Journal articles: 'Inuit language'

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Murasugi, Kumiko, and Donna Patrick. "The Evolution of Inuktut Dictionary-Making: From Historical Documentation to Inuit Authorship and Collaborations." Dictionaries: Journal of the Dictionary Society of North America 44, no. 2 (2023): 7–27. http://dx.doi.org/10.1353/dic.2023.a915063.

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ABSTRACT: This paper examines the history of dictionary-making for the Inuktut (Inuit) language in Canada from the nineteenth century until today, ranging from those created by missionaries and linguists to projects led by Inuit or through collaborations between Inuit and non-Inuit language specialists. We propose four stages or phases of Inuktut dictionary-making, adapting Czaykowska-Higgins's (2009) model of linguistic fieldwork. The first phase, Inuit as informants (working on Inuit and Inuktut language), focuses on the work of missionaries, linguists, and anthropologists who gathered wordlists and learned the language during their sojourns in the Arctic from the eighteenth century well into the 1970s. The second phase, Inuit as beneficiaries (working for Inuit), includes the awareness to document language use by Inuit in the development of literacy, publications, education, and revitalization efforts in general. The third phase involves Inuit as primary authors (work by Inuit) in dictionary-making projects. Lastly, there are new collaborative projects that involve working with Inuit as partners (working with Inuit), particularly in the fields of digital mapping, online dictionaries, and digital databases. We trace all four of these dictionary-making trajectories, recognizing that some of these phases overlap (temporally and functionally) and highlighting the political and economic goals and agency of Inuit over the past two centuries to retain and secure more control over their land and languages.

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ALLEN, SHANLEY. "The future of Inuktitut in the face of majority languages: Bilingualism or language shift?" Applied Psycholinguistics 28, no. 3 (June 11, 2007): 515–36. http://dx.doi.org/10.1017/s0142716407070282.

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Inuktitut, the Eskimo language spoken in Eastern Canada, is one of the few Canadian indigenous languages with a strong chance of long-term survival because over 90% of Inuit children still learn Inuktitut from birth. In this paper I review existing literature on bilingual Inuit children to explore the prospects for the survival of Inuktitut given the increase in the use of English in these regions. Studies on code mixing and subject realization among simultaneous bilingual children ages 2–4 years show a strong foundation in Inuktitut, regardless of extensive exposure to English in the home. However, three studies of older Inuit children exposed to English through school reveal some stagnation in children's Inuktitut and increasing use of English with age, even in nonschool contexts. I conclude that current choices about language use at the personal, school, and societal levels will determine whether Inuit are able to reach and maintain stable bilingualism, or whether Inuktitut will decline significantly in favor of majority languages.

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Patrick, Donna, and Julie-Ann Tomiak. "Language, culture and community among urban Inuit in Ottawa." Études/Inuit/Studies 32, no. 1 (May 1, 2009): 55–72. http://dx.doi.org/10.7202/029819ar.

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Abstract This paper discusses the social experiences and needs of an urban Inuit community in Ottawa, drawing on interview data gathered as part of collaborative research with the Ottawa Inuit Children’s Centre. Its aim is to trace the role of social, historical, and geographical processes in urban Inuit experiences and to assess how they must be considered in an analysis of Inuit language and culture programming needs in the city. Our findings support the notions that communities are not fixed or unified entities and that issues such as housing, language, and discrimination both unite and create barriers for Inuit in the city. Inuit-run language and culture programs are central to community-building and to increased access to employment and services in the city.

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Collis, Dirmid Ronán F. "Inuit DLT, Language Management and World Technology." section I 38, no. 1 (September 30, 2002): 73–81. http://dx.doi.org/10.7202/002351ar.

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Abstract This article deals with the use of distributed language translation (DLT) to unite the Inuktitut-lnupiaq-speaking world, giving its school diplomas equal value in each Inuit regional language to those in more widely-spoken languages. It discusse: the DLT technique, its economic and procedural advantages; language ecology and what it means to speakers and non-speakers of Inuktitut: the role that technical translation can play in maintaining language rights; what would be the role of the Inuit translator-terminologist if a "right to know" policy were adopted making available technical and scientific knowledge to the Inuit through their language. It suggests that non-cultural translation may be a People's right which ICI could advance at Geneva. Finally it shows how Inuktitut can become as efficient a language vehicle for knowledge as either Hungarian or Japanese, and why.

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Tulloch, Shelley, Lena Metuq, Jukeepa Hainnu, Saa Pitsiulak, Elisapee Flaherty, Cathy Lee, and Fiona Walton. "Inuit principals and the changing context of bilingual education in Nunavut." Études/Inuit/Studies 40, no. 1 (June 14, 2017): 189–209. http://dx.doi.org/10.7202/1040151ar.

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Although positive policies and laws promote the Inuit language and Inuit qaujimajatuqangit (IQ) in all sectors of Nunavut society, including at all levels of Inuit schooling, many Nunavut schools are still struggling to overturn colonizing practices and mindsets that have hindered effective education of Inuit youth. In this article, we document perceptions of students, teachers, principals, parents, and community members related to school transformation under the leadership of an Inuk principal and and Inuk co-principal in two Nunavut high schools. These oral accounts show that having an Inuit principal enhanced students’ opportunities to learn and practise the Inuit language and IQ through enhanced, localized programming and increased exposure to Inuit ways of speaking and being. Parents were mobilized and equipped to support and advocate for their children, including joining local District Education Authorities, when they were able to communicate easily and effectively with the principal, and saw their knowledge, culture, and language valued and practised in the school system. We argue that the strong, community-anchored leadership modelled in these two schools transformed the context for effective intercultural, bilingual education. Results point to the importance of leadership by school principals in actualizing the goals set out in Nunavut’s Education Act (2008), governmental mandates, and language laws.

