewere the ones who decided whatwould be needed back then. Eitherthe father or an older brother wasin control of making sure therewere enough supplies. Youngerchildren have always been the oneswho live more carefree; not everworrying whether other familymembers will be needing anything.

lauraluarnigat pitsaunngilivalliasinnali-raangat anitauvalirmata. Inuusiptingniaaqqigiaqarniuqataujuq anaanaqarniru-miluuvva ataataqaluqikkumi angunasuk-tamingnik akjaqtuivakpata aptakunilluun-niit niqivinirmik takujuqalanngiktuqangajuqqaat aaqqiksuqpangmaktuk asirulanngingmata. Taamna taimanutarangniq tiatna ikajuqtigiinningiktukilluaviqalaurmat; taima aglaat malruungnik angajuksaqalaurama, Ukpagarmiglu Amitnaamillu.

Tiriganiaqsiutiturnaqsijaraangat tiriga-niaqsiuqatauvaktunga kisiani niuvirvik-talingmut takvunga qaplunaaliuraangataniuviqataunngimiaqtungaluungniit qauji-mamialaurama aturiaqakkamnik naam-

maksijauniuniarmigama. Taikkua anga-juttiqpaangit Inuit iglumiuqatigiingnir-mingnik aaqqiumatsijillariuvalaungmata,maannali kiinaujaksaqtaaqtuup pigivalir-magu. Tiriganiaq tagva kiinaujatuangu-lauqtuq angajuttiqpaaqtingnut, sunanikniuviriaqarmangaapta isumataujjutigijau-miaqpalaugai angajuttiqpaangujup.Ataataujurluuvva angajugijaujurluuvvanukarmingnik irnirminnikluuvvaajuligaksainni nauksiqtulluringmata,nukaqtiilli piqutiqquqtusigaluaraangamiquviasumiaqsinnajungmata, maanna suliinuusirijaujuq taipsumanilu inuusirijauju-

22

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The way life was back then haschanged and it is not known

whether we will ever go back tothat way of life;

Taipsumani aulatsiniq uqinniq-saulauqtuq amisuunngittutnaanut

isumatauvviqaqpalaurmatataimna taamna allanngullua-

vingmalli ammalu utirviuniar-mangaat nalunaqtuni

23

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But an older child who from baby-hood has learned from watching hisparents always tends to show moreheart for his own children or hissiblings. That is a part of the Inuitculture that they lived by. Even if Idid not go along with my brothersfor supplies, I never worried whetherI might not have enough or not asmuch as they got. Also whenever Iwent hunting I would always takemy catch to my parents because Iknew that even my dogs would betaken care of. In each householdthe children were raised knowingthat their father was the head; hewould be the one to decide wherethey were to live. The man choseland where animals were moreabundant. He decided where theywere to live saying there are notany caribou around right now, butcome spring there will be a lotgoing that route, and sure enoughcaribou did come; and they hadenough meat to prepare and makedried meat, when it was the rightseason to cache caribou, then theymoved elsewhere where again thecaribou would be travelling.

The parents back then wereresponsible for only their own childrenor for their younger siblings, so theresponsibilities were easier to takecare of. Today, now that there is a Hamlet council, the mayor isresponsible for the whole town ofBaker Lake and his responsibilitiesare yet too many. The way life wasback then has changed and it is notknown whether we will ever goback to that way of life; but it muststill be a part of the Inuit culturebecause parents still have to beheads of households. Back thenthere were no hamlets, no police,no judges because there were noqallunaat.

Sadie: How was it taken care of whensomeone did another injustice?

Peryouar: As there was no policeback then, either the elder or theeldest of a family who suspected or

tuqaq nukaqtiqpaat mianiqsillurijuittuu-juqtat ajuqsaqtuqarniarmangaat ilagi-jarminik. Angajuttiqpaangujurli nutarau-nirmingnit tautuliniq nagligusugun-niirviqajuittuq nutararminikluuvvanukaminigluuvva. Taima taamnailiqqusillariujuq inuup isumaqausirilaugaa.Ajuqsaqtuqtaunialirasugilungaluunniitisumavalaunngittunga niuviqataunngik-kaluaraangama. Ammalu tuktutaraluakkatagvunga utuqqarijaptinnuaqtimiaqtugitqimmikkalu naammatsiaqtitauniarming-mata. Tagva qaujimavaktutik ataatatikisumatauniarmat aulatsijiulunilu nunaksaq-siuqtiulunilu angunasukvitsiarmi nuutta-miajulaurmata. Nunaksaqsiuqtiulluninaniiqujikpat naniinniaqtutik, maannaguuqmaanna tuktuittuugaluaq upirngaluqiguuqtuktuttuuniarmingmata sunaukvalluavikutaqqikviktaariplugu, niqqaqsarnialiqtutinipkuliurnialiqtutiglu amma pirujinnaq-sijaraangat upirngivviup asianut nuut-paktutik, ukiaksaliqpagguuq avunngalirumituktunnguut maunaaqtarluarniamingmatataimaak tiatna isumataqausirilaugaat.

Angajuqqaarijaujut angajugijaujulluuvvanutararminuinnatnaaq nukarminuinnat-naarlu isumatauvalaurmata. Uplumihaamlani isumataujuq maanna arliaqtalua-lirmat angiluaqturjuarmik Qamaniktuupiluluktaanganut pijariaqaqtalirmat.Taipsumani aulatsiniq uqinniqsaulauqtuqamisuunngittutnaanut isumatauvviqaq-palaurmata taimna taamna allanngullua-vingmalli ammalu utirviuniarmangaatnalunaqtuni, atuqtaungingnarialiktaqarmatamisuuluanngiktutnaanit angajuqqaallutaima aulatsijiunginnariaqaqtuqtaungmata.Sunataqalaunngiksiaqtuq qaplunaaqtaqa-launngingnami, pukiqtaliqalaunngiktuq,iqqaqtuijiqalaunngiktuq.

Saiti: Inuuhirmingnili ikpigitsiangittu-qaluqinniqpat taima qanuq?

Pirjuaq: Taima sutaittuulaurmatapitsiangittuqaluqinniqpat naammangiktu-qarniqpat utuqqattuangalluuvva nukaluk-taamingni angajuttiqpaq iluilutauniat-tuuliqtumik ilamini qaujimajaqarumitaima suaksimiallukarluallaktuni tiatnainuusiqaqujivalaunngittut aaqqiumanilu-gusiqaraluarmingmata Inuit. Piqujallua-viktaittuugaluaqtiglugu kisiani qaujima-lauqtulli angajuttiqpaat naammagijaanit

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cspm/s/Exc3m5 w4®3NDyxh8iM8q8iz mo4lA x8kÇosD8N3lt4xJoExc8q4g5 x7m wq3Clt4yM4ns8q4vlx6X5 b7mMwo/E-xc6g6.

thought someone in their familyis going to end up doing wrong,would be the one to go admonishthe person because Inuit too hadtheir own way for living peacefully.So even though they did not havelaws back then, they knew that theeldest or the elder of the familycould and would admonish them ifthey felt that they were going astray.That was the way of life to keeptheir grown children to lead goodlives, though they would not goadmonish other people’s childrenbecause they had their own parentsto advise them.

Recently, there were a few peoplewho froze to death, so it is veryimportant that Inuit know how tomake warm clothing. Because thereare slight mistakes in some rules, thereare just two things that need to beruling factors in survival which are:being able to make clothing and keep-ing order to live peacefully together.

Now that we know that Nunavutwill soon be created that is the mainreason why parents or grandparentsof children who are of school agereally should encourage them toget an education because the Inuitway of life has now changed in thatway. After the creation of NunavutTerritory, life will change even furtherand we need money now to survive.Nunavut means our land, it is ownedby all Inuit, it is not just a piece ofland, it is our land. Having an edu-cation is necessary now so Inuit willhave the knowledge needed to beable to administer an office or tobecome a part of the planning teams.If they do not get that education,the job will end up being taken by theqallunaat who are better equipped.There are never any professionalswho have not been educated insomeway. We hear that the last ofthe negotiations are to be conductedin Ottawa this December. We lack theknowledge for administering Nunavutbecause we lack the necessary edu-cation. If we continue being thatway, we will always have to ask forsomeone to help us, to aid us.

inuujariaqaqpalaungmata suaktausin-nariaqainnarmata qangamiaq angajuanitataataaniluuvva naammaksanngikpat.Tamatkua aaqqiumattusiulauqtulli tagvanutaraqaqtut inningniuma nutaraummatiksuaktuulluaqsimaplunitku, iluigijaqaraluar-larmit aglaat silallirmit makkuktuannukkisiani suaksijunnammarikpalaunngiktutataataqaraluarmat anaanaqaraluarmat.

Qirraqtuqaqtaqtuuktuulauqsimangmataglaat taima annuraaliurungnaqtuinnaria-qaqput uqutsiaqtunik. Annuraatsiarilau-rumi aaqqiumatsiarutaunajaqtuniklu qau-jimaingnariaqaqtangit malrutnaangung-manik nalunanngitsiarmat sivunik-sauniaqturli ilangit aaqqiumajjusiit maligaluqillu ilangit tangmaajaqsimani-qatnaarjuumivangmata angijurjuattua-miunngiktuugaluaq.

Tagvani sivuniksauniaqtumi qaujimang-naqtuq nunavuuqtaarnialirakta maannailingniarunnaqtunit nutaraqaqtutirngutaqaqtullu ilinniarnirmut ajauri-miakkanniqpata pitsauniqsaunialiqtuq inuusiq maanna allannguaningmat.Nunavuuqtaaqsimaliqtilluta allanngurniqamma angiliqpaglirniarmat maannalukiinaujamit aturiaqquqtusivaallirniarapta.Taamnauna Nunavut tukiqarmat nunavut,inuugluta nangminivut pivut, nunamia-ngunngiktuq pivut. Nunavuuktingnit(nunataarnirmut aivajiujujut kiggatuillutiInunnit Nunavummiutanit) tagvani Inukilinniaqsimatsiarluni kisiani qanuq aaqqiu-majariaqarmangaat qaujimatsiarniarmat.Inuit pijariaqarmata pititsinilugiaraluaraa-ngamik qaujimanngiluarjuaqpata, ilinni-aqsimanngiluaqpatalu immaqaa Inuknunavuqallariktuugaluaq qaplunaamitinangiqtautsainnarluni aulatsivviralungnititirarvingmilu sivuniksamillu aaqqik-suirinirmit. Silaittungajaanguvanngiktuu-galuit ilinniaqsimanngitaminnit qaujima-jurjuaqtuqajuiktuungmat ilinniaqsimat-siarluni kisiani. Tagvani nunavuuriniraqt-amini aulatsijiunirmit sivuniksamutaaqqiumanilungnirmit kisiani pijuulluar-niarmat. Taima aivaniruuq taapsumaniTisimpa taqqiuningani Aatuvaamit atuqtaungmat, kingulliqpaaruuq. Taima tiatnainginnarupta ilinniarnikiluar-luta ikajuqtiksaptingnik tuksirainnau-jamiarniarapta.

Pialaigusukkaluaqtugut Nunavuuk-taarviksamit kisiani uvagulli kingusim-

24

25

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We are getting impatient nowwaiting for the creation of Nunavut,but we are still behind in the times,there are only a few who have finishedschool. It has been nearly fifteenyears now that the government andInuit have had these negotiations;through ITC and Tunngavik.Although Inuit are now impatient,it will still catch us by surprisebecause we are still behind in termsof our lack of education necessaryto administer things.

Another thing that is a part ofchange in our lives is that in ourhousehold, while my wife and Iprefer caribou meat for supper orlunch, our children prefer store-bought food. It is probably in thefuture too that after the elders aregone, Inuit will only require store-bought food and not what they hadhunted. For that reason they willrequire more money than we donow to buy groceries. Today, wethink we use too much money eventhough we have caribou and fishthat we have caught along withstore-bought foods. Transportationcosts too were not thought of, forexample if you wanted me to takeyou somewhere you would not havethought of the cost back then butin the south you are required topay money to be taken anywhere.We do not think that is right becauseit is not part of Inuit culture, but Iam sure it will become a way oflife. Because it is very expensivenow, people need to become educated, I support education. I am happy that people who becomewildlife officers will be able to cometo us elders for advice on the con-servation of wildlife and how topreserve meat. So where we arebehind is education in the officeenvironment, there are some whohave attended school but who havenot finished.

If I were asked to do somethingin English, I can understand what Iam being told, but I cannot read orwrite it. When ITC was asked whatthe residents of the new territory

maaqtugut, ilinniaqsimanngiluaqtaqtutiksuli, amisuuluanngittutnaanik ilinniagaa-niksimaktiaqtuqarmat. Ukiunik 15qajal-uqittuarnit gavamallu Inuillu Aitiisiikkuti-gullu Tunngavikkullu aivaqatigiilirmata.Akunigusuksimagaluaqtugut kingusin-niqsaungaaqtutalu kisianili maannaliupaluijaulirniqsauliqtugut aglaat ilinni-aqsimarjuaqtuqaqtingnata ilinniarjuaqsi-mavaallirlutik kisiani pijariaqarmata.

Taima maangna aglaat igluptingni tagvani niriqatigiigusivut nirinnami,unnugumitarnami uplurumitarniq aglaatajjigiinngimiaqpangmat, tuktuinnara-lungnit nirijaksaqsiuqtillunuk nutaravulliniuvirvingmiinngaaqtuingnarnik niqik-saqsiuqpangmata. Immaqa taamna aglan-nguluarniup ilaginiarmagu uvaguttamaani angajuttiuniqtigut inuujunniiq-tilluta niuvirvingnamiattuaq niqiqariaqa-lirniaquurmata nangminiq angunasukta-mingnit niriluannginniqsaulirlutik taimakiinaujarmit tiatna piniaqpata uvaktingnitaturluarniqsaunialirmata. Aturluagasu-giptaliraktali maangna iqaluillu tuktu-raluillu angunasukpattattinnilli ilatiqtuin-naqtuta kiinaujaqturiaqquqtulianipkattaammalu sunaluktaamiat tamaani akiqan-ngikkaluarmata suurlu tagvunga agjaugau-suaravit agjaquallamiaqtutit takpikanngatakiliijariaqarmangaat isumalaunnginnavit.Taikanili tiatna qanitigijutnaamut aglaattavvani Qallunaat nunaani akiliitnaaraal-laktuti kisiani pitnarmat. Tagvaktauqtaamna niriunnamiarmat inungnutpiqqusiqtaariniarmijaat tagva kiinaujaq-turiaqquqtusivaallirutingita ilaginiarmattumaangnali atulinnginaptigut suli piq-qusiksaunngiktuujaqtuq kisiani piqqusiq-taariniarmijaqput qularnanngitsiaqtuq.Taimalu tiatnailiurniq kiinaujaqturi-aqquqtuluarniq pitjutigiplugu ilinniar-juaqsimajariaqaqtaqpuq, tagvanili taamnaikajuqtuutillarikkakku ilinniaqujiniq.Uvagulli utuqqaqtigu apirijauttaqtuksa-tigut uumajulirijitaarniqpat Nunavutnangminirijarmingnit inungnit taapku-nanngat tiguiqqaijariaqarumaarmat qanuqnirjutimingnit mianiqsisulaurma-ngaataqanuq suruqtirittailisulaurmangaata. Piqat-aanilli titirarvingmiittusirnut Inuit upalui-jainiqsaujut ilinniaqsimaningit qutsinni-qaaninngiluaqtut ilinniaqqajaqsimajuugaluit.

Maangnali ilaksiajaulaqimiarumasuqujaungmangaarma tukisinngitain-

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would be called, they replied thatwe would be called Canadians. The reason why I encourage gettingan education is because the newNunavut will require educated,trained professionals; for examplewildlife officers would take on theresponsibility of wildlife matters,finance officers would take on theresponsibilities of financial matters.We will still need to continue open communications with otherCanadians, so for that reasonNunavut will have to be operatedby educated people.

In Baker Lake, there are quite a number of Inuit who understandqallunaatitut (English), but like mewho are not able to read or write. I am happy that we will be gettingNunavut before all our wildlife isdestroyed, but it is sad to see thatwe are behind in terms of havingeducated people to administer theterritory. In terms of guides thatmight be needed too, there areplenty available who can beapproached, our only disability isnot being able to write in English.Mining activities have destroyedcaribou, so being able to now protectthem is good. Tunngavik (NunavutTunngavik Inc., the Inuit landclaims organization representingInuit of Nunavut) has helped a lotin trying to make sure that it willbe Inuit who run the offices. Thatis one of my main concerns too.

According to the type of climate,people will always need clothing. Thenorth will always have very coldseasons and that is why people stillneed to learn how to make clothingand how to be able to survive andknow about travelling on land.

Sadie: Are those your only thoughts in regards to what will be needed inthe future or would you like to addsomething else?

Peryouar: What is on my mindthat I would like to add is becauseour lives are now ruled by laws.Some parents are not even made

namialanngikkaluarama kisiani qallunaat-ullu titiragarnik takugaluallarma uqali-maarunnarminagillu qallunaatut titirausi-niglu titiralilannginnama. Aitiisiikkutapirijaugamik kiulaurmata Kanaitian-nguniarapta. Kisiani tagva ilinniarnirmit ikajuqtuijjutiluara taamna isumatarijaujuqsuliringmangaata Nunavuup iluani;uumajulirijivut uuminga piliriaqarma-ngaata, kiinaujalirijivut uuminga piqujing-mata, tamapkuninga titiqqarnit Kanaitia-nguqativut qaujimatiinnarlutigu kisiani-uniarmat. Taima Nunavut isumataqa-riaqarniaqpuq ilinniaqsimatsiaqtumit.

Tamaanili Qamanittuarmit qallunaati-tut uqarunnaqtunik amisutaqauqtuugaluaqkisiani uvattulluatsiaq titiqqirinirmiklutitirarnirmiklu ajuqtut. Tamanna nirjuti-ngit suruqtaungmariqqaaqtingnagitquvianarutaupluni, piqataani ugguanar-niqaqtuq ilinniarluaqsimajuqaluannging-mat inugluavingmi. Makuali uajarnin-ngualuqit ajjaqtuluqinniit namuagutsima-qataujariaqarmat tamapkunani pilluring-nirijattingnit amisuktiamiat apiriallagau-ngingnariaqaqtullu amisuugaluat kisianititiqqaliurungnaqpannginnapta qaplu-naatitut. Taima taamna angiqtaukarmanaangmannituaq suli tuktuvut tuqurar-juamiattualiqtiglugit ujaraktarianut nalu-naitumit tuqutiqtaunikulluaviit kingur-naqtuqaqqaaqtingnagu mianiqsijun-naqpaglianiq nirjutiptingnit. Tunngav-vikkut ikajuqtuimiatsianiarmata inungnikisumatauvvingmiiqujilutik. Taamna tagvasivuniksamut isumagiluagara.

Qaujimajaujariaqarmat ikkiirnarusiasunnilannginninga maliklugu annuraaliu-runnarlutik ajuliriaqanngiktut ammaingirralutik silaksaunngikkaluaqpat tammalailijariaqaqtuq.

Saiti: Taimalikiaq taapkua taima ihuma-jarijatuarivigiit hivunipsauniaqtumi ugva-luungniit uqauhikhaqakkanniqpit?

Pirjuaq: Unaptauq isumagijara maanna tigumiaqtaumiarapta maligak-sanut. Ilangit ilaanni angajuqqaatmakkuktutik apiqsurvingmiitsariaqalir-niaraangata sungmangaalluunniit qauji-maktangingmata. Tagva Inuit inuusitu-qaanni sivuniksamit qaujimajauquplugup-tauq ikajuqturnaqtuq taamna anaanaataatalu taapkuninga nutararijarminik

26

ngZs?9o6X5 xzJ6√5wvJEx6X9ocbslt4

N1uic6g5 w3iu1i5 Xi1-u1i[¬=? wvJ3lx3icC/3m5.

Children need to learn theInuit way of life in making

sure that their children keep out of trouble.

Satugauvalliqpat angajuqqaatikajuriaqpaalliqataulutik

nangminiqaqtut irnimingnitpaningmingnigluuvva ika-

jurluaniqarajarmat.

27

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ryxi ∫7N Z?mle8i xJE6g-wpi[l x[ 5 grc8q5guxu5 whmo-sDtlclux3LQ5 W/shQ2lQ5 tx5NwosZsil4b3m5 ∫7N b1m9lxF1m5tx5Nwos8q1m5. ryxi xˆNcCux∫bcCu xWEgCs5yx3Lt4, 'izsQÔ9-lx6WÅ sfxEÔ9lx6WÅV Ns4, ∑Nox8iux6.' xWE/sJ6 WJ8N6g6bwm whmc6XŒ6gt ∫2hm kbC5 2x∫b4fleq xˆN4fq5 woCQ8q8N2r.kox5 ao3Lt4 m4f4©lt4 W5yxq4-bo3i6Xi hxz6hwZlxDm muxQ/s-M8q8Nm. xzJ6√q4 whmQ/s7µ3LtwoCQ8qbu8k sclctQÔ9lxDµ6bu8kx4©o3lt koxEo6Xi4.

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aware of what their teenagers arecharged with when they are requiredto appear in court. Children needto learn the Inuit way of life inmaking sure that their childrenkeep out of trouble. Back then, theparents were the ones who correctedtheir children. If parents were moreinvolved in correcting their childrenwith the justice system, it would bevery helpful. Children have to bemade aware that they have to respecttheir parents, that they have to heedtheir parents. I would like to seethat happen in Nunavut. Perhapsthe responsibility of judges wouldbe alleviated because then therewould not be that many lawbreakersif the parents were the ones whotaught their children on living in a peaceful environment.

That way then the children wouldlearn more about being parents. Wehave to instill that in our childrenbecause the Inuit population willalways multiply. Those of us whoare now between the ages of fiftyand sixty knew that we had torespect our parents and our oldersiblings because that was how wewere raised. It is only recently thatthe children stopped showing respecttowards their elders, because theysay now that they have to listen tothe principal of the school. That,maybe, is the reason why youngpeople are out of control. They haveto be taught to realize that if theydo something unlawful, their parentswill not approve of it and then dis-cipline them. There are some thingsthat we do not want to go back tobecause life was tough in some ways.

Sadie: After the Inuit were movedinto the settlement of Baker Lake,were they encouraged to start makingcarvings even if they did not want to?

