Gabriela Gamez

Profile

Gabriela Gamez's picture
Since 2006 I have been working as part of the Isuma collective with indigenous children, artists and media makers in the Canadian Arctic and Latin America, exploring new solutions using video, art and new media technologies as tools for social transformation. I am currently working with John and Ruben on a project called Time Machine, a project to Inuit make comic stories using iPods or mobiles. In 2011, with the help and guidance of a group of inspiring people, I designed ARTCO as a project to experiment ways in which we can explore and practice the power, the benefit, and the creative energy of collective action. The questions behind ARTCO were: How can children and youth use new media to share experience, resolve common problems and find new ways to communicate across old barriers? and What is the “tool-kit” they need to be active participants in the reality they live in? Under the direction of Norman Cohn, I was responsible of the design and concept creation of www.isuma.tv a collaborative multimedia platform for indigenous filmmakers and media organizations, where each user can design their own space, or channel, to reflect their own identity, mandate and audience. Within Isuma I was also project manager of the web platform of Digital Indigenous Democracy (DID); DIAMA, a project for digitizing the Inuit and Aboriginal media archive; and, the Indigenous Film Network project for community film distribution. I was born in Mexico City and have lived in Montreal, Canada since 2006. I studied Sociology and Political Science. In Mexico I worked as a consultant for UNESCO and the International Labour Organization (ILO), the Mexican Department for Education (SEP) and the Mexican Department for Social Development (SEDESOL). I love being with my friends and family, yoga, walking, running, listening to music and I'm getting back to playing piano. Oh! and I love coffee!See more

Activity

  • CLACPI -- Coordinadora Latinoamericana de Cine y Comunicación de los Pueblos Indígenas

    ᐆᒧᖓ: Gabriela Gamez

    CLACPI Network - coming soon....

    Integrated by many organizations in Latin America, CLACPI promotes community-based media, particularly video production, as a way to preserve and enhance indigenous cultures from their own point of view. Since 1985 CLACPI organizes Indigenous Film + Video Festivals about every two years. What makes this festival very special is that it is itinerant and international: México (1985 y 2006), Brazil (1987), Venezuela (1990), Peru (1992), Bolivia (1996 y 2008), Guatemala (1999), Wallmapu Chile (2004), Ecuador (2010) and Colombia (2012).

    Available on IsumaTV

    VIII Festival Internacional de Cine y Video de los Pueblos Indígenas - México 2006.

    A selection of films presented in this festival provided by eleven media makers from different communities in Brazil, Mexico, Bolivia and Ecuador.

    X Festival de Cine y Video de los Pueblos Indígenas - Ecuador 2010.

    The complete story about IsumaTV's participation on the "10th International Film + Video Festival of the Indigenous People" organized by CLACPI and the CONAIE in Ecuador on October 2010. From IsumaTV's conference and workshop to the daily experiences.

     

    Other indigenous and community-based productions from Latin America are available on IsumaTV: 

    Vídeo nas Aldeias

    (Video in the Villages) is an organization that provides video workshops for indigenous communities all over Brazil so they may have a voice of their own. The videos create dialogue between communities and with the outside world.

    Venado

    A feature film produced by the Wirrarika people. "The Marakate are guided by fire and feather… in their singing they will find the way… if there are no jicareros to provide the offerings to the sacred place, illness may come, or it may stop raining."

    Wirrarika

    Documentary series about the traditional voyages and celebrations of the wirraritarie (indigenous culture from Mexico).

    SERVINDI

    Servicios en Comunicación Intercultural Servindi. News, special reports, interviews and audiovisual productions related to the indigenous people worldwide.

    MAPUEXPRESS

    Mapuche Nation, Chile. News and information on the Mapuche Nation of Chile.

    MAPUCHE

    Centro de Comunicación Mapuche KONA Producciones. Integrated by Mapuche media-makers from Puel Mapu, Mapuche Nation (Patagonia, Argentina)

    Wayuu

    A channel created by David Alberto Hernández Palmar from the Wayuu Nation of Venezuela. A photographer, videomaker, program organizer and journalist. He has produced documentaries for broadcast in Europe for Deutsche Welle and Canal Arte and has worked collaboratively on documentaries on the Wayuu such as Dalia se va de Jepira (2006). Hernández Palmar has independently curated indigenous film programs in Venezuela and abroad.

    Cumbre de Comunicacion 2010

    An indigenous summit that took place in Colombia on 2010 to strengthen and consolidate the indigenous organizations coordination at a continental level.

    Amazonas Indígena

    A network that supports environment sustainability and human rights for the indigenous people of the Amazon in Peru.

    A History of the Krenak

    This group seeks help to to protect its land, language and culture.

     

    Arbol TV

    A social organization based in Uruguay that educates and produces community-based TV media. Their objective is to strengthen citizen's participation and community identity as tool for social transformation, expresion, dialogue and action, at a local and global level. They have different channels on IsumaTV:

    30-05-2013

  • Indigenous Community Television - ICTV

    ᐆᒧᖓ: Gabriela Gamez

    ICTV Network - coming soon...

    Indigenous Community Television is an Australian Indigenous not-for-profit organisation that provides platforms for the distribution of video content made by Indigenous media makers in remote parts of Australia.

    Available on IsumaTV:


    Irrunytju/Wingelina Footy Carnival 2011 

    Highlights of the Irrunytju/Wingalina Footy Carnival, both on and off the field, in 2011. (Produced in the Ngaanyatjarra lands of Western Australia.)


    Paintings by Richard Parmbuk 

    Richard Parmbuk discusses his paintings at the ranger base. From Wadeye, Top End Northern Territory, Australia.


    Songs from the UPK#4 album 

    The UPK#4 is a project developed by Nganampa Health in South Australia. This project was designed as a strategy for well being’. Nganingu Mark Burton and his song ‘Irititja’ meaning from Long Ago is about his homeland and Grandfather. Stewart Gaykamangu writter and singer of Pitulu Wanti (Petrol, Leave it Alone) sings about his heartache for a friend affected by petrol sniffing. Produced by PY Media.


    Mr Fraser 

    A documentary about an Indigenous cattle station and its operations on Kenmore Park on the APY Lands of South Australia.


    Kalkanya Puli Ilaringu by Irrunytju Band 

    Kalkanya Puli Ilaringu by Irrunytju Band in the Ngaanyatjarra lands of Central Australia.

    For further information go to ictv.net.au or indigitube.com.au

    30-05-2013

  • NITV Today (Community Networks)

    ᐆᒧᖓ: Gabriela Gamez

    Nunavut Independent Television is Canada's first artist-run media centre located in a remote Inuit community. Based in Igloolik, NITV promotes creation and exhibition of Inuit video art linking Nunavut communities through internet television channels on IsumaTV. Local access internet-TV and media training increase production and distribution of Inuktitut and other Aboriginal-language video and media activism. 

    NITV is one of the founding members of IsumaTV, a collective multimedia platform for Inuit and Aboriginal media worldwide.

    NITV also is one of the founding partners in Digital Indigenous Democracy, an effort to bring global partners into a working collaboration through new media and socio-political networking.

    As a Northern Internet Distributor NITV on IsumaTV is recognized as an Eligible Broadcaster by the Canada Media Fund to trigger financing from the Aboriginal Fund Envelope. More information at nitv@isuma.tv

    Check out NITV (Igloolik community-TV 1995–2007)

    23-04-2013

  • Sami

    ᐆᒧᖓ: Gabriela Gamez

    Sami Network - coming soon...

    The Sami people, also spelled Sámi or Saami, are the indigenous people inhabiting the Arctic area of Sápmi, which today encompasses parts of far northern Norway, Sweden, Finland, the Kola Peninsula of Russia, and the border area between south and middle Sweden and Norway.

    Now available on isumaTV:

    International Sami Film Center 

    International Sami Film Centre is a centre for Sami film productions located in Kautokeino, Norway. They support sami filmmakers and co-produce Sami films for education and training and also collect traditional sami knowledge on film. 


    Sapmi by Liselotte Wajstedt

    Sweden. Born 1973 in Kiruna, Sweden Liselotte now works fulltime as a filmmaker. She has an education in painting and arts from various schools in Sweden.


    Risslaimemediia, Sweden.


    Ealat.tv 

    Norway. EALÁT is a Reindeer Herders Vulnerability Network Study and is a project that examines reindeer pastoralism in the light of climate change. Ealát is a Sámi word with a multi layered meaning. Ealát signifies 'Pasture', but related words Eallu means 'Herd' while Eallin means 'Life' in the Sámi language.