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Battarbee, Keith. "Languages Canada: The Paradoxes of Linguistic Inclusivity – Colonial/ Founding, Aboriginal and Immigrant language rights." London Journal of Canadian Studies 34, no. 1 (November 14, 2019): 79–102. http://dx.doi.org/10.14324/111.444.ljcs.2019v34.005.

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This article approaches the question of inclusivity in contemporary Canadian society through the lens of official language policy. Although Canada has well-developed bilingual policies for English and French at the federal and provincial levels, the only jurisdictions which (at the time of writing) afford official language status to Aboriginal languages in addition to English and French are the Northwest Territories (nine First Nations and Inuit languages) and Nunavut (the Inuit language/s). The article situates the development of these territorial language policies within the contexts of Canadian history, the emergence of language policy more generally in Western societies, and the human rights revolution, and offers a tentative evaluation of them in terms of inclusivity, noting the paradox that inclusive recognition of the territories’ indigenous languages has not been extended to the immigrant languages, whose speakers partly outnumber the smaller Aboriginal-language communities, as well as the daunting problems faced in turning official recognition into practical implementation.

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Kaplan, Lawrence. "Inupiaq writing and international Inuit relations." Études/Inuit/Studies 29, no. 1-2 (November 13, 2006): 233–37. http://dx.doi.org/10.7202/013942ar.

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Abstract Language shift in Alaska threatens to replace Inupiaq, and other indigenous languages, with English unless the conditions that create the shift are reversed. The vitality of West Greenlandic and Inuktitut in the Eastern Arctic can exert a positive influence on the west if Inuit groups share published materials and increase international communication in their own language. Congruent writing systems are crucial to the process of reading what other Inuit write. A comparison of the orthographies used for Alaskan Inupiaq and West Greenlandic shows how differing systems can complicate international written exchange.

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Møller, Helle. "Culturally safe communication and the power of language in Arctic nursing." Études/Inuit/Studies 40, no. 1 (June 14, 2017): 85–104. http://dx.doi.org/10.7202/1040146ar.

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Nursing education and healthcare in Nunavut and Greenland have been developed, and to a large degree governed, by Danish and Euro-Canadian norms, culture, and language. Teachers and healthcare professionals are mostly Danish-speaking Danes in Greenland and English-speaking Euro-Canadians from southern Canada in Nunavut. This is not trivial for Greenlandic and Canadian Inuit nursing students or nurses, or for Canadian and Greenlandic Inuit healthcare recipients, the majority of whom speak Greenlandic or Inuktitut as their mother tongue. Drawing primarily on data from interviews with Canadian and Greenlandic Inuit nurses and nursing students between 2007 and 2010, I discuss the ways in which language as habitus may work to support or impede culturally safe care, workplaces, and education. I argue that the double-cultured Greenlandic and Canadian Inuit nurses and nursing students are invaluable to Arctic healthcare systems as culturally safe healthcare providers and habitus brokers. Furthermore, healthcare professionals from outside Greenland and Nunavut can advantageously learn from their Greenlandic and Canadian Inuit counterparts.

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Murasugi, Kumiko, and Monica Ittusardjuat. "Documenting Linguistic Knowledge in an Inuit Language Atlas." Études Inuit Studies 40, no. 2 (January 15, 2019): 169–90. http://dx.doi.org/10.7202/1055437ar.

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The traditional method of orally transmitting language is weakening with the passing of fluent Elders and language erosion in contemporary Inuit society. Language documentation is a vital component of language maintenance and revitalization. In this paper we present a pilot online, multimedia cybercartographic Atlas of the Inuit Language in Canada, the goal of which is to help protect and strengthen the vitality of Inuit dialects through the documentation of their words. The main component of the atlas is a multidialectal database of written and spoken words. We discuss the role of dictionaries in language documentation, introduce the features of the atlas, explore the appeal of the atlas to different types of users (in particular, language learners), and present future directions for the atlas project.

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Moore, Sylvia, Cheryl Allen, Marina Andersen, Doris Boase, Jenni-Rose Campbell, Tracey Doherty, Alanna Edmunds, et al. "Inuit-Centred Learning in the Inuit Bachelor of Education Program." Études Inuit Studies 40, no. 2 (January 15, 2019): 93–107. http://dx.doi.org/10.7202/1055433ar.

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The Inuit Bachelor of Education (IBED) program in Labrador is a partnership between the Nunatsiavut Government (NG) and Memorial University of Newfoundland. It is preparing teachers to be key participants in NG’s education system. The IBED students and Sylvia Moore, the lead faculty member in the program, have based this paper on a collaborative presentation. The writers explore the tensions between the current provincial curriculum offered in the regional schools and a curriculum that is founded on Inuit history, culture, and worldview, restores the central role of the Inuit language, and is community-based as recommended in the 2011 National Strategy on Inuit Education. The students discuss four key threads of culturally relevant education: land, language, resources, and local knowledge. Moore reflects on how the IBED program incorporates these same elements to support Inuit identity and the developing pedagogy of the pre-service teachers.

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Newell, Sarah Lynn, Michelle L. Dion, and Nancy C. Doubleday. "Cultural continuity and Inuit health in Arctic Canada." Journal of Epidemiology and Community Health 74, no. 1 (October 29, 2019): 64–70. http://dx.doi.org/10.1136/jech-2018-211856.