Peryouar: Before the Inuit of BakerLake learned about making carvings,Baffin Island Inuit had been makingcarvings for much longer. Whenpeople were gathered to Baker Lakefrom surrounding areas, the number

makkukturijarminik sivullivut aaqqiu-matsinirivalaurmattuk. Satugauvalliqpatangajuqqaat ikajuriaqpaalliqataulutiknangminiqaqtut irnimingnit paning-mingnigluuvva ikajurluaniqarajarmat.Taapkua ilitarijauvaallirlutik; ‘Ataataganaalagiaqaqtara, Anaanaga naalagiaqaq-tara’. Tiatna isummiqsimaliqtunikNunavuup iluani takusuarnarmaaqtuq.Immaqa iqqaqtuijit arliarunniirniq-saunajaqtut pitsianginnikutaqaluaq-talanngingmat.

Qautamaat avitsuitarmini takuinnaq-takkamini qautamaat unnutamaat aaqqiu-matauvaallilirumi anaanaminit ataata-minilluunniit. Taima aaqqiumatsijaria-qarniq taamna Nunavuut aaqqiumanilu-gusiriniaganit ataataulirumi anaanauliru-mi Inuk tiatna isummiqtuqtaujarianiktuqamisunnguqpallianiqsaummaarapta.Uvagulli suurlu inulluavittigut tamaani50-60 ukiuqaqtutigut qaujimalauraptaataataptingnit angajuktingnit naalagiaqar-nirmik. Maanna qaujimajaujunniiqsaat-naangungmat ilinniatitsiji isumataaninaalagiaqarama tiatnali iliksimaluarjuar-mat makkuttuit tukiqarunniirutigiqquu-gaat. Taima taamna aturiaqaluaqpuq ilitaqsimalirniq ataataga naammaksar-nianngiktuq, anaanaga naammaksarnian-ngiktuq. Ilangit piqqusirilauqtaptautirvigijuminanngingmata, aksururna-luarjuarmata.

Saiti: Taipsumanili tamaunga Qamanit-tuarmut nuuhimatitauliqtillugit Inuitnunainnarmitsungniiqtutik hanannguaq-taqujauplutigluuvva tiliugautsiamiaqtalauq-pat tiatnailiuruanngikkaluaqtiglugit?

Pirjuaq: Taima taakkua avaniQikiqtaalungmit sanannguaqpaktutu-qaulauqsimannirmata, Qamanittuamiu-tigulli qaujimalauqtinnata suli. TaimaInuit tagvunga Qamanittuarmut katiq-suttualirmata niqaituqtuksat amisuluar-juamiattuummata, sanannguaqtuulluaq-tuangingmangaata qaujisaqtauttalua-lilauqtut, ilangillu quviasuktuugaluat titiraujarnirmigluuvva sanannguarnir-luuvva. Niqaituriaqtuqtut ilangit aglaat ilirasuutiqagajaaqtuulluaqtut sunilunngi-luarasugijaugamik sanannguarnilujuit-tuugamiluuvva. Qamanittuarmiut kisianitamaani 1960 qaniluqiani sananguagarnut

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of welfare recipients grew too large,so they were then tested to see ifthere were any who were talented in making carvings or drawings andthere are some who enjoy making a living that way. Some people areuncomfortable to apply for welfarebecause they are made to feel thatway, told they are just not trying. Itwas in the early ’60s that we becameaware of Inuit in the Baffin regionbeing paid for their carvings thenwe started to see people carve andgetting paid well for their carvings.Making carvings is still quite new toinland Inuit. There is no longer acraft centre as it failed financially,even though there are Inuit who doget good money for their carvings. And just last week, I came acrossArnasungaaq who I always jokearound with when I see him. Hewas walking home from the co-opwith a $300.00 cheque for the carvinghe had made. So for people whohave that talent, it is a good way ofmaking a living, because he is nowliving in comfort with his own skidoo,and he does not have to rely on welfare all the time. I know thatmaking carvings will always be apart of our lives.

I would also like to talk aboutthe way Inuit got married in a landthat gets extremely cold during thewinter months, before the qallunaatcame. Marriages were arranged by the parents while the child wasstill carried in the amauti. That ishow my wife and I got married,pre-arranged while we were stillbabies. Parents of a son wouldapproach the parents of a girl orvice versa and ask; ‘Could she be mydaughter-in-law?’ or ‘Could he bemy son-in-law?’ If they wanted torefuse they had that right.

That practice has been criticisedas being senseless or that they wereforced against their will, but thatwas not the way it was. They wereboth brought up respecting theirfuture in-laws. After the youngpeople became of age to marry theywere admonished by their in-laws.

kiinaujaqtaaqtaqpaktunik Qikiqtaalung-miunik tusaqpalliarmaaqtuta ammalutakuttaqpalliarmaaliqtuta sanannguaqtutilangit kiinaujaqtaatsiaqpaktutiklu.Taamna sanannguarniq nunainnarmiu-tarnut nutaatnaattuungmat. Taima taamnasanannguavilluaviqanngingmat kataksi-maluarjualaurmat sanannguakkaminnutsanannguaqtaqtu suli kiinaujaqtaaqtau-giallariksaqtuugaluit. Ikpaksaaniklaaqaglaat sanaktaillip taapsuma ungatitnaan-gani Arnasungaaq takuallalaugara, mitau-tigiqattaamiajummanga Arnasungaap sulluarinnginnguariarmigapku sulluarin-ngilluavinngiksugu asuillaa kiinaujaksaq-taaraallaniqtuni $300.00mik tigumiarau-jaqtuni taikanngat Kuap. Tiatna sanan-nguarniq pitsiaqtuugalunniq quviagijau-miaqtuq, taingnali katijara quviasuklu-avimiaqtuq. Tiatna sanannguagaksaminiilurrimiasumalirami sikituuqaluqiujaq-paktunilu, niqaitujuittummaaraluul-luqikuluuvaktunilu. Sanannguajunni-ngingnut pitsiarjuarmiaqtuaq.

Taamnaptauq unipkaaruagara taipsu-mani Inuit qaplunaanut tikitauqqaaqting-nagit inuinnautillugit amaagauqtauttaq-tutnaangutillugit aglaat suli nutarangitpanitnaangaluuvva irnitnaangaluuvvatiatnaittuutillugu apirisimasulauqsimang-mata. Tagva aglaat angajuqqaaqputisumaliurnikut nuliaralu uvangalu,‘Ukuarijuulluaqpiguu? Ningaugijuulluaq-piguu?’ Apiriturausimaplutik. Tiatnaisumaqsulauqtut Inuit, qipiluguaraangamiqipilukpaktut angiruaraangami angiqpaktut.

Kisiani taamna gavamaluqinni ajuriq-tuijiniglu aglaat tukiqanngittumiamitisumaliurutiluqalumiaqtugit pijausugi-plugit tiatna iliugauniluktarmat taamnatangmalluavingmat tiatnailiunngingmat.Kisiani anaanaqarami ataataqarami apiri-turautsiaqtutik, ‘Ningaugijuulluaqpiguuukuarijuulluaqpiguu? Nauk, ii nalianni-miaq.’ Apirijaujuq pijunnaqtuq taimaisumaqaqpagiiqtuti taapsuma nutaratnaapataatakkuluqingi anaanakkungit iliragin-nginnapki. Nuliatnaanguliqtutik makk-uktuulutik pitsiangiktalirniqpani suangaq-suigaluaruma mamiagijaulannginnama.Angajuqqaangik isumagijaummaaqtuti iliraginngitaminnu uqaluqatigijuulluaru-maaqtaminnu aktuulirluti nuliariliqpanik.

Taima nulialirusiq tiatnaittuutillugumaanna mamiatsaqpangmata nuliak.

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They knew that it was done out ofconcern, out of love. They werealso brought up knowing that theycould always turn to those peopleonce they become adults.

Married couples have and willalways get angry at each other.Married couples in those days didnot try and get a divorce, they had their parents to counsel them.Today, it is only when they becomeadults that they finally consent to amarriage in church. Back then, itwas agreed ahead of time that theywould become man and wife whenthey grow up. It was up to themother, not the father, of the childto decide when a son was to take awife, or when a daughter was totake a husband. There are morecouples now whose parents havenot decided for them who end updivorced. I am not saying that theway couples got married back thenwas better, but I think someoneshould do some research work onit; because today there are morethings that help cause these divorces,like smoking narcotics and liquor istoo readily available. I have alwayswondered how my wife and I wouldhave fared if those things wereavailable when we were young.Today, sometimes alcohol is a factorfor couples to get together, but alsobecause they are homeless. Back thenI saw couples quarrelling, but theynever divorced, I do not understandwhere that comes from today.

Sadie: Do you think it is because theyhave also adopted the qallunaat way of life?

Peryouar: It was a part of the Inuitculture. Because they do not abideby laws, Inuit are thought to beuneducated, if that were the casethen they would have contractedsexually transmitted diseases amongother illnesses. These kinds of sick-ness are new to Inuit. Just becausea person does live by certain rulesof another it is not always to be followed, but how they were able

Taitsumanilu mamiatsaqpattutuqaugaluatkisiani avinnilugiarnirmilli piqqusiqan-ngilluavimialauqtut, taapkua angajuqqaatikaaqqigiaqtaqtigitluniktuk. Tagvanili tuk-siavingmik katititauniq angiqatigiingniqaktuttuuliqtillugit angiqatigiinningusaaq-palirmat. Tauvanili mikitnaaqtillugitnulialiqtarnikut nuliaksaliqtarnikutaktunngurviksamingnit utaqqijut.

Taima tamatkua isumaliusajuttausimajuttaqqaluttaangungmata taimali nutaraqaq-tuq nutaqqat aktunnguqpalliangmataangutipli sakkusimamialluaviktagait irniqpanigluungniit nulianga isumaqsuliqtuq;‘Irnira nulianilirli.’ Anaanaa isumaqsuliq-tuq amma suli anaanaa, ‘Paniga uitaaq-singnalirli.’ Arnaupli taapkua nulianingniquiningniq isumatauvvigillarilaugai.Nuliariiliqtaqpangmata maanna uplumitaipsumanilu nuliariiliqtaqpangmijutkisiani maangnanitauniqsauvuq aviktunitamisutaqarniqsaqtuuvaliqtuq anga-juqqaamingnit isumaliutijaunnikuunngit-tutik. Taimna taima qanuiktuummangaatilinniaqtaujarialik upluminitaq pit-saunginniqsaunirarlugu uqanngimmaar-aluaqtunga iluilutaksaqanngimmaalau-raptali taipsumani. Makua iluiluksiutilu-aqtaliqtut uplumi saqqijaalirmata puluat-sijarlangnirmik aturniq, imialuillutigunginnariaqaluaqtut.Isumalaupiplakpaktunga nuliaralulikiaqqanuinnajalaurniqpinuk makkuktillunukpuluatsijarlaktaqaqpat, imialu tigusinna-riaqaqpata. Ilaanni imialungmut pijjutik-taqtuq maanna maannautilluguli uvaguit-tuumiaraangamik pijumanngitamiaminutaglaat uvagutaamiaqtumit uinimiaqtuqa-jungmaarmat. Taipsumani nuliangnikangutigijuungnik takuvaktutuqaujungakisiani taimna avinnilugiarniq pitaqan-ngilluaviktumiattuulauqtuq. Maannaqanuq avinnilugiarniq piqqusiqtaangung-mangaat nalulluavimiagara.

Saiti: Qaplunaanit inuuhianik malilualimut tiatnailivat?

Pirjuaq: Inungnit sutaittulluavimiangu-lauqtuq. Amma suli maligaqanngiluarni-tiglu piplugu qaujimanngiluarasugijau-vangmata iliqqusilluaviktigut kisiani tu-kiqanngilluavilauqpata Inuit taipsumaniviitiiraluit (qupirrinaqtut) sunanik nuan-natsaunngiktut pirujunnirmata, tukiqan-

bs?io ur5 6t9lQ5kox‰o6b3if5 kox4n‰-o6b3if5 x4g8a3F4nu1i5

sb6rJ5.

That is how my wife and Igot married, pre-arrangedwhile we were still babies.

Tauvanili mikitnaaqtillugitnulialiqtarnikut nuliaksaliq-tarnikut aktunngurviksam-

ingnit utaqqijut.

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to live in peace together, lookingout for each other ruled out allodds. Even though Inuit did nothave written laws to follow, theytook good care of their health.They did not know any other wayof life, they did not understandabout religion before the qallunaatcame. Christianity first came toIndians before it was finally intro-duced to Inuit. Inuit had forgottenwho created the world, the peopleand animals, though they knewhow to preserve human life inevery way.

That too has been on my mindbecause once we get Nunavut, I donot want us to be thought of asincapable. We will even be able toget our own government, Inuit willbe able to speak up and say they wantNunavut to become a province.

Divorcing couples is somethingthat is very new to Inuit too. It wasnot the way of Inuit life. What arethe reasons for that? Where did itcome from? Is it because husbandsand wives no longer help each otherfor survival because they both canhold jobs now? There are just toomany reasons now that causedivorces. The only way of life mywife and I knew back then was tobe helpmates, maybe that is whatkept us together. Today, becauseboth the husband and woman holdjobs now, it does not worry them.

Inuit lived peacefully back then,nothing was doubted either in amarriage or anything else. Thereare no documented law that Inuitlived by, but they had their ownlaws that they regulated themselvesby in their minds.

They were told to make new-comers to feel welcome. Thosethings are not written down, butthat was how Inuit raised their children. When qallunaat first came,they came upon Inuit who werefriendly, they did not feel afraidbecause to be friendly to strangersis the Inuit way, it is in our blood.Not all are as friendly, if a person isnot of that nature. For example,

ngilaurumik aannianiqtaaqpagajalauqtutaannianatsaunngiktuktauq maannainungnut tikilisaarmata. Taimna maligar-mit titiraqsimajumit takuttaminnimiaqtukiqannginnirmik nalunaiqtuqtauja-riaqanngingmat inuusiqarnirniq, qanuqinuutsiaqtigilaumangaata nalunaikkutau-jariaqarmat mianiritsiarunnarnirmitaaqqiumatsiarungnarniramik. Taimataamna titiraqsimajuqanngikkaluaqtillugumaligaksaminnit kakpiasuutiqarnatiktimimingnik iplirusungniq piqqusirilaur-majjuk. Asiani qaujimalaunngiktuugaluit,Inuit qaujimanngilluavilaurmata tuksiar-nilungnirmit inulluaviit qaplunaanut tiki-tauqqaaratik. Kisianili unalirnik tuksiar-usiqtaqaqsuugalungniq kisiani inungnittamainnuqsiutirjuaqtuarmit tuksiarusiq-taqanngilaurnirmat, nakillu silarjuaq, inuillu,nirjutillu pinnguqtitaungmangaata qauji-majunniilaurmata taimaak taamna naluniq.Inuusiptingnigli mianiqsinirmik qauji-matsiaqtuqauqtuugaluit suqqusiluktaatigut.

Taima taamna isumagiluaqataujaraInuit qularijauqunngitsiarapkit Nuna-vuuqalirlutik, aaqqiumanilugusirnitaaqqiksuinilungniaqpata pilanngitsugi-jaunqunngitnapkit. Tiatna gavamataar-ungnaqsiluta, Inuit uqaqtuullualirniarmatapuraavinsingurumalutik.

Avittarniq takusaalluavimiarattiguinuktigut. Aktutuqattuuliqtiglunga avik-tunit inungnit qaplunaangunngiktunitqaujittalisaarami taipsumani piqqusiri-jaulaunngingmat; nakinngaarmangaatuvvaluuvva taatkua iluilutanit piliqtut;uvvaluugva ikajuqtigiimmarigunniiramiktamarmik kiinaujjaksarunnaramik, makuailuiluktat amisuttuulirmata. Taipsumaniliinuusiptingnit ikajuqtigiiktunuk kisianinuliaralu tiatnaittuulaurmat, avinnirlitaapsuma immaqaa ajurjuarluaqtilauqtaa-tigut. Maannali nulianik aviallakkaluaru-mik tamarmik kiinaujaliurungnatsiaramikajuliqpaallirasuginngimiattuullualirmata.

Tagva Inuit tukiqanngiktumit isuma-qaqpalauqsimanngingmata nulianinnirmullusuqqusiluktaamut. Kisiani titirajuittuulau-rami maligaqutingannik titiqqaqtaittuugal-uat kisiani isumaminnili najuutiinnamiaq-tumik maliujaqtutik inuuvalaurmata.

Tunngasaitsiaqujaunginnaqpaktuti tutsiarnirmit qaujimanngiktunit nunaqa-tiginngitarjuattuarminniguuq allattuar-nigluuvva tunngasaitsiaqpaqujauplutik.

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XNX W3Jx6 d/8N¨6X¬Kt5gryt5t¿9oCF5 W6fygcq8i5 wkw5 x7ml x5gwZF5 s9luob3i5mgwDtQQxc6bt8k5. w˚5txE5w˚y3u5 xg5tx6ymZF5¡

wolves are not friendly because it isin their nature, it is in their blood.

If you have no more questions, I think I have covered the things Iwanted to talk about; parents doneed recognition. It has to be strivedfor by young people and they wouldnot be required to go to court ifthey would just respect their parentswhen they are told to live in a morepositive and respectful manner.

We are grateful to Barnabus Peryouarfor sharing with us your knowledgeand understanding of the old Inuitways. Your article has brought into thepublic issues that need to be discussedopenly. Live well as you have prosperedrespectively into today.

Tamakkualuktaaq Inuit titiqqaqutiqan-ngiktut inuusiutinnilulaurmattu nutarari-jarmingnut. Tamaaniluungniit inunnuttikikpagliagami Qaplunaat, Inuit tunnga-naqtumiattuungmata tunnialuqillutikkappiasuglaluqillutik tikisaqtulaunngiktuttunnganainnarniaqtut aungita tunnganaq-tingmagu. Aungmiingaaqtarmatqiningainnirluugva qininganirluugva aukasiani pititaunngingmat. Uqauttugaut-tuaraluarumi inuttauqulugu qiningajumiauqarumi ajuqtuq. Amarukuluilli qining-ajumiattuungmata, aukulua suinnaummat.

Asikkannianik sunamikiaq apirinni-ngikkuvit tamapkiqtuujalirakku taapkuaataatat ilitarijaujariaqarningat anaanallu.Aksuruutaukkanniriaqarmat, taima anga-juqtaaminni qaujijaunnginnikunit iqqaq-tuqtaujarialiktaqarpangmat iqqaqtuqtau-jariaqaqtarajanngiktuugaluat aglaatanaanatta aulatsiningangnik ataataata-luuvva inuulaurumi.

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by William Qamukaq

At the age of seventeen, in June of 1985, I became a part of theNational Youth VolunteerOrganization, a group of youngmen and women between the agesof 17 and 21, known as Katimavik(meeting place).

I had applied to Katimavikessentially to see different parts ofCanada, to meet people of my ownage and to see if we have similaritieswithin northern and southernCanada, as young people.

Two of us from Igloolik wereaccepted but were with differentgroups, and we left Igloolik at dif-ferent times. I was going to spendthree months in three differentcommunities over a period of ninemonths, the first being Rougemont,Quebec, next Radium Hot Springs.B.C., and finally Hagersville, Ontario(although I never did get there).

Unikkaalianga Vuiliam Qamukkaup

Arraaguqalirnirmi 17nik, Juuniutillugu1985, piqataulilaurama makkuktunutikajuqsijinut katujjiqatigiivvingmut,makkuktuuqatigiit angutit ammaluarnait akurngangni arraaguqaliqtunut 17 ammalu 21, qaujimajaarijaujuq taiguu-siqarusinganik Katimavik (Katittarvik).

Piqataujunngurumalirutiqautiqalauq-tunga Kativingmut takujumallungaajjigiinnginniqarninganik Kanataup,katisivalliajumallunga arraaguqaqatinnikammalu ajjigiingniqarmangaatinnig-luunniit Inuit nunanganni qallunaatnunangannilu Kanatamit, makkuktuulluta.

Marruullunuk Iglulingmit angiqtausi-manikuujuguk kisiani ajjiunngittuulauq-tuguk ilagijattinnit, ammalu aullaqtutaIglulingmit atauttikkuurata. Taqqini pingasuni tagvanitsainnaunngittuqnunalingmiinnialauqsimajunga taqqinikpingasuraaqattaqtillunga atausirmi quliunngigaqtunut taqqinut sivulliqRuujmuunt, Kupingmi kingullinga

vtmF1¨4ymiC

MY KATIMAVIK EXPERIENCE

KATIMAVINGMIIKSIMANIRA

swox7 cj4v6 w9lo7usb6kN5yx3u5 µ8N Wo7mn9liw6vNw/6g6 wkw5 nNsZq8k5cspQx3F7u5 wkoEpgc4f8k5Bxs9 fX4u5.William Qamukaq of Igloolik,N.W.T. is currently training at theInuit Art Information Centre atDIAND, Hull QC.Uiliam Qamukkaq IllulimmiutaqNunatsiarmit maanna pilimma-salluni iqqanaijaqtuq Inuit sanau-ganginnut qaujigiarvimmit Inuli-rijituqakkunnut Haul Kupakmit.

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On the night of June 26th, 1985 I got to Rougemont, Quebec,where I met the other 12 participantsin my group for the first time. Wewere going to live under one roofand work together for nine monthsfor $1.00 a day; and we’d receive$1,000.00 after nine months ofhard work, along with gaining goodwork experience. I learned how tospend my $7.00 a week on tobaccoand rolling papers from week toweek. I also learned how to roll acigarette while riding my bike.

My group consisted of six youngwomen and six young men, all fromdifferent cities and communities inCanada. As it turned out I was theonly Inuk in this group, and thatmade it a little difficult because Iwouldn’t speak Inuktitut for ninemonths. At the same time, it was a kind of blessing because no one

Raatiam Haat Sipurings, PuritisKalampiami, kingulliqpaariliqtangaHagarsvul, Aantariami (tikilauqsimann-gitara tainna).

Unnungani Juuniuliqtillugu 26singani,1985 Ruujmualilauqsimavunga, Kupikmi,katittugit ilagilangajakka qulillu marruu-jujut (12) inuuqatiginiaqtakka sivulliq-paamik. Atausirmi iglumi siniqatigiiktar-nialauqsimajugut sanaqatigiiglutalu qu-liunngigaqtunut taqqinut 1.00taaqtaqtutaullumi atausirmi; ammalu pililauqsima-jugut 1,000.00nik kinguningagut quliun-ngigaqtut taqqiit aksururnaqtummaria-lungmik sanalirilluta, kamagijavut sana-jariuqsavigijammarialugilauqsimajavut.Ilittilauqsimajungali kiinaujaqainnariak-saq pinasuarusirmi 7.00mut tagvaakitaaq-paktunga imujaksamik qaaksanginniglupinasuarusigajangnut. Imusijariulauq-simajungalu siggaliamik ikimallunga suli pisuutingnut.

