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The present paper seeks to lay bare how the grim realities of settler colonialism and petro-capitalism have a tolling effect on the indigenous ways of life. The present era, termed the 'Anthropocene' or 'Capitalocene,' as it is the capitalist concern of some of the privileged anthropos that inflict socio-economic and ecological injustices on earth, heralds the birth of cautionary literature that deconstructs anthropocentric fixation to purge the earth off the catastrophic impacts of rapacious human activities. In order to examine how capitalism and its resultant climate emergency have spurred environmental activists and authors to reflect upon this theme, the paper undertakes a close textual analysis of The Breathing Hole (2020) by Colleen Murphy (b. 1954), a contemporary Quebecois playwright. By employing indigenous ecocriticism and non-human turn in literary studies, the study examines how the playwright jettisons the standardised category of the Anthropos by prioritising the non-human character, Angu'ruaq, an anthropomorphised polar bear. Attempts have been made to highlight how the capitalist motive of the neo-colonial agents leaves a breach in the fabric of the succouring connection between the indigenous Inuit existence and the non-human beings in the Nunavut territory of the Canadian Arctic. The findings of the paper demonstrate how the playwright approaches contemporary eco-crisis using indigenous ecodrama. [ABSTRACT FROM AUTHOR]

Background: The Qanuinngitsiarutiksait study aimed to develop detailed profiles of Inuit health service utilization in Manitoba, by Inuit living in Manitoba (approximately 1,500) and by Inuit from the Kivalliq region of Nunavut who travel to Manitoba to access care not available in Nunavut (approximately 16,000 per year)., Methods: We used health administrative data routinely collected in Manitoba for all services provided and developed an algorithm to identify Inuit in the dataset. This paper focused on health services used by Inuit from the Kivalliq for prenatal care and birthing., Results: Our study found that approximately 80 percent of births to women from the Kivalliq region occur in Manitoba, primarily in Winnipeg. When perinatal care and birthing are combined, they constitute one third of all consults happening by Kivalliq residents in Manitoba. For scale, hospitalizations for childbirths to Kivalliq women about to only 5 percent of all childbirth-related hospitalizations in Manitoba., Conclusions: The practice of evacuating women from the Kivalliq for perinatal care and birthing is rooted in colonialism, rationalized as ensuring that women whose pregnancy is at high risk have access to specialized care not available in Nunavut. While defendable, this practice is costly, and does not provide Inuit women a choice as to where to birth. Attempts at relocating birthing to the north have proven complex to operationalize. Given this, there is an urgent need to develop Inuit-centric and culturally appropriate perinatal and birthing care in Manitoba., (© 2022. The Author(s).)

Objectives: In 2014-2015, over 400 social housing units were constructed in selected communities in Nunavik and Nunavut, two Inuit regions in northern Canada where housing shortages and poor quality housing are endemic and undermine population health. This paper presents results from a before-and-after study examining the effects of rehousing, i.e., relocating to a newly constructed or pre-existing social housing unit, on psychosocial health and asthma-related symptoms for Inuit adults., Methods: Baseline data were collected 1-6 months before, and follow-up data 15-18 months after rehousing. Of the 289 participants at baseline, 186 were rehoused. Of the 169 participants eligible at follow-up, 102 completed the study. Self-reported health measures included psychological distress, perceived stress in daily life, perceived control over one's life, and asthma-related symptoms. Data are analyzed using multilevel models for longitudinal data., Results: After adjusting for age, sex, and region of residence, participants reported significantly lower levels of psychological distress and perceived stress in daily life, and improved sense of control over their lives 15 to 18 months after rehousing. Participants were also significantly less likely to report asthma-related symptoms at follow-up., Conclusion: Significant positive health impacts are observed for adults who relocated to newly constructed or pre-existing social housing units. Increasing investments to redress the housing situation across Inuit Nunangat is required, not only to improve living conditions but also to improve the health and well-being of the population.

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Death by suicide and attempted suicide among Inuit youth is now considered a public health emergency of epidemic proportion, with rates among the highest worldwide. A strong sense of cultural identity and pride, as well as social capital, has been identified as being protective against suicide. The Canadian Institute for Health Research (CIHR) Guidelines for Health Research Involving Aboriginal People call for communities to be included in the conception, planning and implementation of research. The authors took first steps towards sharing the responsibility of designing a community initiative with the youth of Naujaat, Nunavut, a community located directly on the Arctic Circle. With the objectives of promoting open listening and exploration of community needs and enhancing self-determination and sustainability, we postulated a youth resiliency project that will be co-authored by the community. This paper describes the joint work process. We recount how Inuit youth take ownership of the project with the guidance of Ms. Elizabeth Haqpi, a Naujaat Elder. The article will particularly reflect on the process of balancing the different perspectives and expectations while enjoying the richness of mutual learning through keeping each other accountable.

