Ce mémoire analyse, à l’aide du Sérialisme Harmonique, un processus de gémination consonantique s’opérant à travers des frontières de morphème en groenlandais de l’ouest. Une partie intégrante de cette analyse se base sur les restrictions sur les formes de surface des consonnes géminées et le comportement général des consonnes chez les frontières de morphème. Le processus de gémination discuté implique l’assimilation consonantique régressive quand un affixe qui commence par une consonne se rattache à un stem qui se termine par une consonne. Un processus d’effacement consonantique en fin de stem s’opère dans le même contexte. Ces deux processus empêchent des groupes consonantiques d’apparaître dans des représentations de surface. Bien que la distribution de ces processus ne soit pas évidente, cette analyse propose une explication basée sur des mores flottantes qui déclenchent l’assimilation. En outre, l’analyse implémente une série d’opérations qui imposent des restrictions sur les représentations de surface des consonne géminées et établit une relation formelle entre ces représentations et leur position dans un morphème. L’objectif de ce mémoire est de proposer un exemple de comment une analyse plus moderne et unifiée de la grammaire du groenlandais pourrait être accomplie par le Sérialisme Harmonique. Alors que la majorité des travaux antérieurs sur la phonologie groenlandaise sont entièrement descriptifs ou impliquent des règles de réécriture ne pouvant pas être formellement reliées, ce mémoire suggère une approche à l’aide d’un cadre théorique sérial et basé sur des contraintes comme une option viable. / This thesis proposes an analysis in Harmonic Serialism of a cross-morpheme consonant gemination process in West Greenlandic. Central considerations to the analysis are surface restrictions on geminate consonants as well as general consonant behavior at morpheme boundaries. The gemination process at hand involves regressive consonant assimilation when a consonant-initial affix is introduced to consonant-final stem. This operates alongside a process of stem-final consonant deletion, with both processes serving as mutually exclusive strategies to prevent heterorganic consonant clusters from surfacing in West Greenlandic. While the distribution of these processes is not surface-apparent, it is explained through the proposal of unattached moras that function as triggers for assimilation. Additionally, the analysis implements a set of operations that impose restrictions on the output forms of geminate consonants and establishes a formal relationship between these output forms and their position within a morpheme. The objective of this thesis is to propose an example of how a more modern, unified analysis of West Greenlandic grammar could be modeled in Harmonic Serialism. While the majority of earlier works on West Greenlandic phonology are either purely descriptive in nature or involve rewrite rules that cannot share a formal relation or output goal, this thesis proposes an approach within a serial, constraint-based framework as a viable alternative.

Referral practices within healthcare systems are seen as a means of heightening the quality of perinatal care and lessening perinatal mortality and morbidity. Perinatal death or the birth of child with a handicap can be debilitating for a family. Since January 2002 a new referral system has been instituted within Greenland sending all at risk pregnancy to the referral hospital in Nuuk. The aim of the study was to describe the women’s experience of referral by drawing on their experiences and using their voices to present referral from the women’s point of view. Interviews were conducted within arrival at the referral hospital and during fieldwork over a one-year period. Interviews were conducted, recorded and transcribed. The analysis of interview data was conducted within the narrative framework, using Coping theory and resiliency tools as the theoretical base