    The Whisperers by David Kinsella. 

    “The whisperers“ is a North American co production creative auteur documentary, but made as a fiction film, from the award winning makers of Avatar, Alice in Wonderland, Lebanon and the Tree of Life. Directed particularly towards children and a family audience, and will be produced as a feature length and TV version film. “The whisperers” is the story of Ellen-Sara Sparrok Larsen, a 14 year old indigenous South Sami girl in Aarborte Norway, a unique character who stands in the middle of the progressive Norwegian society and the rich traditions of the South Sami culture.

     

     

     

    14-05-2013

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  • 1m 28s

    Flor Andere, Mazahua (speaking Mazahua)

    ᐆᒧᖓ: Gabriela Gamez

    channel: IsumaTV Greetings

    Click 'more info' for Synopsis in English

    Flor Andere a Mazahua woman from San Pedro de los Baños, Mexico speaks about how she learned Mazahua through her grandparents.

    She hopes the Mazahua language doesn’t die. She says she would like her children to continue to speak the language.

    25-05-2009

  • 6m 30s

    Rankin Inlet Tour

    ᐆᒧᖓ: Gabriela Gamez

    channel: IFN

    IFN Tour started in Rankin Inlet in November 2006. Isuma’s team participated in the Community Feast and screened The Journals of Knud Rasmussen the next day. We had about 300 people on that first screening.

    19-11-2007

  • Stories of Our Elders

    ᐆᒧᖓ: Gabriela Gamez

    channel: Time Machine

    ᐃᓐᓇᐃᑦ ᐅᓂᒃᑳᖏᑦ

     

    ᑎᑎᕋᐅᔭᒐᐅᓪᓗᑎᒃ ᐃᓄᐃᑦ ᒥᒃᓵᓄᑦ ᓴᕿᔭᕐᑎᑕᐅᔪᑦ ᐱᙳᕐᑎᑦᑎᔪᖅ ᓴᕐᒃᑲᓕᐊᓯ ᑯᓄᒃ. ᓴᕿᑦᑎᔪᑦ ᐅᑯᓄᖓ ᐅᓄᕐᑐᖓᓕᕐᑕᐅᔪᖅ Kingulliit Productions (ᓄᓇᕗᑦ) ᐊᒻᒪᓗ ᐆᒧᖓ JerryCo Animation (ᒪᓐᑐᕆᐊ).
    ᑲᑎᑕᐅᓪᓗᑎᒃ ᑎᑎᕋᐅᔭᒐᐃᑦ ᐊᐅᓚᖁᔨᓕᕐᖢᑎᒃ ᐃᔾᔪᐊᕐᓯᓪᓗᑎᒃ ᐅᖃᐅᓯᒃᑯᑦ ᐅᓂᑲᓕᐊᖑᓯᒪᔪᓂᒃ ᑲᓇᑕᒥ ᐃᓄᐃᑦ. ᐃᖃᐅᒪᔭᐅᓪᓗᑎᒃ ᐃᓄᒃᑎᑐᑦ, ᐅᖃᐅᓯᖏᑦ ᒪᓕᒃᓗᒋᑦ ᐃᓄᐃᑦ ᐃᓐᓇᐃᑦ, ᑕᑯᒃᓴᐅᑎᑕᐅᔪᑦ ᑭᓇᐅᖑᐊᕐᐸᒃᖢᑎᒃ, ᐅᓂᒃᑳᕐᑐᐊᑦ, ᐅᒃᐱᕆᔭᐅᔪᑦ ᐊᑐᑎᖃᕐᓂᖏᑦ ᐅᕙᑦᑎᓄᑦ.

     

    ᐃᓄᐃᑦ ᐃᓕᖁᓯᖏᑦ ᐊᒻᒪᓗ ᐃᓄᓯᕆᓚᐅᕐᑕᖏᑦ ᖃᐅᔨᒪᔭᐅᒃᒪᑕ ᐅᓂᒃᑳᖏᑎᒍᑦ ᐊᖃᒍᓄᑦ ᑕᐅᓴᓄᑦ. ᐃᓕᖁᓯᕆᔭᕗᑦ, ᐅᒃᐱᕆᔭᕗᑦ ᐃᓄᓯᕆᔭᕗᓪᓗ ᖃᐅᔨᒪᔭᐅᔾᔪᑕᐅᓪᓗᓂ ᐅᖃᐅᓯᐅᖃᑦᑕᕐᖢᓂ ᑭᖑᕚᕇᒃᓄᑦ ᓯᕗᓕᕇᓄᓪᓗ.

    ᐅᓄᕐᑐᑦ ᐃᓐᓇᐃᑦ ᐃᓴᕈᕐᐸᓪᓕᐊᒃᒪᑕ ᐃᓄᓯᖏᓐᓂ, ᐱᓪᓚᕆᐅᓪᓗᓂᓗ ᑐᓴᕐᓗᒋᑦ ᐊᒻᒪᓗ ᐱᑕᖃᐃᓐᓇᕐᑎᓪᓗᒋᑦ ᐅᓂᖏᑦ ᐅᖃᐅᓯᕆᔪᓐᓇᕋᑦᑎᒍ ᕿᑐᖓᑦᑎᓐᓄᑦ. ᐅᖃᐅᓯᕗᑦ,ᐅᓂᒃᕗᑦ ᐊᒻᒪᓗ ᐊᖓᒃᓂᒃᑯᑦ ᐅᒃᐱᕆᔭᐅᔪᑦ ᖃᐅᔨᒪᔭᐅᔾᔪᑎᒋᒐᑦᑎᒍ ᑭᓇᐅᓂᑦᑎᓐᓂᒃ − ᒪᑦᑎᐊᕐᑐᑦ ᐊᔪᖏᑦᑎᐊᕐᑐᑦ, ᐃᓄᓯᖃᑦᑎᐊᕐᑐᑦ ᐊᒻᒪᓗ ᑲᒪᑦᑎᐊᖃᑎᑦᑐᑦ ᐃᓄᖃᑎᑦ.
    ᓄᓇᕐᔪᐊᕐᒧᑦ ᓴᕿᑦᑎᔪᓐᓇᕐᐳᒍᑦ ᐊᖏᔪᒥᒃ. ᐅᓂᒃᖏᑎᒍᑦ ᐃᓐᓇᐃᑦ ᑕᑯᑎᑦᑎᔪᒪᕗᒍᑦ ᓄᓇᕐᔪᐊᕐᒥᐅᓂᒃ ᐃᓄᐃᑦ ᐃᓄᓯᖏᓐᓂᒃ ᐊᒻᒪᓗ ᐃᓱᒪᒐᓗᐊᕐᐳᒍᑦ ᐃᓄᓯᖏᑦᑕᐅᖅ ᐱᐅᓯᒋᐊᕐᓗᒋᑦ ᑕᐃᒪᓐᓇᑦᑕᐅᖅ ᐅᕙᑦᑎᓐᓄᑦ ᐱᐅᓯᒋᐊᕈᑎᒋᓯᒪᒐᑦᑎᒍ ᐅᓂᒃᕐᑐᐊᑎᒍᑦ.

    ᑕᑯᐊᕐᔪᒃᓂᖅ ᐃᓚᖏᑦ ᐅᓂᒃᑳᖏᑦ ᐊᒻᒪᓗ ᐅᖃᐅᓯᖏᑦ

    ᐊᕐᓈᓗᒃ, ᐃᓄᒃᐸᓱᒃᔪᒃ ᐊᕐᓇᖅ

    ᖃᓄᐃᒻᒪᑦ ᐊᖏᔪᐊᓘᖁᔨᔪᑦ ᐃᓕᒃᓄᑦ, ᐊᓯᖏᓐᓄᑦ ᒥᑭᑦᑐᒐᔭᕐᒪᖔᑕ.

     

    ᐊᓇᕐᑎᖅ, ᐊᖑᑎ ᐃᖃᓗᖑᕐᑐᕕᓂᖅ

     

    ᐃᒪᕋᓱᒡᔅᓱᐊᖅ, ᐊᖑᑎ ᓂᕆᔪᕕᓂᖅ ᓄᓕᐊᖏᓐᓂᒃ

    ᖃᓄᐃᒻᒪᑦ ᒪᖓᑦᑎᖃᑦᑕᕆᐊᖃᖏᓚᒍᑦ ᐃᓄᖃᑎᑦᑎᓐᓂᒃ.
     