Inuuqatigilauqsimajakka arvinilingnikmakkukturarnik arnaqtaqalauqsimajutarvinilingniglu angutiqaqtuni, tamarmili-maaq ajjigiinngittunit iglugasaligjuarmi-inngaalauqsimajut nunalinginnilluKanatami. Inuktatuattiangulauqsima-gama taakkunani sanaqatigijanni,aksuruusagvigikainnagalaalauqsimajaraInuktituurviqalauqsimannginnamataqqinut quliunngigaqtunut. Taimalu,ilinniarnatuinnalauqsimangmatqanuilauqsimanngittuq tukisijauniarnan-galu uqaalaqattalauqsimagama ilannut.

Marruini sanaviqaqtitausimagattatisamanut tallimanulluunniit mailiqaq-tumi ungasigijangani iglurjuarijatta.Pisuutikkuuqtariaqalauqsimajuguttaimalu sivulliqpaattinni ullumisanaliqtilluta 30nik 45 minitsinut tikit-tunnaqattalauqsimajavut taikunga.Ilaatigut sanalauqsimajugut nuqqaqtar-viksamik pisujugviup iglutaksanganiksilataani siarrijaarviulluni, uqquusittiqsi-majumiglu annuraaqturviktaqaqtuni,aqijiillu aqsaqtit iniksangannik, ammalumaniraq salumatittariaqalauqsimagattigut,akinnangillu. Sanaaqalauqsimangmi-junga iluvirni, iluvilirijimik ikajuqtungaqaluraqtillugu nunaup ataani sullulik-samut (atausiiqsunga saujaukasangnikuu-junga qikurmut itiqsaliarijattinni),asinginniglu kamagijariaqaqtulirillutaigluqarvingmi kamagijaujariaqaqtunik.

34

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could understand me when I wason the phone with my family.

We had two work sites whichwere at least four to five miles fromour house. We had to bike and onour first day of work it took us 30to 45 minutes just to get there.Some of us worked in a chalet parkfixing up an outdoor rink, a heatedconcession stand, a baseball diamond,and also keeping the grounds clean.I worked in and around the school,painting and varnishing tables, chairs,and the walls. I also worked in acemetery, helping the caretaker diga ditch for an underground waterline(I almost got buried alive in claywhile digging the ditch), as well as general upkeep of the cemeterygrounds. The only people I saw fromIgloolik were Brian Robinson andhis family when they drove throughthe main street of Rougemont, andI didn’t see anyone familiar againafter that.

Rougemont is in apple country,so I used to pick and eat apples quitea lot, either on the way to or fromwork. I picked up conversationalFrench within six weeks becausesome of my co-workers wereunilingual Francophones.

After six weeks of working, all of us were billeted with families inRougemont for three weeks. I choseto stay with Fernand Roireau andhis family who had an apple orchard.I helped them with their work bypicking, packing and deliveringapples from St. Hyacinthe toSherbrooke, Quebec, and doingother types of work for them. Thiswas quite an experience for a boywho grew up in Igloolik and hadseen trees in Montreal seven yearsearlier but never dreamt of pickingapples. The whole time I was livingin a tent trailer with no heat forthree weeks. I was usually so tiredfrom the day’s work, I didn’t carehow cold it was as long as I had mynight’s rest. After spending threeweeks with them, I went back toour group house and returned todoing volunteer work, doing the

Inuksiatuarilauqsimajakka taimaIglulingmiut Puraijan Raapansan ilangi-talu nunakkuujuurujjitillugit aqqutim-maringanut Ruujmuunt, kinalimaamikilitaqsimajuqsialaurnanga kinguningaguttaimanngat.

Ruujmuunt paurngaalungnut piruq-siiviusuungujuq iglugasaqannginningani,agvuqattalauqtunga niriqattaqtugitunuqtuaqtimmariktunga, sanavinnun-ngauliqtungaluunniit angirraliqtunga-luunniit uqallagalagunnaqsilauqsimajungauiviititut arvinilingni pinasuarusirnisanaqatigijatta ilangit uiviititutuinnaqkisiani uqarunnalauqsimangmata.

Kinguningagut arviniliit pinasuarusiitnaangmata, pingasunut pinasuarusirnuttamattalimaaq ilagiini sinigviqaliqtitaullutapilauqsimajugut Ruujmuumi. Najugari-jumalauqsimajakkali Viarnaa Ruairuukkutilagiit paurngaalulingmik napaaqtuquti-qalauqsimajut. Ikajulauqsimagakkit sanau-gaksanginnik agvuliraangata, puuqtuq-tugit aullaqtippaktugillu Saint HaijasinmutSuupuruuk, Kupikmi, asinginniglusanaliriaksanginnik ikajuqpaktugit.Tamanna ilittigigiarvigijammarialugillugunamugarininni atuutiqammarilauqpuquvannut nukappiangulluni najugaksattia-vammariungmata Iglulingmiutaullunipiluaqtumik napaaqtulingmiilauqsimal-lunga Manturialmi 7nut arraagunutsivuningani pilaurama agvuriulauqsima-niarasugilaunnginnama paurngaalung-nik. Taimanngalimaaq kaligarmiutaullungauqquusautiqanngittumi pingasunut pina-suarusirnut. Taqajualuuvalaurama ullun-gani sananivininnu, qanuiksaqattarun-niilauqtunga qiunaqtualuugaluaqpatkisiani sinigviqalauruma unnungani.Kinguningani pingasunik pinasuarusi-raalauqtillunga taikkunani, utililauqsima-junga iglurjuarijattinnut sanatuinnaliq-tunga kiinaujjaksananga, taimanna sulisanalirialauqtattut sivuninginni pina-suarusiulauqtuit, kisiani taima qikiqta-liarama Ail Piratmut salummaqsaiqatau-jaqtuqtunga sigjanganik Saint Laurinsimarmualinganingata, ilaqaqtunga200nik Katimavingmi piqataujuniktamarmilimaattiaq qallunaat nunangannitKupikmiutaviniullutik. Pinasuarusirmiglutaanna taiguusiqaqtitaulaurmat:“Atausiuniq Sanaliriangunirmik”.Katisijullungalu taikani Niuvaunlaan-

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same things I had done in earlierweeks, except for the time I went toIle Perrot to help clean up theshores of the St. Lawrence seaway,with two hundred other Katimavikparticipants, all from southwesternQuebec. This was a one-week projectnamed ‘The Onet Project’, andwhile there I met one person fromNewfoundland who knew two ofmy childhood friends from Iqaluit.I also spent a few days in Montrealshortly before the cleanup andstayed with Perry Shearwood (hehad been a teacher in Igloolik) andhis parents, for a few days breakfrom work.

On September 25th, 1985, we left Rougemont for Montreal,then on to Radium Hot Springs,B.C. for the second phase of the program. On our way to Calgary,the Calgary Flames were on thesame flight. I was ecstatic. I got totalk with Lanny MacDonald, gethis autograph, and chat briefly with Paul Reinhart. When we got intoCalgary, we had to take a bus toRadium Hot Springs. The four-hourdrive seemed short because of thescenery between Calgary andRadium Hot Springs, especiallygoing through the Rockies. InRadium we lived right in theKootenay National Park, half-a-milefrom downtown and half-a-milefrom the hot springs. We workedon hiking trails and paths in andaround the mountains and hills ofthe Rockies, and two people fromthe group worked in schools.

After two weeks working on thetrails and paths, I asked if I couldstart volunteering at the schoolsand became a classroom assistant intwo different schools, the elementaryschool in Radium and another inInvermere, which was a 15-minutedrive from Radium. I worked in theInvermere school once a week andfor four days a week in Radium.Every day after work, from Octoberto mid-November, I helped coachthe Radium soccer team, and everyday we wore shorts for soccer

miutarmik qaujimajaalingmik piqannarija-nnik marruungnik Iqalungnit. Ullunikununngittuniktauq Manturialiakainna-laurmijunga sivuningani salummaqsai-gialaunnginnittinni ammalu angirranga-niilauqtunga Piuri Siurvut (ilinniaqtitti-jivinirmi Iglulingmit) angajuqqaangillu,nuqqangakainnarvigilauqtara tainnataqaiqsirvigillugu sananinnit.

Sitipiriuliqtillugu 25ngani, 1985,aullalauqtugut Ruujmunt qimaktuguManturialmut Raitiam Haat Sipuringmut,Puritis Kalampiami kingulliriliqtanganisanalirijaqtuliqtuta. Kaalguriliaqtuta,Kaalguri haakiqtingit qangatasuukkuu-qatigilauqtakka kamaiqqilauqtungauqallaqatigijunnaqsilaurakku LaaniMaktaanut atiliuqtiktugulu. Uqallaqati-gilaupillaktugulu Pal Rainhaart.Kaalgurimut tikinnatta paasikkuuria-qalilauqtugut Raitiam Haat Sipuringnut.Tisamanik ikarranut ingirralluta qila-mikuluuqquujilauqtuq nunanga takuran-nijaaqtugu akunningani KaalguriupRaitiam Haat Sipuringlu, piluaqtumitinnaarualuktiguuriaqtuliqtutaRaakiuniraqtakkut. Raitiammi siniqatta-lauqtugut qanigittiaqtangani KuutanaiKanatalimaamut mirnguisirviqutingani,agvarmut mailiqaluaqtuq iglugasarjuaqar-vingannit amma agvaugilluni mailingaHaat Sipuring. Pisurajagiaqsimallutaaullalauratta aqqusinikkut ammaluniguqtaqtutigut pinguit ammalu qaqqaitRaakimiutait ammalu marruuk pinasuaqa-tigijannit ilinniarvingni. Kinguningagutpinasuarusiik marruuk naasimaliqtillugikikajuqsijinnguqtitaulauqtunga ilinniarving-mut marruini ilinniarvini ajjigiinngit-tuungni. Ilinniarvillattaami Raitiammiammalu asiani isirviuliqtaqtumi, 15minitluanik tikitaksaujuq nunakkuujuukkutRaitiammit. Sanalauqpunga Inviarmiutilinniarvingani atausiaqtaqtunga pina-suarusirmi, Aktuupamit Nuvipirimut.Ikajuqsilauqtunga aqijingata Raitiampinnguaqtingita, ullutamaattiarlu nait-tuungnik qarliksimainnaujaqtunga aqi-jilirijiuqataumut pinnguariuqsallunga,kisiani maqukkaangat sujunnaqattalaun-ngittugut. Niritittiqattalaurmijunga siip-inik ullaatamaat unnuksamilu aivallialiq-tunga pinasuarvingminngaaqpallialiq-tungalu (taimannali ajurnarmat tuktunut ugvalu ukalirnut ukiuqtaqtumi

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practice, except when it rained. I also used to feed the bighornsheep every morning and afternoonon my way to and from work (can’tdo that with caribou or even arctichare in the North). We also went tothe hot springs at least once a week.

We helped a farmer by doingodd jobs around his land once aweek, for two or three quarts ofmilk for the whole group, and Ilearned what real work is. I alsostayed with an Irish family for twoweeks and treated the boys as ifthey were my younger brothers,making me feel like I was part ofthe family.

I went back to Igloolik aroundmid-November because I felt aloneand was missing my family. I guessI also missed speaking Inuktitutevery day.

The highlights of my experiencewith Katimavik were learning toride equestrian horses in Bromont,Quebec; learning French; workingin an apple orchard and meeting a

pijariaksaq). Uunaqtulialaurmijugutupirngivik atausiaraluaqtuta pinasuarusirmi.

Ikajulauqtunga tiguaqaqtinik nirjutinikajjigiinngiruluujaqtunik saniliriqattaq-tunga nunangani atausiaqtunga pina-suarusirmi, marruungnut ugvalu pinga-sulluanginnut tisamairarnarniup immuk-sittaqtunga ilagijalimaannut, ilittilauq-tunga qanuq pinasuagaqallattaarniung-mangaat. Angirraqalauramalu Airiismiu-tarnik ilagiinik marruungnuk pinasuaru-siingnuk kamagijauttiarnikkut nukappia-ngullunga quviasulauqtunga nukaqtiu-niksaniglu nukappiangnik kamatitauqat-taqtunga angirraqsimatitauttialauqtungailagijautuinnaqtuujaaqtunga.

Utililauqpunga Iglulingmut qitillua-ngani Nuvipiriup inutuunngulualilauramaammalu ungalilaurakkit ilakka.Inuktituurumaliqtummarialuuqquulauqt-ungalu qautamaangujjuumijuq.

Uqausiriniqaqpakka atugarilauqtakkaKatimavingmi ilinniarnirilauqtakka ikimajariurnirmit qimmirjuami Puruu-muumi, Kupingmi; uiviitituuriuqsarnir-miglu; paurngaaluliriqataunirmiglunapaaqtunit katisiruluujaqattalauramalu

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William Qamukaqc/o Tungasuvvingat Inuit604 Laurier Avenue WestOttawa, OntarioK1R 6L1

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lot of different people, most of whomI have not been able to maintaincontact with. I gained a lot of workexperience which has helped megreatly in the last ten years, andalso it showed me how big and howsmall Canada is, through travellingfrom the vast North and then goingacross the rest of Canada to visitsmall communities. It also taughtme independence at an early ageand gave me self-respect, as well asrespect for other people and myimmediate surroundings.

I just never thought of takingpictures with my “Kat” group atthe time and the two pictures I hadwere just group pictures (lost in themidst of my travelling). I would liketo correspond with past Katimavikparticipants, or with people whowere in Quebec with Katimavik in the summer of ’85 and part ofthe Onet Project.

Correspondence to WilliamQamukaq can be sent to:

William Qamukaqc/o Tungasuvvingat Inuit604 Laurier Avenue WestOttawa, OntarioK1R 6L1

Although William returned to the northwithout completing the full term withKatimavik, because he missed his ownpeople, the overall experience must havebeen a positive one, as he now residesin Ottawa after moving there in 1994.

ajjigiinngittunik qallunaanik, tamarmili-maaraaluk uqarvigikkanniqsimanagit.

Qaujivaallirvimmarialugilauqparasanajunnarnirmik ikajuqsisimavaalliqsi-majummariuliqtuq ukiunut qulinut,takujunnaqsilauqparalu qanuq angiti-gininga ammalu qanuq mikitiginingaKanataup, ingirranikkut angijurjuamiukiuqtaqtumit ammalu ikaarnivinikkutKanatalimaamit pularannikkut mikit-tuutinut nunalingnut. Imminiqsurun-naqsiniqarvigilauqparalu nukappiangu-ninnit nangminirlu ajuqturuluqutituin-narijunniirvigillugu, asinnullu qaqialin-ngigvigiliqtugu ammalu namutuinnaqilaukatagunnautigijunnaqsininnut.

Isumagilauqsimanngittiaqtannigluqanuinninginnik ‘Katimavingmi’ aisima-jut taitsumaniutillugu ammalu marruukajjiik tautungnirilauqtakka (ilagilauq-taraluakkali asiujituinnalaurakkitaullaaqsimanittinni). Titirarviujuma-junga Katimavingmi ilausimajuvinirmutugvaluunniit KupiklialauqtuvinirmutKatimavingmuaqataullutik aujangani ’85ammalu ilangani AtausiulirnirmutSanaliriangutitaujumit.

Titirarviujumaguni Vuiliam Qamukkaqtitiqqat aullaqtitaujunnaqput uvunga:

William Qamukaqc/o Tungasuvvingat Inuit604 Laurier Avenue WestOttawa, OntarioK1R 6L1

Taimaikkaluaqtillugu Vuiliam utiqsimaliq-tuni ukiuqtaqtumut pijariillarimmarilauraniaisimaviginirijariaqaqtaminik Katimavingmi,imainninganut ungaliqsimajummarialuu-lilaurami inuuqatillaringminik.Atugarilauqtamigulli ikajuqsijauvaalliqsi-maliqpuq akaujukkut. Maanna VuiliamAatuvuamiutauliqtuq kinguningagut nuktilauqtuni taikunga 1994ngutillugu.

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In February of 1996, INUKTITUTmagazine requested poetry writingsfrom all the northern schools in theCanadian Arctic under the heading of"I am Proud to be an Inuk". We havebeen fortunate to receive these six poetriesfrom students of Netsilik School inTaloyoak, Northwest Territories. FiveInuit youth and a Qallunaaq classmateresponded positively under the supervisionof Mary Aleekee Neeveacheak,Language Specialist at Netsilik School.Enjoy the poetry!

Proud to be an Inuk

I’m proud to be an Inuk because I like to speak in Inuktitut

I’m proud to be an Inuk because I have an Inuktitut name

I’m proud to be an Inuk becausewe go camping

I’m proud to be an Inuk because I would like to learn to make an iglu

I’m proud to be an Inuk because I help my mom when she goes to the Northern

I’m proud to be an Inuk because I eat Inuk food

Kanayuk Aqqaq

Viivvuari 1996ngutillugu, INUKTITUTuqalimaagakkut titiqqalianit tuksiralaurmataukiuqtaqtumit ilinniarvilimaanit Kanataupukiuqtaqtunganni taiguusiqaqtuti“Upippunga Inullariugama”. Quviasuk-pugut ukuninga arvinilingnit titiqqalianitnaksiujjiviujunnaqsisimagatta ilinniaqtunitNattiliup Ilinniarvinganni Talurjuaq,Nunattiarmit. Tallimait Inuit makkuktutammalu qallunaaq ilinniaqataujuq kiujunnaq-sittialauqput kamagijautillugit Miali AlikiNiviatsiarmut, uqausilirijiujuq NattiliupIlinniarvinganni. Titiqqaliat uqalimaattiaqsiuk!

Upippunga Inullariugama

Upippunga inullariugama inuktitutuqariaksaq quviagigakku

Upippunga inullariugama inuktitut atiqarama

Upippunga inullariugama aullaaqsimavakkatta

Upippunga inullariugama igiluliurunnaqsijumagama

Upippunga inullariugama anaanaga ikajuqpakkakkuNiuviriaraangami niuvirvittinni

Upippunga inullariugama inuksiutinit nirivakkama

Kanajuq Aqqaq

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I AM PROUD TO BE AN INUK

UPIPPUNGA INULLARIUGAMA

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I’m Proud to be an Inuk

I’m very proud to be an Inukbecause of a lot of reasons

I’m proud because my mothertaught me how to sew clothing,read, write and speak Inuktitut.

My father has taught my brothershow to hunt for food on the landElders have come into our schooland told us stories about how it waslike and how they lived long ago

Now we know very well about our culture and tradition

I’m also very proud because I canread, write and speak Inuktitut

Kristen Qavavauq Eetoolook

I am Proud to be an Inuk

I am proud to be an Inuk because I want to keep the culture and the language

I kind of speak Inuktitut to thepeople who speak Inuktitut to me

I want to have more Inuktitut classes because I want to learnmore Inuktitut language so I couldspeak Inuktitut to the people who speak Inuktitut

I hope I will speak more Inuktitut in the future

Pauline Napatsikualuk Idlout

Upippunga Inullariugama

Upippunga inullariugama amisunitpijjutiqauqtunga

Upippunga anaanama miqsuriuqsati-laurmaanga, inuktitullu uqalimaariuq-satittuninga, titirariuqsatittuningaammalu uqariuqsatittuninga.

Anikka ataatama angunasugiuqsatittunigitniqiksanit nunamiinngaaqtunit Inutuqaitilinniarvittinnuaqpakput unikkaaqtua-riaqtuqtutit qanuippalaurmangaagit

Qanurlu inuusiqaqpalaurmangaagit taissumanikallak

Maannauliqtuq qaujimattialiqpugutiliqqusituqattinni piqqusituqattinniluUpillarikkivunga inuktitut uqalimaa-runnarama, titirarunnarama ammaluuqarunnarama

Kuristin Qavavauq Ittuluk

Upippunga Inullariugama

Upippunga inullariugama iliqqusituqavut uqausituqavullupiurqsuarumagakkit

Inuktitut uqagalakpakpunga uvannutinuktitut uqaqpaktunut

Inuktitut ilinniaqattakkannirumavungailikkannirumagama Inuktitut uqausi-ngannit inuktitut uqaqattarunnarumal-lunga kikkutuinnarnut

Inuktitut uqaqpaktunut Sivunittinniinuktitut uqaqattarniqsaulirumaga-luaqpunga

Paaliin Napatsikualuk Illaut40

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Ùø8 NX5yfxl4 w9Ms5Pauline Napatsikualuk IdloutPaaliin Napatsikualuk Illaut

41

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I’m Proud to be learning Inuit Culture

I am a white person

I’m proud because I am learningthe Inuit culture and learning the symbols and I'm getting better everyday

I’m 12 years old and I was born in Edmonton, Alberta

I have a younger brother

I have lots of Inuit friends inRankin and I use to speak Inuktitutso I'm proud to be white, it givesme lots of privileges

Marysia Quluaq Mistecki

I’m Proud to be an Inuk

I’m proud to be an Inuk becausewe help each other and we careabout one another

We keep our culture alive

Life can be a good thing and sometimes it can be hard

Our drum dance and our songs canbe a story of how life was when wewere young

We hunt and fish to survive out on the land that’s our traditionFriends, family and neighbours canhelp us go through the hard timesthey can help me too that’s why

Upippunga Inuit Iliqqusituqanginnit Ilippalliagama

Qallunaanguvunga

Upippunga Inuit iliqqusituqanginnitilippalliagama ilippalliallungalu qaniujaaq-painit ajurunniiqpalliallungalu qautamaat

12nit ukiuqaqpunga inuulauqtungaluIammantan, AapuutamiAniqaqpunga nukaqtirmik

Inullaringnik piqatiqauqpunga amisunitKangiqsinirmit inuktitullu uqarunnaq-palauqtunga

Taimaimmat qallunaangujariaksaqupippunga, piviksaqaurama amisunit

Mariisia Quluaq Mistiaki

Upippunga Inullariugama

Upippunga inullariugama ikajuqatigii-gunnaqpakkatta ikpigiqatigiittiarattalu

Iliqqusituqavut atuinnaqpavut

Inuusivut quvianaqpakpuq ilaanniluaksururnaqpakpuq

Qilaujjausivut inngiusivullu unikkausiu-junnaqpakput qanuq inuusiqaqpalaur-mangaat makkuktilluta

Angunasukpakpugut iqalugasukpaktu-talu inuujjutiksattinni nunamiutanitpiqqusituqarigattigut Piqativut, qatanngutivut amma nuna-qqativut uvattinnit ikajurunnaqpakput

m‰yx dlx6 utxrMarysia Quluaq MisteckiMariisia Quluaq Mistiaki

bdo4 /wfTakolik JaykoTaqulik Jaiku

µ3ø8 ÷N5 wdx9M6 suxj6Marlene Janet Iquallaq OmeamuqMaarliin Jaanat Iquallaq Umiamuq

42

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I’m proud to be an Inuk

People are nice and good, in acommunity they help one anotherI respect them

that is why I'm proud to be an Inuk

Takolik Jayko

I’m proud to be an Inuk

I’m proud to be an Inuk because I really enjoy my life as an InukA lot of interesting things to doand learn

I’m proud to be an Inuk it’s becausepeople care for one another, sharing, helpful, etc,...