Copyright of Canadian Geographer is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In impact assessment (IA) the value of different forms of knowledge is increasingly acknowledged, but implementation and practice challenges continue. In Nunavut, a territory in the Canadian Arctic, Indigenous knowledge plays a key role in understanding and defining environmental baselines and guiding the assessment process; however, even here there are needs and opportunities for improved treatment and use of Indigenous knowledge in assessment and decision-making. This paper outlines the central role of Inuit Qaujimaningit/Qaujimajatuqangit (IQ) (Inuit knowledge) in shaping and defining Nunavut's impact assessment process. The work highlights the potential of the Nunavut process to provide a model for the use of Indigenous knowledge in IA, and of co-management or Indigenous-led impact assessment. Focus groups were held with board members and staff of the Nunavut Impact Review Board – the co-management board responsible for impact assessment in the territory. The results highlight the unique qualities of the impact assessment process in Nunavut and demonstrate how IQ is a crucial component of project review, notably its role in decision-making and for ensuring that the process is meaningful to communities. The results and recommendations have value to a range of other jurisdictions that are also working towards using Indigenous knowledge in environmental decision-making or even seeking to advance Indigenous-led impact assessment. [ABSTRACT FROM AUTHOR]

Background: The health and educational systems in Greenland and Nunavut are reflections of those in Denmark and Southern Canada, with the language of instruction and practise being Danish and English. This places specific demands on Inuit studying nursing., Objective: This paper discusses the experiences of Inuit who are educated in nursing programmes and practise in healthcare systems located in the Arctic but dominated by EuroCanadian and Danish culture and language., Design: Research was qualitative and ethnographic. It was conducted through 12 months of fieldwork in 5 Greenlandic and 2 Nunavut communities., Methods: Observation, participant observation, interviews, questionnaires and document review were used. The analytical framework involved Bourdieu's concepts of capital and habitus., Results: Participants experienced degrees of success and well-being in the educational systems that are afforded to few other Canadian and Greenlandic Inuit. This success appeared to be based on nurses and students possessing, or having acquired, what I call "double culturedness"; this makes them able to communicate in at least 2 languages and cultures, including the ability to understand, negotiate and interact, using at least 2 ways of being in the world and 2 ways of learning and teaching., Conclusion: There continues to be a critical need for Inuit nurses with their special knowledge and abilities in the healthcare systems of the Arctic. Inuit nurses' experiences will help inform the education and healthcare systems and point to areas in need of support and change in order to increase recruitment and retention of nursing students and practitioners.

Eekeeluak Avalak, an 18-year-old Inuk wrestler who won the first-ever gold medal for Nunavut at the Canada Summer Games in 2022, dedicated his win to his late brother who died by suicide in 2015. Avalak openly attributed sport – specifically wrestling – to saving his own life. This story raises important questions about the role of sport and traditional games in Inuit suicide prevention strategies. Few studies have examined the role of sport or traditional games in Inuit suicide prevention strategies. In an attempt to reduce Inuit suicide rates, in addition to the National Inuit Prevention Strategy, three of the four land claim regions that constitute Inuit Nunangat have suicide prevention strategies. In this study, we used settler colonial theory, critical Inuit studies, and content analysis to examine if and how sport and Inuit traditional games are identified as prevention tools in these Inuit suicide prevention strategies. The results demonstrate that sport and traditional games have largely been overlooked as protective factors in current Inuit-wide and land-claim specific suicide prevention strategies. Moving forward, evidence-based and community-driven approaches could be funded, created, implemented, and evaluated as culturally-safe Inuit mental health intervention models to address the disproportionately high suicide rates among Inuit in Inuit Nunangat. [ABSTRACT FROM AUTHOR]

