So? Or Sew? Written by: Victoria Simigak

Victoria Simigak is a young Inuk woman from Nunavik. Her unique view of Nunavik, Nunavut and Greenland is advocated by a combination of her family bloodlines and life experiences. Her father Eyetsiak, comes from the small remote community called Kimmirut in Nunavut, and her mother Pasa, comes from another small village called Kangirsuk in Nunavik. Presently, Victoria has been living and working in Nuuk, Greenland for the past six years and writes editorials and commentaries for Nunavik’s Makivik Magazine.

Victoria has shared her personal perspective about traditional Inuit clothing, and how it correlates to Inuit society’s modernization. For instance, she views Canadian Inuit cultural icons such as the amautik (baby carrier), kamik (sealskin or leather boots) and pualuk (leather and fur lined mitts) as threatened cultural traditions due to economic and social influences. The mentality of self-independence has been transferred to the traditional grandmother whose children and grandchildren are not learning the ancestral life skills of traditional sewing. Since she lives in Greenland, she notes that Greenlandic Inuit do not make their home-made clothing, but commercialize their traditional clothing and profit through tourism and local employment. Victoria questions what is good and bad in Inuit fashion for eastern Arctic Inuit.

Q1: Do you think traditional Inuit clothing is threatened by popular western world fashion?

Q2: Do you think it is the woman’s primary role to kick start Inuit cultural esteem?

Q3. How can we ensure Inuit continue to sew and wear traditional Inuit clothing?

To read more of Victoria's commentary, click here.

What's up with school for Inuit?

Jason Annahatak uncovered an important issue about Inuit post-secondary education that northern students, educators, policy makers and parents should look at more closely. He identified Inuit school board administrations that does not allow financial independence for students to become responsible, as well as Inuit students' personal motivations and social backgrounds. He considers these matters accountable for a relatively high Inuit college/university drop-out rate.

One of many important perspectives that were exposed could perhaps be, in essence, Inuit post-secondary education funding inadvertently works against potential Inuit university graduates. Everything is paid for the Inuk student so there's no sense of personal financial incentive to succeed. Many young Inuit students have no stake for failure, and merely view it as a loss of time rather than a loss of money. Suggestions to alleviate the failure rate are ways of self-discipline, self-efficacy and independent financial responsibility.

What do you think are the constraints for Inuit to achieve post-secondary education?

What do you think are the ingredients needed for Inuit success in post-secondary education?

To read more of Jason's commentary, click here.

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