We can learn from each other fromwhat is wrong and right

The elders are teaching their child-ren, grandchildren and other studentshow to keep our Inuit culture and theInuit tradional ways of living so thatit’ll go from generation to the next

Aksururnaqtukkuuqtilluta uvannigluikajurunnaqpangmata upippungainullariugama

Kikkutuinnat inuttiavauvut, nunalingnitikajuqatigiikpakput ikpigittiaqpakka

Taimainninganut upippunga inullariugama

Taqulik Jaiku

Upippunga Inullariugama

Upippunga inullariugama quviagit-tiarakku inuusira inullariullungaAmisuit pijuminaqtut ilittuminaqtullu

Upippunga inullariugama inuuqatigiiktutpaqqiqatigiittiaqpangmata, Amiqqaaq-paktutit, ikajuqatigiikpaktutit asingillu...

Iligvigiqattautiqattaqpugut qanuittutpiunnginninginnut piuninginnullu

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kajusiumainnaqullugu kingunittinnitsivunittinnut

Inutuqait iliqqusituqattinni piuqsuisi-manasuaqput ilittunnaqullutaNunamit inuunasuarutiqariaksaq, angu-nasugunnariaksaq niqiqattiaqullutainuktitullu uqarunnaqulluta

Angajuqqaakka uvannik ikajuqpakpuukaniguijariaqaliraangama Inuit iliqqusituqangittiguungajunnaqpaktunit

Quviasukpunga inullariujariaksaqinullariktitut inuujuminarmat.

Maarliin Jaanat Iquallaq Umiamuq

Qujannamiik titiraqattalaurassi ilinniaqa-tigiisigut; Nattilingmit Ilinniaqtut. Qujan-namiiktauq Mialii. Ilinniaqatigiiktusigutpikkunaqpusi. Taakkua titiraqtasi ilaliujjau-niaqput qaritaujatigut takujaksaliangujunutInungnit pijjutiqaqtunit Maatsi 1997ngin-nuurukta, taannalu piliriangulluniAitiisiikkunnut uqalimaagaliuqtinut ikajuq-taullutit ammalu Aanniananngiktulirijir-juakunnit Kanatami. Inuktitut uqalimaagaqpikkulivut ilissinni piliriaqatiqarunnalaurassi.Nattilingmit ilinniarniqattiarissi!

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Elders are trying to keep our culture alive so that we learn howto survive on the land, how to hunton the land for good meat andspeak in Inuktitut.

My parents teach me how to work out things that can be in our Inuit culture.

I’m glad that I’m an Inuk because itis very interesting to live as an Inuk.

Marlene Janet Iquallaq Omeamuq

Thank you for your poetry submissionsas a school group; Netsilik students.Thank you too, Mary. You are a veryspecial group. Your poetry project willbe a part of a CD-Rom Project onInuit by March 1997, a joint projectby ITC with Arnold Publishing andHeritage Canada. INUKTITUT isproud to have worked with you cooperatively. Strive on Netsilik School!

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lw: rNsi3i5, Nuusbsi3i5,eg3zc3ii9l c5ti5 scsycvw8NE5.

∑?: ∑?sKz MX0 ƒ0Jx3usa5hzeg3zc6gz ybmi5; Wzhi5x3Ni5, hDy3u5 xbsy3u5.

This phone interview with Eva Lapagewas done in July 1996 about healingcircles, cleansing of the soul. Eva ofKuujjuaq, Nunavik initiated the healingcircles five to six years ago in Kuujjuaq.Eva, born on March 7, 1951, is originally from Salluit and has fourchildren. Looee Okalik, Editor-in-Chiefof INUKTITUT magazine interviewedher on the issue.

Looee: Please give us a description asto who you are, where you are fromand how many children you have.

Eva: My name is Eva Lapage ofKuujjuaq. I have four children;three daughters and a son.

Looee: During our pre-interview discussion yesterday, you told me thatyou were from Salluit, when did youmove to Kuujjuaq?

Eva: I moved here in 1974, movedaway and returned to Kuujjuaq in 1980.

Looee: What was your maiden name?

Una apiqsuuti pijjutilik mamisarnirmit,ilummiipallianirmit piujumit. Iiva Lapajmamisarnirmit pigiaqtittilauqsimannirmatKuujjuarmit. Uvani kiggusiqaqpuq arraa-guit tallimat pingasuujuqtullukiaq akun-niriliqtanginnit ingirratittisimalirninganit.Iiva, inuuniku Maassi 7, 1951mit,Sallumiutaminiq qiturngaqaqtunitisamanit. Tavvani Lui Ukaliup apiqsuqqaa,Inuktitut uqalimaagarmut aaqqissuijiup.

Lui: Kinaunirnit, namimiutaunirnit,qiturngaqarninillu qattinit uqausiqa-kainnarit.

Iiva: Iivauvunga Lapaj Kuujjuarmiu-ngutsunga qiturngaqaqtunga sitamanit;pingasunit arnanit, surusirmit atausirmit.

Lui: Surusiilagavit, nutarauva taimaa?

Iiva: Anguti, angutiummat.

Lui: Taima ippassaq uqaqatigillutitSallumiutauniralauravit, qangaliKuujjuarmut nuttirniravit?

Iiva: Tamaunngalauqsimajugut1974ngutillugu. Aullariallamitsuta

mun3i6 kNF7u5

HEALING CIRCLES IN NUNAVIK

MAMISARNIQ NUNAVIMMIT

wkw5 x3Nq5, hDyq5 xatq9ldFxh5gt wclZhx6f5 nStu5.Inuit women, children and menalike enjoy fishing at a fishingweir, saputi. Inuit arnangit, surusingitangutingillu quviasuttuti iqalugasuaqqut saputimit.

lw: hD¥MZF5, kbCs? bwµV

∑?: xat, xats7m5.

lw: bwm w2Xn6 scctQ9lt5n9lusbsiCMsCF5, czo ƒ0Jx3j5k5t3iCF5V

∑?: bms8zMs6ymJA5 !(&$at9lA.xs9MEx9Mu5hb stEx9MymJA5bmsz !(*)ZM7u5.

lw: rNu5 xtDycMs6ymZlx6r5vttbsMsCt5V

∑?: dW3Dx¬Ms6ymJzsZlx6.

lw: ∫8N sçM0JtQlx6bCgryQxDtQ4v8iDm9lA WQx6t5tiƒZF5mun3i3u5 kNoy8i5 x7m kNø5xyq8i5 kNF7u5, ∫8N czWQx6ti3mΩ6Ws4 scsyEvw8ND4.

∑?: w7mç x6√Dw5 %-^8•5 ˆo6gw5bm8N mun3i6 WQx6tMs6ymt9lA.

lw: bwmo ƒ0Jx3u5 WQx6tymo-CFs4 gn6bs?9oxo3z5 kNo8k5xyq8k5 xs9Mc5boMs6ymF5V

∑?: WNhx6hz x6Wbc5bMs6ymZmkNo8k5, bm8Nl cspn6hA WsÔ7mΩ5,wvJ6yZ/3mΩ5 cspnDtQ5hAl xgc5-boC4f. wvJ6yc5b3iz cspc5boC4fvJyQx9M5∫gw8No6hi bwm8z5vJygw8N6g6 s9luj5 tr5hA.

lw: w2Xn6 scctQ9lt5 scMsCF5W[ZN6gw8NsMs8q7m5 W/Exr5©-Ms8q7m5 wMzA5. bw4fx xhÎtQ-c5bvw8NMs6bt5 si4√Evw8N4r5.

∑?: wMzi sdmw5gv9Msc5bMsJJ6gryi3lbsc5bMs6ym7m s2W3i6W0JtQ5hA. s?z mut5ypx¬JE/s9lz,sW8NCi mun3•Mc5bC5b. cspmZ5bs2W©t9lb ≈6®J8N6gu5 Wbc3m5s?zs8q5g6. ryxi gryi3l5bsc5-bMs6ym7m5 sdmw5gv9Msc5bMs6ymJ6w 8il scs0J6bsyq8NX5hz,vtmAbs7mE4X5hil bwmwc5bymJ6bm8N mun3i6. bwmw7m5 k6vDmy?5-hzl ryxi k6vDmoCwZlxCmcw6f/sygw8NX5hz vJy0JtQQx4v8-i6ym/C s9luj5 tr5hA munw8N6gA5.

Eva: Qupirrualuk.

Looee: This interview revolves aroundhealing circles that you had initiated inKuujjuaq and in the outlying commu-nities of Kuujjuaq, when did you initiatethe field of healing circles?

Eva: It was approximately 5-6 yearsago that I initiated the healing circles.

Looee: As more exposure about thehealing circles evolved, is that when youstarted visiting the other communities?

Eva: With my job at the culturalcentre, I was travelling to commu-nities already, and on a trial basis,to see whether the healing circleswould benefit others, I started upthe healing circles in the outlyingcommunities of Kuujjuaq.

Looee: With our pre-interview tooyesterday you mentioned that it wasnot all easy setting up the healing circlesin the beginning, what kind of difficultiesdid you run into starting up the circles?

Eva: At times, it would become soburdensome with people having allkinds of misconceptions, inclusiveof religion. While others thought I was a healer, as we called thegatherings healing circles. We knowas Christians that there is a higherpower who helps us to heal, it isnot us who heal ourselves. Becausehealing circles were initially mis-understood, it made it much harderto communicate to the people in denialof what healing circles are about.At times, I was pounced on withuncooperative words, meetings wereheld about the gatherings/myselfconcerning healing circles. As aresult, I felt exasperated enough toquit altogether. Whenever though, I had the urges to quit, I wouldreceive word that I was required ata healing circle right up until todayso that drew me back into continu-ing with it. I hear that the healingcircles are ongoing too in othercommunities. Although we had a

utiriallasimajugut tamaunga 1980galammit.

Lui: Kinamit atirusiqalauqsimagaluaqqitkatititaulauratit?

Iiva: Qupirrualuulauqsimajungaugaluaq.

Lui: Taanna uqaalajjutigiluaqtara tukisi-giarutigikkannirumallugu pigiaqtittini-kuugavit mamisarnirmit nunalissinnitamma nunaliit asinginnitNunavimmiittunit, taanna qanga pigiaq-tinirmangaaqpiuk uqausirikainnaruk.

Iiva: Immaqaa aqqaaruit 5-6luunniitnaaliqtuit tamanna mamisarniqpigiaqtilauqsimatillugu.

Lui: Taimali Kuujjuarmit pigiaqtisimali-raviuk tusaqtauvallialirngat nunalinnutasinginnut aullaqattalilauqsimaviit?

Iiva: Pinasuaqsunga aqpitaqattalauqsi-magama nunalinnut, tamannalu qaujisaqsugu piujuummangaat, ikajuqsi-gajarmangaat qaujisarutigitsugulu atuqat-talirakku, ikajuqsiqattarninga qaujiqat-talirakku kajusigiallattaatuinnaliqsunitaimanngat kajusituinnaqtuq ullumimuttikitsugu.

Lui: Ippassaq uqaqatigillutit uqalauravitpigganaqtuinnaulaunngimmat pijariakit-tuulaunngimma ilangagut. Taikkua assuruutigiqattakainnalauqtatitunikkaarikainnakkit.

Iiva: Ilangani uqumaittukallauqattalau-jujuq tukisinirlutauqattalauqsimammauppirniq pijjutigitsugu. Uvanga mami-titsijialuujurijaullunga, upinnaranimamisarniilaqattaratta. Qaujimagattauppituutilluta aaqqiijunnaqtumitpitaqarmat uvangaunngittuq. Kisianitukisinirluttauqattalauqsimammatuqumaittukallauqattalauqsimajuq ilaan-nilu uqaujjuqtausinginnapatsunga,katimagutaummarikpatsunilu taimaiqat-tasimajuq tamanna mamisarniq.Taimaimmat nuqqarumasivatsungalukisiani nuqqarumaliraigaluaramaqaiqqujausituinnapatsunga kajusijjutigi-giakkanniqsimajara ullumimut tikitsugumamisainnaqtugut. Nunaliit asinginnit

46

47

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lw: bm8No WQx6tym9lA N7ui6bf?5gA xsMic6g6 ho, ck6bm8N w2WN3icc5b6v wo8k5V

∑?: s?8io ß5©tQlx6hz ≈8i6-ymMsCm xuhk5 w˚yEifZk5. bwµ4≈8ixD8ˆDm5hz, w˚ct8i ßuAhAmNz.≈8ixifZk ckwc5b3iFiCi wM4v-k9¬8•5 bm4fx wobEo6hQ5 x7mlxuhv9M8i wMw6ym9lz ≈8i6ymo3J-x6ym5hz N9oQ/4v xbs5y4fZ˜l4gdCMs6ym7mb. bwmw7m5 bm8Nxgc5b6hA w4fx muQxc3mb wkw5bwmwozJu4 Wbo6ƒ÷Ms6ymZlx6gz

lot of difficulties starting it up, it isgood to see it being continuous. I amvery happy to see it continue as Ihave come to understand that wewere exposed to a life that wasmuch too rapid for us when theQallunaat (white men) arrived,clashing our cultures together. Thisrapid change has affected us withvarious pains as the communicationhas not been open amongst allinvolved. We have come to find outthat a person with pain hurts anotherwith his/her anger. To make amendsto the problems, a lot of healinghas had to take place. Hearing ofthe healing circles being continuoushas been a joyous knowledge for meas I can see that a peaceful heartcan come into beating dealing withthe burning issues.

Looee: Having initiated the healingcircles and seeing it become continuous,how does that make you feel?

Eva: Using myself as an example,having had many hurts in my life,wanting no more pain, no longerwanting to despise others, andwanting to rid of my past painfulexperiences I have inflicted uponmyself and from relatives.Recognizing the pain and havinglost several loved ones at closeintervals, having gone throughthose experiences, I went throughfeelings that others need to gothrough, which is said to be a healingprocess. I took part in the healingcycle which has been thoroughlyaspiring for me for all its worth.Forgiveness surfaced and I nolonger had resentments towardsothers, which in turn enabled meto help others, feeling love towardsthem as a result of the healing circles.Having arrived at this understanding,I knew others could come to achievethis healing process and that allowedme to work even harder. I evenresigned from my job to give moretime to the people who neededhelp the most, who were strugglingmuch with their lives. At times,

mamisaqpalliavattut tusaavaliqsugit.Tamanna ullumi kajusijuq taimaittukkuu-lauraluaqtillugu. Isumainnaaluk quvia-gijara kajusigianga tukisilauqsimagamainuusittinnit sukattualummit asijjiqtua-lummit inuusiqtaalauratta qallunaatiliqqusinganut agutigijausikallatualuu-tillugu. Tamanna asijjikallanniq aannisimautivut amisunngutualuummatainuusittinnit, inuuqatinniangunirmuttikiqattasuungugatta. Sunauvva Inukaanniqsimagami aanniisuuq. Taimaimmattaimaigunnaiqulluta mamisariaqamma-rilauqtugut. Kajusititautillugu tusaqsugutamanna quviagijara aanniarunnairuttauummatikkut inuuqatigiitsianirmut tikigunnarninga taimaak takunnaatuu-jaaqattajugakku.

Lui: Tamannali pigiaqtisimallugu namminiqtakuvattugu aulaniqaqtuq suli, qanuqtamanna ippinarniqaqattaqqa ilinnut?

Iiva: Uvannili uuttuutigiluaqsunga aanniqsimalaurama amisunut inuusiri-nikuganut. Taimaak aanniarunnaaru-matsunga, inuuqatinni uumigusugu-mananga. Aannianikuganu qanuiqattar-nivinirani ilakkanulluunniit tamakkuailitariliqsugit ammalu amisukallanniilaiqsimallunga aanniqsimalirjuaqsimat-sunga nalligijakka atautsikkugalaaluktuquralauqsimammata. Taimaimmattamanna atuqattaqsugu ikkua mamigia-qarmata Inuit taimailingajumikpitaliqquujaalauqsimagaluaqtungauvannut ilingatuinnaliqsuni mamisaqa-tautuinnaqpaliqsunga isumainnaq ikajuqsisimammat uvannit. Isumaviqa-runnainirmut tikisuungummat isumavi-qarunnaisiaqsungalu inuuqatinnit. Alliikajungaarumaliqsugit nalligiliqsugittavvunga tikisimagama taimailiuqtitsi-nirmut. Tamanna tukisilirakku inuuqa-tinnuttauq atuqtaugunnamimmat assuruutimmarialugilauqtara pinasuaq-sungaluunniit nuqqammariksunga atuinnauqattarumamut taimaittuapinnutuqumaitsatunut namunngaviksaqan-ngiktunut. Piluaqtumit inulirijiilluupattausuungugaluaqsuti —gumaisungutsuti ammalu ajuriqtuijiu-galuallu upattaugumaisuungutsuti taan-nattauq nuilauqtuq, taikkununganaliannut aigumagajanngittunut

sN rNoµ5yxk5 wozJ6:c9lˆ˚Zlx6, w˚Zlxk5,wk7mEsZlxk5, sF4vs-Zlxk5, x3NsZlxk5,

xatsZlxk9l.

The healing circles are opento everyone whether one is

white, Inuk, an elder, ayouth, a woman or a man.

Una kinalimaatsianut ilin-gajuq: qallunaanuugaluaq,inuugaluanut, inummariu-galuanut, uvikkaugaluanut,

arnaugaluanut, angutiu-galuanullu.

s?8k5 wozgw8No6hi muncbsg-w8N6Xo6hz whmw8N6 wvJ6yym7m5s?8i5. whmFcD8Nwi3j5 tr˙a7m5whmFcD8Nwyx6hzl w˚ct8i5.x9o wvJΩDmo6hQ5 N9oQo6hQ5b=Kz trymZm bwmwos6t5yi3j5.bm8N gryoC4f w˚ct8k5bs6 xg6b-sA8Nu7m5 xhÎt7mExlQMs6bC WNh-x6hz¬8•5 k6v7mE4hz xgw8Nsc5-bDmj5 bwmw5gxW8k5 sdmw5ngk5Nj8zF4nc8q4gk5. Wlx6gu5 wk-oEπ9l sX5bs˙aZlx6ht — Amw˙-a5ht x7ml xJE6gwpsZlx9l sX5-bsAmw˙a5ht ∫8N5bs6 kwMs6g6,bw4fkz Nox8k5 xwAmZ/8q5gk5s4fwΩ3FsJ8Nd7u9lA. bm4fxWs8q©7mbs8q5©Zlx5 ryxiwMzi ≈8ixlx3if5t8k5 wvJ6tn6

nW3N6y˙a7m5. bwmw8ifzk5wMQ/stgw8N6hA ≈6rQx9MExD8NDb-sZ/6t9lA wk8k5 w8Nt8k5. sNrNoµ5yxk5 wozJ6: c9lˆ˚Zlx6,w˚Zlxk5, wk7mEsZlxk5, sF4vs-Zlxk5, x3NsZlxk5, xatsZlxk9l.x0pŒ5yxgw8N6gu5 rNoµ5yx6 ≈8i6-ymD8N3izi5 gryo6Sz. xhD-Dt7mExlQc5bMs6bC x7ml s9luxuhw5 ho gry8q5g5 bm5huz.

lw: bwmo ∫8N gn6tbs4vX9-oxo6gA wq3Cizi5 r4ftA5Ns4f¬8•5 csp4vwc5bMs6r5w˚ct8i5 mun3ix3iCw9lt5V

∑?: kNooµ5 gnstc˙a7mbgnst4ƒDtQ5hAl x7ml x9MymJ6tA5x9MX5gz mun3i6 hNs7mΩ5 mun3-ix3iq8i9l sçAtQ?5hA x7ml

people come to avoid seeing socialworkers and pastors, which becametruly evident later on. That mademe want to be more available tothe most needy when I came tounderstand that. I am not sayingthat they are not accountable but attimes when we are most vulnerablehelp is not easily accessible. Forthat reason, we apply the healingcircles to everyone. The healingcircles are open to everyone whetherone is white, Inuk, an elder, a youth,a woman or a man. I have come torealize that one person or anothercan carry the same burden some-times. I have spent a lot of energyon the process and still quite a fewpeople have no concept of what thehealing circles are.

Looee: Upon your initiation of thehealing circle, how did you inform thepeople about the gatherings, as to wherethey were to take place and when?

Eva: All the communities have radiostations so I would make announce-ments on radio or post notices as towhat a healing circle is and wherethey will be held. Today peopleinvolved in healing circles are ableto announce the gatherings and Ido not have to give it a lot of publicityto inform the people. The CanadianBroadcasting Corporation (CBC)was most helpful by broadcasting around of a healing circle. From thatbroadcast, I accepted an invitationto go to Labrador, assisting them instarting up healing circles. Here inNunavik, I have visited all the com-munities to conduct healing circles.It is not like all the communities holdhealing circles now, only the ones thatare motivated to holding them. Manypeople have taken part in healingcircles but problems will alwaysarise as they are not all preventable.

Looee: Where do you hold your healing circles, at church or where?

Eva: At the present time inKuujjuaq, we hold the healing

ukkuingaarviujunnaqummillugu.Tamakkua piunngituummataunngittuu-galuat kisiani ilangani aannialuarnikut-tinnut ikajuqtissaq sapirnaqsisuungum-mat. Taimainnikunganut ilagijautituin-naqsugu aaqqigiallariarunnarutauga-jaqtillugu inunnut iluunnatinnut. Unakinalimaatsianut ilingajuq: qallunaanuu-galuaq, inuugaluanut, inummariugalu-anut, uvikkaugaluanut, arnaugaluanut,angutiugaluanullu. Ajjigiitsiatuinnaqtumitkinalimaatsiaq aanniqsimarunnarninganittukisiliqpunga. Assururutimmarialugi-qattalauqtara ammalu ullumi amisuitsuli tukisinngittut tamatsuminga.