for structuring the narratives. Through their narratives the women presented their identities as mothers, community members and caretakers. Acceptance of referral was described as a tool for protecting their unborn child. With acceptance of the referral the women found an inner source of strength to deal with their own anger joy anxiety and loneliness. Their ability to accept referral was directly connected to their family and community and the support that they found therein / Siden januar 2002 har Grønland instrumenteret nye perinatale retningslinier. Disse retningslinier har til hensigt til at nedbringe mortaliteten og morbiditeten hos de nyfødte og deres mødre. Projektet tager udgangspunkt i kvindernes oplevelse af visitationen. Det belyser de udfordringer som kvinderne præsenteres for samt de redskaber kvinderne er i besiddelse af, i forsøget på at besejre disse udfordringer. Kvinderne blev interviewet ved ankomsten til modtagelsessygehuset og under feltarbejde. Interviewene blev optaget på bånd og blev transskriberet løbende. Narrrative teorier er grundlag for analysen af interviewene og coping og resiliency faktorer er de teoretiske grundprincipper for præsentation af kvindernes tanker. Igennem narrativerne fremlagde kvinderne deres oplevelse af sig selv som mødre, som medborgere og omsorgspersoner. Det at acceptere visitationen beskrives som et redskab til at beskytte deres ufødte barn. Ved at acceptere visitationen oplevede kvinderne en indre styrke, som hjalp dem til at bearbejde følelser som vrede, glæde, bekymring og ensomhed. Støtte fra deres familier og deres lokalsamfund var afgørende for deres oplevelse af tiden på modtagelsessygehuset / <p>ISBN 91-7997-126-1</p>

INTRODUCTION. This dissertation concerns childbirth and its position within the Greenlandic society. It takes a world relational view to health promotion during, focusing on the perinatal family and the importance of the mothers, the child, their families and the local community as equal pieces of a whole. AIM. The aim of the dissertation is to present new concepts and knowledge concerning the health of the perinatal family in Greenland. It looks holistically at the place of birth with focus on the issue of support of the perinatal family. It seeks to present the perinatal family and its position within the Greenlandic society. It links the changes in health policy with the concepts of family, attitude and community structure. It draws on statistical, historical, anthropological and cultural data within the context of the Greenlandic perinatal family. METHOD AND MATERIAL. The dissertation is comprised of four studies and uses multidisciplinary methods. Over an eight-year period from 2003 to 2011, narrative interviews and focus groups were collected at four sites in Greenland: Nuuk, Ilulissat, Sisimiut and Tasiilaq. Data included seven focus groups with 35 participants, supplemented with 18 individual interviews of mothers, fathers and Culture Bearers, as well as two literature studies. The mode of conducting focus groups and interviews was based on the principles in the Helsinki Declaration. RESULTS. The perinatal family’s concepts of safety are often connected directly to access to family and community. Family is perceived as security, and lack of family support and network as insecurity. The concept of family and community is culturally specific and connected to the immediate family, extended family and kin. There is a cultural room for birth in Greenland, where the health of the perinatal family lies in their ability to strengthen the bonds within family, kinship and community networks. The mothers of the study perceived themselves as the bearers of their children; the fathers considered themselves to be the artisans and caregivers for their family; the community, including the extended family, deemed an important support network for the families. CONCLUSION. It is important to understand the link that exists between traditional