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BackgroundPrevious research association increased levels of cultural continuity and decreased rates of youth suicide in First Nations communities. We investigate the relationship between cultural continuity and self-rated health looking specifically at Inuit living in the Canadian Arctic.MethodsThe Arctic Supplements of the Aboriginal Peoples Survey from years 2001 and 2006 were appended to explore the relationship between various measures of cultural continuity and self-rated health. These measures include access to government services in an Aboriginal language, Inuit cultural variables, community involvement and governance. Literature related to Inuit social determinants of health and health-related behaviours were used to build the models.ResultsAll measures of cultural continuity were shown to have a positive association with self-rated health for Inuit participants. Background and other control variables influenced the strength of the association but not the direction of the association. Access to services in an Aboriginal language, harvesting activities and government satisfaction were all significantly related to the odds of better health outcomes. Finally, the study contributes a baseline from a known data horizon against which future studies can assess changes and understand future impacts of changes.ConclusionThe Canadian government and other agencies should address health inequalities between Inuit and non-Inuit people through programmes designed to foster cultural continuity at a community level. Providing access to services in an Aboriginal language is a superficial way of promoting cultural alignment of these services; however, more inclusion of Inuit traditional knowledge is needed to have a positive influence on health.

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Nuttall, Mark. "Greenlandic: political development of an Inuit language." Polar Record 26, no. 159 (October 1990): 331–33. http://dx.doi.org/10.1017/s0032247400011943.

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Gold, Elaine. "Learning about Languages with the Canadian Language Museum." Babylonia Journal of Language Education 3 (December 23, 2022): 20–24. http://dx.doi.org/10.55393/babylonia.v3i.224.

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The Canadian Language Museum creates exhibits to introduce the public to Canada’s rich linguistic heritage: over 60 Indigenous languages, the official languages of French and English, and hundreds of languages brought by immigrants from around the world. To create these exhibits, the curators grapple with the challenge of making exhibits about languages interesting and accessible, both to those who speak the language described and to those who have no familiarity with it. This article focuses on three traveling exhibits: Cree: The People’s Language; Speaking the Inuit Way, and A Tapestry of Voices: Celebrating Canada’s Languages. It outlines topics broached and techniques used to simplify complex linguistic issues and to involve audiences of various ages and backgrounds.

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Anoee, Nunia Qanatsiaq, Shelley Tulloch, Jeannie Arreak-Kullualik, Kerri Wheatley, and Sandy McAuley. "(Re)Invigorating family and community leadership in Inuit bilingual education." AlterNative: An International Journal of Indigenous Peoples 13, no. 1 (February 16, 2017): 2–10. http://dx.doi.org/10.1177/1177180116689025.

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This article contextualizes community discourse about promising practices in Inuit bilingual education within the findings of Canada’s Truth and Reconciliation Commission. Arviat, Nunavut (Canada), is recognized as a success story in English-Inuktitut bilingualism. It has also been a nexus of elder- and Inuit-driven curriculum reform for strong bilingual education. A community-based research team facilitated conversations with 17 elders, teachers, and parents in Arviat, and 10 Inuit leaders elsewhere, about what is supporting bilingual education. Grounded theory analysis revealed family and community leadership as a key theme. Participants attributed successful bilingual education outcomes to family- and community-based language policies and practices that prioritize Inuktitut and support lifelong language learning. Their emphasis is echoed in discourse in other Inuit and Indigenous contexts. We argue that reclaiming the family leadership that was interrupted by residential schooling is a key to achieving or sustaining bilingualism and school success, and is also one aspect of achieving reconciliation.

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Lévesque, Francis. "Revisiting Inuit Qaujimajatuqangit: Inuit knowledge, culture, language, and values in Nunavut institutions since 1999." Études/Inuit/Studies 38, no. 1-2 (February 25, 2015): 115–36. http://dx.doi.org/10.7202/1028856ar.

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The Government of Nunavut and the Nunavut Land Claims Agreement organizations have been making a lot of effort to integrate Inuit qaujimajatuqangit (IQ) into their operations, institutional structures, and policies since the creation of the territory in 1999. This paper describes some of the ways in which IQ has been integrated into the operations, structures, and policies of Nunavut since 1999. It also proposes a broader discussion about the impacts of Western bureaucratic institutions on IQ, and highlights that IQ also impacts Nunavut operations and institutions. In this paper, I argue that IQ is not so much a practice of resistance to the colonial order, as some have suggested, but rather a way for Inuit to assume control of these structures to adapt them to their own use. Although IQ has still relatively limited influence, it has the potential, in the long run, to reshape Nunavut institutions and make them more representative of Inuit culture.

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MacDougall, J. C. "Access to justice for deaf Inuit in Nunavut: The role of "Inuit sign language."." Canadian Psychology/Psychologie canadienne 42, no. 1 (2001): 61–73. http://dx.doi.org/10.1037/h0086880.

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Toft, Peter Andreas. "Moravian and Inuit Encounters: Transculturation of Landscapes and Material Culture in West Greenland." ARCTIC 69, no. 5 (June 26, 2017): 1. http://dx.doi.org/10.14430/arctic4658.

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From 1733 to 1900, Moravian missionaries settled in West Greenland to missionize and teach. These activities resulted in local mission and settlement layouts that followed Moravian principles and at the same time adapted to local landscapes and Inuit traditions and subsistence practices. This article explores spatial data, objects, oral tradition, and written sources from sites at Uummannaq, Akunnaat (Lichtenfels), and Kangillermiut, West Greenland. At these sites, landscape use was transculturated, and the material culture changed among both the European missionaries and the local Inuit. Moravian missionaries traded European commodities for Inuit artefacts, and an Inuit industry evolved through creating souvenirs for the missionaries. At the same time, local Inuit material culture was influenced by the presence of the Moravians, who introduced written language, administrative birth numbers, goats, and new crafts such as European-style basket weaving. The cultural encounters at the three Greenlandic sites resulted in objects and practices that were cultural composites of European and Inuit ideals and traditions.