Lui: Taimali taanna tusaqtitaukkapal-lialiqtugu ingirraninganit kikkutigutnaukkuluunniit qaujikkaiqattalauqqit inuuqatinnit mamisarniarniraillutit?

Iiva: Nunalilimaat tusautiqasuungummatatusautikkuurutigitsugulu ammalu allasi-majuqtigut allapattunga mamisarniqsunaummangaat mamisarniarninginnilluuqaagutigivatsugu ammalu mamisaqpa-tuillu ilauvattut uqaavaliqsutiummataimaak qaujijautiviinngaalugasuarlugu-luunniit — giaqalaunngittunga. Taikkuaikajuqsijupaaluulauqsimajuit Siipiisiikkutnuitatitsilauqsimammata mamisaqtitsi-tillunga, Laapatuarmiunut qaiqqujaum-marililauqsimajunga taikkuninga takun-naalauqtuviniulluti. TamaaniluNunavilimaamit aqpittaqattasimagamanunalinnut aiqattaqsunga mamisaqti-giaqtuqsugit. Taikkua nunaliit qaiqqu-jisimajuit taimailiurvigiqattaqsimatsu-git. Asuillaa iluunnaaluti nunaliitmamisasijualuuqattasimanngittuugaluat— rumajuit — qattasimammata.Amisukallaaluit mamisaqsimaliqtuugaluitkisiani uqumaittualuit tikiinnapalangam-mata inuusittinnit taanna nuqqarun-naquunngittuq.

Lui: Namiittusili katiqattasuunguvisi,tussiavimmiluunniit nami?

Iiva: Maannali suurlu Kuujjuamit tussiavimmit katiqattasuunguliqtugutAlliriittutamaat (Naggajjau). Nunaliilliasianit illuqutiqatuarmata atuinnamittutsiavimmiungittuugaluaq taimaiqatta-suungummisuta.

48

kNFoµu5 x6W5bc5bymZmkNo8k5 xwc5b6hzmun6tQx6g6hQ5.

I have visited all the communities to conduct

healing circles.

Nunavilimaamit aqpittaq-attasimagama nunalinnutaiqattaqsunga mamisaqti-

giaqtuqsugit.

49

mun6Xgw9l wMs?5g5 sç?o6hts7mbwµ4 csp/stÏ8ΩlZhx3lA8•5 —QxcMs8q5gz. bw4fx wvJ6yJX-¬Ms6ymJw5 ¥„¥4f5 kwbt5yMs6ym7mbmun6t5yt9lz, Xgx3usk5 cw6f/-s7mEoMs6ymJz bw4fiz bf8ˆ-Ms6gFis9lt. bµil kNFoµu5x6W5bc5bymZm kNo8k5 xwc5b6hzmun6tQx6g6hQ5. bw4fx kNø5cw6fpymJw5 bwmwos3FQc5b6ym5hQ5.xhw9˜ w¬8ˆlt kNø5 munyJx¬c5-bym8q5©Zlx5 — DmJw5 —c5bym7mb.xuhv9˜lw5 mun6ymo6©Zlw5 ryxisdmw5gxlw5 t®8NXMz7mbw˚y5t8i5 ∫8N k6vD8N∂8q5g6.

lw: N¨5gyo vtc5b˙aFy,gyxF7u¬8•5 NuV

∑?: µ8No ˙3l ƒ0Jxu5 gyxF7u5 vtc5b˙ao6gA5x9o‰5gbµ5 GN[Z0/sH. kNø9o xyxi5w9ldtcgx3mb xgw8Nu5 g5yxF7u-sq5©Zlx6 bwmwc5b˙a7uhb.

lw: xrøQxc˙aQF¥ xg6gxDty8k5V

circles at a church every Mondaynight. In other communities, if theyown a building and it is available,healing circles take place at thoseplaces, not particularly in a church.

Looee: Do you have to pay rent for thespace you are provided with?

Eva: The buildings are owned bythe communities so there is no costinvolved and there is no pressureon me with the space we take upfor the healing circles here inKuujjuaq. At other times, when I aminvited to conduct a healing circle,I am paid an honorarium for facilitating the healing circles.

Looee: Some people have no idea as tohow a healing circle is conducted, canyou take us through an example of onenight of your healing circle.

Eva: We require that strictprocedures be followed as it is a

Lui: Akiliigiaqasuungugivisii atuqtuarut-issinnut illunut?

Iiva: Ilaa nunalinnit pigijaummatatamakkua — giaqasuungunngittugutammalu maanna assuruqtitaunngitsiaq-sunga nunalimmit taimailiuqattaqtungauvani Kuujjuamit. Ilaanni qaiqqujauli-raigama akiliqsutautsunga taimaisuun-gugaluarmijunga.

Lui: Taima ilangit tukisisimanngimmataqanuq mamisasuungummangaarmi, pi-giarninganit unnumi atausirmi katimatil-lusi qaujitigiakkaniqtigut qanuq aulani-qasuungummangaassi?

wsE4 xkEs2 tt6gZq5nN5tx6ymJ7mEsK5 ßmJw5 x7mwkw5 W6fyq8i5 n6®J5.Eric Anooee’s creative prints of natureand Inuit traditions.Iurik Anuriup titiqtugangit sanattiaq-simajummariuvut uumajuit ammaInuit piqqusinginnit saqqiijut.

∑?: w˜ kNo8i5 WQ/s7mb bm4fx -Qxc˙a8q5gA5 x7ml µ8N xhD6tbs8q5yx6hz kNo7u5bwmwosc5b6gz s?i ƒ0Jxu5.w 8i cw6f/soCwZm xro6hbs5hzbwmw˙aZlx3uJz.

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serious process of dealing with onespain. We make it clear that whateveris said and heard is to be kept con-fidential and to leave everythingsaid at the healing circle site.Unfortunately we cannot hold people from verbalizing other peoples words, so sometimes peopleleak other peoples' experiences tothe surrounding public. When I amprepared to talk at a healing circle,I remind myself that it is fine withme if people repeat my words outsideof the circle, as long as I am on mypath to healing, I do not carewhether people talk about me ornot—that is where I have arrived toat different points in my life, aslong as I have them out of my system.If I bring myself to forgiveness,that is what I care for the most,never mind if others talk about me.With others though, some can bemost scared of other people revealingtheir true life experiences and feelings. This is our top priority athealing circles, do not reveal otherpeoples life experiences. For begin-ners, we all sit around in a circle onthe floor facing each other withsome water and some kleenex readilyavailable. People are open to crywith all their might as pains carriedcan be extremely heavy if kept tooneself much too long, locked upinside the heart with no one toconfide in. At the healing circle,people cry as loud as they want tofor it is up to the individual and weare not allowed to respond to theperson, or to ask any questions —they speak from within themselvesonly. Once they are done, theyhave to make it known that theyare done by saying they are done. I freely ask, “What has hurt you inyour life?” Whoever wants to reply,replies. Than I ask the same questionover again, ‘What has hurt you inyour life?’, that is the beginningquestion for the healing circle. Aprerequisite to the healing circle isa prayer. We all have to pray firstfor I am only human like any other.I take part in the healing circle but

Iiva: Maligaqatsiariaqasuuraaluk pimmarialuummata makua inuup aanniqsimautingit, takkani uqaajaujuituqaajaugiaqanngillaritsiarmata.Unikkaariaqannginittinni unikkaatauju-viniit kisiani nuqqangatitsigunnangit-tualuugatta taimailikallatuqaqattasu-ungummijuugaluaq ilaanni.Mamisalangaliraigamali ‘Aa, uqaajau-niaraluaruma qujana una aannirutigisi-majara piitsalauqpat akitugijara, qujanaqanuiliurniaraluaqpata Inuit’. Takkungatikiqattasimagamali isumaaluqattasi-manngittungaluunniit uqaaniaraluaqpata,uvanniigunnaitsalauqpat tamannaisumaviqarunnainirmut tikitsalaurumaluakitutsalunga qanuq ukaajauniaraluaqpat.Kisiani ilangit kappiasullarisuungum-mata ukaajjutauniannguuqsuti. Taannapimmariuniqpaatsiangusuuq uqaajaujuituqaajaugiaqanngittut. Taima ammalu-kitaulingatsuta natirmit saanngautitsia-qulluta. Issivaugaqsuta imarlu ammalu

kakkigut atuinnautitsugu. Qiagumatuarutitaikani isumainnaq qiaviqarunnarmataupinnarani tamakkua aannirutigisima-javut nillirutigiqqajarnagit taqqamiuummatittiniittualutuinnautillugit aku-nialuk uqarvitsaqarani anigiasimmatasaimaqqajarnangittuummata. Taikaniisumainnaq nipilimaarluti qiagumagutiisumamitsuti ammalu kiujaugiaqanngitutapiqsutaugiaqaranilu uqaatuinnarialik

50

N9oAh8igw8N3j5tr˙aZ5b bwmwosc5-

bCwZ5b.

The love that arises fromthe healing circle is just

paramount.

nalligusunnituinnarmut tikisuungugatta

taimailiuqattaraigatta.

51

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I do not have the will to heal people,I am not the speaker, I am notabout to be, I cannot heal anybody— I am just ordinary. Sometimesthroughout the healing process, I go and pat people on the back attimes as some people are unable totalk of their pains as their pains aremuch too unbearable to reveal evenwhen they feel like talking. Othertimes they do not know where tobegin to talk about their pains, forit is common not knowing where to start from with all the burdenswithheld. This touching, it conveys a lot, it says, ‘I am supporting you,you are not alone.’ It says all thosewithout a word said. I get up oncein a while during the healing circle.Others do not like to be touched aswhat they carry within themselvesis much too heavy to deal with atthat instant. I inform them thatthey do not have to speak if theyare not in synchronization at thatmoment. We take breaks inbetween as the burdens peoplerelease can be heavy to absorb attimes. We are not allowed to takeaway peoples own feelings to gossipupon. When that happens, peopleend up placing burdens upon them-selves. Prayers are very much a partof the healing circle, for that reasonI place my vows on the Lord and itis evident that the bad spirits roamaround us wearing down our well-being. The love that arises fromthe healing circle is just paramount.The closed walls seem to caperaway and when that happens, wecome to a more understandingrealm of life, we come to understandthat others have problems too. Ahelping environment is more visibleand an understanding that we arenot alone with our problems.Everyone at one point or anotherhas problems of their own. At heal-ing circles, love grows betweenpeople and feelings for each othersurface at the gathering.

Looee: During our preinterview, youalso mentioned how you initiated healing

namminiq. Uqaalituarumi pijariiramaa-lagiaqaqsuni nuqqaruni. Taima apiq-suqattatakkani sunamut aanniqsimam-mangaata. Kinatuinnaq kiujumaliqtu-tuinnaq kiuqattatillugu. Taima pijariira-maalammat asuillaa taatsumingassainnaqapiqsuqattasunga, ‘Sunamut aanniqsi-mavit?’ taimailiuqattaqsunga sivulliq-paamit. Pimmariummarisuungummijuquna tutsiarniq. Tutsiaqqaariaqasuu-ngujugut ajjigijautuinnarama inunnut.Taimailiuqataugaluaqsunga pigun-narniqarnangalu uqaatitsijiunangalu-qajarnangalu aaqqiigunnarnangalutaimaikkama tatiqaqsuta tutsiaqqaaria-qasuungujugut tamatsuminga aturniali-raigatta. Taima ilaanni attuigiaqtusuu-ngujunga tununginni uqaqqajainngim-itsutilluunniit nillirumagaluaqsutiuqumaitsaluarnikuminut. Aniigiangillunakilluunniit pigianngariami nalunasu-ungummat aanniqsimajuviniutsuniamisunut aannirutiqaqsuni. Unaunaattuiniq isumainnaaluk uqaammimmat,‘Ikajuqqagit, inutuunngilatit’ — lanium-mat nillingikkaluaqsuni. Taimaak mak-iqattasunga taimailiuqtittisuungujunga.Upaqattasugit, ilangit attuqtaugumasuu-ngunngimmijut aannialuamulluunniit— jaugumanngituaruti uqarunnasiatsu-ulasimatsugit. Taima taimailiuqattaqsu-ta taqaiqsilaukaqattasuta isumainnaququmaittuummat uqaajaujuit uqumait-tualuummata mamisaqtitsisuungutsunitigulagiaqanngitsiaqtut tamakkua pinginnit.Uqumaitsalituinnarunnamat inuk,tigusiqattatuarami uqaajaujunit.Tutsiarniq pimmarialuusuuq taggauna,taanna pijjutigitsugu tuningaasuurigak-kili piulijittinnut tamakkua uqaajaujuit.Taima isumagitsugu tutsiarniqasuungu-jugut ammalu najuqtaunialuit ippinnaq-attaqsimajut isumainnaq anirniupnajurnialuit ippinnallariqattaqsimajuq,nalligusunnituinnarmut tikisuungugattataimailiuqattaraigatta. Makua akinnaal-uujaaqtuit piijasuungummata piijalirma-ta tukisivaalliliqsuta, ‘Asut uqumaitsaq-attarmijuttauq’, tukisigiallannasuuq.Ikajuqtigiinnatsiatuq inutuunngigiamillutukisigiallanaqsuni ilaa uqumaitsaqtutu-unngigiamit. Inuuqativut iluunnatsiatiuqumaitsasuungujuit tukisinaqtuq.Nallinaqtualuullutillu nallittigiinniqnuillarisuuq taikani.

52

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circles, where did you first take part ina healing circle?

Eva: At the cultural institute I wasalways involved with interpersonalrelations, keeping in mind theschool students. Whenever coursesrelated to interpersonal skills cameabout, I would be delegated toattend several workshops. The firsthealing circle I attended was inThunder Bay, Ontario. I travelledthere with another Inuk, she didnot take part in the healing circlesthough. The rest who took part inthe healing circles were all Indian.There were other workshops facili-tated. Not knowing a thing abouthealing circles I decided to attendone of their evening gatherings. Iwas dumbstruck to see people cryingtheir hearts out, vomiting and what-not. When my turn came around, I would say I have no pains to tell,I do not need any healing. I did not feel the pressure within me torelease my fears. The whole weekpassed and I still did not take partin the healing circles. I went homewithout having taken part. When Igot home I started thinking as towhat had been going on at thehealing circles, asking myself, ‘Whatwere they doing at the healing circles? What was the point of the healing circles? What does itmean?’ I asked around about theconcept of healing circles. Then itall flushed down upon me, all thepains that had affected me in mylife started rolling into my being, I was all alone too. All the pain, the hatred I felt within me boiledinto one all at once. As I came torecognize them, it seemed that Ihad no one to confide in about my situation, I felt stuck with the burden churning within me with no place to go.

Looee: Your motivation to be of help to others in dealing with their pain is clearly obvious, who was the maininfluence in your earlier life, allowingyou to be motivated in this way?

Lui: Ippassaq uqaqatigillutit uqalauravitqanuq pigiaqtittilauqsimammangaaqpit,namiittutininna allanit ilagijaulauqtillutitpigiaqtittinikuuvit?

Iiva: Taikani tamatsuminga inulirini-galammit kamainnaqattalaujugamataikkua ilinniaqtit pijjutigillugit.Ikajuqsigutaugajaqtunit pilimmassani-qalituarmata katimagutiqaliraimmatainulirinirmuungagalattumit aititauqat-tasimajupaaluugama. Avunga Tantur Pai,Aantiuriumut aullalauqsimajunga inum-mit aippaqarmisunga allainarnit ilaqaq-sunu. Taikkua ajjigiinngittuit katimaniu-juit upaqattaqsugit tainna mamisarniqupasilauqsimajara qaujimaapinnagusunaummangaat. Asuillaa ilautsungaajugaijituinnaqtara sujualuummangaatatukisiluarnanga: qiajualuuqattaqtuit,miriaqpatuilluunniit qanutuinnaaqtualuit.Uqariaqaliraigamali aanniangitsiaqtungamamisariaqanngittuujaatsiatungaisumanngittunga aanniagutiqanngit-siatunga. Taimaittuusunga pinasuarusili-maatsiaq naalauqsimajuq, taima anirra-tuinnaqsunga. Anirrasimaliramaisumagiqattalirakku, ‘Qanuiliuqtumi-nialuugaluaqqitainna taikani? Qanui-liuqattalauraluaqqitainna taikani?Qanunginna tukilik?’ Taimailiuqattaliramaapiqsuujaqattasunga tukisijualuulauqsi-majunga aanniaraalukka nuililauqsimajutinutuaraaluuliqtillunga. Ilaaraaluk ninngaumanialukka uumisunnialukkanuijualuulauqsimajut uvannut. Ilaa ili-tarisijaalugigakkit uqaavitsairutsungaluisumainnaq uqumailliulilauqsimajunganamunngavitsaqaqtuujaarnangalu.

Lui: Kikkunnut, ivviluunniit angijuqqa-nginnut attuqtauniqaluaqsimaniqarunaravitikajurumaniit nuisattiarmat, kikkut ilinnut ikajuutiqaqsimaluaqqat piruq-saninnit tamatumunga ajaurijjutigijaittakussautiarmat?

Iiva: Pinasuvvikunnut makununga timiujunut suurlu inummariit ilinni-avinganni angajuqqaangulauqsimagamasivuliqtirijiutsunga taikani. Ilinniarial-lariaqtuit nuqqanikuviniutsuti utirial-latuit ilinniavimmut uqumaitsaqatta-jummata imaak ilinniatsiaqutsugitkajusitsiaqutsugit qanuqtuuviinngaalu-

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53

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Eva: In the workplace, an institution,I was a director of a cultural centre.I wanted to make resources purposefulwith people returning to school forupgrading. They had a plateful ofworries within themselves and Iwanted them to continue and complete their education in orderto move on to attaining good jobs.Thinking of that, I did not wantthe returning students to be heldup with life’s sometimes unbearableblockages. People have supportedme and the many relatives I havelost, I have dealt with those feelingsand came to accept them throughways of taking part in healing circles.If I was not involved in the healingcircles, I would probably be resentfuland burdened by memories of therelatives I had lost during my lifetime.I am not supposed to be resentful,talking about the issues has helpedme to understand and to accept thelosses I have experienced. Peoplewho have had an influence in mylife, I have encouraged them to bemore open. Qallunaat take part in healing circles but are yet lessopen with their true feelings. Oncethey come to admit their feelings,they are no different from Inuit.The freedom with which Inuitshare has been my main drive for continuing and I am grateful to those people.

Looee: Our ancestors have had theirown ways of dealing with all the lifesituations they have been exposed to intheir time, have you spent time withelders to find out how they dealt withissues back then?

Eva: Yes, I have been told that theyhad done similar ways of confrontingissues. They did hold healing circlesthrough similar methods.

Looee: You have dealt with many peoplein regards to their participation inhealing circles, have you at one point oranother found yourself to be overwhelmedwith many peoples’ problems and issues?

qattarasuarumagama uqumaigijanginnituqumaitsaugaqunagit ilinniatsiaqumut,ilitsisiarluti pinasugaqsataarluti tikiqumut.Taimaa isumagitsugit makununga inuusiq uqumaittuunialunginnuulinga-junut avviaqtauquqattasimannginakkit.Taikkua isumainnaaluk uvannit ikajuq-tuisimajuit qanuqtuurutigiqattasimagakkitammalu taikkua ilakka uvannuulingaju-milli ilaiqtualuuqattasunga amisunitmamisaqattalirama tukisigiallarutigisi-majakka avungaalutuinnaq kitsautigigia-qanngitakka. Uqaqattasugit qiagutigi-vatsugi — uqaaqattalaujunngikkumaqaiullumimut tuqungajutuqaaluuliraluaq-tillugit suli kitsarutigigajaqtakkauqumaigigajaqtakkalu. Taimainngit-sialiqtakka mamisaqpatsunga taannatukisigiallarutimmarialuga. TaikkualuInuit, ukkuinngaatsiaqattalauqta aaq-qiigumanirmiiqattasimajakka isumain-naaluk uvannit ikajuqsisimajuit. MakualiQallunaat ilautsiaraluarmisutiijiqsimaniqsaujaasuungugami ikajuqsiju-paaluunngittuuqattasimammijuugaluatilaullarisituarami ukkuisiatuarami taimaajjilluariqattasimammijavut. KisianiInuit ukkuingaatsiatualuulaurningitisumainnaq ikajuqsisimajut uvannittamatsuminga.

Lui: Sivulliminiqput taima piqqusiqar-nikuummimmata ajjiginngitattinittauq,innatinnit inutuqarnit tukisigiarjuumiqat-tarnikuuviit qanurli pivalaurmangaarmi?

Iiva: Uqaujjaukallaqattasimajunga taimailiuqpanirmijuigguuq ajjigitugiin-ngikkaluaqsugu, tamatsuminga atuqpanirmijuit.

Lui: Inugianit kamagijaqaqattaqsimaliravittamatumunga turaangajumut, ilangagullitaqajuumilauqsimaviit naalaruluujaqat-taqtutit uqumainnaruluujaqattaqtunit?

Iiva: Ilaannitauq taqanaqtualuktusaanginnatualutuinnaugiami uqumait-tualunnit kisiani uqilliniatuaqpat inuu-qatigijaq isuaqsiniaqpat piujualunnittaanna ilulilialuummijuq. Suurlu aki-lialuummijuq saimanialummit isumain-naq aniqqatinnit ilaa uvannili ilakkanilusaimanirmit tunijausimatsiaqtugutippigillarittara tamanna tamatsuminga

mfxo c9l 5wMs5yxClx3uht

wp6ymi6ns÷˙aZu

Qallunaat take part inhealing circles but are yet

less open with their true feelings.

Qallunaat ilautsiaralu-armisuti ijiqsimaniq-

saujaasuungugami

˙3l xrox7uJ6 nwmixl7u5 whmw8N6xi6vt8i5 w˜ s?8io wM4vilnwmi3u5 gi/sym5yx6gA5 w2WQ9M-E5bC bm8N bm5huz xg6X5t9lzx7ml bwmwos6t5y?5t9lz w7u•8-qyx3i3j5 nwmi3u gi/symiK5xrox¬7uJ6 w2WQ9ME4v4f. w7mc®Ns/4ƒq5©Zlx6 ryxi nwmioxl4w2WQ9ME˙C bm8N dFxQ÷lx Åts2.Wsop5b dFxQ5yx6bz sdmw5ns-Zdp8q7m5 s?5t8i5. rNu9¬8•5 sdm-w5nsZ6gx¬lt wk©5yJx¬dp8q7m5

Eva: It becomes unbearable attimes listening to peoples problemsbut the fact that they are on theirjourney to heal is a glory of purejoy. The rewards are very peaceful.At home sometimes, my relativesand I take pleasure in maintainingthe balance through sharing ourjoys and sadnesses, it relieves usand rewards us with a balanced lifeat home. The money is not theissue here and God is overjoyedwith the honesty dealt with. TheLord loves what we do, for he doesnot want us in a burdensome situation.He does not want anyone to beproblem-driven and he does notwant anyone to be alone, he wantsus in the healing journey, for peacereleases the pressures in a person.