Across Canada, the COVID-19 pandemic placed considerable stress on territorial and provincial healthcare systems. For Nunavut, the need to continue to provide access to critical care to its citizens meant that medical travel to provincial points of care (Edmonton, Winnipeg and Ottawa) had to continue through the pandemic. This complexity created challenges related to the need to keep Nunavut residents safe while accessing care, and to manage the risk of outbreaks in Nunavut resultant from patients returning home. A number of strategies were adopted to mitigate risk, including the expansion of virtual care, self-isolation requirements before returning from Winnipeg, and a level of cross-jurisdictional coordination previously unprecedented. Structural limitations in Nunavut however limited opportunities to expand virtual care, and to allow providers from Manitoba to access the Nunavut's electronic medical records of patients requiring follow up. Thus, known and long-standing issues exacerbated vulnerabilities within the Nunavut healthcare system. We conclude that addressing cross-jurisdictional issues would be well served by the development of a more formal Nunavut-Manitoba agreement (with similar agreements with Ontario and Alberta), outlining mutual obligations and accountabilities. [ABSTRACT FROM AUTHOR]

The polar bear (Ursus maritimus) is a common pool resource that contributes to both the subsistence and monetary aspects of the Nunavut mixed economy through its use as food, the sale of hides in the fur trade, and sport hunt outfitting. Sport hunting is more financially profitable than subsistence hunting; however, the proportion of the polar bear quota devoted to the sport hunt has become relatively stable at approximately 20% across Nunavut. This ratio suggests local Inuit organizations are not using a neoclassical economic model based on profit maximization. This paper examines local-level hunting organizations and their institutions (as sets of rules) governing the sport and Inuit subsistence hunts from both formalist and substantivist economic perspectives. It concludes that profit maximization is used within the sport hunting sphere, which fits a neoclassical model of economic rationality. A second and parallel system, better viewed through the substantivist perspective, demonstrates that the communities focus on longer-term goals to maintain and reproduce the socio-economic system of the subsistence economy, which is predicated on maintaining social, human-environment, and human-polar bear relations.

When faced with a species that is seldom encountered or discussed, can local or indigenous people piece together their accumulated experience to make inferences about the ecology of that species? In this paper the Greenland shark acts as a model to study how the Inuit of southern Baffin Island are able to produce ecological knowledge. We examine experiential information, reflections, variations in knowledge, and sense-making related to the Greenland Shark, and present a knowledge co-production process based on heuristic reasoning. The process of knowledge co-production has similarities to fuzzy logic, and highlights the adaptability and versatility of indigenous knowledge systems to generate new understandings about the species and its role in the Arctic marine environment. Interactions between the Inuit and researchers can provide a forum to facilitate knowledge co-production, and can be used as a strategy to engage the Indigenous and traditional peoples in resource management and conservation. [ABSTRACT FROM AUTHOR]

Although the practice of food storage is important to many questions addressed by archaeologists, demonstrating its presence in archaeological contexts can be difficult or impossible. One potentially useful approach to meat storage is the concept of the Drying Utility Index, introduced by Lewis Binford (1978) to predict which carcass portions, with attached bone, will be selected for storage by drying. However, this index has not been widely used by zooarchaeologists, at least in part because the calculations involved in its derivation are extremely complex. This paper presents a new, simplified index, the Meat Drying Index, which is easier to calculate and more transparent than the Drying Utility Index, yet which retains all of its key attributes. This new index is applied to caribou bone samples from two regions: Binford's (1978) Nunamiut data from northern Alaska, and the contents of three caches from the Barren Grounds of Canada, near Baker Lake, Nunavut. In both cases, the Meat Drying Index correlates with the observed element frequencies as well as, or better than, the original Drying Utility Index. As a result, the new index may prove applicable to element distributions from a wide range of archaeological contexts in which storage of meat by drying is suspected.

This paper provides ethnographic and historical evidence for the existence, in time and space, of a network of well-established trails connecting most Inuit settlements and significant places across the Canadian Arctic. The geographic and environmental knowledge relating to trails (and place names associated with the trails) has been orally transmitted through many generations of Inuit. I use historical documents, ethnographic research, and new geographic tools such as GPS, GIS and Google Earth, to show the geographic extent of the network and its historical continuity. I particularly draw on a trip following Inuit along a traditional trail connecting the communities of Iglulik and Naujaat (Repulse Bay). Inuit have made systematic use of the Arctic environment as a whole and trails are, and have been, significant channels of communication and exchange across the Arctic. There are some types of oral history and knowledge that can be accurately transmitted through generations, and I propose that some aspects of Inuit culture are better understood in terms of moving as a way of living. [ABSTRACT FROM AUTHOR]