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Laugrand, Frédéric. "SONTAG, Natascha, 2007 Carte Inuktitun Inuit Nunanginni Kanatami. The Inuit Language in Inuit Communities in Canada. La langue inuit dans les communautés Inuit au Canada, Fairbanks, University of Alaska Press." Études/Inuit/Studies 33, no. 1-2 (2009): 272. http://dx.doi.org/10.7202/044976ar.

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Olofsson, Ebba, and Joseph Folco. "Narratives of Displacement and Trauma." Journal of Northern Studies 14, no. 1 (March 16, 2021): 62–82. http://dx.doi.org/10.36368/jns.v14i1.976.

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The Inuit of Canada have suffered from a plethora of governmental interventions including relocations, residential schooling, and forced hospitalisation due to the tuberculosis epidemic. The hospitalisation of Inuit had a detrimental effect on individuals through physical abuse, disconnection from language and culture, and being removed from their families and communities. These government interventions are examples of structural violence that potentially cause both individual and collective trauma and are recounted through the personal narratives of Inuit Elders. In addition, the ethical concerns of conducting anthropological fieldwork on trauma and memory are investigated.

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McGregor, Heather E. "Curriculum Change in Nunavut: Towards Inuit Qaujimajatuqangit." Articles 47, no. 3 (March 18, 2013): 285–302. http://dx.doi.org/10.7202/1014860ar.

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Between 1985 and the present, curriculum developers, educators and Elders in Nunavut have been working towards reconceptualization of curriculum to better meet the strengths and needs of Inuit students and to reflect, preserve, and revitalize Inuit worldview, language, and culture. This article outlines the development of the 1989 curriculum framework Piniaqtavut, the 1996 framework Inuuqatigiit: The Curriculum from the Inuit Perspective, and the 2007 foundation document Inuit Qaujimajatuqangit: Education Framework for Nunavut Curriculum. It goes on to describe the cross-curricular principles and philosophies of education in Nunavut, and identify the most important contributing factors in this system-wide curriculum change process. The intent is both to describe the approach taken in Nunavut, as well as to inform comparable work in other Indigenous contexts.

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Ives, Nicole, Vandna Sinha, Dominique Leman, Robert Levy-Powell, and Wendy Thomson. "Exploring the Intersection of Culture and Education in Nunavik." Journal of Comparative Social Work 7, no. 1 (April 2, 2012): 18–35. http://dx.doi.org/10.31265/jcsw.v7i1.78.

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During the last century, Nunavik’s Inuit population has experienced social transformations which have manifested themselves in a range of social issues. Nunavik lies north of the 55th parallel in Quebec, Canada and is one of four regions in Canada that comprise Inuit Nunaat (Inuvialuit, Nunatsiavut, Nunavik, and Nunavut) – Inuit homeland. The Inuit are one of three distinct Indigenous groups in Canada as defined by the Constitution Act, 1982, with distinct cultural heritage and language. Community Capability and Development in Nunavik, a collaborative project between McGill School of Social Work researchers and an Advisory Committee composed of representatives from key Inuit institutions, explored social issues and community assets in Nunavik. This study sought to (a) provide a forum for community members to voice issues important to them; (b) inform policy development prior to the vote on regional government; and (c) increase the growth of community linkages that support research dissemination via a network of researchers, community members and organizations.

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Crago, Martha B., Betsy Annahatak, and Lizzie Ningiuruvik. "Changing Patterns of Language Socialization in Inuit Homes." Anthropology Education Quarterly 24, no. 3 (September 1993): 205–23. http://dx.doi.org/10.1525/aeq.1993.24.3.05x0968f.

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Taylor, Donald M., Stephen C. Wright, Karen M. Ruggiero, and Mary C. Aitchison. "Language Perceptions among the Inuit of Arctic Quebec." Journal of Language and Social Psychology 12, no. 3 (September 1993): 195–206. http://dx.doi.org/10.1177/0261927x93123002.

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Rowan, Mary Caroline (Carol). "Recognizing the Wealth of Knowledge in Inuit, First Nations, and Métis Communities." LEARNing Landscapes 14, no. 1 (June 24, 2021): 23–28. http://dx.doi.org/10.36510/learnland.v14i1.1048.

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In this interview, Carol Rowan recounts how she moved up North to Inukjuak, because she sought to live and learn with Inuit. Following her union with Jobie Weetaluktuk in 1984, and the subsequent births of their three Inuit children, she developed pedagogical approaches informed by and rooted in Inuit ontologies and epistemologies. She discusses how written and spoken Inuktitut language holds culturally specific content. Moreover, she shares how living with land, engaging with Elders, speaking in Inuktitut, and using local materials of the place can serve to displace prevailing Western hegemony with deeper, more intimate understandings of local environments and lifestyles.

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Berge, Anna, and Lawrence Kaplan. "Contact-induced lexical development in Yupik and Inuit languages." Études/Inuit/Studies 29, no. 1-2 (November 13, 2006): 285–305. http://dx.doi.org/10.7202/013946ar.

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Abstract Lexical change in Yupik and Inuit languages was relatively slow until the period of widespread cultural change brought about by contact with Europeans over the past few centuries, probably because there had been little earlier contact with other language families. The colonial period brought various groups to the Arctic and different waves of language contact, primarily with Danish, French, English, and Russian. Lexical borrowing has been significant, and old borrowings, often the result of early trade, can be distinguished from later ones and often pertain to food, tobacco, tools, fabric and other areas where new goods were introduced. Later borrowings came about largely when European political structures were set up and may be less thoroughly integrated phonologically than older borrowings. Numbers of borrowings can be taken to reflect the extent of the foreign contact, as is clearly the case with Russian words in Alaskan languages, most numerous in Aleut, which had the most sustained Russian presence. New religious terms to describe Christianity came into the languages during the colonial period, sometimes as borrowings, but also as relexicalizations of old words pertaining to shamanism. A third means of lexical expansion is coinage, where new terms are invented based on native roots and suffixes. The languages and dialects may thus develop words for the same object or concept by borrowing from different European languages, by relexicalizing an old word, or by coining a new one, with a different result in each case. Different sources for new lexical items have resulted in an important level of differentiation among the languages, and this differentiation needs to be recognized.

