1st Draft Proposal

I will be working on Definition of Consensus Government in Nunavut Terrritories. As part of our Nunavut Land Claims Agreement, we have a new government is making decision in a consensus perspective, which has been used by Elders in Traditional society. (02/08/02)

I believe this is a good example of social change. My resource book will be Kirk Cameron and Graham White. (1995). Northern Government in Transition The Institute for Research on Public Policy.

For my visualization, I will present a quilt art I made. It is combination of traditional embroidery of Inuit scenes and using modern quilting techniques as a log cabin. I will provide a photo of the art and I will bring the quilt as a presentation. (02/08/02)

I have chosen the quilt wall hanging with Inuit Images to share part of my Inuit heritage, traditions and how Inuit families, especially parents taught values and principles to their children. It is through observation that children learn in Inuit families. The unity in the family is very important and the lifestyle was based on survival when Inuit lived on the land.

The mother's role was to manage in the home and to teach children, especially daughters how to sew clothing. Each child receives individual attention from the mother. Young boys received equal individual attention from their father. They were taught hunting and survival skills at very early age.

I will begin my presentation with an explanation how I created the images on the quilt.

The two images shown above are of Inuuk in their amouti, I embroidered these images onto a fabric called "commander" which is used for the outer shell for parkas and amountit. Amoutit are very popular and well used among Inuit women.

The baby is carried in the pouch of the amouti. Amoutit is very useful piece of clothing as it is warm and it bonds the mother and the baby. Babies are less fussy when carried in the amouti. In the traditional times the amouti was made of seal and caribou skins. There are two types of amouti. One type has short front flap and long back flap. The other type flares out like a skirt. Amoutiit vary in style from region to region.

The second and third images are of man in their igluvigaq (igloo). These images represent how Inuit lived in the traditional times. Hunters still use Igluviqait today mainly as shelters when hunting.

For the strips (or logs) I used fabric to frame the images to add texture. Different colors are used for contrast. The slanted sides and irregular shapes of the embroidered images are lopsided log cabin blocks and the differing widths add interest and dept to the images. I enjoy creating and combining traditional imagery in modern quilts.

I get great satisfaction and find it very relaxing when I am working with fabrics. Layering the backing, batting and the quilt top assembles the quilt, and the hand quilting technique is used to complete the quilt.

I start hand quilting from the center using circles for a design. I like using circles as my design as they represent a holistic and integrated approach.

The embroidered images represent part of my Inuit heritage, which is passed on from generation to generation. Quilting is not new to Inuit, either. Well-worn clothing was salvaged to make blankets. In the past the Anglican Woman were well known for their quilts, especially in Pannituuq, the Anglican Woman made many quilts for the hospital patients there. Quilting was and is also an excellent social event.

The quilt is hung on a special tool called kakivak, which was an essential part of a tool for survival to catch fish in traditional times. It is not used as much for fishing now however it is still a very important part of our heritage and is very appropriate to integrate it with our art to remind us of our heritage, and more importantly for us to retain our history, that our forefathers survived for thousands of years by hunting with tools such as this one for survival. Sewing is not just a hobby, it has taught me to respect my parents for teaching me real sense of unity and spirit - the feeling of being one big family, the importance of working together. I value the knowledge my parents taught me so I can pass it on to my children and to others.

Each quilt block builds onto another block, which creates a whole quilt, and building a consensus government is a bit like that. Consensus is traditional non-confrontational Inuit Management Practice, which is based on consultative approach mostly through verbal communication. It is a team approach, everyone in the community is involved in decision-making, expect children. It is based on respect, sharing, trust, honesty, patience and self-discipline, observation and practice, that is silent, calm and relaxed environment/atmosphere.

Consensus is based on Inuit Principles

Pijitsirniq leadership role is responsive to serve community; leadership based on knowledge and ability. It is authoritative, that has earned respect from the people as oppose to authoritarian. It is to serve others as oppose to self-interest.

Aajiiqatigiingniq; leadership is inclusive decision-making, ensures that all parties understand each other that are have different tasks for a common purpose. It ensures wise use of resources.

Pilimmaksarniq is skill training and development to ensure success and survival. To ensure all members are able to contribute to the community. Knowledge gained through observation and experience.

Quirke 5

Pilirigatigiingniq is participation from all members of the community. Believes that all members can contribute to the community. Ensure wise use of limited resources. Sharing of resources and collaborative relationships.