      

    ᐃᓐᓇᐃᑦ ᐅᓂᒃᑳᖏᑦ

    http://www.isuma.tv/time-machine/anarteq-today

    http://www.isuma.tv/time-machine/anarteq-the-boy-who-turned-into-a-fish

    http://www.isuma.tv/time-machine/arnaaluk-the-giant-woman

    22-06-2016

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  • 11m 25s

    Ningiuq

    ᐆᒧᖓ: Carol Kunnuk

    channel: Igloolik | ᐃᒡᓗᓕᒃ

    In 2009, Rachel Uyarasuk, elder of the Inuit community of Igloolik (Nunavut), evokes the ancestors whose name she received at birth. She explains how this transmission ensured their return among the world of the living.

    A film by Christin Merlhiot

    France, 2014, 11 minutes, animation

    Inuktitut with English & French subtitles

    14-04-2014

  • First Peoples Festival in Peril

    ᐆᒧᖓ: Cara Di Staulo

    channel: Isuma News

    Is it possible for First Nations to hold a festival worthy of the name in Québec’s metropolis?

    The Montreal Frist Peoples Festival asks the question a press release distriburted this morning as the Partenariat du Quartier des spectacles (the PQDS), a paramunicipal body that administers a major program in support of events in Montreal’s downtown core cultural district, decided to cut off all grants to the Festival for the year 2014.

    The PQDS claims that the First Peoples Festival lacks sufficiently innovative programming. This is a surprising attack on the Montreal event that has very successfully and continually transformed itself over the years. Since it moved its activities to the Quartier des spectacles, it has offered a brand-new formula that richly highlights First Peoples culture, art and diversity.

    First Peoples Festival is a First Nations’ multi-disciplinary festival, an event unique in its genre and presented yearly by the Terres en vues/Land Insights society for the last 24 years.

    Last year, the festival succeeded in balancing its budget without a deficit although the very day its program was launched, June 18 2013, the PQDS announced a drastic $50 000 cut to the Festival’s budget. This year the festival was been hit with a great blow that could prove to be fatal.

    The festival states that this new obstacle is a test of the commitment of city of Montreal and government stakeholders to make a place for First Nations culture in Quebec’s metropolis and to associate these with the many commemorations set for city’s 375th anniversary in 2017.

    Festival organizers are demanding that those granting funds to the PQDS, the City of Montreal first and then the government of Québec, must take action without delay to reinstate a funding for First Peoples Festival within a structure that can allow it to develop and thrive.

    Moreover, the festival is questioning the very way funding is delivered by the PQSD. Organizers believe that it is high time, as ethical choices, corruption and fair practices are in the spotlight in Montréal during the ongoing Charbonneau Commission, to review the governance of this paramunicipal body that oversees such important budgets.

     

    Source: Land Insights

     

    03-03-2014

  • Live Webcast of NIRB Mary River Hearings

    ᐆᒧᖓ: Cara Di Staulo

    channel: LIVE

    IsumaTV's online radio and TV coverage of the second round of Public Hearings on the Baffinland Iron Mine Mary River Environmental Review from Pond Inlet, Nunavut.

    The Nunavut Impact Review Board (NIRB) is holding new public consultations to assess Baffinland’s revised Early Revenue Phase Proposal.

    January 27 to 31, 2014

    Starting 9 am EST, IsumaTV will stream live Inuktitut and English audio each day from the hearings.

    Every evening from 8 to 10 pm EST, Zacharias Kunuk will host a live TV talk show to discuss issues raised at the hearings with community members and participants in the hearings.

    INUKTITUT AUDIO FROM THE HEARINGS: www.isuma.tv/DID/radio/igloolik

    ENGLISH AUDIO: www.isuma.tv/DID/Live/NIRBMaryRiverHearings/English

    LIVE SHOW: www.isuma.tv/en/DID/Live/NIRBMaryRiverHearings

    Both the live audio from the hearings and Kunuk’s evening show will also be broadcast by IsumaTV through local community radio channels and IsumaTV television network in Arviat, Cambridge Bay, Igloolik and Taloyoak.

    ----

    For more information contact:
    Zacharias Kunuk, 867-934-8725, zkunuk@isuma.ca
    Norman Cohn, 514-576-0707, cohn@isuma.ca

    20-01-2014

  • DID in the News!

    ᐆᒧᖓ: Cara Di Staulo

    channel: Isuma News

    On Their Terms: A Digital Project to Give Inuit Say in Developers' Arctic Ambitions

    BY Elisabeth Fraser

    A new project in Canada’s north is attempting to bridge the digital divide facing Inuit communities. In doing so, it hopes to give them a say as developers move to take advantage of their resource-rich land.

    Digital Indigenous Democracy (DID) is an effort to bring the community empowerment of new media technology into remote low-bandwidth indigenous communities in Nunavut, across Canada, and around the world,” says Norman Cohn, an award-winning Canadian filmmaker who is also the project co-director, with partner Zacharias Kunuk, an Inuk filmmaker.

    The idea is to provide high-speed Internet access to Inuit living in northern communities, where extremely low bandwidth access makes surfing the net a slow and cumbersome task. “These people, who most need access to these networks, have the worst cost-per-bandwidth in the civilized world,” says Cohn.

    Life in the Northern communities where Canada’s Inuit live can be challenging. Traditionally, the Inuit are a hunting society. However, nowadays both global warming and opposition from animal-rights groups are negatively affecting the hunt. There are high levels of poverty, substance abuse, and suicide. There is a housing shortage, and high levels of family violence, as well as chronic health problems like diabetes. The remote and vastly scattered locations of these villages carry distinct challenges as well, including sky-high prices on basic goods. Most places are hard to access from the south, accessible via boat during the summer, or by expensive flights year-round. And, despite federal investment to improve bandwidth access in these communities, the Internet remains very slow.

    Just how slow is it? “Most people can remember how the Internet was when they first tried it out five or ten years ago, and how much faster it is now,” explains Cohn. “Use of the Internet we take for granted right now is only possible because our bandwidth has increased by hundreds of thousands of times, and at a low cost. Those speed increases have not impacted northern Inuit communities. Their Internet is among the slowest and most expensive … There is a digital divide, certainly in the Canadian North, as much as in Bangladesh.”

    Canada’s Inuit are one of three Canadian Aboriginal groups (the others are the Métis and First Nations). They are somewhat unique amongst Indigenous peoples in North America, because they have negotiated a self-governing agreement with the federal government of Canada. Whereas Canadian and U.S. First-Nations people often live on government reserves and receive government assistance or a special tax status, Inuit are by and large self-sufficient.

    Cohn says the project is essential to help Inuit protect their rights in a new age of resource extraction. “The origins of this project are in the evolution of two enormous world developments. The one is the evolution of new media technology and its potential for social networking and political change, which we’ve seen in the Middle East,” Cohn says, referencing the Arab Spring. “And this intersects with the evolution of global warming, which has created an increase in natural resource development in the Canadian Arctic.”

    Digital Indigenous Democracy has been financed and tested around a specific giant mining development (the “Mary River Project”) by the Baffinland company.

    “If (the development) goes forward in its full capacity, it would be the largest mine ever in Canada,” says Cohn. DID was created in the context of Baffinland’s ongoing environmental review process, which involves consultation with local stakeholders. These talks have produced an Inuit Impact and Benefit Agreement, as required by law under the Nunavut Land Claims Agreement.

    “Our project was proposed and financed to test out this technology as a way of improving Inuit communities’ ability to participate in the decision-making process of such an enormous development that will impact these communities forever,” Cohn says. “So, we had a compelling technological concept for equal justice, but we also had a compelling urgent need for that project to take place as soon as possible.”

    Started in April 2011 via Canada Media Fund financing, Digital Indigenous Democracy went live one year later, in April 2012. It runs on the ISUMA TV platform, created by Cohn and co. in 2008. The multimedia website features photographs and government information documents, as well as audio and video recordings, in English and in Indigenous languages like Inuktitut.

    In addition to putting forward local content, in the form of radio programming, films and documentaries, and community news,DID has played an active part in the local consultations involving the Baffinland project. A series of radio call-in shows allowed locals to ask experts questions about the development, and Baffinland feedback collected via DID has been complied into a report, which will be presented in the next round of public hearings, tentatively scheduled to take place in mid-October.

    Lloyd Lipsett is a human rights lawyer who has been participating in the public consultation process surrounding the Baffinland project. He took part in radio call-in shows the DID group organized in Igloolik, Nunavut, to answer questions and inform locals about the Baffinland project, in English and Inuktitut.

