Men's and women's spheres among couples from Maniitsoq (Greenland)

Cet article concerne les relations entre les sexes et présente des données originales provenant d'une étude empirique effectuée chez les Kalaallit (Inuit du Groenland) de Maniitsoq (sud-ouest du Groenland). Le but de l'étude était de savoir comment les rôles sexués sont perçus par les Kalaallit. Sept couples furent interviewés à propos de leurs tâches dans différents contextes. Toutes les femmes interviewées ont un travail et elles décrivent aussi leurs activités à la maison. Elles sont impliquées dans des activités sociales (incluant celles liées à l'Église) bien plus que leurs maris. Cinq des maris ont un travail mais seulement quatre s’adonnaient à la chasse «récréative». Les maris participent moins aux activités de l'Église mais trouvent une inspiration spirituelle en mer, pendant qu’ils chassent. Par contre, ces hommes kalaallit sont en train de devenir plus isolés socialement. La note de recherche se termine avec une présentation de trois modèles de couples identifiés à Maniitsoq: traditionnel, détaché et inversé.This paper looks at gender relations and presents original findings of an empirical study among the Kalaallit (Greenland Inuit) of Maniitsoq (southwest Greenland). The focus of the study was to figure out what gender roles look like in Kalaallit eyes. Seven couples were interviewed about what work entails in different contexts. All the women interviewed have a job, and they describe their activities in their own homes. They are involved in social activities (including those related to the Church) much more so than their husbands, and have more control on the values involved in raising their children. Five of the husbands had a job but only four were involved in “recreational” hunting. Husbands are less inclined in Church matters but find spiritual connection while out on the sea and hunting. But these Kalaallit men are becoming more socially isolated. The paper ends with the presentation of three models of couplehood in Maniitsoq: traditional; detached; and reversed

The cultural ecological perspectives of Canadian Inuit : implications for child-rearing and education

The purpose of the study was to obtain and analyze Inuit perceptions of physical and human environments, and the implications of these for child-rearing and education. The fieldwork for the study took place during the summer of 1989 at Pangnirtung, Baffin Island, Northwest Territories. Thirty-six Inuit were interviewed out of which 29 were used for analysis, since 7 interviews were incoherent. The analytical framework for the research was provided by the researcher's development of cultural ecology theory with special awareness of modern Inuit life. A model; Dynamic Model Relating Cultural Ecology and Child-Rearing, was developed and utilized for obtaining, organizing and analyzing the data. A review of related literature was provided and discussed further in the findings of the study. A body of data was presented, building up an edifice of perceptions concerning habitat and contemporary child-rearing, followed by a re-examination of the responses, to identify subtle variations of perspectives. This was obtained partly by the aid of a computer program called Ethnograph, which enabled the researcher to code and categorize all of the data. Some of the major findings of this study included the strong feeling of the Inuit about their relationship to their habitat, nuna, which not only encompass the past and the present, but strongly suggested the future as playing a role in Inuit relationship with the land. The notion of futurity was expressed in terms of having to preserve the habitat for future generations, and also in the form of statements about uncertainty as to what the future had to offer a significant proportion of young Inuit. The young Inuit cannot expect full wage employment in the industrial, administrative and service sectors, and this has major implications for curriculum planning in the future of the Arctic educational system. Another significant finding of this study was Inuit spirituality playing a definite role in linking their relationship with their habitat. It seemed that the original Inuit beliefs were to some extent incorporated by the Christian missionaries and inculcated in present Inuit Christian belief. The findings were followed by a set of research and policy recommendations. These included the needs perceived and expressed in this study, maximizing Inuit participation in both the planning and delivering of education. Whereas this study concentrated on understanding the cultural ecological perspectives of Inuit, it recommended research be undertaken with Inuit child-rearing practices as its main focus

Crossing Many Boundaries in Creating Allies: Personal Encounters to Unfolding Science to Privilege Indigenous Knowledge

