Inuvialuktun for ipods

Inuvialuktun language teachers are piloting a fresh approach to teaching by stepping into the recording studio. over the past few months, teachers have been gathering at the Inuvialuit Cultural resource Center (ICrC) to work on songs to accompany a new curriculum for their students, who range from kindergarten to high school age. Sentences about specific topics are broken down into syllables, and sung along with melodies from nursery rhymes that are already familiar to children. We found Betty Elias, Mary Green and anna pingo recording a song about skidoos at the Inuvialuit Communications society.

“We are doing the transportation unit, so all these words Betty and Mary sang pertain to transportation,” said Anna Pingo, Samuel Hearn School teacher. “With this pilot project, students are learning to speak complete sentences, and they like it a lot more because it’s a lot more interactive. The melody for this song comes from drum dancing, from the Inuvialuktun culture. Usually teachers use songs like “Twinkle Twinkle Little Star” but we are trying to steer towards the culture. Thanks to Betty it’s a nice song.”

There is lots of laughter as the teachers refine and rehearse the songs they made up. Betty Elias, language teacher from Tuktoyaktuk said, “It’s a challenge, it’s the first time we gather to do something like this together. We come up with the songs as we go, making changes as need be to the new activities and songs for the students.”

“Teachers have been teaching Inuvialuktun since the early 1970s, but they didn’t have a curriculum to follow all these years. finally in 2003, they started writing a new curriculum, which is made up of units with storybooks and activities. They are now going through it step by step, deciding how to teach each unit.” said Cathy Cockney, manager of the ICrC. she reported that the curriculum is helping the students pick up the language much faster. anna pingo, who has performed as a singer, said she felt nervous as Inuvialuktun is not her first language. “I hope I don’t pronounce these words incorrectly,” she said. These materials created by the teachers will also help teachers like anna. “for some of these teachers, they need the materials so they can see the language, say the language and hear the language themselves, in order for them to work with the students,” said Liz hansen, who has years of experience in training language teachers.

Both Inuvialuit and Gwich’in language teachers work together on developing this new curriculum. “We want to keep the students interested. This is a rare opportunity for us to work together,” said Liz hansen. “With a pilot project like this, a lot of materials are needed, and teachers are expected to make these materials. Language teachers are busy people, they don’t have substitute teachers or assistants.”

“Thepihiqs must never be lost. The late William k agyut come over quite a lot to teach me how to drum dance and chant pihiqs. We learnt the songs one by one, because he said that’s the best way to learn. o ne day, he became really quiet and there were tears running down his cheeks. We sang pihiq after pihiq, it felt like there was a house full of people even though it was just the two of us. We sang with all our might. That was when I knew he had taught me all he could. “They will be with you forever,” he said.” s ettling in different villages and joining in different land claims has meant these people do not see each other often. This isolation has been an obstacle to the practice and passing on of cultural traditions such as the drum dance. renie o liktoak remembers the kalgi, igloo ‘apartments’ made of cojoining igloos. “The kalgi had low roofs, just taller than a man, but they were very wide. They danced every night when hunters returned home for the day. When my grandmother went to the kalgi I would follow, but I was so shy to meet strangers. a person from the mainland, k apatoan, would start dancing, and when, a lady, Eyeminak, grabbed the drum, he wanted her to be his dance partner. Her husband starts fighting for the drum, and there is a tug of war, but Kapatoan won, and the other man could not cross the floor anymore.”

When Morris n igiyok told this story, he was in turns laughing and crying. It was the last week of January, the sun was finally returning to u lukhaktok, and elders from u lukhaktok, kugluktuk and Cambridge Bay have also finally returned for a reunion. It has been perhaps 50 years since these same elders met as young people during winter gatherings in seal hunting villages on the sea ice. Drum dance celebrations would go on nightly once enough skins for clothing, and meat for food has been harvested. It was a time of abundance.

These elders want to revive and preserve the Copper Inuit (Inuinnait) tradition of drum dancing. They share their memories of the rituals around partner selection, song meaning and dance styles, and often breaking into dance and pihiq (song).

Stories filled with drama and emotions were told. The appearance of new faces and new songs at drum dance gatherings are seen as triumphs. renie broke into song about a person who is excited to get his turn at the drum at such a gathering: roy Inuktalik, an elder from kugluktuk, is working on a songbook. “Recording our oral history is difficult because of a lack of education,” he said modestly. “I am working on the Inuit songbook so our songs can be organized, written down and made available to our young people. I write slowly because I lack formal education. I hope people enjoy it, it is not easy.” younger drum dancer Bobby k akolak from kugluktuk told us why he is determined to maintain the drum dance tradition. “I am the youngest dancer coming in…it’s exciting, but at the same time I always find it hard to show younger people that they can do it too, that they don’t have to be shy. I finally realized it’s all about enjoyment. There’s shyness but always enjoy what you are doing. I am hoping that young people understand what this is all about, that this is about carrying our traditions on. I enjoy what I do, and as long as one person learns I am happy.”

A different person, with a very unique free styling dance...