Avatimik Kamattiarniq is people are part of the environment and its natural resources. With the belief that what people put into the environment comes back to us. Animals were believed to offer themselves to hunters - especially during the times of hardship. It is incumbent on the hunter to kill the animal to accept it as a gift, however at the same time, it is considered a form of misuse if a hunter did not kill an animal in a time of need.

Qanuqtuurunnarniq is improvising with what is at hand. It is not giving up in the face of obstacles. Being able to reflect on a problem before acting on a decision. The method of planning is based on promotion and prevention.

Creation of Nunavut

Nunavut became a reality through the efforts of a united population who had decided to solve the practical problems without ever forgetting the dream. "Nunavut is an Inuit response to inequality, as well as a positive assertion of territorial rights" To many indigenous peoples Nunavut will be considered as a model. (International work Group for Indigenous Affairs 2000, p. 16) Quirke 6

In Inuktitut - the language of Inuit - Nunavut is a composite word make up a root word, "nuna" or "land" and a suffix "vut" or "our". Thus Nunavut means "our land" in English. Nunavut is "Our Home", not just "Our Land". Jose Kusugak, President of Inuit Tapiriit Kanatami. (International work Group for Indigenous Affairs 2000, p. 20).

Nunavut also resulted in a land rights settlement with the Crown in the right of Canada, known as the Nunavut Land Claims Agreement. Nunavut became a new territory, carved out of the existing Northwest Territories, equipped with its own Government and came into existence on April lst, 1999.

The Nunavut Land Claims Agreement was signed in Iqaluit May 25, 1993, after almost 20 years of negotiating efforts. These efforts were on-again off-again during the 1970s, intensified in the early 1980s, and came to a head at the beginning of the 1990s. The Nunavut Land Claims Agreement is the biggest land rights agreement signed in Canada, covering about one-fifth of Canada's land mass and a very large marine area as well. The creation of Nunavut whose population 85% Inuit created the opportunity to protect and preserve the Inuit values or the Inuit Qaujumajatuqangit and traditional ways while been part of the modern world. These values I have portrayed on my quilt wall hanging.

Definition of Consensus Government

The definition of consensus government is decision making in traditional Aboriginal society has been describe as groups reaching a consensus when they arrive at a general agreement based on a process of thinking and talking together.

For consensus methods to work, members must share such common values as cooperation, commitment to other members, and tolerance of different ideas. Time must be taken to provide for a thorough discussion, and opposing opinions must be stated. All members must agree with the decision and be prepared to follow up as it is implemented.

Consensus government, as practiced in the territorial legislature, owes more to the absence of political parties than to traditional Aboriginal influences. At the same time, it is no accident that political parties have failed to take hold in the Northwest Territories and Nunavut for they are widely viewed among Aboriginal Inuit people as alien, counterproductive institutions, inappropriate for the resolution of northern problems such as land claims, division and self-government. (White & Cameron 1995, p. 56) Quirke 8

The politicians in Nunavut refer to their system as "consensus government." It is tempting, but probably incorrect, to interpret the territorial legislature as a modern reflection of the traditional Aboriginal Inuit style of decision making by consensus. It involves extensive, sometimes extended discussion to determine a generally acceptable course of action.

Votes are usually not held; indeed, a fundamental objective of the process is the avoidance of division within the group and the friendly resolution of conflict. (White & Cameron 1995, p. 56).

General Information

The Nunavut Legislative Assembly building is called "The Peoples' Iglu" which represents an Iglu, the snow house. The legislature, the House reflects this cooperation by arranging the members in a large circle rather than in straight lines.

Roles in the Assembly

Nineteen members running on independent platforms are elected from across Nunavut. After the election, the members choose, by secret ballot from among themselves: Quirke 9

1. A Speaker, The Presiding Officer of the Legislative Assembly, responsible for enforcing the rules, presiding over the conduct of the House business, and maintaining order and decorum. As the chairperson of the Management and Services Board, the Speaker is ultimately responsible for the administration of the Legislative Assembly.

2. A Premier, Leader of the Government, coordinates the activities of Cabinet, assigns ministerial portfolios, guides the process to identify the government's long term plans, and coordinates the activities and corporations to ensure that they operate consistently with government policy, legislation and priorities.

