Search results

Rational time accompanies the onslaught of hyper-globalization. The Inuit of Arviat, Nunavut, paradoxically use rational time to resist rational time, setting aside temporal zones to protect Western cultural paradigms from impinging on their lives all of the time. Additionally, because temporal norms indicate membership in a group, doing time differently is one of the most effective ways in which to say “I’m not a part of your group!” While resisting rational clock-time, for example by walking off the job each day promptly at 4:59 pm, the Inuit of Arviat nevertheless have a myriad of clocks in their homes. This chapter explores their temporal resistance and the riddle of “why so many clocks in Arviat?”

The purpose of this paper is to show that, until the 1960s, subsistence hunting, fishing, and gathering were the mainstay of the economy for Inuit in the Eastern Canadian Arctic. This economy was sustained by the moral imperative that food should be shared with others whenever possible. The article explores the experience of one man in Nunavik (Northern Québec) who has started a business selling food.

The paper shows that regulatory challenges facing the industry are considered in relation to the moral dilemmas that need to be confronted in moving from an economy based on sharing food to an economy predicated on market exchange.

The paper concludes with a discussion about how this businessman has come to terms with his breaking of social norms about the sharing of food and his understanding of how, in doing so, he is representative of a new economic order amongst Inuit in Nunavik.

The paper shows that this is an original and novel subject for study.

Teacher education has existed in Nunavut, Canada, for more than 40 years, yet the programs offered have not been able to meet the demand for Inuit educators in the territory. The reasons for this are complex, but related to the history of education in Nunavut, the policies and employment conditions impacting educators and the conflicting values of colonial and Inuit ways of being and understanding the world. However dim the embers of teacher education programs may appear, when statistics on graduation rates from postsecondary or Inuit composition in schools are shared, there are many initiatives that reinvigorate the flames. This chapter outlines five such initiatives in which three critical factors emerge that offer suggestions for restructuring teacher education to support Inuit.

The purpose of this article is to expand the discussion pertaining to Vimy beyond traditional historic and military circles and to illustrate that the site is a significant tourism attraction featuring evolving management and interpretation approaches. This is achieved by describing the commemoration of First World War sites and the evolution and transformation of visitor typologies at these sites. The conversation is framed within a discussion of the role of heritage dissonance in management. Since this article was written at the onset of the centennial of the Great War, an examination of the management of the Canadian National Vimy Memorial, which includes a tourism perspective, is timely.

Consisting of participation observations and a review of literature, documentation, government reports and Web sites describing the Canadian National Vimy Memorial, this analysis is complemented by site visits and discussions with key personnel involved in the management of the site.

Because this article precedes the upcoming centennial of the Great War, an examination of the management of the Canadian National Vimy Memorial, which includes a tourism perspective, is timely. The discussion and conclusion sections provide a suggestion of how dissonant heritage can be addressed, and present an argument for the inclusion of new technologies in the management and interpretation of First World War memorials and the celebrations associated with the centennial of 2014-2019 in order to embrace new visitor types.

This is a conceptual paper examining past and current management strategies of the Canadian National Vimy Memorial. No participants or manager was interviewed or surveyed.

Strategies to improve future management through the engagement of tourism researchers, new technologies and by addressing dissonant heritage are provided through literature review and on-site visits.

Currently, the management of the Vimy Memorial caters largely to a certain segment of Canadian population. The findings suggest that by addressing other components of Canadian society and even other combatants, the management and interpretation of the site could be greatly diversified and could eventually become a battlefield like Gettysburg or Gallipoli, where all combatants are recognized and honored.

This is the first paper examining the management of the Vimy Memorial from a tourism perspective.

Purpose – In this chapter, I explore and argue for a theoretical shift in research about Aboriginal physical activity practices in Canada, from a deficit perspective to a strengths perspective that incorporates practices of hope.

Design/methodology/approach – After briefly describing my concerns about analysing Aboriginal physical activity practices from a deficit perspective, I outline, apply and argue for the benefits of a research approach that begins with a strengths perspective and incorporates practices of hope.