Research on climate change impacts, vulnerability and adaptation, particularly projects aiming to contribute to practical adaptation initiatives, requires active involvement and collaboration with community members and local, regional and national organizations that use this research for policy-making. Arctic communities are already experiencing and adapting to environmental and socio-cultural changes, and researchers have a practical and ethical responsibility to engage with communities that are the focus of the research. This paper draws on the experiences of researchers working with communities across the Canadian Arctic, together with the expertise of Inuit organizations, Northern research institutes and community partners, to outline key considerations for effectively engaging Arctic communities in collaborative research. These considerations include: initiating early and ongoing communication with communities, and regional and national contacts; involving communities in research design and development; facilitating opportunities for local employment; and disseminating research findings. Examples of each consideration are drawn from climate change research conducted with communities in the Canadian Arctic. [ABSTRACT FROM AUTHOR]

Presently, the terms "settlement" and "community" are used virtually interchange- ably as identifying referents for contemporary Inuit residential places, especially those that are the result of past Euro-Canadian resettlement policy. This paper revisits Chang's (1961) conceptualization of these terms in which "settlement" expresses spatial, geographic and, to a degree, temporal provenience, while "community" is conceived of as having strict social meaning with regard to place. Chang's conception of each term is tested through examination of ethnohistoric information about Inuit occupation and use of the Clyde region of eastern Baffin Island before the formation of modern Clyde Rivet This examination begins with historical and informant information about the nineteenth century regional presence of Inuit and then is followed by detailed Inuit memories of people and places during Clyde's Contact-Traditional Period (ca. 1923-1970). It concludes that Chang's discriminating use of "settlement" and "community" are relevant to the history of Inuit occupation in this area during this later time, but that his formulations about Inuit settlement and community within his larger circumpolar typologies are weak and with regard to community inaccurate. [ABSTRACT FROM AUTHOR]

This study investigated how COVID-19 has affected the wellness of a group of Inuit youth leaders in Nunavut in the context of their involvement with an ongoing mental health research initiative, the Making I-SPARX Fly in Nunavut [I-SPARX] project. The study had three goals: (1) to understand how the pandemic has affected I-SPARX leaders’ perceived involvement in the I-SPARX Project; (2) to build knowledge around how the pandemic has impacted the daily life and wellbeing of youth in Nunavummiut communities; and (3) to acquire a culturally specific understanding of their coping mechanisms and resilience strategies through the lens of Inuit Qaujimajatuqangit (IQ). Nine Inuit youth were interviewed virtually about their participation in I-SPARX, their life during the pandemic, and their coping strategies. Their comments were analysed using inductive thematic analysis. Pandemic challenges, the utility of I-SPARX teachings and participation, and culturally and community-embedded pathways to resilience were discussed. The implications of COVID-19 on Inuit youth in remote communities are not fully understood. The current study illuminates their experiences of the pandemic to inform future research on ways in which Inuit youth might be supported in situations, such as a global pandemic, that restrict their traditional resilience-enhancing activities and create social isolation. [ABSTRACT FROM AUTHOR]

Engaging community partners to work as co-researchers and research assistants for research involving Inuit communities or regions helps to ensure the equitable recognition of community and researcher priorities, mutual trust and respect, participation by local participants, inclusion of local knowledge and local uptake of research findings. However, research knowledge still in development among community members has been described as a barrier to effective Arctic community research partnerships. This paper describes two 3-day, cross-cultural research training workshops held in the Nunavut communities of Arviat and Iqaluit during Spring 2017. The purpose was to encourage reciprocity as a basis for research training that incorporates both Western and Inuit approaches and that emphasises relationship building to benefit both Inuit and non-Inuit research communities. A review of participant responses to the workshops suggests value in using an integrated Western-Inuit framework of educational objectives to guide the training. Responses suggest the workshops helped improve understanding of research practices and ethics rooted in different traditions for participants interested in assisting with or conducting research in Canada's Arctic communities. [ABSTRACT FROM AUTHOR]

Over the last decade in Nunavut, the discipline of archaeology has been strongly encouraged to reconsider its practices and narratives concerning the past so as to better align with contemporary Inuit politics, culture and society. While archaeologists are open to new approaches for engaging Nunavut populations, there exist few tools within the discipline's repertoire for understanding history beyond the excavation and interpretation of material remains. This has become particularly apparent in situations where archaeologists use their trade to educate Inuit about their own history. This paper is a personal reflection on the act of teaching Arctic history, and describes my own attempts to better understand the greater context of history in the community of Cambridge Bay, Nunavut. This is ultimately accomplished by de-emphasizing the pedagogic value of material artifacts, and developing more grounded research methodologies to incorporate local understandings of how and why historical learning takes place. [ABSTRACT FROM AUTHOR]