and cultural properties and the health of the child within the family. These are elements of the eco cultural pathways that are already integrated within the family interactions and could be a way to strengthen family interaction and health. Families and community support these traditions and in healthy eco cultural exchanges it enhances the child’s role as a health–promoting agent within the family. Greenlandic public health, health promotion programs and the national perinatal guidelines have a physical health focus, but do not address the mental, social and spiritual dimensions of perinatal health. This fragmented way of perceiving and implementing health does not support the relational worldview that is an integral part of the culture of Greenland, and thus many families struggle to exercise choice within the system / INDLEDNING. Afhandlingen omhandler fødselen og dets betydning i det grønlandske samfund, idet der anlægges et holistisk sundhedsfremmende syn på den perinatale periode og der fokuseres på vigtigheden af kvinder, børn, deres familier og lokalsamfundet som ligeværdige dele af helheden. MÅL. Målet med afhandlingen er, at præsentere nye begreber og viden om sundheden om den perinatale familie i Grønland. Der ses holistisk på fødested og dens indflydelse på familiestøtte i den perinatale periode. Afhandlingen tilstræber at præsentere den perinatale familie og dens placering i det grønlandske samfund. Den forbinder ændringerne i sundhedspolitikken med begreberne familie, holdninger og samfundsstruktur. Den bygger på statistisk, historisk, medicinsk-antropologisk og kulturel data inden for rammerne af den perinatale sundhed i Grønland. METODER OG MATERIALER. Afhandlingen indeholder fire studier som benytter sig af tværfaglige metoder. Der er i en otteårig periode fra 2003 til 2011 gennemført fokusgrupper og individuelle interviews, ligesom der er gennemført to litteraturstudier i samme periode. Det empiriske data er indsamlet fire steder i Grønland: Nuuk, Ilulissat, Sisimiut og Tasiilaq. Syv fokusgrupper med i alt 35 deltagere, er suppleret med 18 individuelle interview med kvinder, fædre og Kulturbærer. De anvendte metoder til gennemførsel af afhandlingens interviews og fokusgrupper er i overensstemmelse med Helsinki-Erklæringen RESULTATER. For de perinatale familier er begrebet sikkerhed ofte knyttet direkte til familie og samfund. Familien opfattes som sikkerhed, og manglende mulighed for familie støtte og netværk opfattes omvendt som usikkerhed. Begrebet ansvar er for familien og samfundet kulturelt specifikt og er knyttet til den nærmeste familie, udvidede familie og slægtninge. Der findes et ‘kulturelt rum’ for fødsel i Grønland, hvor den perinatale families evne til at styrke båndene indenfor familien, slægtskabet og det lokale netværk er medvirkende til familiens sundhed. Lokalsamfundene, familierne og kvinderne i studierne opfatter sig selv som bærer af deres børn, fædrene opfatter sig som støtteskabende omsorgsgiverer for deres familie, og lokalsamfundet, herunder den udvidede familie, opfatter sig som et vigtigt støttenetværk for familierne. KONKLUSION. Det er vigtigt at forstå det sammenhæng, der eksisterer mellem traditionelle og kulturelle egenskaber og barnets sundhed i familien. Disse er elementer af de øko-kulturelle stier, der allerede er integreret i familiens samspil og kan være måder hvorved familiens samspil og dens sundhed styrkes. Familierne og samfundet støtter disse traditioner og i en sund øko-kulturudveksling styrker det barnets rolle som sundhedsfremmende agent inden for familien. Grønlandsk folkesundhed, sundhedsfremmende programmer og de nationale perinatale retningslinjer har et fysisk sundhedsfokus, men der tages ikke højde for de mentale, sociale og åndelige dimensioner indenfor perinatal sundhed. Denne opsplittede måde at opfatte og gennemføre sundhed på, understøtter ikke det relationelle verdenssyn der udgør en integrerende del af kulturen i Grønland, hvofor