Nunami iliharniq (Learning from the land): Reflecting on relational accountability in land-based learning and cross-cultural research in Uqšuqtuuq (Gjoa Haven, Nunavut)

Abstract

The land is where Inuit knowledge transfer has taken place for generations. Land-based programs for learning and healing have been increasingly initiated across Inuit Nunangat in support of Inuit knowledge transfer that was disrupted by colonial settlement policies and imposed governance systems. We worked with Elders in Uqšuqtuuq (Gjoa Haven, Nunavut) to develop a project to understand the connections between caribou and community well-being. They emphasized that Elder–youth land camps are the most effective means for Elders to share their knowledge, for youth to learn, and for researchers to engage in respectful research. We used the Qaggiq Model for Inuktut knowledge renewal as a guiding framework, and we followed the direction of a land camp planning committee to plan, facilitate, and follow-up on three land camps (2011–2013). The Qaggiq Model also outlines the Qaggiq Dialogue as a way of engaging in relational accountability according to Inuit context and values. In this paper, we reflect on the complexities of upholding relational accountability in cross-cultural research — as part of entering into a Qaggiq Dialogue — with particular emphasis on local leadership, ethics and safety, experiential learning, and continuity. Our intention is to help others evaluate the opportunities and limitations of land camps for their own community context and research questions. Inuit tama’nganituqaq ilihaivalau’mata nunamii’lutik. Ublumiuřuq Inuit nunaa’ni humituinnaq nunami ilihainahualiqpaktut nunamiinirmik, inuuhirmi’nik i&uaqhinahuaq&-utiglu qauřimanirmi’nik tunihinahuaq&utik nutaqqami’nut qablunaaqaliraluaqti’lugu Inuktut ilihattiaruiralua’mata. Qauřihaqtit taapkuat hanaqatiqaq&utik inutuqarnik Uqšuqtuurmiutarnik Nunavummi, nalunaiqhittiarahuaq&utik tuktut inuuhuqattiarutauni-ngi’nik, inutuqallu nunami katiqatigiiquři’lutik i&uarniqšaittuu’mat: inutuqarnut ta’na ilihaqtami’nik ilihaijuma’lutik, inuuhuktullu ilihattiatqiřaujungna’mataguuq, qauřihaqtillu ta’na qauřihattiatqijaujungna’mata atuutiqaqtunik inungnut. Atuqtut malik&utik qařginnguarmik pivaallirutaunahuaqtumik atuqtauvaktumik atu’magit, malik&utiglu katimařiralaat inuit pitquřai’nik, pingahuiqtiq&utik nunami katiqatigiingniqaralua’mata ukiut 2011-mit 2013-mut. Taamnalu qařginnguaq atuqtauvaktuq titiraqtauhimařuq nalunaiqhihima’mat iluani qanuq qapblunaat pittiarahuarniqšaujungnariakšaita qauřihaqti’lugit inuit pitquhiagut i&uatqiřauřumik. Tařvani titiraqtut unipkaaq&utik ilaagut atqunarnia’nik pittiarahuaq&utik ilitquhiqaqatigiinngiti’lugit – inuuqatigiigahuaq&utik qařgiqaqatigiiktutut ukunanik atuutikhaqarahuaq&utik hanařut: taamna qauřiharniq inungnit aulatau’luni, pittiarnirlu qanurinnginnirlu ihumagiřauřut, nunami ilihaq&utik, kajuhiinnarungnaqtumik aturahuaq&utik atuutiqaqtunik inungnut. Qauřihaqtit tařvani unipkaaqtut atuqtami’nik ikajurniqaqu’lugu ahiinut nunami ilihaqtittinahuaqtunut ima’natut hanalutik, atuutiqattiarnia’niglu atqunarnarnia’niglu ilaagut, ahiit na’miniq hanajumagutik nunami’ni qauřihaqrumagutik ima’natut pijungna’mata.

Moving Forward Together: Weaving Indigenous and Western Sciences with Practices and Peoples in Aquatic Research in Inuit Nunangat

“…Furthermore, this research responds to calls for and efforts towards communityresearcher partnerships and community-led approaches in research and monitoring that prioritize local interests and support Inuit self-determination 30 (e.g., Tondu et al, 2014;ITK, 2018;Carter et al, 2019;Wong et al, 2020;Ljubicic et al, 2021;ICC, 2021). Through guidance from the AHTA and collaborations with technicians, local priorities were embedded within this study.…”

“…Many communities also rely heavily on freshwater rivers and lakes for fish harvest. The land is inseparable from all aspects of daily life, including food sharing, cultural practices, community celebrations and seasonal activities, and the mixed economy (Ljubicic et al, 2021). Time on the land is therefore vital for the physical, emotional, mental, and spiritual health of individuals and communities, and is central to Inuit identity and culture (Parlee and Furgal, 2012;Durkalec et al, 2015;Watt-Cloutier, 2015;Karetak et al, 2017).…”

“…Furthermore, while youth were not involved in this study, there is a growing focus on youth engagement to support the acquisition of land-based knowledge and skills within and beyond Inuit Nunangat, with importance placed on learning from Elders (e.g., Reich et al, 2017;Gérin-Lajoie et al, 2018;Ljubicic et al, 2021;Sadowsky et al, 2022). The participation of youth could prove to be a meaningful path forward should the AHTA be interested and supported in this work.…”

“…Many authors (e.g., Fox, 2004;Pearce et al, 2009;Huntington et al, 2011;Castleden et al, 2012;Tondu et al, 2014;Carter et al, 2019;Ferrazzi et al, 2019;Pedersen et al, 2020;Chapman and Schott, 2020;Wilson et al, 2020;Ljubicic et al, 2021) and institutions (e.g., ACUNS, 2003;ITK and NRI, 2006;NAHO, 2011;ITK, 2018;CIHR et al, 2018;ICC, 2021) have contributed to ongoing conversations regarding good practices in community engagement in northern regions.…”

“…Yet, women hold a wealth of knowledge relating specifically to species health and condition gained through practices such as processing and preparing country food, or harvesting berries and medicines (Ohmagari and Berkes, 1997). Comparatively, there has been much focus on youth engagement, often with Elders, to support the acquisition of land-based knowledge and skills (Gérin-Lajoie et al, 2018;Ljubicic et al, 2021;Sadowsky et al, 2022). These processes of learning and transforming experiences into knowledge are vital to the continuous evolution of Indigenous knowledge systems and indeed, to Inuit culture and identity (Simpson, 2004).…”