Background. Community members, Aboriginal organizations, public servants and academics have long been describing a desperate situation of food insecurity in the Eastern Canadian Arctic. Objective. The Nunavut Food Security Coalition, a partnership of Inuit Organizations and the Government of Nunavut, is collaborating to develop a territorial food security strategy to address pervasive food insecurity in the context of poverty reduction. Design. The Nunavut Food Security Coalition has carried out this work using a community consultation model. The research was collected through community visits, stakeholder consultation and member checking at the Nunavut Food Security Symposium. Results. In this paper, we describe a continuous course of action, based on community engagement and collective action, that has led to sustained political interest in and public mobilization around the issue of food insecurity in Nunavut. Conclusions. The process described in this article is a unique collaboration between multiple organizations that has led to the development of a sustainable partnership that will inform policy development while representing the voice of Nunavummiut. [ABSTRACT FROM AUTHOR]

This paper uses a mixed methods approach to characterise the experience of food insecurity among Inuit community members in Igloolik, Nunavut, and examine the conditions and processes that constrain access, availability, and quality of food. We conducted semi-structured interviews ( n= 66) and focus groups ( n= 10) with community members, and key informant interviews with local and territorial health professionals and policymakers ( n= 19). The study indicates widespread experience of food insecurity. Even individuals and households who were food secure at the time of the research had experienced food insecurity in the recent past, with food insecurity largely transitory in nature. Multiple determinants of food insecurity operating over different spatial-temporal scales are identified, including food affordability and budgeting, food knowledge and preferences, food quality and availability, environmental stress, declining hunting activity, and the cost of harvesting. These determinants are operating in the context of changing livelihoods and climate change, which in many cases are exacerbating food insecurity, although high-order manifestations of food insecurity (that is, starvation) are no longer experienced. [ABSTRACT FROM AUTHOR]

Inuit Elders from the West Coast of Hudson Bay, Canada remember the past to serve the present. This paper describes a mapping and oral history project that is gathering Elders' knowledge of the people, places, sites, and resources that populated their vast traditional territory. We discuss the Elders' conception of this work within the framework of Inuit Qaujimajatuqangiit (Inuit knowledge) and how these understandings are actively contributing to the form and direction of the project. We explore how the Elders' knowledge is used to inform and animate the archaeological findings of the project. These broader discussions are focused around an examination of the tentative links between an historic Inuit trader named Ullebuk (Ouligbuk) and archaeological features uncovered at a site located near Arviat, Nunavut. Finally, we discuss how the Elders' work is trained on the goal of serving their people, particularly the rapidly expanding population of Inuit youth. [ABSTRACT FROM AUTHOR]

Copyright of McGill Journal of Education is the property of McGill Journal of Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Inuit experience the highest cancer mortality rates from lung cancer in the world with increasing rates of other cancers in addition to other significant health burdens. Inuit who live in remote areas must often travel thousands of kilometers to large urban centres in southern Canada and negotiate complex and sometimes unwelcoming health care systems. There is an urgent need to improve Inuit access to and use of health care. Our study objective was to understand the experiences of Inuit in Canada who travel from a remote to an urban setting for cancer care, and the impacts on their opportunities to participate in decisions during their journey to receive cancer care. Methods: We are an interdisciplinary team of Steering Committee and researcher partners (“the team”) from Inuit-led and/or -specific organizations that span Nunavut and the Ontario cancer health systems. Guided by Inuit societal values, we used an integrated knowledge translation (KT) approach with qualitative methods. We conducted semi-structured interviews with Inuit participants and used process mapping and thematic analysis. Results: We mapped the journey to receive cancer care and related the findings of client (n = 8) and medical escort (n = 6) (“participant”) interviews in four themes: 1) It is hard to take part in decisions about getting health care; 2) No one explains the decisions you will need to make; 3) There is a duty to make decisions that support family and community; 4) The lack of knowledge impacts opportunities to engage in decision making. Participants described themselves as directed, with little or no support, and seeking opportunities to collaborate with others on the journey to receive cancer care. Conclusions: We describe the journey to receive cancer care as a “decision chain” which can be described as a series of events that lead to receiving cancer care. We identify points in the decision chain that could better prepare Inuit to participate in decisions related to their cancer care. We propose that there are opportunities to build further health care system capacity to support Inuit and enable their participation in decisions related to their cancer care while upholding and incorporating Inuit knowledge. [ABSTRACT FROM AUTHOR]