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Frenk, Galina Yur'evna. "Initiatives on preserving the Inuktitut language in Nunavut." Человек и культура, no. 5 (May 2021): 32–39. http://dx.doi.org/10.25136/2409-8744.2021.5.36893.

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The subject of this research is the main initiatives undertaken in Nunavut aimed at preservation and development of the Inuktitut, which is the language of one of the three indigenous peoples of Canada – the Inuit. According to UNESCO, the Inuktitut alongside the majority of languages of the indigenous peoples of Canada, is currently classified as “definitely endangered”, and its preservation requires new solutions of the government. Indigenous languages are not only a means of communication, but also represent a complex system of the centuries-old knowledge, play a significant role in the identity of indigenous peoples, conservation of their culture, worldview, and self-determination. The problem of preservation of language as the crucial element of ethno-cultural heritage becomes increasingly important in the modern era of globalization, which has captured all countries and continents. The novelty of this study consists in analysis and assessment of the experience of the Canadian region Nunavut in implementation of bilingual education models in the regional educational institutions, as well as in the use of information technologies for popularizing the Inuktitut language. Despite the fact that the overall language situation in Nunavut remains complicate, immersion into the language on the levels of preschool and school education, development of media, television and radio broadcasting, the last two decades mark positive trends in the number of Intuits with the command of Inuit language. The experience of Nunavut is of practical importance for the development and implementation of federal and regional programs aimed at supporting the languages and cultures of the indigenous small-numbered peoples of Russia.

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Yuan, Michelle. "Ergativity and object movement across Inuit." Language 98, no. 3 (September 2022): 510–51. http://dx.doi.org/10.1353/lan.0.0270.

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Compton, Richard, and Christine Pittman. "Word-formation by phase in Inuit." Lingua 120, no. 9 (September 2010): 2167–92. http://dx.doi.org/10.1016/j.lingua.2010.03.012.

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Manlove, Kathleen. "Evidence for a DP-projection in West Greenlandic Inuit." Canadian Journal of Linguistics/Revue canadienne de linguistique 60, no. 3 (November 2015): 327–60. http://dx.doi.org/10.1017/s0008413100026244.

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AbstractEvidence for a DP-projection in West Greenlandic Inuit Abstract The goal of this paper is to argue in favor of a DP-layer in West Greenlandic Inuit noun phrases and in doing so contribute to the argument that the absence of overt D-elements is not directly indicative of the absence of a DP-layer. Inuit is a polysynthetic, ergative language with no overt articles; for this reason it has been argued that a D-head is unnecessary. Others have argued contrastively that a functional projection KP (Case) is necessary (often assuming DP). This paper differs from both camps in the sense that it considers syntactic features specific to D. I present three primary arguments in support of a D-head in West Greenlandic: (i) the D-head acts as the locus of agreement features in possessive DPs, (ii) the D-head is the locus of the syntactic/semantic feature of definiteness; and (iii) a DP-layer is needed to provide a landing site for movement in DP-internal word order variations.

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Rodon, Thierry, Jean-Luc Ratel, Pamela Hakongak Gross, Francis Lévesque, and Maatalii Okalik. "Postsecondary Inuit Students From Nunavut Pathways: When Students’ Satisfaction Meets Language Discrimination." Articles 56, no. 2-3 (February 9, 2023): 12–35. http://dx.doi.org/10.7202/1096443ar.

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We present a multiple correspondence analysis (MCA) based on a survey of 362 Inuit students and graduates from Nunavut who attended college or university in Canada. Most participants reported that they were satisfied with their postsecondary educational experience and that postsecondary education had greatly improved their income and job outcomes. Results also show that postsecondary education clearly contributes to capacity building: Half of the participants reported working in their communities, and a majority said they wanted to work there. Nevertheless, some issues still need to be addressed by policymakers, the most notable being gender inequality in terms of job status, systemic discrimination against Inuit language speakers in the educational system, and the need to provide more access to postsecondary education.

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Preston, Jane P. "Situating Educational Issues in Nunavut: Perceptions of School Leaders and Teachers." Northern Review, no. 42 (July 6, 2016): 109–29. http://dx.doi.org/10.22584/nr42.2016.007.

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The purpose of this article is to describe some educational contexts and challenges experienced by students and educators who live in Nunavut. The data for this qualitative study include twenty-four semi-structured interviews involving fourteen principals, vice-principals, and teachers from Nunavut. Four themes surfaced: student attendance, legacy of residential schools, lack of Inuktitut/Inuinnaqtun resources, and transient teachers. With regard to student attendance, participants viewed this issue as one of the most challenging aspects of their education system. Second, participants emphasized that the Nunavut Department of Education was promoting fluent Inuktitut/Inuinnaqtun and English learners. While participants valued the importance of maintaining the vitality of the Inuit language, they believed resources to promote the Inuit language were limited. Third, many principals indicated that the legacy of residential schools was a reason some school-parent relationships lacked an element of trust. Last, participants explained that the constant teacher turnover caused relational strains between educators, students, parents, and community members. Cultural compatibility theory was employed as the philosophical basis to conceptualize findings. This theory assumes that a student needs an educational experience where that learner can see, feel, hear, taste, and touch his/her cultural values and beliefs. The design of educational programs need to foster the unique identities of Inuit peoples through the implementation of curricula built upon local Inuit culture, language, and knowledge. In doing so, attendance issues within school can be addressed, for example. Also, when parents see their culture within the school curriculum and environment, they will feel more welcomed and at home in this familiar context.