    “If you want the people to be confident that the mine is benefitting them, they need to have the information to make that judgment. It’s important to recognize that the movement towards transparency in the (extractive industry) is really picking up steam,” says Lipsett, who notes the Canadian government has announced it will pass binding regulations ensuring mining companies have greater disclosure towards various levels of government, something the United States and European Union have already done.

    Canadian constitutional law and international law now explicitly confirms Indigenous people have the right to be informed and consulted about any resource development that impacts their lands and their communities. According to Lispett, the new approach towards consultation offered by DID is a benefit to locals and developers alike.

    Most human-rights interventions involving extraction projects happen after development has started, when things are perceived to be going badly. “Getting involved in public hearings before the project has taken place; you are taking a proactive approach,” says Lispett. “You’re dealing with all the different stakeholders, including the company itself. To talk to them in a proactive, forward-looking manner, is much more constructive then pointing your finger after, and saying, “You’re doing this wrong, you’re violating this right, or that right…We’re offering you suggestions as to how you can develop this mine in a way that is respectful to people.”

    The economic stakes are significant, too."The wealth in the arctic is enormous,” says Cohn. “It’s sort of like the new Congo, but suddenly much more accessible than it ever was before. “The world has changed since King Leopold went into the Congo, but only if technology helps people take advantage of those changes. (DID) is the only way Indigenous people will get a real fair seat at the negotiating table, dividing up what everyone agrees are trillions of dollars.”

    Frances Abele is a Professor of Public Policy and Public Administration at Carleton University. She is familiar with the project. She touts the community-building aspect of DID. “If you haven’t been to the North, it’s very hard to picture just how far apart everything is,” she says. “To allow people to speak to each other in real time is a really powerful change in order to have people talk about their common interests, and politics.”

    “The local radio has been very, very, important for a long time, it’s the main way that people find out what’s going on, and they listen to that every day,” says Abele. “The genius of what Norman and Zacharias are doing is that they’ve been able to build on that network to create these communities.”

    Mark Airut is the manager of the Igloolik radio station, now run by ISUMA since last May. He is Inuk, and echoes Abele’s praise for DID. “I think it’s really great, lots and lots of people are now following us, and now they listen to our radio all over the world,” he says. He says since ISUMA took over, the station’s workers have gone from being voluntary to paid staff, and many locals say ISUMA radio is now all they listen to. “We’re doing our best work on educational stuff,” says Airut. “It’s really successful.”

    Currently, Cohn estimates the project is two-thirds completed. “Our website will play at high speed in what will eventually be ten indigenous communities,” he says. ISUMA has been hooking people up since the spring, and will continue to do so during the fall.

    Underlying the entire project is the principal of open data and transparency as a tool to combat inequality. “Indigenous people see these developments as the only chance they have to get out of poverty and into the 21st century,” says Cohn. “If all the people involved are sharing in the exploitation of the resources, then it’s not pejorative. If the people involved are being exploited, then its pejorative … Today, you cannot get away with that level of inequality unless it’s hidden from public view.”

    Cohn believes DID can be a powerful tool to give Indigenous people their fair share of the pie. “If people have those tools, you cannot deny them those rights,” he says. “These communities are sitting on mountains of minerals, of gold, of uranium.” He sees a future for this project in Indigenous communities throughout the world, and notes it is in developer’s interest to properly inform and consult, or risk huge lawsuits down the road.

    How much the Inuit will eventually profit from the Baffinland development remains to be seen, but Cohn is hopeful. “Indigenous people are not genetically impoverished,” he says. “If everyone owned the land they were living on, Inuit people could quite very well be rich,” he argues. “Why are Inuit peoples more like Palestinians than Saudi Arabians? In 2013, you can’t do that to people, unless you’re doing it in the dark.”

    Elisabeth Fraser is a freelance Canadian journalist. She lives in Montreal.

    Personal Democracy Media is grateful to the Omidyar Network and the UN Foundation for their generous support of techPresident's WeGov section.

    www.techpresident.com

     

    30-09-2013

  • 1h 56m 16s

    Peter Irniq Testimony

    ᐆᒧᖓ: Zacharias Kunuk

    channel: Truth and Reconciliation

    Click on 'Read More' for English Translation of Testimony by Peter Irniq, May 2008

    English Translation of Testimony by Peter Irniq, May 12, 2008, Iglulik, Nunavut


    Peter Irniq: We had a terrible Hudson’s Bay Trader back in 1956, like many of these people, were terrible. That summer in 1956, the Dew Line ships came and when left later on, they left a whole lot of material. Some things like pellets beach along the shore line, so one day, my father and Celestino and his father, walked over to where these pellets were beached, with the idea of taking them back to our tent. When we got there, the two adults, Celestino’s father and my father tie up the pellets with a seal skin rope, and Celestino’s father, started to pull the pellets back to his tent. Right at this point, this Bay Manager came along with his Jeep. With his was his girlfriend, even though, he was married. Well, me I took a beached light bulb, that was no longer going to be used, as I wanted it as my toy. Just when the Bay Manager was coming up, my father said to Amarualik, who was pulling the pellets, back to his tent. “He’s coming to get you!” meaning, the Bay Manager. He dropped his load and ran like heck to his tent, running away from the Bay Manager. My father waited for the Bay Manager to stop. When he stopped, he ordered my father not to touch the pellets. “Don’t touch those pellets, they will be used again.” My father responded in Inuktitut that translated into something like this: “You are a big lyer!” Then, he pointed to the woman inside the jeep and said to the Bay Manager, “she will be used again, stop being with her!”

    That night Amarualik came over to visit and while drinking tea, they had a great big laugh about what happened that day. All they wanted to do was to use the pellets for qamutiik(sleigh) cross bars. The thing was, nothing was going to happen to the two men or the two of us boys. They were also not going to re-use the burned out light bulbs.

    Zach Kunuk: Perhaps, you could tell a story about where you were born.

    Peter Irniq: Yes, I was born in Naujaarjuat(A place of plentiful seagulls fledgelings) Lyon Inlet. My parents are known around here in the Amittuq, particularly by Elders. My father’s name was Angutitaq and my mother’s name was Katak. My sister’s name was Iguttaq. My older brother’s name was Ipuittuq Ivaluqut. Prior to my birth, they used to live around here. They lived here, perhaps from around 1940 to about 1946. At that particular period of time, they traveled by dog team from Gjoa Haven’s Utkuhiksalik(Back River) to Naujaat’s Ukkusiksalik(Repulse Bay’s Wager Bay). They lived there for a time, then they traveled this way through Naujaat-Repulse Bay, Sanirajak(Hall Beach) and then to Iglulik. They traveled all the way here, by dog team only. They used to talk a lot about people from this Region. When I became an adult, I got to meet the people they met and I used to say to myself, “oh those are the people, that my parents used to talk about”.

    Over there, we never lived really in the community of Naujaat – the Settlement, as we were true Inuit, living off the land traditionally. We were true Inuit, with truly living the Inuit traditional ways. For example, for those watching us, we lived much like the ones that Isuma Produced sometime ago, Nunavut Series. The ones you guys made. At these scenes in the spring time, that is exactly how we used to live. We used to look for eggs, when there were eggs. And also, we hunt young mature seals, called Nattiat in the spring time as well. We went fishing, when it was time to fish. My father fished with kakivaak(fish leisters), that is how, he used to catch fish. He used to do this on the rivers and on the lake ice. He used iqaluujaq(fish inviter without a hook). As you pull the iqaluujaq up and down, just like jigging for fish, the fish would come, and my father would spear the fish down below, with his kakivaak. He used to catch a lot of fish, along with my brother-in-law at that time.

    I grew up in a place called Nattiligaarjuk(a lake that has seals) Committee Bay. We used to fish there and we also used to fish at saputit(fish dam) built across the rivers to trap the fish, from going up stream. We fished just like in the films that you made. I used to participate in fishing, when I was just a little boy. When I started to learn how to fish at saputit, it was always hard to get some kakivaak material, such as muskox horns. That is what the kakivaak were made of. So, instead of using the precious kakivaak that the adults were using, my father used to make me kakivaak out of old fox traps. He fashioned them just like the real thing. We had no muskox around Naujaat either, so it was hard to get the real stuff to make the kakivaak. There is still not much muskox, perhaps you see one in the long run.