This paper discusses the challenges and experience of two faculty members (one Inuit, one White) as they seek to aid each other in fulfilling the institutional tenure track and program demands made upon them and as they seek to address how to engage teacher candidates in Indigenous knowledge and anti-racist education. There is discussion of practical action and resources for teaching anti-racism through privileging Indigenous knowledge and “unfolding” Eurocentric science, and of the ethical and philosophical challenges and what transpires in negotiating the individual and ethno-cultural difference of each faculty member through an Indigenous gaze (Ermine, 2007).ôta masinahikanis masinahâmok tânisi e-kî-isi-âyimihocik ôki nîso ataskeskesak (peyak ayaskîmow, peyak wâpiski-wîyâs)  ekwa mîna tânisi e-isi-wîcihitocik ôma kâ-masinahikehecik ekwa mina ôhi kiskinwahamâkana tânisi ka-isi-kiskinwahamawâcik iyiniw-kiskihtamowin ekwa namoya ka-pakwâtitohk. mâmiskôcikahtew tânisi ka-isi-atoskahtâkik ôma namoya ta-pakwâtitohk âpacihtâtwawi kihci-iyiniw-kiskihtamowin ekwa mina ka-taswekinamihk moniyawîpinikewin ekwa ta-kwe-miyo-wîpinike mâka ka-ahkâm-mâmawi-atoskâtamihk poko sôskwâc pakwâweyak ta-iyiniw-wâpahtekowisit

Gender equality for a thriving, sustainable arctic

On 21 May 2021, a milestone Pan-Arctic Report: Gender Equality in the Arctic was published in tandem with the Arctic Council’s Ministerial Meeting held in Reykjavík, 19–20 May 2021. This article provides a brief review of the report and its major findings across six chapters that address key themes concerning gender equality in the Arctic: Law and Governance, Security, Gender and Environment, Migration and Mobility, Indigeneity, Gender, Violence, Reconciliation and Empowerment and Fate Control. A major conclusion of the report is that accessible, comparable, gender-disaggregated, and Arctic -specific data is severely lacking. Further, all chapters highlight the importance of gender-based analysis and gender mainstreaming in all decision-making processes at national and regional levels. The varying roles that gender—and its intersections with existing inequalities—plays in mediating the impacts of climate change and other socioeconomic transformations are also discussed throughout the report. The Arctic Council is identified as the main driver for implementing recommendations that were provided and discussed at the Council’s Ministerial Meeting and in the Reykjavík Declaration 2021, where the eight ministers of Arctic states “Emphasize[s] the importance of gender equality and respect for diversity for sustainable development in the Arctic… encourage[s] the mainstreaming of gender-based analysis in the work of the Arctic Council and call[s] for further action to advance gender equality in the Arctic”. This report and its policy relevant highlights, address these priorities and serve as a knowledge base for promoting gender equality and non-discrimination in the Arctic

Inuit post-colonial gender relations in Greenland

This dissertation explores Inuit gender relations in a post-colonial setting in Greenland. Explicitly avoiding Western theories as support, a pan-Inuit framework was constructed in order to more appropriately study gender equity among the kalaallit, the Greenland Inuit. This framework materialized the linkages of Inuit thinking to that of the West, making sense of the Inuit worldview, and arguably justifies the development of other analytical tools. Inuit terms and notions are used in teasing out the emic aspects that reveal the cultural foundations specific to the target group to enable more accurate perception. Concurrently, culturally appropriate protocols in soliciting partnership for research in the field were established to test feasibility that such a relationship could create new knowledge. The combination of the established research modes caused the emergence of a more culturally enriched social construction, which made it possible to go beyond the regular scholarly treatises and standards of analytical structure. The epistemological understanding allowed for more critical analyses of what is presently known of relations between Inuit men and women in the Arctic.EThOS - Electronic Theses Online ServiceGBUnited Kingdo