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This thesis studies the socio-political evolution of Nunavut, a proposed political entity in the Canadian Arctic, and tries to pinpoint its potential impact and influence for Canada, nationally and internationally. This study of political geography is done by way of discourse and content analysis of Inuit publications (Inuit Today, Nunavut Newsletters) and governmental documents (Hansard, the Gazette of Canada, etc). This analysis covers a time-period of 16 years, from the foundation of the Inuit Tapirisat of Canada (ITC) in 1971 to the last Conference of First Ministers on aboriginal rights in 1987. This time-period is subdivided into three segments of approximately 5 years: (1) Planning period (1971-76), (2) Preparation period (1976-82), (3) Negotiation period (1982-87). The introduction and conclusion of the thesis elaborate on the evolution of world affairs toward globalism and on the evolution of the Fourth World in this context.

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The Arctic environment is changing rapidly. The purposes of this study were: (1) to predict the possible changes of diet composition and the subsequent changes in nutrient intakes as a result of environmental changes; (2) to explore the possibility of minimizing the contaminant exposure while maintaining the energy and nutrient intakes using liner modeling. It was found that a decrease of 10% or 50% of caribou or ringed seal will result in decreases for many key nutrients such as protein, zinc, and iron. It is theoretically feasible to minimize each contaminant intake while maintaining energy and nutrients at the levels of the CINE dietary survey in 2000 for Inuit in the Inuvialuit, Kitikmeot, and Kivalliq regions. However, it is theoretically infeasible for Inuit in the Labrador and Baffin regions under other hypothetical conditions. The modeling results would be useful for Inuit to make informed food choice decisions.

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The present enquiry is a study of specific social possibilities in a culture-contact situation, namely the encounter of the Dene and Inuit of the Northwest Territories with Canadian society; and shows how by analyzing the basic content of two traditions in contact with one another, the possibilities for mutual adjustment of one tradition to the other, or the lack of such possibilities, may be logically derived from that content. The study also uses the perspective of cultural ecology to devise and demonstrate a way in which any system of land-tenure may be compared with any other, without the concepts of one system being imposed upon the other. The particular problem of the enquiry is to compare the traditional ideas of land and land-tenure among Dene and Inuit with the ideas of land and land-tenure in Canadian law; and to discover a way whereby the Dene and Inuit may use the concepts of the dominant Canadian system to preserve their own traditional ways of holding land. The analysis begins by outlining the cultural ecosystem of each people, their basic modes of subsistence, the resources used, the kinds of technical operations applied to those resources, the work organization, and relevant parts of social organization and world-view. Then, in order, the idea of land which the people appear to be following, the kinds of land-rights and principles of land-holding recognized by the" people, and the kinds of "persons" who may hold land-rights, are described. The systems are then compared in order to discover the possibilities for "reconciliation". The enquiry concludes that the basic premises and characters of the Dene and Inuit systems of land-tenure are fundamentally irreconcilable with those of Canadian real property law, but that the Dene and Inuit systems can be encapsulated within the dominant Canadian system by means of the Community Land-Holding Corporation (CLHC). The CLHC as proposed in this enquiry would allow the members of a community to hold land among themselves according to their own rules, while the corporation holds the land of the whole community against outsiders according to the principles of Canadian law. / Arts, Faculty of / Anthropology, Department of / Graduate

As the impacts from anthropogenic climate change are felt around the globe, people are increasingly exposed to changes in weather, temperature, wildlife and vegetation patterns, and water and food quality and availability. These changes impact human health and well-being, and resultantly, climate change has been identified as the biggest global health threat of the 21st Century. Recently, the mental health impacts emerging from these changes are gaining increasing attention globally. Research indicates that changes in climate and environment, and the subsequent disruption to the social, economic, and environmental determinants of mental health, are causing increased incidences of mental health issues, emotional responses, and large-scale socio-psychological changes. Inuit in Northern Canada have been experiencing the most rapid climatic and environmental changes on the planet: increased seasonal temperatures; decreased snow and ice quality, stability, and extent; melting permafrost; decreased water levels in ponds and brooks; increased frequency and intensity of storms; later ice formation and earlier ice break-up; and alterations to wildlife and vegetation. These changes are decreasing the ability of Inuit to hunt, trap, fish, forage, and travel on the land, which directly disrupts their health, and is negatively impacting mental and emotional health and well-being. Through a multi-year, exploratory, qualitative case study conducted in Nunatsiavut, Labrador, Canada representing the first research to examine the mental and emotional health impacts of climate change within a Canadian Inuit context, Inuit indicated that climate change was impacting mental health through seven interrelated pathways: strong emotional responses; increased reports of family stress; increased reports of drug and alcohol usage; increased reports of suicide ideation and attempts; the amplification of previous traumas and mental health stressors; decreased place-based mental solace; and land-based mourning due to a changing environment. Data for this research was drawn from 85 in-depth interviews and 112 questionnaires conducted between October 2009 and October 2010. These findings indicate the urgent need for more research on climate-change-related mental health impacts and emotio-mental adaptive processes, for more mental health support to enhance resilience to and assist with the mental health impacts of climate change, and for more mitigation and adaptation policies to be implemented. / Social Science and Humanities Research Council (SSHRC) Joseph-Armand Bombardier Canada Graduate Scholarship (2008-2012); Health Canada's First Nations and Inuit Health Branch's Climate Change and Health Adaptation in Northern First Nations and Inuit Communities Program (2010-2012); Nasivvik Centre for Inuit Health and Changing Environments (2009-2011); and the Nunatsiavut Government's Department of Health and Social Development (2010-2011).

Ce mémoire est constitué de deux grands ensembles: premièrement, un regard synthétique sur le développement de l'art inuit contemporain depuis l'art nordique préhistorique, et deuxièmement une approche sémiotique de l'art de Charlie Inukpuk. Ainsi, dans notre premier volet nous avons voulu situer les multiples productions de l'art esquimau préhistorique jusqu'à l'avènement de l’art inuit contemporain dans une perspective historique basée sur des recherches archéologiques et historiques; notre objectif était alors de démontrer l'importance du phénomène transculturel entre l'art inuit contemporain et l'envahissante culture des Blancs. Par la suite, ceci nous a amené à aborder la question du primitivisme car, l'art inuit a trop souvent été qualifié "d'art primitif " comme si, pour différentes raisons, plusieurs auteurs avaient voulu conserver une intriguante saveur exotique à cette forme d’expression artistique non-occidentale. Cette première partie est suivie d'un portrait contextuel de l'art de Charlie Inukpuk, jeune sculpteur inuit qui vit à Inukjuak dans le Nunavik (Nouveau- Québec). L'art de Charlie Inukpuk nous sert ici de prétexte pour appliquer un modèle sémiotique d'analyse à une oeuvre d'art inuit. Cherchant délibérément à éviter les écueils d'une approche trop ethnologique de l'art inuit, le but ultime de nos travaux était de vérifier le degré d'efficacité d’une telle analyse sémiotique sur une forme d'expression artistique non-occidentale. Les résultats sont tels qu'il devient possible de croire que l'analyse sémiotique, même syntaxique, des sculptures inuit pourra grandement contribuer à une meilleure compréhension de l'art inuit et nous donnera un accès plus valable à ce phénomène artistique hybride résultant d'un croisement culturel entre les Euro-canadiens et les Inuit. / 106412\u Résumé en anglais / 106413\u Résumé en espagnol / Montréal Trigonix inc. 2018