    Up there, when we would fish at saputit in the mornings and in the evenings, there would be lots and lots of fish(Arctic Char). We would be spearing all the fish. I was a young boy at that time around 1952 or 53. When I was fishing inside the saputit, the water used to go up to my chest, so I was pretty small, fishing with my father and my brother in law. When my father and my brother-in-law were wading in the saputit, the water was just up to their knees. I guess, I was pretty small then. When I would spear a fish, I would pull the wooden handle of the leisters, towards my mother, who was on the dry land, then she would pull the fish on to the dry land. That was how I used to catch fish.

    I remember when we were fishing one evening. It was so much fun and it was so wonderful! I remember being hit by a big fish, right behind my knee or at the back of my knee. That hurt really, really bad. When the fishing was finished that evening, my mother and I decided to look at my leg, I had a really big bruse(sp). Ouch!! It was painful! The reason for this was that the fish were swimming very fast all over, inside the saputit.

    I also remember another story. It was a beautiful day and when we looked at the saputit from our tent, the fish were almost jumping up above the water. There were so much fish! I remember it was a beautiful day, sunny and hot. As a rule, my mother woke me up very early, so that we could all go fishing. When everyone else had left to the saputit to fish, I stayed behind. I was thinking that I didn’t wanted to leave the nice warm bed inside the tent, after all, I was a young child. I was going to go along with everyone but I decided not to go, as I really wanted to stay in bed. The bed was too cozy to leave!

    After the fishing was done, everyone had came back to the tent. My mother was extremely angry with me. She was trying to teach me how to fish at saputit, and teach me how to fish. She then, spanked me quite a few times on my bum. That hurt very much. Every since then, I learned my lesson and tried to be obedient as I did not wanted to be spanked again. We Inuit, when we were spanked once, we would learn a great deal of lesson. Spanking was one of the ways of disciplining someone, it allowed us Inuit to be listenful, that was how it used to be.

    The other thing was when the days would now begin to get dark in the evenings, and you could see the stars in the darken sky, and it was now obvious that the fish had stopped swimming upsteam. Now then, the little ducklings were swimming, with their mothers the sea water. My father would have an age-old knowledge, that they are now swimming in the sea, it was time to move inland to search for caribou. At this point, the caribou fur or hair was just right for making clothes, and there is now lots of tunnuq(fat) on the caribou. We would then practice our traditional methods of hunting caribou through “tagjarniq”, “nunarpangniq” in your Amitturmiut dialect, “moving inland”. We would do this on foot and walked many miles in search of caribou for survival of our family, dogs and for our clothing and winter supply of food. As a child, this walking on the land was very boring. Adults would be carrying heavy loads on their backs of our belongingss, such as tents, beddings, etc. The husky dogs on the other hand, would be carrying our other supplies as well on their backs, such as tents, kettles, food we had to survive on. When I would get tired, “kaka” me, by putting me on his back, and carry me, along with all the load that he was carrying on his back. When I was no longer tired, I would again start running back and forth, in front of family.

    Up where we used to live in Nattiligaarjuk(Committee Bay), we lived all of the seasons. At one point, when we were inland, walking on this big sandy area, that extended many miles. Well, as I was walking and running ahead of the others, I noticed a little black spot ahead of me on this sandy surface. I ran towards it and when I got to it, it was one side of muskox horn. It was so old that it had lichen on it. It means, it was there for quite a while. I grabbed it and then here I ran back as fast as I could towards my father, mothers and other members of my family, to show off my find. I gave it to my father. My father was ever so thankful for me, for finding such a treasure, now, he could make a kakivak out of it. At his spare time, when the days were not good for hunting, he would patiently make a kakivak(fish liester) out of it.

    During this particular period, which was in the fall time, my mother would sew all our caribou clothing, preparing them for winter use. On the other hand, men did cache the meat and fat for the winter supply. I truly love to eat the tunnuq(fat) and marrow. It’s amazing, how much I love to eat the caribou fat and marrow. I used to truly enjoy eating the patiq(the marrow). One time, my mother made me eat lots of patiq. I ate so much of it that, I got sick and had enough of it. Again, she was teaching me a lesson, not to eat too much of it. Since that experience, I don’t like to eat as much patiq as I used to, but still I like them, including the tunnuq. I also enjoy eating “kiksautit” and “iluit”, the caribou guts. These are the most delicious parts of the caribou. I also used to enjoy eating the eyes and ears of the caribou. These were the kinds of things I used to crave for, when I was a little boy. These were the delicacies for the little boys, like myself, when I was a little boy. To this day, whenever I go out caribou hunting on the land, I still eat the ears and eyes of the caribou. To me, that taste of a good delicacy is still there. My thought sometimes instantly returns to Inuit culture and traditions. This is how, I grew up in and around Naujaat.

    In the winter time, I remember my father and others used to hunt seals very traditionally through the “agluit” “seal breathing holes”. They used very traditional hunting methods in those days, using only a downed hair of a bird, as an indicator when the seal would be coming to breathe through it’s seal hole. They also used a small thin piece of metal, which was lowered to the seal hole, to know when the seal would be breathing and then, it was time to harpoon it. They could not see the seal breathing, as all the seal holes were covered with snow during this period of time, which was normally in the month of March, when the days were getting longer. As a young man, I learned the techniques and I hunted using these thousands of year old methods. That was part of my life. In 1961, when my father decided against me going back to a residential school in Chesterfield Inlet, this period of my time was a really awesome period for learning about my own culture. Hunting with “qiviutaq”s birds downs and savgutaujaqs(thin metal) indicator of when the seal was coming up to breathe, these are one of the many things, I learned from my father about my culture. I learned a great deal from my parents, sometimes learning about Inuit myths and legends, listening to them telling stories about these was one of the most pleasant past times.

    I used to ask my father to tell Inuit legends. Sometimes, he would tell a story about Kiviu, Inuit legend, who journeyed through many places. He would tell a story about Sakaliktuarjuk, a poor hunter who fooled every one in the village, that he was actually a good hunter. He would tell a story about Akturraarnaat, an evil mother, whose son was blind. My mother would tell a story about a sister and brother, who became thunder and lightening. These are the things I grew up with, as a young child. I learned about traditional pisiit(songs). My mother, father, my sister and my brother-in-law were very good sings, so I used to listen to them singing, traditional songs. I grew up to become an adult, knowing some knowledge about traditional songs of the Inuit and know how to sing some songs, to this day. I also have some knowledge about shamans. I used to watch my brother-in-law, practicing his healing of the sick. He was a shaman. My brother-in-law used his powers to heal the sick, using his angakkuuni(being shaman) techniques. My father, on the other hand, used to say, that he was not a shaman. Later on, I learned, people used to talk about him, that he was also an angakkuq. He was an extremely good hunter. He used to say, “out there” there must be something that we could see in terms of animals such as caribou. He would repeat this often, to the point where, it was repeated too often. He then, used to tell a story about spirits of angakkuit(shamans).

    He used to tell stories about some Inuit who had birds for spirits. Some other people had other spirits, such as wolves, and Nanurluk(a polar bear spirit). Others used to have human beings as spirits. Sometimes, they used their parents, normally deceased as their spirits, such as mothers or fathers or other relatives. My father used to tell us a story about having a ptarmigan for spirit, and how unpleasant this was, when flying. He said, this is because, they not only fly very fast but flew all over the place. It seemed like, you can hit a hill or something. He said, he used to hear this from other people. He said, other hand, having an ukpigjuaq(an owl) for a spirit, they are very easy to fly with. He said, they would fly high up in the sky and can look both ways. And they could see everything and anything down on the ground. I used to think later on that maybe he was talking about himself. Maybe, he used to fly, but we just didn’t see him fly. This was probably how, he used to know where these animals are, that are “out there”. When he finally goes over to the land, that he was talking about repeated, sure enough, there was caribou. He was like that. I grew up learning by observing all the things about Inuit cultre.

    In the summer time, as children, we used to go down to the beach when the tide was low, looking for Kanajuit(sea scorpions or scanvenger fish with large mouth). Sometimes, we used the go down, when pieces of broken ice were on the beach. We could start to hear the “qallupilluit”, they would be knocking again the ice or the ground. Qallupilluit are spirits, and cannot really be seen by any human being, unless you have extra ordinary powers, such as shaman. My father said, they had feathers like ducks. When we were children, like my friend, the late Simon Aglak, we used to like to go down and look for kanajuit. We used to live on the east side of Naujaat, at Kuugaarjuk, quite a bit of distance from Naujaat. When the tide was low, Simon and I used to look for kanajuit. We used Inuit Traditional Knowledge, looking for these kanajuit. Sometimes, when we would be walking close to the ice, qallupilluq(single) would begin pounding against the ice. When that happens, my mother would yell and say, “you might be gotten by a qallupilluq, come up to the land here”. When you were going to sleep at nights, as long as there was ice around, you could hear the qallupilluit pounding against the ice.