The purpose of this review is to summarise past Inuit health and wellness studies in Manitoba and the Kivalliq region of Nunavut to provide a snapshot of the types of studies available and identify the gaps in knowledge. Research to date has largely been disease-based and often provides comparisons between Indigenous and non-Indigenous people. Distinct Inuit experiences are rarely written about from an Inuit perspective. However, Inuit Tapiriit Kanatami, the national organisation of Inuit in Canada, and Pauktuutit Inuit Women of Canada have been leaders in strengths-based community research and publications that address priorities determined by the Inuit, including the 2018 Inuit Tapiriit Kanatami document National Inuit Strategy on Research (132). [ABSTRACT FROM AUTHOR]

Food security is a complex topic defined not just by having enough nutritious food to eat but also by cost, safety and cultural considerations. In Arctic Inuit communities, food security is intimately connected to culture through traditional methods of harvesting country food. In Chesterfield Inlet, Nunavut, community-based research was conducted in collaboration with Chesterfield Inlet community members using interviews and community engagement. Community members were consulted about the design of the interview guide, recruitment of participants, analysis and validation of results. This study aims to develop a theoretical framework of how food security, cultural continuity and community health and well-being are interconnected to allow for a richer understanding of how increased shipping, climate change and social changes are impacting community members. In Chesterfield Inlet, harvesting and consuming country food (e.g., seal) is perceived as the mechanism that connects food, culture and community health. Sharing of freshly harvested country food supports the food security of community members without hunters in their families, aligns with hunters’ cultural beliefs and promotes community health and well-being. Changes that reduce a hunter’s success in harvesting country food limit her or his ability to share country food, which negatively impacts community health and well-being. The results of this study support existing community efforts to adapt to changes that impact harvesting success. [ABSTRACT FROM AUTHOR]

Business is one of the fastest growing areas in post-secondary education, but there is little understanding of Indigenous business practices. This article looks at three Arctic communities in the Yukon, the Northwest Territories, and Nunavut, and their associated co-operative businesses. I examine how these businesses express cultural values, as well as the business skill needs within these communities. Key informant interviews were conducted in each of the three Arctic communities, and three conclusions were made: (a) Co-operatives act as links between communities and their economic activities, (b) Business skills within communities need to be developed, and (c) Business skills need to include cultural components, as co-ops represent cultural economic expressions. [ABSTRACT FROM AUTHOR]

Objective: To determine the prevalence and correlates of healthy vitamin D status in lactating Inuit women living in remote regions of the Arctic.Design: Cross-sectional.Setting: Households were selected randomly in thirty-six communities of Nunavut, Nunatsiavut and Inuvialuit Settlement Region. Dietary intake was assessed using a 24 h recall and an FFQ. Anthropometric measurements, household living conditions, supplement use and health status were assessed. In fasting samples, serum 25-hydroxyvitaimn D (25(OH)D) was measured using a chemiluminescent assay (LIAISON; Diasorin Inc.).Subjects: Lactating Inuit women participating in the 2007-2008 International Polar Year Inuit Health Survey conducted in the months of August to October.Results: Among participants (n 34), 8·8, 26·5 and 50·0 % had 25(OH)D concentrations at or above 75, 50 and 40 nmol/l, respectively. More than one-third of participants did not consume traditional foods during the previous day and only 11·3 % of total energy intake was derived from traditional foods. Only 14·7 % of the sample consumed the daily number of milk servings recommended by Canada's Food Guide (two servings) for First Nations, Inuit and Métis. Using multivariable logistic regression to examine 25(OH)D≥40 nmol/l, only higher body fat was inversely correlated with 25(OH)D concentration.Conclusions: The present study is the first to assess simultaneously vitamin D status and other known factors that affect it among lactating Inuit women living in remote communities in the Arctic. Healthy maternal vitamin D status was observed in 25 % of participants during the late summer and early autumn. This requires further assessment in a larger sample spanning more seasons. [ABSTRACT FROM AUTHOR]