Looee: How do the people show theirgratitude towards you, the people you havesupported in many more ways than one?

atuqpattillunga ammalu taimailiuqtitsi-vattillunga imminiinngisiarnirmutsaimanirmi tunijausimanivut akilia-luummijuq ippigillarikkakku. Immaqakiinaujakkuungittuugaluaq kisianisaimanilialuk ippigillarisuura tamannaquviagijaalua Guutiup. Piulijitta quvia-gitsiaqtanga uqumaitsaugaqujinngimmatuvattinnit. Kinamilluunniit uqumait-saugaqtualuuluti inutuutsijualuuqujin-ngimmat piijaiqujimmat qaujillariqat-tasimajunga saimanialummit aittutauni-rani uqumaittuulauraluaqsuni.

Lui: Taikkuali ikajuqtupaalliqattaqsima-jatit qanuq ilinnut qujalinirmini saqqii-qattaqsimavat?

Iiva: Isumainnaaluk aittutuqtauqattasi-majunga sunatuinnanit upigusunni-nginnut. Akiliqtaugumanngikkaluaq-tillunga upigusuluaqtuqalirami aittuigu-manasuungummat taimaitauqattasimat-sungalu ammalu isumanagalaattinnagu

54

wsE4 xkEs2 tt6gZq5nN5tx6ymJ7mEsK5 ßmJw5 x7m wkw5 W6fyq8i5 n6®J5.Eric Anooee’s creative prints of nature and Inuit traditions. Iurik Anuriup titiqtugangitsanattiaqsimajummariuvut uumajuit amma Inuitpiqqusinginnit saqqiijut.

55

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∑?: — ÔZlx6 ryxi x0pŒ8q©÷-c5bq5g5 sç/sogx3mb ≈8ixDbs-ymJw5 ˙3l wuxl5bc9lx˙a8q5gu5

Eva: I have been praised with many gifts from people who haveacknowledged the support of thehealing circles. Even when I with-draw myself from receiving giftsbecause gratitude is from deepwithin, people are drawn to giving,to show their inner gratitude.Other times when thoughts are of no existence to me, people comeup to me and thank me for havingassisted them through their healingjourney. I do not necessarily recallwhat I had consoled them on andwhere I had met them, as manyindividuals have taken part in thehealing circles. I feel warmth withthe trust they have placed on me. I receive long distance calls frompeople expressing their gratitudeand some people come up to me to show their appreciation.

Looee: How about the more disapprovingpeople, how do you feel when they aremore closed to placing trust in theprocess of healing?

Eva: I have felt disheartened withmore secluded people, as I feel Iam turning them away from myselfwithout me having done anythingto them. I am trying to help thembut I feel they are turning awayinstead. Only today have I come torealize that their day will come toexpose their inner fears, as we allcome to peace with our lives furtheron down the path. We all have ourday to repent our fears and problems,they too will have their day whenthat day arrives. I tell myself nowthat this is not their day in a moreunderstanding concept. Withoutunderstanding the fear and notunderstanding the consequencesassociated with fear, fear creeps inwhen we do not know what situationwe have arisen to. We can also hidethe shame that has been placed uponus by others. For people to notknow what we have been exposed to,we can be ever-so-hideous to pro-tect our identity and to deny ourfeelings, while I have come to

siaruuliraimmat uqalimaviukallaasuu-ngutsunga nakurmiitunut. Aulajinngitak-kaluunniit uqaqtaviningit, namilukasurnimangaatta taimaiqattasimajungaupinnarani amisuuluaqtunit inunnit taimailiuqtitsiqattasuni uqaqtaviningil-luunniit aulajiqqajainnarmata — rumi-naratillu. Uliumijaaqallaasuungujungatalapuuqtauqattasungalu qaninngitukkutuvvaluunniit takugaigakkit taimaili-jauqattasimajunga.

Lui: Taikkuali pijariatuniqsait saqqiigu-manngiluarningit qanuq ilinnut ippinna-qattasuunguvat?

Iiva: Taimaittuapiit aannirutigiqat-tasimagaluarmijakka uvannit kavalingaa-tuinnatuujaaqtillugit sunngikkaluaqsugit.Ikajurasuatuinnatillunga naammasaqtu-ujaarunnairmata tamatsuminga pijju-tiqaqsuti. Ullumi tukisivaallisuuri-liqtakka ulluliinnaaluugatta ulluq naammassiqattarmat ulluginnginnamiuktaimailiuqtuminiugaluat mamisarnirmuttikisuungummata ullunga naammatsisi-manngimmat tukisimagatillu.Tukisimagani nalunaqtualuummat tammaqtitaugumananilu uppirituin-narmijakka ammalu qaujijaugumanaraniqanuiliuqtavinialuunirijaq. Inunnutunikkaataalugumagani ijiqsimasitialuu-gunnaratta inuutsuta qanuinngitun-nguajarunnaqsitimmarialuugattaqanuittualuugaluarutta tukisiliqsugitilaaniunngimmijuq. Ilaaniunngigiangatukisiliqsugit suqutiginngitakkaulluqalaarmimmata qangatuinnaq —giaqaliruti.

Lui: Taima aullaqattaninnit nalunaiq-sisimagavit, qaujinaqattarivaa uqumais-saniqsait nunalinnit imialuttaqarninganutuvvaluunniit uqumaissanginniqsait imialuttaqannginninganut nunalinnit,tamanna ajjigiinngitittigivaa?

Iiva: -Juugaluaq kisiani ajjigiinngituu-jaaqattangittut uqaajaulituarmata aanniarutausimajuit suurlu imialutta-qalluasuungunngittumit aanniarutaujutuqaajausimammata ammalu imialutsa-paalummit uqaajausimajut taakkuasain-nagalatuinnauvattuit taimanngat isuilutait:angutigiinnimut, piarariinnimut, ilagiin-

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understand the kind of state otherscan be at. It is not a purposeful act,I do not mind it anymore as every-one is set to have their day whenthe time comes.

Looee: You have mentioned havingtravelled to different places with yourshare of helping people, have younoticed that more problems are visiblein communities with the availabity ofalcohol than communities with no alcohol,or does that not make a difference tothe whole outcome?

Eva: Having no alcohol available isan asset, yes, but the problems thatare revealed are all the same whenshared: relationships, sibling rivalry,relatives, child sexual abuse, assaults,verbal abuse and belittling people.The problems are all similar to oneanother whether it is in this com-munity or another. Some peopleare so strong within themselves tohave kept a lot of their pains withinthemselves. How they maintainthemselves is another miracle, tostay on their two feet, it can be justunbelievable. It becomes knownthat we are not all alone once again during our sharing circles.

Looee: Is it essential to refer people to places for follow-up consultationsafter having taken part at healing circles or is there no room to manouverin that matter?

Eva: Once the things that haveburdened people are said at the circlethan that is taken care of, that ishow I feel. I am not about to suggestto people that there is further helpavailable if they do not inquire aboutit. If people do not ask for furtherconsultations then I do not mentionany references. I will make it knownto people though that I am availablefor consultations if they prefer to.Whether they want it on a one-to-one basis, or to share their feelingsat the healing circle I leave that upto them. It is up to individualswhether they want privacy, for I am

nimut, piararnautirnirmut, pigiaqat-tarniq makua uqausirlunut aannitauqat-taniit qanulimaaq mikillitiqtaunirnut.Ajjiungittuuluaqattangittuit naniiga-luarami ilangit imaallarialu pisitialuitinuit, imaallarialuk uqumaittujuaraaluk-kuuqsuti makitajualuuqattaqtut,kamanatsiatut. Imminiinnginnivut tukisigiallanaqtupaaluk taikani.

Lui: Taikaniittuminiulauqtillugit mamisarvigijassinnit uqaujjigiatunarivaaikkua ikajuriakkannirunnaqtutuqarvigijaqakkannirumaguvit imailiu-riatunarivaa uvvaluunniit tamannaasianuurviqanngilaq?

Iiva: Tamakkua uqaajautuaramiuqumaigijaujuit piirmata ilaa taimaalliisumasuungugama. Ikkununga ikajuq-taugiallariaqaqqutit taimailiurniujan-ngittunga apirijaunngituaruma. Qanuili-uriallariaqaqqungaa -lajaunnginnili-maarani imaittuugiaqaliqqutit imailiuri-aqaliqqutit — larumasuungunngittungataimailiuqtillugit. Taimalu atuinnauni-ratuinnaqsunga qangatuinnalimaaqammalu atuinnauviqatsunga. Inutuuj-jaujumatuaqpatalu uvvaluunniit ami-suutilluta qanuitsangippata. Inutuulutikisiani uqaagumappata piviqatsimitsugit.Qaujigasuannginnama sujuviniumma-ngaata sujaviniummangaatalu kisianipiiqsitsalauqpata tamakkuningataannatuangummat. Paliisikkunnut qaujijaugialiit, inulirijikkunnut qauji-jaugialiit tamakkua taimailinganngit-siarmata. Qaujigasuaqtiunginnamatamakkuninga ammalu ikkuninga kamagijaugiaqaliqtutiilagumananga.Isumainnaaluk qainingit uvannut angi-jualuummat kinaugaluaqpat ikajuqsim-mat qaitaummata. Una atausirmutinummuulinganngitualuummat taikaniit-tulimaat piluti kisianitsiaq pinngituq-taqarunniiqsuti allaat nillingittuugaluaqammalu nilliriaqaqtutit — lasuungun-ngittunga taikani. Nillirumanngittuqaqpatqanuinngittuq — rumajuqaqpat kisianiilangani utaqqiuriaqasuuq akunikal-laaluk nilliqujiniarmitillugit uvvaluun-niit nilliqtuqajjangimmariqattasimam-mijuq ilaanni — raluarmat taikani nil-liriaqaqtutit — nianngittunga -—giaq-anngittutit — niarnangalu ukkuinga-

56

whmw8ˆl4 cwiq5 s?8k5 xqJx¬7m5

...the fact that they are ontheir journey to heal is a

glory of pure joy.

Isumainnaaluk qainingituvannut angijualuummat

57

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not out to find out what they havedone wrong, or what others havedone to them. The fact that peoplecome to me on a trustworthy basisis a huge step to see, whomever itis. It is a beneficial sign of a positivehealing process. It is not aimedtowards one person only. All theparticipants are to take part even ifthere are people who do not sharewithin the circle—it is made knownthat it is okay and I do not pushpeople to talk either. If people prefernot to say anything, it is fine if theydo not want to talk. Sometimes wewait for a while before anybody saysanything or there might be a timethat nobody says anything at all.Regardless, I will not push for anyone to talk, I am not about to, for all I want is openness.

Looee: After the healing circle, do people call you up around the clock for further consolation?

Eva: No, upon completion at thehealing circles, we leave the issuesbehind at the gathering site. Peopledo not call me up for more healingrecitations but in smaller commu-nities healing circles are ongoingevery night which are truly uplifting,although somewhat exhausting.

Looee: On occasions after healing circles, have you gone on group picnicsor activities for celebration purposes?

Eva: No, we have not done thatbut in smaller communities wehave. When I went to Pond Inletfor two weeks, there, after healingcircles, we would have feasts andoutdoor activities which I found to be very refreshing.

Looee: I am pretty much finished withour interview but if you have anythingelse to add to our conversation, pleasefeel free to express yourself.

Eva: People who have taken part inhealing circles and have welcomedme into their lives and have supported

arvigituinnaqsugit.Lui: Mamisaqtuminiulauqtillusi uqariak-kannirumajut ilinnut uqaalasuunguvaatqattimuutuinnatillugu siqinngujaq?

Iiva: Auka, taikani pijariiqtupaaluusuut.Sivaniriallakaqtitausuungunngittungamamisariallarumajunut. Kisianinunalinniiliraigama qautamaaraalukunnutamaaraaluk taimailiuqattasuniisumainnaq piujualuusuuqtaqanaraluaqsuni.

Lui: Asiagulli tiituriaqturlusiluunniitquviasuutissinnut pisuungugivisimamisaqtuminiulauqtillusi?

Iiva: — Lauqsimanngittugut, nunalinnutailiraigama taimaiqattasimagaluarmijugut.Mitsimatalimmiilaujummigama mami-saigiaqtutsunga maqquunni pinasuaru-siinni taavaniitsunga. Mamisaqattasutanirimmaaqtualuuqattasuta aniinnguasu-talu piujualuujujuq taimailiuqsuta.

Lui: Apiqqutiqaluarunniirama kisumitpuiguqtamininnit apiqqutimit isumagija-qaruvit nalunairunnatiarmijatit asingituqausirilaunngitatit.

Iiva: Inunnit mamisaqattasimajunittunngasuttitsisimajunillu ikajuqattasi-majuni isumainnaaluk nakurmiitunga.

bm8N vJ¥8N6bs2X5WsJxl4

If it is kept ongoing, it will be beneficial, that is how I see it.

Tamanna kajusiinnaqtauppat

piujualuk

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∑? MX0 !(^) k8aq8i5 wkw5bW‰4n5 vNbu5 w6vNw/c5bMs6-ymJ6 gnps9li x7ml csp4vwps9-li ≈g¿ ≈8tsEsu5 wo8ixy8 6gi.∑? xgw8Nsq8N6g5 mun3i3j5cw6f/so3i6X5 cspQx3FsJ8N6giltt6vtA5 s=?¬8•5 sçMsttA5.∑?s2 s=? gÇDtz:

Eva LapageP.O. Box 211Kuujjuaq, QuebecJ0M 1C0

sçMstz: (819) 964-2679

me, I am grateful to you all.Everyone I have met through thehealing circle journey wherever andwhomever are all within my heart.Actually, I do not recall all the peoplebut they have all assisted in betteringour ways so I thank each and everyone of you. I do not favourthis community for that communityfor I know you have all instilledpride within me, I know this throughyour invitations in facilitating healingcircles. I want to say further thathealing circles will not stop asthings never end in a standstill, we will all have to be involved in a healing process and our childrenand grandchildren will be doing ittoo. If it is kept ongoing, it will bebeneficial, that is how I see it.During your life, even at homewith relatives, healing takes place.Healing circles are not new to peoplehere and in other communities.Unknowingly too, we — the two ofus, can be in the midst of a healingprocess whether we are aware of it or not.

While continuing school in Ottawa,Ontario, Eva Lapage was an inter-preter/translator for Inuit Tapirisat ofCanada in the late 1960s and liaisedwith Inuit on ITC activities and goals.Eva is ongoingly available to facilitatehealing circles and can be reached forconsultative arrangements at thisaddress/phone number:

Eva LapageP.O. Box 211Kuujjuaq, QuebecJ0M 1C0

Ph: (819) 964-2679

Taikkualimaatsiat kasuqattasimajakkananilimaaq mamisarniq pillugu uvannii-tuit, ilaa, kinakkuummangaataluunniitaulajitsiangikkaluaqtunga kisiani ikajuq-sisimajuinnaummata nakurmiitaalukkailuunnatsiati. Nunalik — nginnisarinn-gillugu uppirijaqaqtusi uvannit qaiqqu-jiqattasimammata. Uvangaluttauqpigunnangitturuluummitillungaisumaugasutsunga — raluarama imaaksapummitsiaqattasimammata nakurmi-itunga. — Lagumammitsungalu tamannanuqqalangaqquungimmat sunalimaatnuqqarajanngimmata mamisainnaqat-tariaqalangammatalu qiturngarilaaqtavutirngutarilaaqtavut. Tamanna kajusiin-naqtauppat piujualuk — jurijara. Inuu-sittinnit allaat aniqqatuinnasinni ilagii-nginnauluta — runnaturut. Inuuqatit-tinnit nunalinnimiulimaaraalunnit kisianinutaunngittuq. Allaat maqquinnaulunu— runnatugu — suungujugullu — juri-gatalu mamisalisuungujugut sunauvva.

Iiva Lapaj 1960 nunngunginnit InuitTapiriiksat Kanatamit iqqanaijaqattalauq-simajuq tusaajiulluni ammalu qaujikkaiji-ulluni Aatuvaa Aantiuriumit ilinniasin-naaqtuni. Iiva atuinnaunginnaqtuqmamisarnirmut qaiqqujaulirniqpatqaujigiarviujunnaqtunilu titiqqatigutuvvaluunniit uqaalautitigut. Iivaup uvva turaarutinga:

Eva LapageP.O. Box 211Kuujjuaq, QuebecJ0M 1C0

Uqaalautinga: (819) 964-2679

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59

s?z x3Nw5g6 xwWo. N7ui6si4√6gxc8q5gz x∫bZ si4√g-x6XMs3m5 ryxi si4√gx6XMs6-bq8i5 si4√X5gz. wkw5 xgix0pŒ8q5gi5 ∫huznw8NsZlx6si4√gx6XMs3mb rhgw8Nw5si4√E9lQ5.

yK9o6Xu5 si4√6gxi ttC3ixCmwkw9o si4√6gxq5bs6 bfnsJ8-Nd9lQ5 wMq5bs6 si4√6gx5gn3i3mb w 9li.

wkw9l WsyFiq5 bwhmisi4√6bs?Ms3mb wkgc3k5. bwµ4gnsmMeKA5 w˜tA5, wMq9l si4-√6gxc˙a8iq5g5. s?zo hDys9lzsi4√6gi5 gn˙aMs6gz. µ8No ˙3l

My name is Arnaitok Ipellie. I do not have stories of my own, I will betelling some of my father’s stories thathe used to tell. Inuit would tell thesame stories even though they weretold in different ways.

First of all, I will be writing downthe stories so that they will havebeen documented and becausesome of the stories are wonderfulto hear when you are an Inuk.

Elders would tell stories aboutthe old ways of Inuit, that is howsome of us know about the traditionalInuit way of life, though someelders did not tell stories. But formyself, when I was a youngster Iwould listen to stories being told.Today, now that I am able to thinkas an elder would, I am now able totell the stories because I want theInuit culture to be preserved.Stories are wonderful to listen toand they are like watching a movieand they keep people worldwide

Uvanga Arnaittuq Aipili. Namminiqunikkaaqtuaqanngittunga ataatagaunikkaatuaqpalaurmat kisiani unikkaa-tuaqpalauqtanginnit unikkaapattunga. Inuitatuni ajjigiinngittunit taassumingassain-naugaluaq unikkaatuaqpalaurmata kisu-tuinnait unikkaarillugit.

Sivulliqpaamit unikkaaqtuani titirar-niarama inuilli unikkaaqtuangittauqtakussaujunnaqullugit ilangittauqunikkaaqtuat tusarnirmata inuulluni.

Inuillu piusiviningit taissumaniunikkaaqtauvalaurmata inutuqarnut.Taimaak tusaumalaqivugut ilaatigut,ilangillu unikkaaqtuaqasuungunningittut.Uvangali surusiullunga unikkaaqtunittusaasuungulauqtunga. Maannali suurluisumajunnaqsigama inummariup isumaj-jutingatut kisiani unikkaaqtuaqalaqivungainuittauq unikkausingit puiguqtauqunagit.Unikkausiit tusarnirmata ammalu tarri-jautautillugit qinuisaarutaulluti kipin-ngujaikkutaulluti silarjuarmi. Inuittauqunikkaangit tarrijautauppata akauga-jarmimmat uqausirijunnaqtanginnituqausinngualiurlugit. Taimaak pillugu

x3Nw5g6 xwWo

ARNAITOKIPELLIE

ARNAITTUQAIPILI

csp/ns7m5 x0pu5 s?i,x3Nw5g6 xwWo Nuoµ6gidFxh2XJJ6.As it shows in this photograph,Arnaitok Ipellie was forever jubilant wherever he was.Qaujijassaummat ajjimit uvani,Arnaittuq Aipili namilimaaqtuniquviasuppajujuq.

whmJ8N6yZm wk7mEs2 whm0Jtzg5ryxi si4√6gxcMeKz wkw5bs6si4vsyq5 SwA6bsdNQ5. si4vs¥5gn3i3mb x7ml b3E/sbst9lQ5 ekw-nDbs9lt rW8a/w4fbs9lt yM3Jx3u.wkw5bs6 si4√q5 b3E/sbs2XbxvsZ/3u7m5 scsyEJ8N6bq8i5 sc-sy8axos3lQ5. bwµ4 W9lA si4√MeKz.wkw5 WsyFiq8k5 stDuN8q5g6bw4fx w6vsm9lQ5 WsyFiq5.

ryxil wk9M‰5 wk[Abslt kox-‰2X4ft wk9MEsiz /Zw8N÷8qM6.scsy3ui9l xgw8N3lt. bw4fx wk9M‰5WsyE/Fiq5 7mq7mb, raj5 w6v-sm9lQ5 bwmo scsyz5 /Z8q2X5bs5gzl /Z8q2X5 wk9MEsiz/Z0÷8qM6 w 2.

bm5b gnsmoC5b yM3Jx3ux0pŒ8q5gu5 bs5gcd/sMsC5bw7uf9l scsyc3lb ryxio gnsm8-qMA5, ‘ckw5gu5 x8kÇc3ix6W5V’x8kÇK5 x0pŒ8q8iq8k5 Xy/s0÷8qMA5ryxio ckw5ggw8Ns9li yM3Jx2kN3Jx2 nNmic6S6 w4®N6g3l s6ƒJ3l.Nu w˚ixD5b yM3Ô2 woziz mo9lAx8kÇcD8N6SA5 kNu. bwmw4vlx6t9lAwkw5 x8kÇcsyuiq5 /ZbsdN8q8iK6kNu. bwmw2X5 dFxNC/6S6 wk9M-Es2 WsyE/qb x7m¬8•5 WsyE/u-izb Wsiq5 xgD5tA xg6bs2Xb7mZ/6S6 x7ml w JA5 sc6X5gA5c9lˆk5 WsyE/K5 hC5bso3m5 bwµ4W9lA xrC6gX2SA5 wk9MEsJtA5.

bwhmi3u5 w6vsmMs6b5bs6wmw5gu5 bwhmi Åt2 yM3Jx3us5x0pQJ8•t7mQ5 ˚QxcMs6S5 NJ6buix?7jx9lt9l kNk5 Njgw8N6. b=?oNjgw8N6 x?7jxi3mb s?A5 wk9ME-s9lb wkw5 kNz8i5 bw?5bt8i5/Z5guis÷6SA5 s?A5 wk9MEs9lb.‘ck3o /Z8i6rbV’ wµ4 ˙3l /Z5gtg5bwmwMs6SA5 yM3Jx3u bw8N W8a6-t5yJ6 yM3Jx3usi5 Åt. bwµ4 W9lAwk9M‰5 SwA3i6S5 Åtu5. cspmJ8-•6gt9l Åt Wd/zi5. bw4fx yK9oK5bµi wkw5 kNz8i5 SwA3i6S5NlN8q5©Zlx6 w¬8Nt b3ic6g5.

yK9o3u5 w¬8Nt cspmMs3mb Åt2Wd/q8i5 ˙3l i3Jttg5 Wsyc8q4-vlx6gt. bwµ4 W9lA /ZymJtg5 bwm-w8i6S6 yKoK5 wkw5 kNz8i5 ˙3lwlxk[Å6 w˚o3lt yMgic3lt9l Ws8-q5©2 x6ftzA5. ‘ck6V’ wµ4 ∫8NÅt xgd8qbz xz4ƒi6 w˚o/s?5-gt9l cimJ5 Wd/c6gt9l xz4ƒ2

from becoming bored. It would begreat too if the Inuit stories couldbe made into movies using theInuit language. For all of these reasons, I will be telling a story. We do not want to return to theold Inuit way of life the way it used to be as we remember it.