    When we were looking for kanajuit, my mother also used to say, when you are out there, and if you see a “nipisa”(a round-shaped black fish with sticky pad protruding from throat with which it clings on to things, or sticks to your hand, like a scotch tape). My mother would say, the only way to take it off is with an ulu(a half-moon) woman’s knife. One time, when Simon Aglak and I were looking for kanajuit, I lifted the rock to see if there were Kanajuit, and all of a sudden, I saw this fish, I grabbed a hold of it, and it got stuck on the palm of my hand. My mother carefully, took it off with her ulu. That was how, I grew up as a child, with my parents in Naujaat.

    Ever since I can remember, I used to hear about other Inuit from Uqsuqtuuq(Gjoa Haven) Region, Qairnirmiut(the people of Baker Lake area), Talurruaq, my father used to live within those regions. I used to hear about our fellow-Inuit in those areas. I grew up as a true Inuk, living in an iglu in the winter time. While living in an iglu, it can be old at times, especially when there was no oil on the qulliq(Inuit oil lamp). When you live on the sea coast, you used seal fat to light your qulliq. But when you are on the land, or inland, you would have a small oil lamp, that you carried with you. Since there was no seals on the land, my mother would use tunnuq(caribou fat) to light the small qulliq. She used to light the qulliq when she was going to sew our clothes in the evenings. We also used to chew the caribou fat to make candles. We used them for lights in the evenings. This is how I grew up in the Aivilik Region of Nunavut. When I was growing up, I grew up with much happiness and with wonderful things happenings. That was my cycle of life.

    Zack Kunuk: What is it your Inuktitut name?

    Peter Irniq: Taqtu Irniq, those are my Inuktitut names. My mother used to tell a story of her dream, when they lived in Maluk&ittat/Naujaarjuat or Lyon Inlet. She said, she dream’t about this Irniq. That Irniq had relatives in Naujaat as well here in Amittuq. He lived in that area around 1940 or 47. In her dream, my mother said, this Irniq wanted to be named in me. She said, her dream was almost life-like or as though she was awake. We were not related at all. This is why, I was named after that Irniq. Taqtu on the other hand, belonged to a lady relative of ours in Naujaat. When I was born, she named me after that special lady named Taqtu. When I was born and getting older, I remember calling her, “Taqtuuqatiga” “my fellow Taqtu”. This was part of Inuit culture that we practiced. To this day, whenever I talk about her, I refer to her as “Taqtuuqatiga”. This is very important aspect of Inuit culture. I only have two Inuit names. On the other hand, when I was born in 1947 and baptized by a Roman Catholic priest, I was named Pierre. Inuit called the priest Kajualuk(because his big beared was brown) so Inuit called him Kajualuk, translated to “Big Brown”. When I was going to a residential school, I became to be called as Peter, by the Qablunaat(White people).

    Zack Kunuk: When you still a true Inummarik, I guess, you would never pronounce the names of the older people? You would have calling titles for them, “tur&urautiit?”

    Peter Irniq: Yes, particularly, the old, old people, people who were much older than us. They were the fellow-Elders of my parents, my father. We were taught from never to call them by name. Even, if we did not have calling titles for them, we were told not to call them by their names. We respected their Elderships and their ages. It was like honoring them. As children, we were told not to call the older people, those who were older than us, by names. Some we had calling titles for them, and even when they were not related to us for example, we would call them, “my avvakuluk” “my dear little same name”. “My uncle over there”. We had different calling titles for them. “My same-age or equal-age person”. When people were named after certain individuals, we naturally had calling for each other. We were taught to respect and honor. When an Elder came into our tent, and I was sitting down, I was to stand up immediately and allow the Elder to sit down. I was told, do this, without being told.

    Zack Kunuk: When was it that you were sent off to school?

    Peter Irniq: Some Naujaarmiut(people from Naujaat) were sent off to school around 1953, 54 and 55. In those days, they were being sent to school in Igluligaarjuk(Chesterfield Inlet). As for me, I knew I was never going to school. I knew this because, I grew up as a true Inummarik, and knew that I would live an adult life as a true Inuk, a hunter, fisher, and trapper. Ones that are older than I am, they started going to school around 1954-55-57 to Chesterfield Inlet. It was around that time. For me, going to school was something that I was not prepared for as we never lived in a community with other people. My father used to say that living in a community, all you get is welfare from the Qablunaat. He didn’t want to be like that. He always wanted to be close to animals for food and clothing. We lived in Naujaat, I think, only two times, once in 1956 and another time in 1957. At that time, my fellow-youth, were being sent off to a residential school. As for me personally, we living in Tinujjivik(a favorite fishing spot of the Inuit in the spring time, when the fish were swimming down stream). We living there in the summer time and it was in the month of August. It was a time of year when the days were really beautiful, sunny and hot. Tinujjivik is not visible from Naujaat, but if you live in Naujaat, you could see in the distance, the outpost of Tinujjivik. It is around 13 miles west of Naujaat. Tinujjivik is a place for fishing. In the spring time, people would build saputit and when the tide is low, the Arctic Char would be trapped inside the saputit, and that was how we used to fish at Tinujjivik. We would move there in the spring time and moved a short distance to the east, where there are more seals in the area.

    Well, that summer of 1958, we could see a boat coming, with an engine. We could see it very clearly, as it was a very beautiful day. As our custom goes, my mother started to make tea by burning heathers, as this was a summer time. We only used heather and other moss to boil tea in those days. It was such a wonderful feeling that we are having some visitors, so she decided to make tea to welcome the visitors. Then they beached the boat. As they beached, we walked down to the beach to greet the visitors, and all of us, walked down behind my father. But that father, a priest, the late Father Dedier, came off the boat, first. He came off the boat, and said to my father, “Peter Irniq is going to school in Igluligaarjuk so we came to pick him up”. He didn’t even greet my father by shaking hands! I have never seen my father panicked but at that point, he was panicky. So he ordered me by saying, “they came to get you, go put on some nicer clothes”. My mother and I quickly went back to our tent and she made me put on niururiak, a seal skin boots, with the fur outside. I got all dressed up in my best, and off we went to Naujaat. The visitors didn’t have tea. As Inuit, they would have stopped to have tea, if they were regular visitors, then leave after they had tea. I don’t have any idea why this happened the way it did. I wondered, if the priest had told them earlier that, before anything happens, we should leave immediately. I don’t know. When we were traveling towards Naujaat, my goodness, it was lonely. It was the loneliest time of my life! It was too awesome!

    Zack Kunuk: You then, left your parents?

    Peter Irniq: “Yes!”

    It comes back instantly! My parents, my sister and brother-in-law, and my little brother, who died in later years, my niece, I watched them, as we are traveling farther and farther away from them. They were all standing by the shore, seeing me off, until I was no longer visible by eye. Wow! Perhaps, it’s that particular incident, when I was suddenly taken away, it’s been long time ago, since 1958, to me, it comes back quite suddenly, to the time I was a child. That very part, it is very difficult to become adult with. You stayed a child forever! Even though, I am a old person now, but sometimes, you have to returned to it, or re-visit it, instantly. And so, we were on our way to Naujaat.

    Zack Kunuk: How old were you at that time?

    Peter Irniq: Eleven. Yes, I was 11 years old, when I was taken away. So, we were traveling towards Naujaat. I watched my parents, as they were no longer visible by eye sight. They were still standing on the beach. They were also watching until we were no longer visible in the horizon. When we finally got to Naujaat, I was made to go to Angutinguaq family. My father and Angutinguaq were cousins. So I was to stay with this family, according to the wishes of the Roman Catholic Church. They were the adoptive parents of Jack Anawak. We had been here for some days, I guess my parents would watch from where they were, to see if the plane had come and coming to land in the water in Naujaat. Even though, Naujaat was some distance away, they could see airplanes from where they were. Since, they did not see any planes landing in Naujaat, a few days later, my father and my brother-in-law, came over by canoe with an outboard motor. When they arrived, it was so wonderful! Since they arrived, I became relaxed, knowing that I now have a foundation here in Naujaat.