In this article a story of digital sharing is told. The focus is on a collection of traditional Inuit material culture brought together on King William Island over 22 months in 1903-1905 by Norwegian explorer Roald Amundsen. Today, shared interest in and concern for this collection centres the collaboration between the Nattilik Heritage Centre in Gjoa Haven, Arctic Canada, and the Museum of Cultural History in Oslo, Norway. A digital sharing portal launched in 2017 sets out to realise the space and framework for crucial collaborative practices concerning knowledge sharing and access to the material. The article discusses this process, using Clifford's perspectives on the contact zone (1997) as an intake to discuss the construction and practice of this digital sharing site. [ABSTRACT FROM AUTHOR]

Objective: This study responded to a community-identified need to form an evidence base for interventions to promote mental health and wellness among youth in Nunavut. Methods: A literature review was conducted using the terms adolescence and Inuit and intervention or program or camp or land-based. PubMed and Google Scholar databases were used to find peer-reviewed and grey literature on community-based youth programs. The literature review was presented to parents, elders, and youth for discussion over several months in 2009-2010. Results: Key themes included: self-esteem, physical activity, stress and coping, positive peer relationships, Inuit identity, mental health and well-being, and the effects of intergenerational trauma on youth in Nunavut. Themes were incorporated into a model for youth mental health interventions based on Inuit terminology, philosophy, and societal values--the Eight Ujarait/Rocks Model. The model was implemented as a camp program in 6 pilots in 5 communities from 2011 to 2013. Data were collected before and after the camp. Results indicated that the program fostered physical, mental, emotional, and spiritual wellness among youth. Parent observations of participants included an improvement in behaviour and attitude, strong cultural pride, greater confidence in identity, and improved family and community relationships. Conclusion: Evidence-based, community-driven models for youth mental health interventions in the North hold promise. The application of one such model through a camp program had a lasting impact on the individuals involved, beyond their immediate participation. Long-term monitoring of the participants, and ongoing evaluations of camps as they continue to unfold across Nunavut, are needed to contribute to the robust evidence base for this program over time. [ABSTRACT FROM AUTHOR]

Copyright of Comparative & International Education is the property of Canadian & International Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Inuit in Arctic Canada have one of the highest suicide rates in the world. Most of these suicides occur among youth, especially males, between the ages of 15 and 24. The goal of this study was to gain an understanding of Inuit experiences with suicide and what suicide means to Inuit, including suicide attempters and bereaved survivors. Fifty Inuit between the ages of 14 and 94 were interviewed about suicides in two communities in Nunavut. Sixty-three high school and college students were also surveyed with the same questions. It was found that suicide was most closely related to romantic relationship and family problems, and to experiences of loneliness and anger. These findings are interpreted in the context of massive social change, on-going colonization, and multigenerational trauma following the colonial government era of the 1950s and 1960s, when family and interpersonal relationships were significantly affected. The study stresses that suicide prevention strategies focus on youth and family, particularly on parenting, and ensure that Inuit communities take control of prevention programs. It recommends that family and community resources be further mobilized for suicide prevention. [ABSTRACT FROM AUTHOR]

Climate change in the Canadian north is, and will be, managed by communities that are already experiencing social, political, economic and other environmental changes. Hence, there is a need to understand vulnerability to climate change in the context of multiple exposure-sensitivities at the community level. This article responds to this perceived knowledge need based on a case study of the community of Kugluktuk in Nunavut, Canada. An established approach for vulnerability assessment is used to identify current climatic and non-climatic exposure-sensitivities along with their associated contemporary adaptation strategies. This assessment of current vulnerability is used as a basis to consider Kugluktuk's possible vulnerability to climatic change in the future. Current climate-related exposure-sensitivities in Kugluktuk relate primarily to subsistence harvesting and community infrastructure. Thinner and less stable ice conditions and unpredictable weather patterns are making travel and harvesting more dangerous and some community infrastructure is sensitive to permafrost melt and extreme weather events (e.g., flash floods). The ability of individuals and households to adapt to these and other climatic exposure-sensitivities is influenced by non-climatic factors that condition adaptive capacity including substance abuse, the erosion of traditional knowledge and youth suicide. These and other non-climatic factors often underpin adaptive capacity to deal with and adapt to changing conditions and must be considered in an assessment of vulnerability. This research argues that Northern communities are challenged by multiple exposure-sensitivities--beyond just those posed by climate--and effective adaptation to climate change requires consideration if not resolution of socio-economic and other issues in communities. [ABSTRACT FROM AUTHOR]