Living the true Inuit way of lifeand following the traditional way ofmarriages and using their language,it would not be lost. Rememberingthe traditional way of life that Inuitused to have, some of them are notright. So therefore, if the Inuit language—Inuktitut, and appearancecould be preserved, the Inuit heri-tage will never become extinct.

We have all heard by now thatwe should all have different appear-ances and have our own languagesbut we have not heard anythingsaid about something like, ‘Whattype of clothing will you wear?’ We are not criticized for the waywe dress but there are all sorts ofdifferent garb that people wearfrom all over the world dependingon the kind worn for colder climatesand warmer climates. Dependingon where we plan to reside anywherearound the world, we need to consider the kind of climate inwhich we will be living. If that were the case, it would be great ifwe lived the way Inuit live. Inuittoo have said that our traditionalway of life is being destroyed bythe qallunaat, and for that reasonwe, older Inuit, are opposed tosome of the methods qallunaatimpose on us.

Let us also remember that Godmade us people all different and wehad to travel to different parts ofthe world. And as people of differentraces travelled to different parts ofthe earth, the Inuit travelled to theland that we call the Arctic, it nowfeels like we have become lost.How did that happen? It is likethis, we were like we were lostbecause we forgot about the onewho created us, like who is it thatcreated us and how did he do that?

unikkaalaqivunga. Inuit piusivininginnututiruminanngittuq taikkua iqqaumal-lugit piusiviningit.

Kisianilu inullariit inuggutaulutinuliariippakkuti inullariuninga jagain-najaanngilaq. Uqausirminillu atuinnarluti.Taikkua inullariit piusirijaviningitnaammangimmata, kingumut iqqaumal-lugit taimali uqausingat jaganngippattauttungalu jaganngippat inullariuningajagajjaanngilaq inuup.

Tamatta tusaumaliratta silarjuarmiajjigiinngittumit tauttuqaqujaulaurattaimmikullu uqausiqarluta kisianilitusaumanngilagut, ‘Qanuittumit annu-raaqarniaqpit?’ Annuraavut ajjigiinngin-ninginnut pasijaujjaanngilagut kisianiliqanuittutuinnaulluni silarjuap nunarjuapsanamaniqaqpuq ikkiinaqturlu uqquu-jurlu. Nami inuuniarutta silarjuup ilin-ganinga malillugu annuraaqarun-naqpugut nunami. TaimaikkaluaqtilluguInuit annuraaqausiminingit jagatauqu-nannginnivuq nunami. Taimaippatquvianarajaqpuq inullariup piusirijangitaammaluunniit piusirijaminingatapiuningit aturuttigu atuqtauppatanaammagajaqpuq ammalu inuujugutuqaqpattugut qallunaanut piusirijavutsurattaulirmat taimaak pillugu akiraqtu-pappugut inullariujutigut.

Taissumanirmit iqqaumalauqtattauqimaittumit taissumani Guutip silarjuar-miut ajjigijunniitimmagit nuugiaqalauq-put najuqtamini avammuallutillununanut namutuinnaq. Tagvali namutuin-naq avammuanirmata uvagut inullariul-luta Inuit nunangannit taivattatinnitjagattuminiujaaqpugut uvagut inulla-riulluta. ‘Qanurli jaganniqqita?’, imaaksuurlu jagattutitut taimailauqpugutsilarjuarmi tainna pinnguqtitsijuq silarjuarmiunit Guuti. Taimaak pilluguinullariit puigurniqput Guutimit.Qaujimajunniiqtutillu Guuti piqujanga-nit. Taikkua sivullivut tamaani Inuitnunangannit puigurniqput nalunanngit-tuugaluaq iluunnati tarniqaqtut.

Sivullirmit iluunnati qaujimalaurmataGuutip piqujanginnit suurlu nirjutititutpiusiqanngikkaluaqtuti. Taimaak pillugujagasimajutitut taimainniqpuq sivulivutInuit nunangannit suurlu iluanugguuqinuulirluti silatuniqarlutillu piunngittuupaqqutingagut. ‘Qanuq?’, imaak taanna

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Wd/zi5. bwµ4 W9lA µ8Nj5 tr5gAbwmw2Xb ho 7mZ/8qM6 wk9ME4w˚yz bwmw5©t9lA trbso3i6S6.

c9l 5 wq3C0Jtos6X7mb ckw5-ggw8N3i5. vt/s9lt9l xhw9 4vt/sZu w˚yz 7mq5g6 bf/sM-s6S6 w˚yzl natbs9li xyxk5Åt Wd/q8i5 moΩd9lQ5. xz4ƒi6Åtu5 Wym8q7m5 n∫Nyu9o WymK6.

bw4fx n5tyNhx6gu•5 NlN8-q5g6 Åt2 Wd/zk5 nWMs8q7mbwkw5 n5t5gQ5 Åt Wd/zk5. c9l 5

wkw5 kNz8 Ms6t8NQ5 yM3Jx2ˆinz trZ/Ms6X5, wk4 xbsy3¬8•5Wso/sN/8qM6 wkw5 kNz8i5sW8NCi Åt bwµ4 Wdp8q7m5 xz4ƒ-i3u5. bm8N W9lA c9l 5 scC/6Xbwkw5 w˚yz 7mMs8q7m5 whoZ-/6g6 bm8N hoZ/6g6 scs0/sA5bbwµ4. ckgw8N6 w8NENhx6bzi5whmNhxD8N6gA5 whmnys6tsA5bvtmpsA5b¬8•5 kNu5 w˚h5g5NlZM4fi xWEc5bD8N6g5 wkw5ck6 w˚Ms3mΩb wkgcsi6ni5.

x3Nw5g6 xwWo wcl7usbsJJ6kNo7uk5 wvJ3ic5txJJ6 w˚i3ui5ckwosDbsJi5 xsM5tpscbs?5gix7ml gyxF7u5 wvJ6ts9li. x3Nw5g6si4√6gxi5 vg0pic5tx6f6 s?ikxzb vt6h6ym5txi6giQ5 ≈3l6g6xwWos2. d/8N¨4 xg6t5ticCyscoµZ5t8k5 wk5t©j5 NlN8q5g6gryFs¿9oix6g5 ∫4fx si4√6gx5,wMq5 si4√6gx5 n6r÷ 3uJ5 wk4tg5N7m *@u5.

That is how Inuit forgot about theirGod and forgot his Commandments.The first Inuit forgot about theseeven though it is evident we allhave souls.

In the beginning all knew God’sCommandments, as they were notlike animals. And because we forgotabout the one who created us, webecame like we were lost until weare spiritually reborn. How is thatattainable? God forbade the practiceof shamanism, but it was practicedanyways, and in those days theyused shamans to cure their illnesses,following the rules of the shamans.If Inuit still lived that way, it wouldnot be right because they wouldthen still be living the traditionalway of life, right up until the second-coming.

Qallunaat have various ways ofcommunicating. When they firstcame to live together as a race, theirways were not appropriate either,living a life of sin because it did notcome from God but from Satan.

The people who worked so hardto turn Inuit towards God weretireless. If the world were to cometo an end before the qallunaat cameup to the Arctic to preach aboutGod, not one of the Inuit wouldhave been saved because it is notacceptable to God to live byshamanism. Because of this, if theqallunaat were to say that Inuit leada life without God, it would havebeen true. If we were members of a certain board or of a planning committee, young people would beable to come up to us and ask abouthow the Inuit way of life was.

Arnaitok Ipellie was from Iqaluit, hehas passed away now. He helped outtremendously towards his communityand was a leader, and he also helpedout with church services. Arnaitok hasquite a lot of stories compiled here. Hisnephew, Alootook Ipellie has given uspermission to republish some of his leg-ends, more to come in the next issue ofINUKTITUT magazine, #82.

Guuti atuqunngitanga angakkuuniqinuulijauvattutillu qanimajut piqujaqaq-tutillu angakkuup piqujanganit.Taimaak pillugu maannamut tikittugutaimaippata suli naammagajanngilaqinullarik inuusinga taimaittuutillugutikitaulirniqpuq.

Qallunaat ingirrajjutiliuqpammataqanuittutuinnarnit. Katijaullutillu asuil-laak katijaugami inuusinga naamman-gittuq takujaulauqpuq inuusingalusangutitaulluni asianut Guuti piqujang-innit malingaaqullugit. AngakkuuniqGuutimit pisimanngimmat Sataan-asimilli pisimavuq.

Taikkua saattissinasuaqtuminiit nalu-nanngittuq Guutip piqujanganut sapi-launngimmata Inuit saattittugit Guutipiqujanganut. Qallunaat Inuit nunan-gannuulauqtinnagit silarjuap naanissan-ga tikigajalauqpat, Inuk atausirluunniitpiulijaunajanngilaq Inuit nunangannitupinnarani Guuti taimaak piqujinngim-mat angakkuunirmit. Tamanna pilluguqallunaat uqarajaqpata Inuit inuusinganaammalaunngimmat isuligajaqtuqtamanna suligajaqtuq uqaujjauguttataimaak. Qanutuinnaq iluunnarinasuaq-tanganit isumanasuarunnaqtugutisumassasiuqtiugutta katimajiuguttaluunniit nunamit inuusu-ttut nalugalakkuni apiriqattarunnaqtutInuit qanuq inuulaurmangaatainutuqauniqsanit.

Arnaittuq Aipili Iqalummiutaujujuqnunalimminut ikajurniqattiajujuq inuu-nirminit qanuiliurutaujunit aulattijiuq-atauvattuni ammalu tussiavimmit ikajuqtiulluni. Arnaittuq unikkaaqtuanitkatujjiniqattiaqquq uvani nuangata katiq-suqsimattianiqtunigit Aarluqtuq Aipiliup.Qujannamiik atuqtittiniqarassi uqalimaa-gattinnut Inuttituumut nalunanngittuqtukisiviuvaalliniaqtut taakkua unikkaaqtuat,ilangit unikkaaqtuat saqqijaalaarmijutINUKTITUT namma 82mit.

w˚o/s?5gt9l cimJ5Wd/c6gt9l xz4ƒ2

Wd/zi5.

in those days they used shamans to cure

their illnesses.

Inuulijauvattutillu qanimajutpiqujaqaqtutillu angakkuup

piqujangani.

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yK9o6Xu5 si4√ix6gz x3Nu5eg3zo7u5 m3Î8i4. Wzhw8Nw5kNogxu•5, e7uc6gt xbsy3u5xtc6gi NZ5u5. ∫8NÅ6 x3N6eg3zo4 m3Î8i4: xbsy6 x3N6xw2Xz xa5. w3iz bsg8q5g6.

kNo©Zu[Å6 Wzhw8Nw5 c3m¨4vuwZ c3m[Å6 c3mz, wNlZ3u xwFs2wNlzi4. e7uzÅ6 el=?lo3m5bf/6gCuÅ6 ∫8NoÅ6 Nkxl4 bf9lisxˆNzb. b=?oÅ6 wygw8No6f6.

Sivulliqpaamit unikkaaniaqtunga arnamitqiturngalimmit marruunnik. Pingasuinnaitnunalituaminiit, qimmiqaqtuti atausirmitatiqaqtuni Nagatmit. Taannaguuq arnaqqiturngalik marruunnik: atausiq arnaqaippanga angut. Irninga tautunngittuq.

Nunalituugamigguuq pingasuinnaitqarmamiikkami igalaaqarmagguuq qar-manga, inalugarmi aiviup inalunganik.Qimmingaguuq qilugvalulirmattakujaqturamiguuq taannaliguuq nanu-aluk takulluniu anaanangata. Tagvaliguuqisituinnaliqquq. Irningaguuq angutituangattautunngimmat. Qanuq pinasuariangaisumassaqsiulirami sunaugvaguuq pititsi-taqaqtuq tagvani. Anaanangaguuqirnirminut uqaqpuq, ‘Irniik pititsigiarun-naqqiin? Igalaap nalaanuuqqat pititsigiar-niaraviuk.’ Kiuvuruuq anaanaminut,‘Pititsik qiluniarakku turaaqtikkuviukigalaamut.’ Asuillaaguuq igalaap nalaanu-urmat pititsigiaqtualuuvuq, anaanangapigiaqujilirmat. Tagvaliguuq taanna tau-tunngittuq irninga uqaqpuq takun-nanginnami suurlu nirjut pititsinirmit, tisu-

¬mJ6

LUUMAJUQ

LUUMAJUQ

First of all, I will tell a story of awoman with two children. The threeof them were the only ones livingin a camp. They had a dog namedNagat. The woman’s children was agirl and a boy. The boy was blind.

These three lived in a sodhouse,and it had a window made ofstretched walrus intestines. Oneday, the woman heard the dogbarking, so she went to see what itwas about. There was a polar bear.She stepped back inside the house.The only male was her son whowas blind, so she had to figure outwhat to do. Then she realized thatthere was a bow and arrow. Themother asked her son, “Son, canyou use a bow and arrow? You cantry to shoot it if it goes in front of the window.” He replied to hismother, “Aim the bow and I’llshoot the arrow”. So that is whatthey did. The boy heard a thumpand then the sound of an animal

x3Nw5g6 xwWo x7mlkoxEJ/z, uxo sXAtym4W6fygc3u5 dFx˙b3u5, gi6bw7, wcl8i5 kN5yx3u5.Arnaitok Ipellie and his wife then,Mary attending a jubilant tradition,Toonik Tyme, in Iqaluit, NWT.Arnaittuq Aipili ammalu nuliari-jujanga, Miali upagutisimavuukpiqqusituqarmit quviasuutarmit,Tuniq Taim, Iqalunnit Nunatsiarmit..

w3izÅ6 xatgxz5 bsg8q7m5.ck6 WNhxExz whmn6ysoCuhNs=?Å6 Wt5ybc6g6 b=?i.xˆNzÅ6 w3i3uk5 sc6S6, ‘w3•4Wt5yQxD8N6®8V wZ 2 N˜˚6v5Wt5yQx3ixCFs4.’ rsKÎ6 xˆNuk5,‘Wt5y4 elixC4f gÇ6t4fFs4 wZ˜j5.’xhw9˜Å6 wZ 2 N˜ 3m5 Wt5yQx6-gx¬K6, xˆNz WQxdpo3m5. b=?oÅ6∫8N bsg8q5g6 w3iz sc6S6bf8Nq8Nu ˙3l i3J5 Wt5yi3u5,th?lzÅ6 gnCus4, N 2 gd?lz.xˆNzÅ6 sc6S6, “≈[Z, NZ5Wt5y2X5, NZ5 Wt5y2X5˛.” w3ii[Å6bsg8q5g6 mz∫lQ¿ e7uuiWt5y8iC6gA. ∫8NoÅ6 N/z cspÔ-Zlx6 woChj5 xˆNui sc8q5g6b=?oÅ6 xˆNzb e7uDli gd5gA.

XiŒ[Å6 wZ/6g6Xo6Í4 w3iibsg8q5g6 em5gA. xˆNŒ[Å6N/zl Nkui3u5 ßJ6g6Xo6Í4,w3ii e7uui3u ßJ6gt2X5gA.∫8NÅ6 N/z ßJ6goCwZu xtQzb

falling down and sliding, and asked,“Did I get it?”. The mother replied,“No, you shot Nagat! You shotNagat!”. She had lied to her blindson. The boy’s sister saw what happened, but she was afraid of hermother to say anything, and thenthe mother killed Nagat. Themother and her daughter would gocook and eat the bear somewhereelse leaving behind the blind boywith some cooked dog meat. Hissister would stash some polar bearmeat inside her parka to drop off to the boy later on. The motherthought that the girl just ate a lot,and would scold her for being so.This became a ritual for quite some time.

The boy would be left alonewhile his mother and sister went togo cook some polar bear meat andeat some, while his mother left himwith some cooked dog meat. Whilethey were gone, he would hear thesounds of a common loon, and hewould say to it, “Open my eyes, let me see.”

valungaguuq tusaramiuk, nanuuptuquvalunga. Anaanangaguuq uqaqpuq,‘Aagga, Nagat pititsippat, Nagat pititsip-pat.’ Irninigguuq tautunngittuq manga-taalugivaa qimmimini pititsinniraqtugu.Taannaliguuq najanga qaujijuugaluaq ilirasumut anaanamini uqanngittuq tagvaliguuq anaanangata qimmirulunituquttugu.

Panigiigguuq igajaqtuqpaliqpuuk irnini tautunngittuq qimattugu. Anaa-nagiigguuq najangalu nanuminirmituujuqtuqpaliqpuuk, irnini qimmiminirmiuujuqtutippattugu. Taannaguuq najangauujuqtuliraigami atigingata ikianganutuujunit katagaivattuq animinut qumiu-tigillugit. Uujuit nirinnguaqtuni tag-vuunaguuq manummigut katattipattugit.Anaanangaguuq uqaqpakkivuq nunguut-sisarairjuallarivurluuna. Paninigguuqassualuk suappattanga. Akuniguuqtaimaimmatik.

Taannaguuq aninga inutuuqattaramiigajaqtuqsimatillugik anaanangata qim-miminiqtutippammagu. Inutuulirai-gamiguuq tuulligguuq timmiat nillia-qattaqput. Uqalimavatturuuq imaak,‘Uititaulanga takutitaulanga.’ Akuniguuq

64

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xz4f6ShamanAngakkuq

65

wrxzk5 ßJi5 vbZw?5g6 xiuk5dustQ9lQ5. ßJw5 iE8ax6gib=NÅ6 mk7uA5 vb5tX5gQ5. xˆ-NzÅ6 sc6X4rK6 kå5ynCw3J-x9MEN. Xii[Å6 xhxl4 hx2X5bz.xfiÅ6 bwmw7mt4.

∫8NÅ6 xiz wk©c5bCuwZ/6g6ymt9lQ4 xˆNzb e7uui6g-t2X7mA. wk©oCwZuÅ6 ©9o[Å6 t7ux5i9oxc5b6S5. scom?5gÎ6 wµ4,‘swtbsMz bftbsMz.’ xfiÅ6bwmwosc5bCu xˆN4fŒ[Å6 wZ/6-g6ymt9lQ4, “swtbsMz bftbsMz.”

wy3?l5gi[Å6 gno6g6 xˆN4-fQ8qbu8i. wyCu[Å6 scs0/sK6,‘x8kÇD8N6®8V’ xq3m[Å6 x8klj3m5yMj5 bys6bso6S6 hNs=?Å6 by3j5,

wµk5 bys6bsJ6. scs0/sKÎ6,‘x6vsmc5b3ixC5b x?ti, bø4r4tAux6bslt4 bys6bslt s?5t8k5.∑ zw w0/8aoDF5 xsM0/Qx3ix6-ft5.’ xhw9˜Å6 x6vCu w0/8aMs-CiÅ6 xsM0/QxÇ3J2S6 xhw9˜Å6Sw/‰6g6. SwZuÅ6 bys2 xrxbf/‰6X. scs0/sKÎ6, ‘w2W8ixi6-nso3lt5 xsM0/Qx3ix6St5.’ xhw9˜Å6x6v3uZu w2W8ixi6nso6gi xsM0/-Qx5bEK6 Sw/‰CuÅ6 szy5gv8iÎ6bfQ¿. x7mÅ6 WzJxi scs0/sQK6,‘ho w2W8ixi6nslt5 xsM0/Qx3-ixEKt5.’ xhw9˜ x6v3uZu w2W8ix-i6ns9li xsM0/Qx5bEK6 b=?oÅ6

One day, he heard that someoneentered the house, and knew that it was not his mother and sister.When they had entered, he wasasked: “Can you put your clotheson?” He said he could, put hisclothes on, and was guided outsidethe house. He was brought to alake, and taken to the water. Hewas told, “We will be diving under-water, and we will hold your hand.If you need to breathe, let us know.”So they dived underwater, and hetested them by making a slightmovement, and right away, theytook him above water, and he sawthe horizon on the lake. He wastold, “Hold your breath a whilelonger before you ask us to go up.”So they went back down. As he wastold, he held his breath a whilelonger, and then made anotherslight movement, and as before,they came back up above water.When they were above water, hesaw that they had gone quite a distance farther into the lake thanthey had gone before. He was toldthe third time, “Hold your breathlonger than the last time, beforeyou ask to go up.” So he did as hewas told, and when he motionedthem to take him back up, this timethey did not listen. They waited untilhe was almost drowning, and finallybrought him back above water. Hehad almost drowned. He could seenow, and so they stopped takinghim underwater, and they left him.He was shown that the commonloons were in the shape of humans.They gave him his sight. He head-ed back to the house, where hismother and sister were waiting forhim. He asked his mother, “Didyou lay the polar bear skin out todry?”, for he knew what she wasdoing as his sister had kept himinformed. Then he asked, “Wheredid this polar bear skin come from?”His mother replied, “My nephewbrought it in by boat.” He said, “I know that this is the skin of the polar bear I shot, as my sisterwould bring me some of the meat.”

taimailiuqattarami anaanakkugiigguuqigajaqtuqsimatillugik, ‘Uititaulanga takutitaulanga.’