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Gearheard, Shari. "Using interactive multimedia to document and communicate Inuit knowledge." Études/Inuit/Studies 29, no. 1-2 (November 13, 2006): 91–114. http://dx.doi.org/10.7202/013934ar.

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Abstract Media technology has acted as both a threat to local knowledge and language, and a tool to strengthen it. More and more, indigenous peoples are using media for their own purposes from art to communication to education. Multimedia technology is surfacing as one useful tool in local knowledge and language revitalization efforts. Multimedia is being applied in a number of ways, preserving and passing on local knowledge and languages and showing potential for doing so in ways that engage young people and are more closely aligned with indigenous forms of teaching and learning. Discussing a case study example of one multimedia project in Nunavut, this paper evaluates multimedia in the context of documenting and communicating Inuit knowledge. Though there are challenges and issues to consider, multimedia and other technologies should be considered and creatively applied to help local people reach their goals. Texts and other forms of media remain important resources for documentation and communication in the North, but multimedia has the potential to grow into a key tool.

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Eriks‐Brophy, Alice, and Martha B. Crago. "Transforming classroom discourse: An inuit example." Language and Education 8, no. 3 (January 1994): 105–22. http://dx.doi.org/10.1080/09500789409541385.

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Crago, Martha B. "Communicative Interaction and Second Language Acquisition: An Inuit Example." TESOL Quarterly 26, no. 3 (1992): 487. http://dx.doi.org/10.2307/3587175.

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Young, Hilary. "ASPECTS OF ARGUMENT STRUCTURE ACQUISITION IN INUKTITUT.Shanley E. M. Allen. Amsterdam: Benjamins, 1996. Pp. xvii + 248. $79.00 cloth." Studies in Second Language Acquisition 22, no. 1 (March 2000): 128–29. http://dx.doi.org/10.1017/s0272263100251061.

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The acquisition of Native American languages is an area of study in which there is still much work to be done, and this is especially true of Inuit languages. That alone makes Shanley Allen's Aspects of argument structure acquisition in Inuktitut a welcome addition to the list of publications on first language learning. The book is not, however, strictly intended for those who study Native American language acquisition. The extensive background information provided, both theoretical and methodological, makes Allen's work accessible to linguists with various interests. Furthermore, although her analysis is based largely on principles and parameters theory, she deliberately makes her research amenable to a variety of theoretical frameworks.

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Hummel, Brian, Daniel Bierstone, Radha Jetty, Dennis Newhook, Janice Messam, Trish Beadle, and Stephanie Sutherland. "95 Child Health Promotion Through Community Educational Sessions in an Urban Inuit Community: A Needs Assessment." Paediatrics & Child Health 25, Supplement_2 (August 2020): e39-e40. http://dx.doi.org/10.1093/pch/pxaa068.094.

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Abstract Introduction/Background Canadian Inuit children experience significant health disparities compared to their non-Inuit counterparts. Despite almost one-fifth of Canadian Inuit living in urban centres, few studies have explored their health needs. Current literature surveying Indigenous leaders identifies the need for improved access to child health and parenting knowledge. Community-based initiatives have been shown to improve Indigenous maternal and child health outcomes. Our study aimed to describe urban Inuit parents’ perspectives on accessing child health knowledge to guide development of Inuit-specific health knowledge-sharing initiatives. Objectives Design/Methods In conjunction with community partners, we conducted a qualitative needs assessment through focus groups at an urban-situated organization that provides cultural, educational, and social services to Inuit children and families. Participants were parents and caregivers of Inuit children. All focus groups were recorded, transcribed, and imported into NVivo software. Inductive coding was used to identify themes related to participants’ sources of health knowledge, barriers and facilitators to accessing health knowledge, and health topics that participants hoped to learn more about. Results Twenty-four individuals participated in four focus groups, of which twenty-one (88%) identified as Inuit. While participants represented a range of ages (19-40 years), most participants (42%) were 31-40 years old. The majority of participants (88%) identified as female. Participants had lived a median of 15 years in an urban setting (interquartile range 10-23). Seventeen participants (71%) cared for children aged 5 or younger. The main sources of health knowledge reported were Indigenous-focused services, online resources, telehealth and social networks (e.g. family and peers). The most notable barrier to accessing child health information was cultural differences (i.e. lifestyle and parenting practices). Discrimination and challenges with systems navigation also emerged as themes. Key health topics of interest included common childhood complaints (e.g. infections and immunizations), infant care, nutrition, parenting and development, mental health, and sexual education for adolescents. Preferred modes of child health information delivery were in-person sessions, pamphlets, and online videos with preferences for both health care providers and Inuit Elders as facilitators. Key access factors included Inuit language/translation, convenience of location, transportation, scheduling, and presence of food and childcare. Conclusion Our results reveal important factors affecting access to child health knowledge among Inuit families in a large urban setting, as well as key child health topics of interest to this population. Informed by these findings and with help from our community partners, we are co-developing child health knowledge-sharing initiatives specific to the needs of the Inuit community in our region.

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Cuerrier, Alain, Courtenay Clark, Frédéric Dwyer-Samuel, and Michel Rapinski. "Nunatsiavut, ‘our beautiful land’: Inuit landscape ethnoecology in Labrador, Canada." Botany 100, no. 2 (February 2022): 159–74. http://dx.doi.org/10.1139/cjb-2021-0112.