3. A seven member Executive Council (Cabinet) is responsible for day-to-day administration of the government through responsibility for specific departments. The Executive Council introduces legislation relating to their department's responsibilities and answer questions in the Legislative Assembly about their department's activities and budgets. It has an exclusive authority to introduce spending and taxing measures along executive's powers including control of the public service. It retains office only so long as they maintain the "confidence" of the House. The remaining ten members are referred to as Regular Members. Quirke 10

4. These ten members act as spokespersons for the people in their constituency. They exercise strong policy influence through their majority position in the House. These ten members sit on various Committees that review all new legislation, government budgets and departmental business plans and undertake community consultations on various items such as legislation and government programs.

The Legislature "The peoples Iglu" portrays traditional knowledge by protecting and promoting Inuit values through speaking Inuktitut and Inunnaqtun during the sessions. They encourage the government to protect and promote the traditional knowledge in the development of programs and delivery of services.

In my wall hanging I have tried to portray in protecting and promoting Inuit Culture and tradition as well.

Nunavut Legislative Assembly

Cameron and Graham (1995) Northern Governments in Transition, Political and Constitutional Development in the Yukon, Northwest Territories and Nunavut. (1995) The Institute or Research on Public Policy.

Dahl, Hicks & Jull (2000) Nunavut Inuit Regain Control Of Their Lands and Their Lives.

Nunavut Social Development Council (1998) A Discussion Paper Towards an Inuit Qaujimajatuqangit (IQ), Policy for Nunavut

SUGGESTED READINGS:

Mannik, Hattie. Volume Editor. (1989). Inuit Nunamiut: Inland Inuit: A conclusion of a summer project. Friesen Corporation Altona, Manitoba. (submitted by Annie Ekho Quirke 02/05/02)

Hantzsch, Bernhard Adolph. (1909-1911). My Life Among The Eskimos. Midwest Litho, Saskatoon, Canada.(submitted by Annie Ekho Quirke 02/05/02)

Wilder, Edna. (1987). Once Upon An Eskimo Time. Alaska Northwest Books.(submitted by Annie Ekho Quirke 02/05/02)

Sperry, Bishop John R. (2001). Igloo Dwellers Were My Church. Bayeux Arts, Inc., Calgary, Alberta, Canada.(submitted by Annie Ekho Quirke 02/05/02)

Tookoome, Simon with Sheldon Oberman. (1999). The Shaman's Nephew. Stoddart Kids, Toronto, Ontario, Canada.(submitted by Annie Ekho Quirke 02/05/02)

Houston, James. (1997). The Ice Master. A Novel of the Arctic. McClelland & Stewart Inc., Toronto, Ontario, Canada.(submitted by Annie Ekho Quirke 02/05/02)

Tippett, Maria. (1994). Between Two Culture. A Photographer Among The Inuit. Photographs by Charles Gimpel. Viking Penguin Group, Canada, England, New York, New Zealand, Australia.(submitted by Annie Ekho Quirke 02/05/02)

Student's Suggestion for further reading and research for the nurses on the topic Inuit health care by Dr. Otto Schaefer, M.D. who worked and lived among Inuit of Western Arctic and Pangnirtung (Panniqtuuq) in the mid fifties. Gerald W. Hankins, M.D. (2000). Sunrise Over Pangnirtung. The Arctic Institute of North America of the University of Calgary. (submitted by Annie Ekho Quirke 02/09/02)

Terms in Inuktitut

(submitted by Annie Ekho Quirke 02/06/02)

I will start with a short defination of Inuit in a singular, plural and dual form.

Inuit,

the people (this is a plural form, which refers to group of people)

Inuk, is a singular form of a person, Inuit.

Inuuk,

is dual form of two people.

A proper way of definding it:
• One person is Inuk
• Two people are Inuuk
• Group of people and society are Inuit.

Qammaq:

A sod house. This this traditional family dwelling, which is one big room. (Oosten, Jarich and Frederic Laugrand (Ed.) 1999, saullu Nakasuk, Herve Paniaq, Elisapee Ootoova, Paulosie Angmaalik.'Indtroduction,'Vol. 1, Interviewing Inuit Elders, Iqaluit:NAC.)(submitted by Annie Ekho Quirke 02/06/02)

Pujualuit:

mushroom, inside is powery when mature, used for cuts. (Oosten, Jarich and Frederic Laugrand (Ed.) 1999, saullu Nakasuk, Herve Paniaq, Elisapee Ootoova, Paulosie Angmaalik.'Indtroduction,'Vol. 1, Interviewing Inuit Elders, Iqaluit:NAC.)(submitted by Annie Ekho Quirke 02/06/02)