Isirvaluttunigguuq tusaliqtuqanaanakkuginngitaminni. Isiramigguuquqaujjauvuq, ‘Annuraarunnaqqiin?’Angirmagguuq annuraariirmat silamuttasiuqtauliqpuq sunaugvaguuq tasirmut,imaanut tasiuqtaujuq. Uqaujjauvuruuq,‘Aqqaumaqattarniaratta avatini, taliikkiktigumiaqtaulutik tasiuqtauluti uvattinnut.Iilaangai ijjannguliruvit aulajjagiarniaq-qutit.’ Asuillaaguuq aqqarami ijjan-ngulauraniguuq aulajjagiaraarjuppuqasuillaaguuq puijariiqtuq. Puigamiguuqtasiup akia takujariiqpaa. Uqaujjauvuruuq,‘Ippinnianiqsaulirlutit aulajjagiarniaq-putit.’ Asuillaaguuq aqqarmigami ippin-nianiqsauliqtuni aulajjagiattarivuq puijariiramiguuq ungasittukanniruuqtakugivaa. Ammaguuq pingajuani uqauj-jaugivuq, ‘Suli ippinnianiqsaulutit aulaj-jagiarniarivutit.’ Asuillaa aqqarmigamiippinnianiqsaulluni aulajjagiattarivuqtagvaliguuq puitsautiginngittualuugamikisianiguuq ipiliqtuni puijualuit, ipika-satsiaqturuuq. Asuillaaguuq Inuk tautug-gaqtuq tautuliqtillugu nuqqaujjauvuq.Taimalu qimattaulluni. Sunaugvaguuqtuulli, inuruuqqajuq, takutitauvuqtuullinut.

Tagvaguuq tautuliqtuni, ilaminutanaanakkuminnu najaminullu tikiliqpuqanaanakkugiigguuq utaqqijuuk tikippaak.Anaananigguuq apirivaa nanurarmipauqtuaqarmat qaujimagaluaqtuniapirinnguaqtuq, najaata qaujimatimmagu,apirivuq, ‘Nakinuna nanurarjuaq?’Anaanangaguuq kiuvuq, ‘Unannganunaumiarnit qangiani niujaulauqtuq.’Qaujimagamiguuq taannaummat nanu-raq pitilauqtani siqulluqpaaguuq pissaq-taqarunniiqturuuq mikijuutaunaaqtin-ngaaqtugu anaananilu uqautillugu,‘Qaujimajunga najama nanuminirmitniritippalaurmaanga, taannauna nannu-lauqtara.’ Anaanangaguuq pinnginngua-runniiqpuq irninga tautulirmat, uumajuqpalirlunilu tautulirami.Tagvaniguuq nunalimmit nunalituugamiakuni, anaananiguuq uqaujjanga,‘Ikkualiguuq Inuit anaanamini avataqaq-paliqtut, taimaak qilalugaqpattutanaanaminni avataqaqtuti. Anaanaakavatarilaurlagillii?’ Asuillaaguuq angi-

hNs=?Å6 ©9o, wkÎ6vJ6,bftbsK6 ©9ok5.

He was shown that the common loons were in the

shape of humans.

Sunaugvaguuq tuulli, inuruuqqajuq, takutitauvuq

tuullinut.

Sw5nstQ8q5gx¬Zu ryxiÅ6wWo6gi SwJxlw5, wWvn5yx6gÎ6.xhw9˜Å6 wk4 bsg[Z6g6 bsgo6-t9lA k6vs0/sK6. bwml em5bs9li.hNs=?Å6 ©9o, wkÎ6vJ6,bftbsK6 ©9ok5.

b=?Å6 bsgo6gi, wMuk5xˆN4fu8k N/uk9l tro6S6 xˆN4fŒ[Å6sb6rÔ4 tr2X4. xˆNi[Å6 xWE¿NkC3u Xs6gxc3m5 cspmZlx6gixWE8ax6g6, N÷b cspmt7mA,xWEK6, ‘NrkN NkC3Jx6V’ xˆNzÅ6rsK6, ‘sN8zkN sux3i5 cqxiis/sMs6g6.’ cspmZuÅ6 ∫8Ns7m5NkC6 WtMs6bi yd9l6XÅ6Wn6bcD8•6gÎ6 urÔbs 6tÏ8Ω6gAxˆNil scst9lA, ‘cspmJz N/mNkui3u5 iEt2XMs3µz, ∫8NsNN8kMs6bC.’ xˆNzÅ6 W8q8axD8-•6S6 w3iz bsgo3m5, ßmJ6Xo3lilbsgoCu. b=?iÅ6 kNo7u5 kNo©Zuxfi, xˆNiÅ6 scs0/z, ‘w4fxoÅ6wkw5 xˆNui x?bc6Xo6g5, bwµ4eMlZ6X5g5 xˆNu8i x?bc6gt.xˆ 4 x?bEMs3MQ9øV’ xhw9˜Å6xq‰6g6 xˆNz. xhw9˜Å6 eMl-Zlw5 nDxJx¬7mb kNs[Å6 nCWxa-c5b3mb scst9lAÅ6 xˆNi, “et4f5x9o3j5 eM9lt5 N/Zl ke8ixC8kNsoyAm eMlZ3u5.” xhw9˜Å6eMlZlw5 nDxJx¬7mb kN¨4vu.xˆNiÅ6 ckw5gu5 N[Zo6yMzKzVxˆNz iDxo6S6 scom9liÅ6 xˆNz,‘m8N m8N wh6byx6 wh6byx6.’w3izÅ6 sc6gi, ‘wh6bw9omfxcJmlZ3u ejx˜lw5 n8qJxlw5,’bwµÅ6 sc6S6. xˆNz scoEK6,‘m8N m8N cdxEJx cdxEJx.’w3izÅ6 scoEK6, ‘cfx‰9o mfxvJmw8ixZu rjxMw5gxlw5.’ xhw9˜w3iz Nso5b6S6 xˆNz iDx3m5cf6bu4. N/ŒÅ6 keQx8axClx6gtx9o6 n4f7m4f N/Œ4 bsZoÅ6xˆNDlx5 s9Mo6S6 cw6h4f5xlq[Å6 b5bg3Jw8Nso6©4. wµk[Å6g5bCu y6XeJx¬9li eMlZ3j5vobso6S6. NnzÅ6 xtQzbSF6gx¬c5bo6g6, x6vExCw7m5bmsNÅ6 nzA5 Swc5bo6g6.eMlZ6 vo5g6 xˆNzi5 gno6©[Å6N/Œ4 xˆNui vob3u5 etzA5elx6ymJu5 w8qo6gÎ6 wµ4:

‘dx3Jxm, dx3Jxm Sw?4fmΩ x6vX4vmΩ x6vX8ixo6gx6Sz, ¬.

So then his mother decided not tolie anymore, because she knew herson was able to hunt now, now thathe could see. They had been theonly ones living in the same camp.He told his mother, “There aresome men who use their mother fora float, they use their mother as afloat to catch whales. Why don’t Iuse you for a float?” His mothersaid yes right away.

Then one day there were whalesalong the beach. The boy told hismother, “I will tie the rope aroundyour midriff and with the other endmy sister and I will catch a whale.”They waited first for the whales tocome closer along the beach. Oncethe whales were close enough, theboy asked his mother: “Which onewould you like me to aim for?” Hismother said, “Get the grey one!Get the grey one!” Her son said,“The grey ones drown too fast, andthey are so strong they will drag afloat a long distance.” Then hismother said, “Get the white one!Get the white one!” Her son said,“The white ones do not drown fast,and they are not so strong so theywon’t drag a float a long distance.”So he aimed at it and harpooned it,since his mother had chosen thatcertain one. He and his sister pre-tended that they had hold of therope, which had the whale in oneend, and his mother at the otherend. His sister and him then let goof the rope, sending their mothertowards the water, as she was beingpulled by the whale. As she landedin the water, there was a big splashof water. She was dragged onto thewater by the whale, bobbing upbeside the whale each time it cameup for air, and the hood of her parkawas filled with air. As this wasgoing on, his sister and he heardhis mother start to sing this song,

“He’s changed me, and he who’s changed me, wants me to go abovewater, wants me to go underwater, Luu! He’s changed me, and he who’s

riiqtuq anaananga. Asuillaaguuq qilalu-gaaluit saruajualuummata nunaugguuqsarapianguqattarmata uqautilluguguuqanaanani, ‘Qitikkut allirmut qilallutitnajagalu nuqinniarannu naulissigumaqilalugarmit.’ Asuillaaguuq qilalugaaluitsaruajualuummata nunamiikkami.

Anaananiguuq apirivaa ‘Qanuittumitnaggaliqsilangavunga?’ Anaananga ni-rualiqpuq uqalimalluniguuq anaananga,‘Manna manna isuqtassiaq isuqtassiaq.’Irningaguuq uqaqtuni, ‘Isuqtaillimakuaqajumalugarmi qimualaaluit sanngijualuit,’taimaaguuq uqaqpuq. Anaanangauqalirivuq, ‘Manna manna qaquarijuaqaquarijua.’ Irningaguuq uqalirivuq,‘Qakuariilli makua kajumainnialuugamikimualaittualuit.’ Asuillaa irninga naulit-taqpuq anaananga niruarmat qakuqtamik.Najagiiguuq nuqigiannguaraluaqtutialliq sakkummakku najagiik taugaliguuqanaanaruluat ullaliqpuq qaiqsukkutalungigguuq tattaturjuinnauliqtuuk.Imaanugguuq tuttarami siqpaqijualuul-luni qilalugarmut kalitauliqpuq.Nasangaguuq atigingata puviqtualuuqat-taliqtuq, aqqariaraimmat tamaunaguuqsaangagut puiqattaliqtuq. Qilalugaqkalittuq anaananganit tusaaliqtuugguuq

66

bwmoÅ6 N/Œ4m3Dw8Nso3i6Í4 xˆNz

¬mJD3m5.

So the brother and sisterwere alone, since their

mother changed into a whale.

Taimaliguuq najagiikmarruinnaulirniqpuuk

anaanangaLuumajururmat.

67

dx3Jxm, dx3Jxm x6vX4fmΩ Sw?4fmΩ Sw?8ixo6gx6Sz, ¬.Wfzg6 w9o3N6 W4v çzi cknsZEx6go3Mz, Wfzg6 ƒƒn2wlxi nlx6ysZEx6go3Mz ¬, ¬.’

bwmoÅ6 mJD8•6S6 eMlZD6gi.bwmÅ6 µ8Nj5 tr5gA ¬mJaiC6bs8-ax˙aK6. xuhxl8i[Å6 eMlZ3i5wMco6g6.

bwmoÅ6 N/Œ4 m3Dw8Nso3i6Í4xˆNz ¬mJD3m5. bwmÅ6 m3Dw8NsoCuWh2Xo3i6Í4 N/Œ4. Wh5b6XoCu[Å6kNo8k[Å6 wkxl8k5 tr5gx¬o3iE4,kNoxl8k5 cspm8qbu8k5. s8km[Å6wkq[Å6 g8zN5yxq5gxlw5,g8zN5yxq7mbÅ6 xizÅ6 w9lFZo-so6g6 s8k4f5 yi5b3ixCu w9lo9l-iÅ6 s6ƒyZu wuDo6gil N/iscst¿, ‘N÷4 wuD4vm w hMsE5.’xhw9˜Å6 w ho6f6 bvN8z5w9lFZw5 wMzi5. wyCuÅ6 scyK6,‘xiZ wuD7m5 w h6gz.’ scs0/sKÎ6,‘m5b3lt5 vQ3u5 clyoE5.’ xhw9˜Å6m5b6gi clyZhxo6g6 m5bd/sZu.b=?oÅ6 clyQxo3m5 e5h5bsyJx¬K6.hNs=?Åafx e5hxÔÇlw5 frf∫oxlw5.cwZ9˜o6S6, ‘x•4 sfx W¿z.’xizÅ6 gnCu s9My9li nFiltA9lA. wtCuÅ6 e5h5gxlw5N/zi5, fr7ui[Å6 xlW6g7mExlw5wy6bq5. vSxÇlQo6bq[Å6 nF7uk5,N/z gdbsMs6t8NA wy6g6.xhxlÅ6 x3qx/6 sFiz tuz.b=?oÅ6 cs7u7m5 N/i x0/6gAxs9My5bEK6 Wh5b6Xo3uZuÅ6N/zb sFiz mu2S6. wkxl8k[Å6tr5gx¬7uÔ4 kNoxl8k5 troCu√5gx¬9lt. wkw[Å6 xi7mb,troCuÅ6 kNu g8kxlw5 yMubjxymJu•5 bf?w5 c6vu5. bm4fizSfo6©4 bjxc5bo6©4. scs0/sK[Å,‘bm4fxo xNw5 Ws8q5g5.’ iEd-/s8q©[Å6 xNs7mb. g8zN3mbÅ6wkq5, ∫4fNiÅ6 kNco6©4hNs=?Åafx wkw5 wtc8q5g5.hNs=?Å6 wtc8q8Nu bjxgw8N6gtwQ5yc5b6g5 xND8Nq5g5. ∫4fNiÅ6xfi kNcoCu xiz kox6∫6S6,N/z sw∫6gi ∫4fN•o6gt4.

b=?oÅ6 sfxz eg3z∫6S6sc6gc6SÎ6, ‘sfxK5 w3iK6wto7u4, sho7u4 rNsN?sNV’sc6gc6SÎ6, ‘Sxlo4.’ Sxlo7uÅ6xt6∫6tbsK6. b=?o wt6∫Chx-

changed me, wants me to go underwater, wants me to go abovewater, Luu!Up there above is the plankton I’d like to catch, Luu!Up there is where I would like to go dry myself, Luu! Luu!”

And so she quit saying Luu andbecame a whale. Since then, it issaid that she is now Luumajuq, aperson transformed into a whale,and is with a school of whales.

So the brother and sister werealone, since their mother changedinto a whale. Once they werealone, they started going for walks.On one of their walks, they cameupon a village of people, peoplewhom they did not know. Aftertheir arrival and later that evening,they realized they were not wel-come by the villagers. The brotherbuilt an iglu so that they wouldsleep in it for the night. After hehad built the iglu, he went insideand was thirsty, and told his sister,“Sister, I’m thirsty, go get somewater for me.” So his sister went toone of the villager’s iglus and askedfor some water, saying that herbrother was thirsty. She was told,“Remove your top, and take somewater.” So she removed her top asshe was told and went to take somewater. As she was trying to get somewater, at once she felt she wasbeing scratched. Then she realizedthat they had long nails and weresnatchers, and yelled out: “Brother!They have taken me!” When herbrother heard her, he grabbed hisknife and went out. When heentered the iglu, he found themscratching his sister, licking theirnails clean of her skin. He hadentered before they killed his sister,and started stabbing them with hisknife. He got in and found his sisterwith her body all scratched up.

The next day, he carried his sister away from the village walking,and when her wounds had healed,she started to walk with him. Onceagain, they came upon a village of

najagiik anaanamini kalitarmit qitin-gagut qiluaqsimajumit inngiliqturuuqimaak:

‘Quarjuama, quarjuama puivakku-mangaa aqqapakkamangaa aqqapan-nialiqtuaqpunga, Luu.Quarjuama, quarjuama aqqapakku-mangaa puivakkumangaa puivan-nialiqtuaqpunga, Luu.Pikungatuq illirnaq pikka qaangani qanusaugariaqtulirlanga, LuuPikungatuq kuukuusap iluani saluaq-siugariaqtulirlanga Luu, Luu.'

Taimaliguuq Luumajurunniiqpuqqilalugaruqtuni. Taimaguuq maannamuttikittugu Luumajunguniraqtaunngua-suunguvuq. Amisualunnigguuq qilalu-garnit ilaqaliqtuq.

Taimaliguuq najagiik marruinnaulir-niqpuuk anaananga Luumajururmat.Taimaguuq marruinnaulirami pisuppalir-niqpuuk najagiik. Pisuttaqpaliramigguuqnunalinnugguuq inualunnut tikittual-uulirnirivuuk, nunalialunnut qaujiman-ngitaminnut. Unnumagguuq inungigguuqtunnganatsiangittualuit, tunnganatsia-ngimmataguuq aningaguuq illuvigaliuliq-tuq unnukkut sinittarniarami illulilluni-guuq uqquusigami imiruliqtunilu najaniuqautivaa, ‘Najaak imirukkama imiisu-laurit.’ Asuillaaguuq imiisuliqquq taka-nanngat illuvigait ilanganit. Isiramiguuquqasivuq, ‘Aniga imirummat imiisuqtunga.’Uqaujjauvuruuq, ‘Mattarlutit kagirmitqalusilirit.’ Asuillaaguuq mattaqtuniqalusigasualiqtuq mattaqujaugami.Tavvaliguuq qalusigialirmat qitsuttausi-jualuuvuq. Sunaugvaguungukua qitsua-juuraaluit kukikutaalialuit. Qaigallaaliq-puq, ‘Aniik ukua pivaanga.’ Aningaguuqtusarami ullasilluni savinilu tigullugu.Itiramiguuq qitsuttualuit najanganit,kukimminigguuq alupiqtummarialuitisiqtangit. Kapuaraalugiliqtangigguuqsavimminut, najanga tuqutaulauqtinnaguisiqtuq. Assualuguuq arngiajaq uviningatiminga. Tagvaliguuq qaummimmatnajani ajjaqtugu aullasittarivuq pisuttaq-palirmigamiguuq najangata uviningamamippuq. Inualunnugguuq tikittualu-ummijuuk nunalialunnut tikilirami kaat-tualuulluti. Inuigguuq animmata, tikili-ramiguuq nunami tunnualuit silami

c5b6gx¬o6g5 Xs6gj5 vW9lt,gdgw8Nc5bo6g[Å6 wt6∫Chx6gt.wto7u5 eg3z∫6gx¬7m5 sfxz5.

b=? whx.

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people, both hungry. From a hilltop,they could see that there were somechewed up caribou fat hanging out-side of the villager’s housing. Theystole some of this and started eatingsome. They were told, “Those aredung, they are not good to eat,”and were told not to eat it. Thesepeople were friendly. They startedto live in the village and they real-ized the people had no anuses. Ithappened that because they had noanus, they would chew their foodand not swallow it. When they hadbeen living among them for sometime, the brother found a wife, andthe sister found a husband, and livedwith the villagers.

The woman reared a child, andsomeone said, “Our daughter-in-lawhas a son with an anus, with a penis;Who will he be?” Someone said,“Pualulik”. So he was named Pualulik.The villagers then attempted to getanuses with their sticks which theyuse to lay skin to dry, and would diefrom the practice, because the womanhad reared a child with an anus.

That is the end of the story.

This brings to mind of snowy owls.Snowy owls do not excrement, butvomit their food after they digest thefood in their stomach. “Maybe thesevillagers were snowy owls?”

tamuasimajuminiit takuvait qaqqamit.Tamakkuninga pukuliqtuuk tamuaqat-taliqtuuk. Uqaujjauvugguu, ‘Tamakkualianait piunngittut.’ Niriqujaunngituug-guuq anaummata. Tunnganarmataguuqinungit, taakkunaniguuq nunaqaliqtuuksunaugvaguungukua Inuit itiqanngittut.Sunaugvaguuq itiqannginnami tamuatu-innaqtuti igitsiqattaqtut anarunnangittut.Taakkunaniguuq akuni nunaqaliramianinga nuliaqtaaqpuq, najanga uitaaqtunitaakkunaniiliqtutik.

Tagvaliguuq ukuanga qiturngataaq-puq uqaqtuqaqpuruuq, ‘Ukuavut irnivuqitilimmik, usulimmik kinaunavauna?’Uqaqtuqaqpuruuq, ‘Pualulik.’Pualulimmiguuq atiqtaaqtitauvuq.Tagvali itiqtaarasuaqattaqtualuuliqtutpauqtumut kapilluti, tuqutuinnaqattaliq-tugguuq itiqtaarasuaqtuti. Itilimmitqiturngataaqtualuummat ukuangat.

Tagva isua.

Arnaittuq Aipili: ‘Ukua isumanaqput up-pijjuangunniriangita, uppijjuat anarun-nangimmata kisiani akuni aqiarunganiitit-titillugit nirijanginnit miriaqattasuungum-mata. Ukuaqai uppiminiit?’

68

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The Shaman’s Rise

There are a lot of stories and songs of the Inuit life

They are inspiring and electrifying

As one reads or hears about them

They are striking like fire andlightning in the sky...

The speed that rushes like a whipas you silently sit and stare

Only now they are lyrics, ballads,and mystical words you read on paperBehind us they lie as truth withinour grandparents eyes

We can hear their echos at nightas we listen to the wind

Suspense creeping up the spineas you close your eyes

A moonless sky, a hopeless crycarry the drum and sing

Let it rise

Wear the past and bring to life

The Shaman,ayaya, ayaya...

Eva Sowdluapik

Angakkuup Qaqininga

Amisuuvut unikkaaqtuat inngiusilluInuit inuusinginnit pijjutiqaqtut

Unamminaqtutik sanngijuullutiglu

Uqalimaaqtautillugit tusaajautillugillu-unniit

Qaummallaktutitut suurlu ikuallaktuti-tut kalliqtitulluunniitPinaqput silamit...

Iparautatitut sukkatigilluniNipiqarnati iksivaangujaqtillutit atausiinnaqitillutit

Kisianili maannaujuq pisirijaullutit,inngiusirijaullutit,ikpingnarutit uqausiujut titiqqatigutuqalimaarnaqtut

Kingunittinni sulisimammataIttutta ningiuttalu ijingitigut

Unnukkut imiangit tusaajunnaqpavutAnurimi tusaatilluta

Pasinnirmit qaaliqqittuta qimirlukkutSikunngilluni

Taqqiqtaqaqtinnagu, sapiqtumit qiajuqaqtuni Qilauti tigumiarlugu inngirlutillu

Qugvaqtillugu

Kingunivut qaqitillugulu

Angakkuq,Ajaajaa, a jaajaa...

Iiva Saulluapik

69

ttC6ytfl4, ∑? ns9lxW4X8i©3usb6 kN5yx3u5.Talented writer, Eva Sowdluapikof Pangnirtung, N.W.T.Titiraqsitikuluk, Iiva SaulluapikPannituurmiutaq Nunatsiarmit.

¬vy Fo w5g6 w J8•6ymo6g6 vq6hxl0Jx3usb6 w9lFZoxui5 W/‰/6S6.x0p: Ws3 biZ8

Lucassie Billy Etok of Kangiqsuallujjuaq, who has passed away, gives the finishing touches to an illuvigaq (snowhouse). Photo: Pierre Dunnigan

Luucasi Vili Ittuq inuujunniiqsimaliqtuq Kangiqsualujjuarmiutaq illuvigaliaminit pijariijaqpuq. Ajji: Piur Tanigan