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In Canada's far north, on the western coast of Victoria Island, the Copper Inuit people of Holman (the Ulukhaktokmiut) have experienced a rate of social and economic change rarely matched in human history. Owing to their isolated, inaccessible location, three hundred miles north of the Arctic Circle, they were one of the last Inuit groups to be contacted by Western explorers, missionaries, and fur traders. Since contact, however, they have been transformed from a nomadic and independent, hunting-based society to one dependent upon southern material goods such as televisions, radios, snowmobiles, ATVs, and permanent residential housing provided by the Government of the Northwest Territories. Anthropologist Richard G. Condon witnessed many of these social, economic, and material changes during his eighteen years of research in the Holman community. With translator/research associate Julia Ogina and the elders of Holman, Condon vividly chronicles the history of the Holman region by combining observations of community change with extensive archival research and oral history interviews with community elders. This chronicle begins with a discussion of the prehistory of the Holman region, moves to the early and late contact periods, and concludes with a description of modern community life. The dramatic transformation of the Northern Copper Inuit is also reflected through nearly one hundred photographs and drawings that complement the text. Each chapter opens with a reproduction of one of the striking Holman prints, depicting scenes from traditional Copper Inuit life.
Describes the culture, religion, and daily life of the Eskimos, explains their family and community relationships, and looks at tools, masks, clothings, and carvings
In the winter of 1913, high in the Canadian Arctic, two Catholic priests set out on a dangerous mission to do what no white men had ever attempted: reach a group of utterly isolated Eskimos and convert them. Farther and farther north the priests trudged, through a frigid and bleak country known as the Barren Lands, until they reached the place where the Coppermine River dumps into the Arctic Ocean. Their fate, and the fate of the people they hoped to teach about God, was about to take a tragic turn. Three days after reaching their destination, the two priests were murdered, their livers removed and eaten. Suddenly, after having survived some ten thousand years with virtually no contact with people outside their remote and forbidding land, the last hunter-gatherers in North America were about to feel the full force of Western justice. As events unfolded, one of the Arctic’s most tragic stories became one of North America’s strangest and most memorable police investigations and trials. Given the extreme remoteness of the murder site, it took nearly two years for word of the crime to reach civilization. When it did, a remarkable Canadian Mountie named Denny LaNauze led a trio of constables from the Royal Northwest Mounted Police on a three-thousand-mile journey in search of the bodies and the murderers. Simply surviving so long in the Arctic would have given the team a place in history; when they returned to Edmonton with two Eskimos named Sinnisiak and Uluksuk, their work became the stuff of legend. Newspapers trumpeted the arrival of the Eskimos, touting them as two relics of the Stone Age. During the astonishing trial that followed, the Eskimos were acquitted, despite the seating of an all-white jury. So outraged was the judge that he demanded both a retrial and a change of venue, with himself again presiding. The second time around, predictably, the Eskimos were convicted. A near perfect parable of late colonialism, as well as a rich exploration of the differences between European Christianity and Eskimo mysticism, Jenkins’s Bloody Falls of the Coppermine possesses the intensity of true crime and the romance of wilderness adventure. Here is a clear-eyed look at what happens when two utterly alien cultures come into violent conflict.
In Northern Experience and the Myths of Canadian Culture Renée Hulan disputes the notion that the north is a source of distinct collective identity for Canadians. Through a synthesis of critical, historical, and theoretical approaches to northern subjects in literary studies, she challenges the epistemology used to support this idea. By investigating mutually dependent categories of identity in literature that depicts northern peoples and places, Hulan provides a descriptive account of representative genres in which the north figures as a central theme - including autobiography, adventure narrative, ethnography, fiction, poetry, and travel writing. She considers each of these diverse genres in terms of the way it explains the cultural identity of a nation formed from the settlement of immigrant peoples on the lands of dispossessed, indigenous peoples. Reading against the background of contemporary ethnographic, literary, and cultural theory, Hulan maintains that the collective Canadian identity idealized in many works representing the north does not occur naturally but is artificially constructed in terms of characteristics inflected by historically contingent ideas of gender and race, such as self-sufficiency, independence, and endurance, and that these characteristics are evoked to justify the nationhood of the Canadian state.
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