Cultural eutrophication is one of several environmental stressors that represents a significant ecological threat as the human population continues to grow and encroach on aquatic ecosystems. However, until recently, the environmental impacts of ancient human populations that had low population densities were thought to be largely insignificant relative to those of post-industrial urban society. Based on paleolimnological and archeological data, we have shown that Thule Inuit whalers living in small, nomadic communities were altering High Arctic pond ecology centuries before industrialization. Changes in diatom species assemblage and spectrally inferred aquatic primary production indicate a period of increased production in a pond (E-Knud) on Knud Peninsula, Ellesmere Island, which can be linked to the effects of the Thule from about 810–340 years ago. This site is near the northernmost region of past Thule occupation. Input of nutrients from bowhead whale carcasses, used by the Thule Inuit for sustenance and the construction of winter settlements, as well as other Thule activities (e.g., sealing, human waste, etc.), resulted in an increase in δ15N, which coincided with ecologically significant diatom abundance changes, including an increase in Amphora ovalis. Diatom and nutrient changes also coincided with increased primary aquatic production, as measured by spectrally inferred chlorophyll a concentration. In addition, we recorded relative increases in diatom taxa such as Craticula halophila and Achnanthidum minutissimum in the more recent sediments, which we attribute to recent climate warming, manifested by lower water levels and associated evapo-concentration. Specific conductivities recorded during three sampling years (2004, 2006, 2009) show a trend of increasing conductivity in pond E-Knud in response to declining water levels. Together these changes in diatom species abundance suggest that multiple environmental stressors, operating several centuries apart, have led to marked limnological changes in E-Knud pond. [ABSTRACT FROM AUTHOR]

Objectives. Societies that foster socially supportive networks produce healthier populations. Social support is a significant determinant of health among Canada's Inuit population; however, little is known about the characteristics that provide access to social support among Inuit. This exploratory analysis describes how 4 types of social support (namely, positive social interaction, emotional support, tangible support and affection and intimacy) differ in relation to various determinants of health. Study design. Micro-data from the Arctic Supplement of the 2001 Aboriginal Peoples Survey (n=26,290) was used. Methods. Cross-tabulations and multivariate logistic regression analyses were used to examine levels (high/low) of the 4 types of social support among the full Inuit sample (n=26,290) as they relate to age, gender, geographic region, marital status, Aboriginal language use and participation in traditional harvesting activities. Results. Certain subsegments of the Inuit population were less likely to report high levels of social support, including men, the elderly (aged 55+) and the unmarried. Some Inuit-relevant determinants were also found to decrease the odds of reporting high levels of social support, including being unable to speak or understand an Aboriginal language, not participating in traditional harvesting activities and living in Nunavik. Conclusions. Research that frames Inuit health within the social determinants of health is in its relative infancy; however, evidence from the social epidemiological literature indicates that those with diminished access to social support also suffer poorer health outcomes. Future research should build on the findings of this study to examine how the relationship between various health outcomes (e.g., respiratory disease, suicide attempts, self-rated health) and social support may respond along a social gradient. Such analysis will build on the paucity of literature specific to Inuit health and social conditions and set priorities for policy and programming efforts that will improve the social determinants of Inuit health. [ABSTRACT FROM AUTHOR]

Environmental change has stressed wildlife co-management systems in the Arctic because parameters are changing more rapidly than traditional scientific monitoring can accommodate. Co-management systems have also been criticized for not fully integrating harvesters into the local management of resources. These two problems can be approached through the use of spatially-defined human social units termed community clusters, which are based on the demographic or ecological units being managed. An examination of polar bear management in Nunavut Territory, Canada, shows that community clusters provide a forum to collect and analyse traditional ecological knowledge (TEK) over a geographic area that mirrors the management unit, providing detailed information of local conditions. This case study also provides examples of how instituting community clusters at a governance level provides harvesters with social space in which to develop their roles as managers, along the continuum from being powerless spectators to active, adaptive co-managers. Five steps for enhancing co-management systems through the inclusion of community clusters and their knowledge are: (1) the acceptance of TEK, science, the precautionary principle and the right of harvesters not to be constrained by overly-conservative management decisions; (2) data collection involving TEK and science, and a collaboration between the two; (3) institutionalization of community clusters for data collection; (4) institutionalization of community clusters in the management process; and (5) grass-roots initiatives to take advantage of the social space provided by the community cluster approach, in order to adapt the management to local conditions, and to effect policy changes at higher levels, so as to better meet local objectives. [ABSTRACT FROM AUTHOR]