    At that point, Angutinguaq, who I called Haluuruluk. Since they were in the south in 1925, spokes some English, I was to call him, my Haluuruluk(my darn Hello). Now that my father and my brother-in-law here, I had a foundation and practically no more worries and stress. At that point, Father Dedier had said, the plane would be here to pick us up, after three or four days, to bring us to Igluligaarjuk. He said, we were free to do whatever we wanted to do. Now that we are free to do whatever we wanted to do, and there was lots of broken ice in Naujaat at this point. My Haluuruluk had a boat called Uvajuk, it was very tippy so it was called that name. Using Uvajuk, we would go down to the sea, in between the ice, to see if there might have been bearded seals or walruses. We were doing this, while we were waiting for a plane. Once we were out there, they got me to steer the boat, while my father, Haluuruluk and my brother-in-law were on the look out for the animals, maybe polar bears. We waited may be about four days, a single engine plane came to pick us up. And so, we board the plane, and we were now on our way to Igluligaarjuk. It was my first time in an airplane. I remember my father having a discussion with another Inuksuk, when I was much younger child. This man was on an airplane previously. My father had asked him, when the plane was taking off, do you watch the ground? We used to get very few planes in Naujaat in those days. So, this man was telling about an airplane ride he had. He said, when they were taking off, and he was looking down on the ground, he could see that as they were going so fast, he could see stripes of blue, green or red or yellow. Remembering that story, I was looking down on the water as we were taking off. As you know it was my first time on an airplane. I kept on a lookout for green, red or yellow stripes. There was nothing. It was actually a slow airplane. Perhaps, he was exaduating(sp), to make the story more interesting. And when we were going back home, we were taking off from the snow, it certainly was not like that, there were no beautiful stripes. There were about 10 or 12 of us, who were brought from Naujaat to Igluligaarjuk. We traveled to Chesterfield Inlet for about two-and-a-half hours.

    Zach: With a single engine airplane?

    Peter Irniq: Yes, with a single engine airplane. This airplane belonged to the RCMP, the one they used to bring us over. On the side of the airplane was a yellow stripe, with a dark blue paint. The tail of the plane had a yellow paint as well.

    Zach Kunuk: When you are getting close to Igluligaarjuk and the time you were landing to Chesterfield Inlet, can you tell us about that?

    Peter Irniq: I remember this very well! I don’t forget things at all, so I remember it very well. I am an Inuk. I grew up as a real Inuk, at that time. My mother and father, always used to tell me to be looking or observing…always. If you see something, then you will be able to tell me. Look for animals. I used to look around for anything, at that time. When we left Naujaat, it was a beautiful day. We arrived to Igluligaarjuk, it was even more beautiful. Hot! There were some clouds. There were beautiful clouds, with the sun shining. When we got closer, the sea water didn’t seem to be as beautiful. But the land, was beautiful, much like Naujaat environment. The stone formations were beautifully bright! I could see all those each time I look down below me, from an airplane. They very much resembled, Naujaat rock formations. Naujaat has those. When we were getting closer to landing, the land and sea were both beautifully pleasant. That time, we landed at Tasiraaluk(a small big pond). Tasiraaluk belonged to Iguligaarjuk, it was situation just around the houses. We landed there at Tasiraaluk, a fairly big pond. The airplanes landed so it was quite a large pond. The Roman Catholic Church used it for water supply. We beached on a beautiful rocky beach with the plane. When we beached, we all got off. I saw some Inuit there but then, I saw the Sisters, the Grey Nuns, for the first time in my life. They wore long dresses, and their hoods had little “furs”, but with lots of little holes, just like window screens. Some of the nuns were extremely beautiful! When I first started seeing Qablunaat, they were always beautiful. To see the Grey Nuns, they were even more beautiful than the Qablunaat, that I had seen previously, which weren’t many. I started to see the Qablunaat there, some belonged to the Department of Transport and others were priests. I used to think, I wonder if White People had ugly people. They all seemed to beautiful and handsome. The Grey Nuns that I noticed so much being different than most people, were to be our care takers, supervisors. They came to meet us. So, I was standing there, as I didn’t know where to go, nor have any place to go. My fellow Naujaarmiut were there, Paul Maniittuq, John Ninngak Mike Kusugaq, and Katherine and the late Francios Nanuraq. There was also Nick Amautinnuaq and Jose Kusugaq, who we knew only as Amaujaq in Naujaat. When our names were changed by the Government of the Northwest Territories, he became Jose Kusugaq. He was along with us. There was also Agatha from Naujaat. There were others, Maria, Theresie, now Theresie Tungilik. She has his father’s name today. Those are the ones who came here to Igluligaarjuk. There was this little Qablunaaq, he was slightly bigger than I am. As I was 11 years old, I was not that tall. I maybe, was about this height. As he was standing next to me, and kept looking at me and then asked me: “What is your name?” with a French accent. I understood what he said, as the year before in 1957, we were taught some English by the Roman Catholic priest, perhaps for a week or so. We were taught in English about things that were inside the Roman Catholic Mission in Naujaat. “Box” “Seal” “House” so we learned a little bit in English, then. “Fish” I used to tell my father about what we had learned. He used to recognize the words that I told him about. The four of them, including my Haluuruluk Angutinguaq, Tapatai and Savikataaq were in the land of the Qablunaat in 1925. They were in Newfoundland, Halifax and in Montreal. When they returned, they learned some English and were able to speak some English. So what I was learning, he would recognize them once I tell him about them. We were taught by Iksirajuakuluulaurtuq(Formerly Father Franzen), and Father Dedier. So, when he asked, “what is your name”, I understood him. As I answered him, I was extremely timid and said, Peter. Also, I was feeling very strange to see the Inuit of Igluligaarjuk. Everything was too awesome for me!

    From there, we were led by a Sister to the hostel. I walked along with my good friend Paul Maniittuq. Both of us walked in behind a Sister, as we were told to follow her. We were apparently going to the big house, the Turquetil Hall. It was a huge building, green in color. I turned to one side and noticed another big building. These buildings looked really big. I also noticed the Church Rectory, it was beautifully built. When I looked to the west, there was a Statue of Virgin Mary, surround by rocks, it was beautiful. From there, we saw another large building, two-storey, this was a hospital as well as being a home for the Nuns. This one was not to be our home, at that point. The one, we were going to was a two-storey hostel, it was to be our home for entire winter or during all the time, that we were going to be in Igluligaarjuk. We called it Iglurjuaraaluk – a real big hosue. When we got there, we were told to take our clothes off. We were to have a bath. We were deliced. We got our haircuts. We got our haircuts with those old fashioned manual hair cutters. I had a very short hair. In fact, all of us young boys had very short hair at that point. I also noticed that day that the young girls also got a hair cut, by cutting their hair, right across their forehead. They looked so different. It was the firs time I ever saw a bath tub, as we didn’t have bath tubs in Naujaat. It was the first time I ever saw and worn shoes. I put a short sleeve shirt for the first time. That was the first time, I ever put on a foreign clothing like that. Wow, it was so awesome! There were lots of boys and girls, Iglulingmiut, Qamanittuarmiut(Baker Lake) kids, Arviarmiut(Arviat kids), there were many of them. That day was something to remember, that very day in Igluligaarjuk.

    Then when the night time came, we were told to go into our large, huge bedroom. There were many beds. I was given my bed, complete with sleepers or pjamas. I didn’t know a darn thing about these items, as we did not use them in Naujaat. As an Inuk, I slept completely naked, at home. Just before, we went to bed, we were told “to kneel down” and pray. I guess, this was the beginning of praying. We prayed a lot. That evening was just the beginning of our praying. When we woke up the next morning, we prayed firs thing, then just before our breakfast, when we got to the school, we prayed first thing, we used to go to school at 9 in the morning. Right after we said the Lord’s Prayer, “our father who art in heaven…” then we sang, what is apparently a “Oh Canada” song, Canadian National Athem. I didn’t know what I was singing about but just trying to follow along and copied everybody. I was completely unaware of what these songs mean’t.

    We had our teacher, who was a Grey Nun. After that first morning of schooling, we had to pray again, just before we left for lunch. When we got into the dining room of our hostel, we prayed. Just before we left for school, we prayed again. When we got to the afternoon school, we prayed again and then sang, God Save the Queen. We stayed in school during the afternoon for about two-and-a-half hours. Then when the English classes were finished, a Roman Catholic priest came over to teach us catechasm. This activity was also very noticeable to myself, especially, during the early stages of staying there. I was happy with this exercise, as we were able to speak our own Inuktitut language. Whereas at the school, we were told to speak only English. We were completely forbidden to speak our own Inuktitut language.