Findings – I argue that all individuals have strengths and places where they can exercise power. An adoption of complementary power relations framed within the practices of hope, which include availability and listening with an openness to co-transformation, further clarifies how to adopt a strengths perspective analysis of Aboriginal physical activity practices.

Originality/value – In adopting a strengths perspective, I am committed to actively identifying existing strengths as a starting point, along with resources that can be used to further those strengths. Strengths are then used to address identified barriers to physical activity. The practices of hope outline how non-Aboriginal allies can work alongside Aboriginal individuals to co-transform physical activity in a manner that enhances physical activity practices for all those involved.

During the great post–World War II economic expansion, modernization theorists held that the new American capitalism balanced mass production and mass consumption, meshed profitability with labor's interests, and ended class conflict. They thought that Keynesian policies insured a near full-employment, low-inflation, continuous growth economy. They viewed the United States as the “new lead society,” eliminating industrial capitalism's backward features and progressing toward modernity's penultimate “postindustrial” stage.⁷ Many Americans believed that the ideal of “consumer freedom,” forged early in the century, had been widely realized and epitomized American democracy's superiority to communism.⁸ However, critics held that the new capitalism did not solve all of classical capitalism's problems (e.g., poverty) and that much increased consumption generated new types of cultural and political problems. John Kenneth Galbraith argued that mainstream economists assumed that human nature dictates an unlimited “urgency of wants,” naturalizing ever increasing production and consumption and precluding the distinction of goods required to meet basic needs from those that stoke wasteful, destructive appetites. In his view, mainstream economists’ individualistic, acquisitive presuppositions crown consumers sovereign and obscure cultural forces, especially advertising, that generate and channel desire and elevate possessions and consumption into the prime measures of self-worth. Galbraith held that production's “paramount position” and related “imperatives of consumer demand” create dependence on economic growth and generate new imbalances and insecurities.⁹ Harsher critics held that the consumer culture blinded middle-class Americans to injustice, despotic bureaucracy, and drudge work (e.g., Mills, 1961; Marcuse, 1964). But even these radical critics implied that postwar capitalism unlocked the secret of sustained economic growth.

Many First Nations and Inuit communities in Canada confront historical, cultural, socioeconomic and geographic barriers that have a profound impact on mental wellness. In 2006, a Senate Committee reported on mental health, mental illness and addiction. A key result has been the creation of the Mental Health Commission of Canada (MHCC). Around the same time, Health Canada established a Mental Wellness Advisory Committee (MWAC) in collaboration with the representative bodies of Canada's First Nations and Inuit ‐ the Assembly of First Nations and the Inuit Tapiriit Kanatami ‐ to develop a strategic action plan to improve mental wellness outcomes of First Nations and Inuit. A participatory, inclusive and consensus‐based approach to the MWAC work has been key to the successful development of the strategic action plan and has brought credence and legitimacy to the process. MWAC, the strategic action plan and the ready linkages with the MHCC are important guides for moving forwards to improve the mental wellness outcomes of Canada's First Nations and Inuit.

The Nunavut Land Claims Agreement (NLCA) between the Inuit in the Nunavut Settlement Area (formerly part of the Northwest Territories) and the Crown of Canada, led to the creation of Nunavut in 1999. A public government in the Inuit homeland, Nunavut has the responsibility to put into effect the Inuit rights and benefits set out in the NLCA as well as provide a wide range of services tailored to the needs of all Nunavummiut of which 85% are Inuit. With a vast and largely untapped mineral, oil, and gas potential, Nunavut is now preparing to a private sector market economy open to global investors in natural resource exploration and exploitation. Certainly, Nunavut is a place where economic development and indigenous rights intersect crosscutting global, national, and territorial boundaries. This chapter looks at how indigenous peoples rights and the imperatives of a globalized/globalizing economy, are projected into and taken up by Nunavut Arctic College, Nunavut's sole postsecondary education institution. Integrating textual and contextual instances of analysis, this chapter highlights how the College translates seemingly conflicting policy messages, into all-encompassing education practices that weave into the omnipresent right to indigenous self-determination.