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For Inuit in the subarctic transition zone of northeastern Canada, an intimate knowledge of the environment and local biodiversity is crucial for successful traditional activities. This study examines what kinds of landscape features and habitats Inuit of Nunatsiavut recognize and name. During interviews, community members (mostly Elders) were shown photographs from the region and were asked to describe and name salient types of places in Labrador Inuttitut. The most frequently reported geographical units dealt with the region’s topography (e.g., mountain, island, flat-place), hydrology (e.g., river, bay), and superficial characteristics (e.g., bedrock, permanent snow patch). Ecological considerations were also prominent, such as plant associations and animal habitats (e.g., shrubby-place, wetland, caribou-return-to-place). Areas were often characterized by a dominant species or substrate type, being named using the plural form of the species and (or)substrate (e.g., “napâttuk” meaning ‘tree’ and “napâttuit” meaning ‘forest’ or “siugak” meaning ‘sand’ and “siugalak” meaning ‘sandy-area’). Some types of places reported by Inuit were significant mainly for traditional activities (e.g., berry-patch, seal-place, dry-wood-place, danger-place), aiding navigation and resource finding. Integrating Inuit conceptions of ecosystems and their component landscape units with those of contemporary science can improve our understanding of subarctic ecology, benefit climate change adaptation strategies, and Inuit language as well as culture conservation initiatives.

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Mazurkewich, Irene. "Syntactic Markedness and Language Acquisition." Studies in Second Language Acquisition 7, no. 1 (February 1985): 15–35. http://dx.doi.org/10.1017/s0272263100005131.

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The aim of this paper is to demonstrate the role played by linguistic universals in second language acquisition. Research reported here focuses on the acquisition of dative structures and dative questions in a passive context in English by French and Inuit (Eskimo) students. Data were also elicited from native English-speaking students to serve as the norm. The data are interpreted within the theory of markedness and core grammar, as well as Case theory. The results of the testing, showing that unmarked forms are acquired before marked ones, are consistent with the predictions made by the theory of markedness and the property of adjacency which is crucial for Case assignment.

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Bishop, Melissa. "Elders’ Conversations: Perspectives on Leveraging Digital Technology in Language Revival." Open/Technology in Education, Society, and Scholarship Association Journal 2, no. 2 (December 30, 2022): 1–13. http://dx.doi.org/10.18357/otessaj.2022.2.2.21.

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In First Nations, Métis, and Inuit (FNMI) communities, Elders are highly regarded as intergenerational transmitters of ancestral language and Indigenous knowledge. Without language revival initiatives, ancestral languages in FNMI communities are at risk of extinction. Leveraging digital technologies while collaborating with Elders can support revival initiatives. Through semi-structured interviews and qualitative analysis, this study addresses how three Elders who use technology in their ancestral language teaching (1) describe the benefits, drawbacks, and preferences of technology; (2) reveal the accuracy with which cultural knowledge is imparted through technology; and (3) view the impact of technology on their role as traditional knowledge keepers and intergenerational language transmitters Findings suggest that while Elders acknowledge the benefits of leveraging digital tools in language revival initiatives, they are concerned about technology’s potential negative impacts on relationality.

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Romain, Sandra J. "Pharmaceutical health care and Inuit language communications in Nunavut, Canada." International Journal of Circumpolar Health 72, no. 1 (January 31, 2013): 21409. http://dx.doi.org/10.3402/ijch.v72i0.21409.

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White, Frederick. "Language, Politics, and Social Interaction in an Inuit Community (review)." Language 82, no. 1 (2006): 213–14. http://dx.doi.org/10.1353/lan.2006.0072.

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Schuit, Joke. "Signs of the Arctic: Typological aspects of Inuit Sign Language." Sign Language and Linguistics 17, no. 2 (November 24, 2014): 276–84. http://dx.doi.org/10.1075/sll.17.2.10sch.

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Patrick, Donna, Gabriele Budach, and Igah Muckpaloo. "Multiliteracies and family language policy in an urban Inuit community." Language Policy 12, no. 1 (December 19, 2012): 47–62. http://dx.doi.org/10.1007/s10993-012-9258-3.

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Stagg Peterson, Shelly, Laura Horton, and Jean Paul Restoule. "TOWARD A SHIFT IN EXPECTATIONS AND VALUES: WHAT WE’VE LEARNED FROM COLLABORATIVE ACTION RESEARCH IN NORTHERN INDIGENOUS COMMUNITIES." Canadian Journal of Action Research 17, no. 2 (September 6, 2016): 19–32. http://dx.doi.org/10.33524/cjar.v17i2.260.

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In this paper we propose that collaborative action research values, goals and practices have much in common with guiding principles for conducting research with educators and community members in First Nation, Inuit and Metis communities, as outlined in the Task Force on Aboriginal Languages and Cultures on Aboriginal Languages and Cultures’ (2005) document. We draw on experiences in the Northern Oral Language and Writing through Play Partnership project to make our case, and conclude by identifying needed shifts in expectations and values within the broader academic community for conducting educational research in Indigenous communities.

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Fine, Julia C., Jessica Love-Nichols, and Bernard C. Perley. "Climate & Language: An Entangled Crisis." Daedalus 152, no. 3 (2023): 84–98. http://dx.doi.org/10.1162/daed_a_02019.

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Abstract Rising ocean levels threaten entire communities with relocation. The continued erosion of Arctic coastlines due to melting ice sheets and thawing permafrost has forced Inuit communities to move to more secure locations. Each move dislodges Indigenous peoples and their languages from ancestral landscapes and ways of knowing, obligating communities to adopt colonial or majority languages. Scholars and activists have documented the intersections of climate change and language endangerment, with special focus paid to their compounding consequences. We consider the relationship between language and environmental ideologies, synthesizing previous research on how metaphors and communicative norms in Indigenous and colonial languages and cultures influence environmental beliefs and actions. We note that these academic discourses-as well as similar discourses in nonprofit and policy-making spheres-rightly acknowledge the importance of Indigenous thought to environmental and climate action. Sadly, they often fall short of acknowledging both the colonial drivers of Indigenous language “loss” and Indigenous ownership of Indigenous language and environmental knowledge. We propose alternative framings that emphasize colonial responsibility and Indigenous sovereignty. Finally, we reflect on emergent vitalities and radical hope in Indigenous language movements and climate justice movements.

