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There is so much to do during a Northern summer! This non-fiction book introduces children to some of the ways people in Nunavut enjoy the summer, like berry picking, boating, fishing, and camping.
There is so much to do during a Northern summer! This non-fiction book introduces children to some of the ways people in Nunavut enjoy the summer, like berry picking, boating, fishing, and camping.
An introduction to Nunavut, including explorers, plants and animals, early settlers and cultural groups.
We travel to India to see the Taj Mahal, Egypt to see Pyramids, Turkey to see Blue Mosque, Italy to see Colosseum, South America in quest of Inca civilization, and so on. But very few travel to Nunavut – A Land of Inuit. Md Abdus Salam – the author, had a chance to travel, live, and work in Arctic Bay – a small Nunavut community, for 12 years. Not many people in the world know about life in Nunavut. Many people in the southern part of Canada have no idea where and what Nunavut is, no question to speak about Arctic Bay, where Salam landed to teach in 2007. As he learned to survive the harsh winters and other challenges unique to the North, the Arctic also provided him amazing experiences, from polar bears to the aurora borealis, snowmobiles, and potable water problems. Used to living in a large community with many amenities, Salam faced some unique predicaments while living and teaching in the land of Inuit. In the North, he learned of Inuit culture, heritage, and hunting practices while learning to live in a land of extremes—including -60C cold, three months of complete darkness in the winter, and 24/7 daylight for three months in the summer. The memoir Highlights Md Abdus Salam’s experiences first as an immigrant teacher and then as a principal in the community of Arctic Bay. Ikpiarjuk: My Challenges Teaching in a Land of Inuit speaks to the experiences of a talented educator’s time spent living and teaching in a place that was utterly unknown to him.
Things began to go wrong when Frobisher Bay stays ice locked and ships cannot get in to replenish the diesel fuel or bring much needed food into Iqaluit. As Rosa Mama unravels the story of her husband’s death, deceit and denial worm their way into a culture and way of life already made difficult by the environment. Most of our Inuit community are happy people, though we older members struggle a little with understanding the Outsiders’ ways. It is sad that we have come to depend so much on goods from the South, which have to be shipped into Iqaluit during the fall or flown in at great expense. But this summer has been like no other. It is the Summer of Ice, and this is my account of the events that caused great hardship in our family. Abraham and his son, Peter Qaqquasiq, are not happy. Since Peter’s mother left the family, Peter has been causing trouble and getting other teenagers into trouble, but my grandson, Adam, has become a strong young man because of the problems with him. Adam’s parents have difficulty relating to him at times, but I thank God that I was able to help him in some small ways. - Rosa Aariak
The presentation and representation of the environment occurs throughout academia and across all news media. The strict protocols of science often clash with environmental information available from sources that dwell on subjective aesthetic, emotional and personal sensitivities. This book challenge the reader, as student, teacher, researcher or policy maker, to reflect critically on the ways that environments are studied, interpreted, presented and represented, in education and public policy.
In 1999, Nunavut Territory was created in the Canadian Arctic. The area is about 50 times as large as the Netherlands, and is inhabited by a population of 30,000. 85% of the population is Inuit, the indigenous people in this area. The central questions in this research project are what place or regional identities are being ascribed to Nunavut by different groups of people from within and from outside the region, and how do these identities work? In the process of the formation of the region, the territorial Government of Nunavut is an important actor in producing a regional identity that is based on the cultural identity of the Inuit: the Inuit Homeland. This 'official' regional identity creates a symbolic unity that is important in linking people to the region, and through which the land, the history and the people are united in a new territorial membership. However, there is no reason to assume that there is only one regional identity for Nunavut. Different individuals or groups of people from within and from outside the region, such as the people who live in one of the 25 communities and those who work for the multinational mining corporations or as tourist operators, are also involved in the production and reproduction of identities for Nunavut. They represent Nunavut for example as a place to live, a resource region, a wilderness or as a sustainable place. Nunavut Government also links these alternative identities to the area, because as a government they are not only interested in protecting Inuit culture but also aim to modernize the economy in order to enhance prosperity and well-being. As such the place identities are hybrid, and identities that before were produced only by external actors are now also being produced by internal actors, and vice versa.
A description of the transformation of the Inuit of the eastern Canadian arctic from a hunting and trapping society to a sedentary population tied to the economy of southern Canada and striving for self-government.