Qulliq:

traditional seal oil lamp, a source of heating cooking This was used to heat the Qammaq, sod house.(Oosten, Jarich and Frederic Laugrand (Ed.) 1999, saullu Nakasuk, Herve Paniaq, Elisapee Ootoova, Paulosie Angmaalik.'Indtroduction,'Vol. 1, Interviewing Inuit Elders, Iqaluit:NAC.)(submitted by Annie Ekho Quirke 02/06/02)

"The qulliq has been crucial survival tool in the lives of Inuit. To be lit, it needed fuel. With the warmth this qulliq gave us, we birthed our children without the use of hospitals. We washed with the water this qulliq heated. The qulliq has done a lot for us... the women had to learn to maintain the qulliq before they got married, as it would be their responsibility in the marriage. There are probably many women without qulliq today." (Elisapee Ootoovak, Invited Elder, Lighting of the Qulliq: p.2. Government of Nunavut, Department of Culture, Language, Elders and Youth. Report from the September Inuit Qaujimajatuqangit Workshop. 1999.)(submitted by Annie Ekho Quirke 02/06/02)

Uqsuq:

Oil, blubber, used as fuel for the qulliq.(Oosten, Jarich and Frederic Laugrand (Ed.) 1999, saullu Nakasuk, Herve Paniaq, Elisapee Ootoova, Paulosie Angmaalik.'Indtroduction,'Vol. 1, Interviewing Inuit Elders, Iqaluit:NAC.)(submitted by Annie Ekho Quirke 02/06/02)

Qulittaq:

caribou outer parka, used for hunting. (Oosten, Jarich and Frederic Laugrand (Ed.) 1999, saullu Nakasuk, Herve Paniaq, Elisapee Ootoova, Paulosie Angmaalik.'Indtroduction,'Vol. 1, Interviewing Inuit Elders, Iqaluit:NAC.)(submitted by Annie Ekho Quirke 02/06/02)

Inuit Qaujimajatuqangit:

What is Inuit Qaujimajatuqangit? "Because Inuit Qaujimajatuqangit encompasses all knowlede and many things of Inuit Culture, we cannot define it all in one word" Working Group Presentation: (p.14. Government of Nunavut, Department of Culture, Language, Elders and Youth. Report from the September Inuit Qaujimajatuqangit Workshop. 1999.)(submitted by Annie Ekho Quirke 02/06/02)

Growing recognition for traditional knowlede "The spiritual aspect [of tradition knowledge] is integral to the cosmological and ethical beliefs of Indigenous societies. [...] The second feature of traditional knowledge is its practical basis: traditional explanations of environmental pheonmena are based on cumulative, collective experience, tested over centuries by people who required a sophisticated and practical knowledge of the land on which they depend for every aspect of life." (Royal Commission on Aboriginal Peoples, vol.4,1996:456).(submitted by Annie Ekho Quirke 02/06/02)

Defining IQ

To quote,

"The term Inuit Qaujimajatuqangit (IQ) encompasses all aspects of traditional Inuit Culture including vaules, world-view, language, social organization, knowledge, life skills, perceptions and expectations. Inuit Qaujimajatuqangit is as much a way of life as it is sets of information." (Louis Tapardjuk. Report of the Nunavut Tradition Knowledge Conference (1998). (NSDC) Nunavut Social Development Council Article 32 of the Nunavut Land Claims Agreement. (1993))(Nunavut Social Development Council annual report (2000). On Our Own Terms. The State of Inuit Culture and Society,p.79.)(submitted by Annie Ekho Quirke 02/06/02)

Consensus:

Groups reached a consensus when they arrive at a general agreements based on a process of thinking and talking together. For consensus methods to work, members share common values as cooperation, commitment to other members, and tolerance of differing ideas. Time must be taken to provide for a thorough discussion, and opposing opinions must be stated. All members must agree with the decision and be prepared to follow up as it is implemented.(submitted by Annie Ekho Quirke 02/06/02)

Consensus government

as a practiced in the territorial legislature, owes more to the absence of political parties than to traditional Aboriginal influences. At the same time, it is no accident that political parties have failed to take hold in the Nunavut for they are widely viewed among Aboriginal people as alien, counterproductive institutions, inappropriate for the resolution of northern problems such as land claims, division and self-government. Graham White and Kirk Cameron. Northern Governments in Transition. (1995). The Institute for Research on Public Policy.(submitted by Annie Ekho Quirke 02/06/02)

Note from course facilitator: There are some errors on this page which include the lack of "" on some direct citations. However, this is a useful research tool.