    At that time, Father Farard used to teach us catechasm. I had some idea about the Bible and the prayer, mostly I’ve learned this from my mother. This was prior to going to Igluligaarjuk. Prayer books were used quite a lot in those days, I even have one at home, one of the first prayer books of the Church. The top page has a drawing of a church, couple of iglus and Inuit. I have the old prayer book. When that priest was teaching us about the bible, I was the most knowledgeable one about it. I knew so much that I won a prize from Father Fafard. This was shortly after, we’ve been there for a short time. For my Prayer Book knowledge, he gave me a green apple for a prize. I didn’t know it was an apple. When you go outside, you can eat it, he said. So, when we got outside, I decided to take a bite out of this apple: Oh, what a horrible taste!! I found the apple so horrible tasting, so I gave it to Marius Qajuuttaq, who was walking with me up to the Turquetil Hall. I told him, I just hated the taste of it so I said, you can have it. A year ago, he has already been to that school, so he like it and found it very delicious! As for me, I ate a lot of Inuit food, such as dried meat, so I totally found dried fish very delicious. So, I gave that apple to Marius. I wonder, if he sometimes thinks about it today.

    Zack: Would you like some break?

    Peter Irniq: Yes, let’s

    Filmmaker: Zacharias Kunuk

    Filmmaker Contact:

     

    isuma@isuma.ca

    Year of Production: 2008

    Country: Canada

    Region: Nunavut

    03-11-2011

  • ᑕᕝᕙᙵᑦ 396
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  • About ARTCO

    ᐆᒧᖓ: David Ertel

     This page shouldn't be accessed. It's just a way to organize all About ARTCO pages and set them to the aboutartco theme

    10-12-2012

  • Distribution

    ᐆᒧᖓ: John Hodgins

    These urls are direct links to 1080p h264 files for Isuma Productions. They can be copied (right-click and select "Copy Link Location") and pasted and emailed directly to authorized clients. These urls are specially encoded and stop working after 24 hours from the time you loaded this page. To generate new urls, simply refresh this page.

    This page is a private page and is visible only to it's members. Only people who are acting as distributors for Isuma Productions should have access to this page. Clients who are licensing these videos should be sent the appropriate download urls. They should not be given access to this page.

    Atanarjuat 1080p (english subtitles) part 1
    Atanarjuat 1080p (english subtitles) part 2

    JKR 1080p (english subtitles) part 1
    JKR 1080p (english subtitles) part 2

    BT 1080p (english subtitles) part 1
    BT 1080p (english subtitles) part 2
    BT 1080p (spanish subtitles)
    BT 1080p (french subtitles)

    Tungijuq h264 (431MB)
    Tungijuq MPEG (1.2GB)

    Inuit Knowledge and Climate Change (english subtitles) (2.6 GB)
    Inuit Knowledge and Climate Change (french subtitles) (2.6 GB)

    27-01-2010

  • Inuit Knowledge and Climate Change

    ᐆᒧᖓ: Ian Mauro

     

    COMMENT or DISCUSS the film

    Video on Demand

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    BOOK A SCREENING, rent or buy the film from Vtape +1.416.351.1317 email wandav@vtape.org.

    About the film

    Inuit Knowledge and Climate Change had its world premiere October 23, 2010, at the imagineNATIVE Film + Media Arts Festival in Toronto. The complete film also streamed online simultaneously watched by more than 1500 viewers around the world. Following the film, a Q&A with filmmakers Zacharias Kunuk and Dr. Ian Mauro included live call-in by Skype from viewers from Pond Inlet, New York, Sydney, Australia and other locations.

    Nunavut-based director Zacharias Kunuk (Atanarjuat The Fast Runner) and researcher and filmmaker Dr. Ian Mauro (Seeds of Change) have teamed up with Inuit communities to document their knowledge and experience regarding climate change. This new documentary, the world’s first Inuktitut language film on the topic, takes the viewer “on the land” with elders and hunters to explore the social and ecological impacts of a warming Arctic. This unforgettable film helps us to appreciate Inuit culture and expertise regarding environmental change and indigenous ways of adapting to it.

    READ MORE
    Inuit Knowledge and Climate Change had its world premiere October 23, 2010, at the imagineNATIVE Film + Media Arts Festival in Toronto. The complete film also streamed online simultaneously watched by more than 1500 viewers around the world. Following the film, a Q&A with filmmakers Zacharias Kunuk and Dr. Ian Mauro included live call-in by Skype from viewers from Pond Inlet, New York, Sydney, Australia and other locations.

     

    Nunavut-based director Zacharias Kunuk (Atanarjuat The Fast Runner) and researcher and filmmaker Dr. Ian Mauro (Seeds of Change) have teamed up with Inuit communities to document their knowledge and experience regarding climate change. This new documentary, the world’s first Inuktitut language film on the topic, takes the viewer “on the land” with elders and hunters to explore the social and ecological impacts of a warming Arctic. This unforgettable film helps us to appreciate Inuit culture and expertise regarding environmental change and indigenous ways of adapting to it.

    Exploring centuries of Inuit knowledge, allowing the viewer to learn about climate change first-hand from Arctic residents themselves, the film portrays Inuit as experts regarding their land and wildlife and makes it clear that climate change is a human rights issue affecting this ingenious Indigenous culture. Hear stories about Arctic melting and how Inuit believe that human and animal intelligence are key to adaptability and survival in a warming world.

    Community-based screenings of the film are now being organized across Canada. Stay tuned for more information, new blog posts and videos added to this channel regularly.

    Please feel free to contact us should you like to organize a screening in your area. Email us: isuma@isuma.ca.

    LESS INFO
     

    29-04-2009

  • Our Baffinland Atlas

    ᐆᒧᖓ: Ian Mauro

    ABOUT OUR BAFFINLAND

    The Arctic is warming double the global average, decreasing sea ice, making it easier to access and extract mineral and oil resources from the region, and this cumulative climatic and economic change has significant human and environmental health implications for Inuit and their communities. In Nunavut, the proposed Baffinland Iron Mine, at the site of Mary River, is one of the largest industrial developments ever conceived for the Arctic, and will involve year-round shipping of ore across sensitive permafrost, marine ecosystems and regions of cultural significance that have and continue to be used by Inuit. The Our Baffinland project explores Inuit knowledge regarding mining, and shows a walrus and caribou hunting expedition and associated interviews with elders across this landscape. This digital media presentation highlights the complexities of "Arctic Development".

    CREATIVE TEAM

    A production of: Kingulliit Productions Inc.

    Executive Producers: Norman Cohn and Zacharias Kunuk

    Producers: Zacharias Kunuk, Stéphane Rituit, and Ian Mauro.

    Project Managers: Gabriela Gámez, Gillian Robinson and Ian Mauro

    Creative Directors: Zacharias Kunuk and Ian Mauro

    Technology Director and Programmer: John Hodgins

    Designer and Animator: Marc Labelle

    Video and Photography: David Poisey, Jon Frantz, Zacharias Kunuk and Ian Mauro

    Sound: Tobias Haynes

    Editors: Ian Mauro, Jon Frantz, Craig Norris and Carol Kunnuk

    Translators: Carol Kunnuk and Sarah Arnatsiaq

    Research: Ian Mauro

    PARTNERS AND SUPPORT

    12-09-2013

  • Sila Isumataungmat

    ᐆᒧᖓ: Bernadette Dean

    To bring awareness about Inuit beliefs and values regarding environment (land, waters, weather and animals).

     

    02-12-2008

  • The Fast Runner Trilogy

    ᐆᒧᖓ: John Hodgins

    Three unique Inuit films expressing the dramatic history of one of the world’s oldest oral cultures from it’s own point of view.
    “A masterpiece... The first national cinema of the 21st century.” – A.O. Scott, NY Times review of Atanarjuat The Fast Runner, 2002.

    Atanarjuat The Fast Runner

    2001 Camera d'Or, Cannes

    Atanajuat

     

    View

    More about film | Companion website

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    The Journals of Knud Rasmussen

    2006 Opening Night Film, Toronto

    Journals of Knud Rasmussen

     

    View

    More about film | Companion website

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    Before Tomorrow

    2009 World Cinema Competition, Sundance

    Before Tomorrow

     

    View

    More about film | Companion website

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    Download in 1080p HD

    23-10-2009

  • UNU

    ᐆᒧᖓ: UNUChannel

    Indigenous Perspectives on Climate Change videobriefs series. A series of short UNU videobriefs exploring climate change and its impacts from the perspectives of Indigenous community members in Australia, Indonesia and Papua New Guinea.

    Available for summit viewing:
    Indigenous Perspectives on Climate Change videobriefs series

    21-04-2009

Coming soon...
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