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In this article we examine a number of properties having to do with Schneider's Law in Inuktitut, also referred to as the Law of Double Consonants. This phonological rule simplifies a consonant cluster from two to one when there is an immediately preceding consonant cluster. We argue that although the rule is often characterized as targeting mixed clusters, consonant assimilation in Labrador Inuttut results in the fact that it only targets geminate clusters. The same is true in Northern Quebec dialects (Massenet 1986). This description of the rule shows eastern dialects (Labrador and Northern Quebec) to be similar to Siglit, a western dialect without extensive consonant assimilation, where the rule targets only geminates and not mixed clusters (Lowe 1985). We review a number of possible explanations of Schneider's Law, and propose an account based on syllable government of codas.

In the Eastern Arctic the Inuktitut language is as strong as it has ever been in terms of public recognition. But there are some reasons for concern: code-switching, subtractive bilingualism, etc. This article addresses this apparent contradiction by explaining the current language situation as a linguistic conflict. The social history of the Arctic has induced a basic inequality between English, the dominant speech form, and Inuktitut. This situation, called diglossia, entails a gradual loss of the native language among the younger generations. The study of a sample of Inuit students shows that Inuktitut is still the preferred language for addressing one's parents, but it is much less so, especially in the Baffin region, with siblings and friends. It is argued that only a change in the social and political conditions of the Inuit could reverse this trend.Key words: Inuktitut, language (Inuit), bilingualism, diglossia, Eastern Arctic ; Mots clés: inuktitut, langue (inuit), bilinguisme, diglossie, Arctique de l'est

Frontmatter -- Contents -- List of figures -- List of tables -- Acknowledgements -- Introduction -- 1. Traditional people in the modern world -- 2. Animal rights, the seal protest, and Inuit -- 3. The culture of subsistence -- 4. Clyde Inuit and seals: ecological relations -- 5. The Clyde Inuit economy -- 6. Seals and snowmobiles: the modern Clyde economy -- 7. Ideological relations and harvesting -- 8. The seal protest as cultural conflict -- 9. A blizzard of contradictions -- 10. The controversy today -- Appendix: Notes on Inuktitut -- Bibliography -- Index

Simon Anaviapik lived in Pond Inlet on Baffin Island, Northwest Territories. A description of Anaviapik's personality does not fit into any of the accepted levels of recognition for an individual. There is no list of accomplishments and there are no citations of his works, his words or phrases. He wrote some stories from his life for those who did not know him, his people or his land. He was of very slight stature and had small, soft hands that firmly and warmly shook your hand. His beaming eyes were alert and penetrating, showing experience in probing the unknown and revealing his great understanding of people. His speech was clear and well pronounced and he knew his native language, Inuktitut, second to none of his contemporaries. Most valuable of all was his ability to explain fully all of its nuances. He often sadly remarked on the gradual deterioration of Inuktitut. He spoke no English, but we observed that he understood the language quite well without any help or translators. . Anaviapik was the key motivator for local Inuit to participate in a multidisciplinary, international scientific research project known as the EOS Routing Study, conceived and coordinated by Hermann Steltner in 1971. . Seventeen Inuit from Pond Inlet assisted with the Routing Study, together with researchers from Brock University, Canada, and several European institutions. At the end of that study Anaviapik succeeded in convincing us to continue with engaging Inuit in science-supporting data collection, measurements and observations. This led to our founding of the Arctic Research Establishment (ARE) in Pond Inlet in 1973. .

The situation John Godfrey Saxe describes in his 19th century poem retelling the parable of the blind men and the elephant is not unlike the birthing pains of the emerging discourse between Western and Indigenous Knowledges. In this paper I propose that the "disputations" have nothing to do with such reified notions as "clash of ideologies" or "metaphysics," but are rather more semiological in nature. Semiotics, to which linguistics belongs, is an undiscovered country whose vistas may provide more efficacious roadmaps to meaningful communications between disparate knowledges – i.e., Western Science and Indigenous Knowledge. I propose to examine a specific case of a wildlife management issue in Nunavut, Canada, whose outcomes will determine not only the viability of a species but the quality of the relationship between Inuit Qaujimaningit and Governments. The original article is in Inuktitut. ; La situación que describe John Godfrey Saxe en su poema del siglo XIX, donde cuenta la parábola de los ciegos y el elefante, no es tan diferente de las dolorosas complicaciones presentes en el discurso emergente entre los saberes occidentales y los saberes indígenas. En este artículo propongo que las "disputas" entre estos saberes no derivan de conceptos codificados como "conflicto de ideologías" o "metafísica", sino son más bien de naturaleza semiológica. La semiótica, a donde pertenece la lingüística, es un territorio ignoto cuyos panoramas pueden brindar mapas eficaces para una comunicación más llena de sentido entre saberes distintos, en este caso la ciencia occidental y el conocimiento indígena. Propongo examinar un caso específico, el tema de la administración de la vida salvaje en Nunavut, Canadá, cuyos resultados determinarán no solo la viabilidad de una especie sino también la calidad de la relación entre Inuit Qaujimaningit y los gobiernos. El artículo original está en inuktitut. ; La situation décrite par John Godfrey Saxe dans son poème du 19e siècle, qui relate la parabole des aveugles et de l'éléphant, ne diffère pas des douleurs d'élaboration des nouveaux discours entre les connaissances occidentales et indigènes. Dans le présent article, je suggère que les « conflits » n'ont rien à voir avec les notions réifiées « d'affrontements idéologiques » ou de « métaphysique », mais sont plutôt de nature sémiologique. La sémiotique, à laquelle appartient la linguistique, est un pays inconnu dont les perspectives pourraient offrir plus de détails pour des communications significatives entre les connaissances disparates – par exemple, la science occidentale et les connaissances indigènes. Je propose d'examiner un cas spécifique, le problème de gestion de la faune sauvage dans la province du Nunavut au Canada, dont les résultats détermineront non seulement la viabilité d'une espèce, mais aussi la qualité de la relation entre Inuit Qaujimaningit et les gouvernements. L'article original a été rédigé en inuktitut. ; A situação que John Godfrey Saxe descreve em seu poema do século XIX que reconta a parábola dos homens cegos e do elefante não difere das dores do parto do discurso emergente entre as sabedorias ocidentais e indígenas. Neste artigo, proponho que as "disputas" não têm nada a ver com as noções reificadas como "choque de ideologias" ou "metafísicas", mas que são, em vez disso, de uma natureza mais semiológica. A semiótica, campo ao qual a linguística pertence, é um país não descoberto cujas vistas podem proporcionar mapas mais eficazes para comunicações significativas entre sabedorias díspares, isto é, a Ciência Ocidental e a Sabedoria Indígena. Proponho-me a analisar um caso de gestão da vida selvagem em Nunavut, Canadá, cujos resultados determinarão não apenas a viabilidade de uma espécie, mas a qualidade das relações entre Inuit Qaujimaningit e governos. O artigo original está em inuktitut.