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Wright, Stephen C., Donald M. Taylor, and Judy Macarthur. "Subtractive bilingualism and the survival of the Inuit language: Heritage- versus second-language education." Journal of Educational Psychology 92, no. 1 (2000): 63–84. http://dx.doi.org/10.1037/0022-0663.92.1.63.

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Galloway, Tracey, Louise Johnson-Down, and Grace M. Egeland. "Socioeconomic and Cultural Correlates of Diet Quality in the Canadian Arctic: Results from the 2007–2008 Inuit Health Survey." Canadian Journal of Dietetic Practice and Research 76, no. 3 (September 2015): 117–25. http://dx.doi.org/10.3148/cjdpr-2015-006.

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Purpose: We examined the impact of socioeconomic and cultural factors on dietary quality in adult Inuit living in the Canadian Arctic. Methods: Interviews and a 24-h dietary recall were administered to 805 men and 1292 women from Inuit regions in the Canadian Arctic. We examined the effect of age, sex, education, income, employment, and cultural variables on respondents' energy, macronutrient intake, sodium/potassium ratio, and healthy eating index. Logistic regression was used to assess the impact of socioeconomic status (SES) on diet quality indicators. Results: Age was positively associated with traditional food (TF) consumption and greater energy from protein but negatively associated with total energy and fibre intake. Associations between SES and diet quality differed considerably between men and women and there was considerable regional variability in diet quality measures. Age and cultural variables were significant predictors of diet quality in logistic regression. Increased age and use of the Inuit language in the home were the most significant predictors of TF consumption. Conclusions: Our findings are consistent with studies reporting a nutrition transition in circumpolar Inuit. We found considerable variability in diet quality and complex interaction between SES and cultural variables producing mixed effects that differ by age and gender.

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Greaves, Wilfrid. "Arctic (in)security and Indigenous peoples: Comparing Inuit in Canada and Sámi in Norway." Security Dialogue 47, no. 6 (September 21, 2016): 461–80. http://dx.doi.org/10.1177/0967010616665957.

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While international relations has increasingly begun to recognize the political salience of Indigenous peoples, the related field of security studies has not significantly incorporated Indigenous peoples either theoretically or empirically. This article helps to address this gap by comparing two Arctic Indigenous peoples – Inuit in Canada and Sámi in Norway – as ‘securitizing actors’ within their respective states. It examines how organizations representing Inuit and Sámi each articulate the meaning of security in the circumpolar Arctic region. It finds that Inuit representatives have framed environmental and social challenges as security issues, identifying a conception of Arctic security that emphasizes environmental protection, preservation of cultural identity, and maintenance of Indigenous political autonomy. While there are some similarities between the two, Sámi generally do not employ securitizing language to discuss environmental and social issues, rarely characterizing them as existential issues threatening their survival or wellbeing. Drawing on securitization theory, this article proposes three factors to explain why Inuit have sought to construct serious challenges in the Arctic as security issues while Sámi have not: ecological differences between the Canadian and Norwegian Arctic regions, and resulting differences in experience of environmental change; the relative degree of social inclusion of Inuit and Sámi within their non-Indigenous majority societies; and geography, particularly the proximity of Norway to Russia, which results in a more robust conception of national security that restricts space for alternative, non-state security discourses. This article thus links recent developments in security studies and international relations with key trends in Indigenous politics, environmental change, and the geopolitics of the Arctic region.

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Allen, Shanley E. M., and Martha B. Crago. "Early passive acquisition in Inuktitut." Journal of Child Language 23, no. 1 (February 1996): 129–55. http://dx.doi.org/10.1017/s0305000900010126.

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ABSTRACTPassive structures are typically assumed to be one of the later acquired constructions in child language. English-speaking children have been shown to produce and comprehend their first simple passive structures productively by about age four and to master more complex structures by about age nine. Recent crosslinguistic data have shown that this pattern may not hold across languages of varying structures. This paper presents data from four Inuit children aged 2;0 to 3;6 that shows relatively early acquisition of both simple and complex forms of the passive. Within this age range children are productively producing truncated, full, action and experiential passives. Some possible reasons for this precociousness are explored including adult input and language structure.

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Williamson, Laakkuluk Jessen. "Inuit gender parity and why it was not accepted in the Nunavut legislature." Études/Inuit/Studies 30, no. 1 (August 1, 2007): 51–68. http://dx.doi.org/10.7202/016149ar.

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Abstract In this article, the historical circumstances that led up to the 1997 non-binding plebiscite on gender parity in what was soon-to-be Nunavut are considered. Firstly, traditional gender egalitarianism and fluidity in Inuit culture are described and exemplified by the values instilled in language, naming system, gendered roles and sexuality. Then, the political circumstances around the establishment of Nunavut and the way gender is played out on a political level are taken into account. The barriers against women in the electoral system are analysed and the arguments made for and against creating gender parity are evaluated. The vote on gender parity and the reasons why gender parity was finally rejected are reflected on. In the second part, the manners in which various organisations outside of government interact in order to address gender issues are scrutinised. Political and artistic bodies that represent women within Nunavut are contrasted against an organisation that contains Inuit men's voices, but does not represent them. Paradoxically, Inuit men still garner far more representation in the Legislative Assembly of Nunavut while at the social level they suffer more than women who are themselves more economically stable. The article ends with a discussion on the future of gender issues in Nunavut including the views held amongst Inuit youth on the topic.

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Journal articles on the topic 'Inuit language'

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