mange familier kæmper for at udøve selvbestemmelse inden for systeme / AALLARNIINEQ. Ilisimatuutut allaatigisap ernineq pillugu imarisaqarpoq, erninerullu kalaallit inuiaqatigiinni pingaaruteqassusia aamma sammineqarluni, erninerup nalaani ataatsimut isiginninnittaaseqarluni aammalu arnat, meeqqat, ilaqutaasa najukkamilu innuttaasut ataatsimoornermi naligiittut isigalugit. ANGUNIAGAQ. Ilisimatuutut allaatigisami anguniagaavoq, isummat nutaat ilisaritissallugit kalaallillu ilaqutariit meeraalu erninerup nalaani peqqissutsimut ilisimasariaqartut sammineqassallutik. Ilisimatuutut allaatigisap anguniarpaa ilaqutariit ernininerup nalaani ilisaritissallugit aammalu erninerup kalaallit inuiaqatigiinni inissisimanera takutissallugu. Peqqinnissaqarnermi allannguutit eqqarsaatigalugit ilaqutariissuseq, isummersortarneq inuiaqatigiinnilu aqqissuusaaneq sammineqarput. Sumi inunngorsimaneq ataatsimut isiginnittaaseqarluni sammineqassaaq aammalu erninerup nalaanni sumi inunngorsimaneq ilaqutariinnut tunaartaanersoq. Allaaserisami paasissutissat Kalaallit Nunaanni erninerup iluani peqqinnissaqarnikkut tunngasutigut aamma statistikkikkut, oqaluttuarisaanikkut, antropologiskimik, biofysiskimik, kulturikkullu tunngavilersuutit atorneqassapput. ILISIMATUSARNERMI NAJOQQUTASSANIK KATERSUINEQ. Atuagarsornikkut misissuinerit ukiuni arfineq pingasuni ingerlanneqarput ukioq 2003-miit ukioq 2011 ilanngullugu, soorlulusooq alaatsinaanneqartunik apersuinerit inunillu ataasiakkaanik apersuinerit ingerlanneqarsimallutik. Atuagassiaqarnikkut misissuinerit marluk ingerlanneqarsimapput, ilisimatusarnikkut paasissutissanik misissuinerit Kalaallit Nunaanni piffinni sisamaasuni ingerlanneqarsimalluni: Nuuk, Ilulissat, Sisimiut Tasiilarlu. Alaatsinaanneqartunik apersuinerit arfineq marluk, taakku katillutik 33-nik peqataasullit ingerlanneqarsimapput, tassungalu ilanngullugu inunnik ataasiakkaanik 18-iusunik arnanik, ataataasunik, kulturikkullu ersuttunik apersuinerit. Ilisimatusarnikkut sakkugineqartut ilisimatuutut allaatigisami apersuinermi alaatsinaanneqartunillu apersuinerit Helsinki-Erklæring naapertorlugu ingerlanneqarput ILISIMATUSARNIKKUT INERNERI. Nunasiaajunnaarnermi ernineq arnanut namminerminut tunngatinneqarpoq taamaasilluni ernineq pillugu paasissutissat amerlagisassaanngitsutut oqaatigisariaqarlutik. Erninermut naalakkersuinikkut anguniakkat malittarisassallu sumiiffinni ataasiakkaani qinikkanit allaffimmilu aqutsisunit saqqummiunneqartarsimapput, qaqutiguinnartumillu arnanut ernilersunut aammalu najukkami inuiaqatigiinnut isumaqatiginninniutaasarsimallutik. Ilaqutariinnut erneqqajaasunut isumannaallisaaneq isummap imarisaatut isigalugu ilaquttariinnut inuiaqatigiinnullu tunngatinneqarput. Ilaquttariit toqqaannartumik isumannaallisaasutut isigineqarput, ilaqutariinnilu qanigisanilu tapersersuisoqarsinnaanngikkangat nalornineq pilersarluni. Akisussaaneq ilaqutariinnut inuiaqatigiinnullu isummap imarisaatut isigalugu kulturikkut immikkut isigineqarpoq qaniginerpaasanullu tunngatinneqarluni, ilaquttanut qanigisanullu allanut. Kalaallit Nunaanni erninermut tunngasut "kulturikkut immikkut inissaqartinneqarput", tamatumani erninerup nalaani ilaqutariit imminut qanilleqqajaallaqqissisarlutik, ilaqutariissuseq najukkamilu inuiaqatigiit ataqatigiinnerat peqqissutsimut tapertaalluartarlutik. ILISIMATUSARNERUP NAAMMASSILERNERANI ISUMMIUSSAQ. Kalaallit ilaqutariit unamminartunik naapitsinermi naapertuulluartumik aaqqiisinnaasimapput, tamatumani nunarsuarmioqatigiinni aningaasaqarnikkut ineriartornermi inuiaqatigiillu malinnaataasumik ineriatorfiata kingunerisaannik pisimasut anigorluarsimallugit. Najukkami inuiaqatigiit, ilaqutariit arnallu misissuinermi meeqqanik nammattutut imminut paasinnipput, ataataasullu ilaqutariinni meeqqanut tapersersuisutut inuttullu isumaginnittutut imminut paasinnipput, aammalu najukkami inuiaqatigiit ilaqutariillu tamarmiusut ilaqutariinnut pineqartunut ataqatigiiaattut pingaarutilittut imminut paasillutik.