Aboriginal peoples in Quebec are fighting for the survival of their language and culture. An essential component of Aboriginal decolonization and empowerment is the protection and enhancement of the Aboriginal heritage language. In this article, we review twenty years of research in Arctic Quebec (Nunavik) involving Inuit students educated in Inuktitut as well as in French and English. Our research reveals that children not only learn better in their own heritage language as opposed to one of the societally dominant languages, but also develop a more positive view of themselves, and a healthier view of Inuit as a group. Bilingual Education is shown to be of crucial importance for the vitality of Inuit language and culture.

This paper provides a framework for understanding the social complexity of the linkages between language, identity, and territoriality (or attachments to place). Drawing on qualitative research among Inuit in the Canadian Arctic and in Ottawa, it discusses Inuit identities in relation to the role played by local, regional, national, and global processes in constructing Inuitness and the transformation of Indigenous identities nationally and globally. The paper argues that although Inuktitut is being supported by institutional and political structures in Nunavik and Nunavut, English and French have become increasingly important in daily Northern life. At the same time, Inuit migration to Southern cities has offered new challenges and established new priorities in the fostering of the plurilingualism necessary for urban Inuit life.

International audience ; Photographic participation by Inuit in tourism development of Tursujuq National Park (Nunavik) Nunavik landscapes are represented by the images of national and international tourism and not by those that Inuit themselves have chosen and interpreted. With globalisation and the power of images, there is a growing need by territories and identities for media exposure, which is being met on the one hand by the emergence of Inuit photography and on the other by Western visual materials. Additionally, a participatory democracy is now in charge of all development projects. Hence, in a territory where three Aboriginal languages (Inuktitut, Cree, and Naskapi) are spoken along with French and English, how can Inuit imageability be used to mediate the representation of landscapes for a proposed Quebec national park?

International audience ; Photographic participation by Inuit in tourism development of Tursujuq National Park (Nunavik) Nunavik landscapes are represented by the images of national and international tourism and not by those that Inuit themselves have chosen and interpreted. With globalisation and the power of images, there is a growing need by territories and identities for media exposure, which is being met on the one hand by the emergence of Inuit photography and on the other by Western visual materials. Additionally, a participatory democracy is now in charge of all development projects. Hence, in a territory where three Aboriginal languages (Inuktitut, Cree, and Naskapi) are spoken along with French and English, how can Inuit imageability be used to mediate the representation of landscapes for a proposed Quebec national park?

International audience ; Photographic participation by Inuit in tourism development of Tursujuq National Park (Nunavik) Nunavik landscapes are represented by the images of national and international tourism and not by those that Inuit themselves have chosen and interpreted. With globalisation and the power of images, there is a growing need by territories and identities for media exposure, which is being met on the one hand by the emergence of Inuit photography and on the other by Western visual materials. Additionally, a participatory democracy is now in charge of all development projects. Hence, in a territory where three Aboriginal languages (Inuktitut, Cree, and Naskapi) are spoken along with French and English, how can Inuit imageability be used to mediate the representation of landscapes for a proposed Quebec national park?

International audience ; Photographic participation by Inuit in tourism development of Tursujuq National Park (Nunavik) Nunavik landscapes are represented by the images of national and international tourism and not by those that Inuit themselves have chosen and interpreted. With globalisation and the power of images, there is a growing need by territories and identities for media exposure, which is being met on the one hand by the emergence of Inuit photography and on the other by Western visual materials. Additionally, a participatory democracy is now in charge of all development projects. Hence, in a territory where three Aboriginal languages (Inuktitut, Cree, and Naskapi) are spoken along with French and English, how can Inuit imageability be used to mediate the representation of landscapes for a proposed Quebec national park?

International audience ; Photographic participation by Inuit in tourism development of Tursujuq National Park (Nunavik) Nunavik landscapes are represented by the images of national and international tourism and not by those that Inuit themselves have chosen and interpreted. With globalisation and the power of images, there is a growing need by territories and identities for media exposure, which is being met on the one hand by the emergence of Inuit photography and on the other by Western visual materials. Additionally, a participatory democracy is now in charge of all development projects. Hence, in a territory where three Aboriginal languages (Inuktitut, Cree, and Naskapi) are spoken along with French and English, how can Inuit imageability be used to mediate the representation of landscapes for a proposed Quebec national park?