There was another song, made up by a starving hunter dreaming of a bowl of bowhead backstrap meat. s ingers tried to not to repeat any song each night. “There were pihiq competitions,” said Andy a koakhion. The competitor who ran out of songs was not too happy. It was really fun to see them compete, sometimes they would hold each other’s heads like this, and blows would start landing on temples.” The ability to write songs and the ability to perform a high quantity of songs is highly esteemed. It is up to each competitor to defend their pride and place.

During the week, we were able to observe a transformation in the community as younger members got up to try drum dancing. Crystal kongayona was especially inspired.

“It’s been four years since I started drum dancing. I just want to keep my culture going. I heard my great grandmother singing when I was in pampers growing up, but when I got older, I lost it. When I started working for elders and youth and I started getting back into drum dancing. I am probably the only younger person around here trying to do this. I am trying my hardest. I am hoping the younger kids will come around after this.”

The k itikmeot h eritage s ociety, k itikmeot Inuit a ssociation, Inuvialuit Cultural resource Centre and the Inuvialuit Communications s ociety are jointly producing a documentary exploring the history of Copper Inuit drum dancing. Elders are reconnecting with their dancing traditions, remembering and recording their songs and knowledge, in the hope that younger generations will have a resource to help carry on their culture.

Mary kudlak, elder from u lukhaktok said, “I learnt the old ways from my grandparents Manuyak and k alvak, they are singers of old Inuit songs. When I hear the beginning of a song, especially the first verse, I would close my eyes and imagine a pathway to their minds. It seems to open my memory and I remember the other verses of the songs. It’s good to pass it onto our children and nieces and nephews, to our relatives, to whomever wants to learn the songs and to use them as reference. o ur cultures are about friendship, about helping one another, and to love each other in a good and healthy way as our ancestors have.” n amakhigaptaa, pitikivaktugut malgoinaoplota iglukpak una inuviahiyotun iliituq nipitukpiagapta. a khuukpaktogut talvuuna. Talvani illitorijunga elihaijaktutkilimaiktuk uvamnun. k agyutim piyanga, Ilihamajatin pitit nognolimaiktut. n igiyom unipkakmagu, kuviatakhunilo kulvivakhunilo ilihaojini itkagevakgamiong. h ikingum takunakhiviani January mi u lukhatomitpaktogut, kugluktukmiut lo Ikaluktutiakmiut lo katitpaktugut pitikiyaktokhuta. k angaralukgnoktok takutigeekapta pitikijaktokhuta ukiomi. rene o liktoam lo itkagevaktait unipkaktlogit lo taimane Inuin kalgijarangata. k algim kingiktilanga inum namagijanik ajanitomik iglulivaktot. u nuk tamaat numikpaktot tuvirat angilrarangat. a nanatiaga kalgi liaarangan maliktakatakpaktara Inuknik li illirahukhunga huna takunraktamnik. poiblirmiutak gok k apotaon mik attilik, natikmun haavitpaktok numikpaliktloni lo, arnap taffomap Eyeminap kilaotit tigoplogit numikatigejumaplogo, uigna kilaotit taploaagut tiguplogit akhangotigivaktaat tadjvani, k apotaon akimavaktuk, tammna angun akiilitaungman numilimaingitnakpaktuk.” u nipkakpaktot aliaanktumik lo tuharnaanaktunik lo. Inungnik allanik takunraktamingnik tusarvigejomavaktaat Inuin numagiaat kalgijarangata. Taipana hokolrovaktait inuknik tujurmiaanik kilaohijarumajunik lo pitiqitillogit kalgimi:

The elders also performed a feeding of the sun ritual, a first for even some of the younger elders. Elder k ate Inuktalik found the s pring Melt ritual “uplifting.” To the tune of a pihiq, small items of caribou, seal and char meat, along with pieces of fur are put onto sealskin and tossed towards the sun when it appears over the horizon. Elementary school language teacher Mollie o liktoak said her students really enjoyed interacting with the elders and rushing in after the offerings are tossed. a competition was held to see who could gather up the most of the food.

“We are taught if we share country food, the favor will return ten fold,” said Mary Kudlak. “Our ancestors gave offerings to the arrival of the new year, to show their happiness, to give thanks for luck during the last year, so the sun god will bring hunting and harvesting luck like in the old legends.” Elders are now hoping that this event can be held annually. a television show on Copper Inuit drum dancing will also be produced by IC s for ap Tn . a big Quana to Emily kudlak and Julia ogina for being wonderful organizers and for interviewing elders in their language.

Top: Elder Alice Aliyah of Kugluktuk dances while the other elders sing and drum.

Middle: Children and elders revive the Spring Melt tradition of Feeding the Sun.

Bottom: Younger generations are encouraged to try drumming.

Last Page: Innait Ulukhatomiut lo Kugluktukmiut lo Ikaluktutiakmiut lo katimavaktot pitiplotik lo unipkaktlotik lo hokolrovakhutik lo.

Pitit gok ataiktaksaungit tot. k agyutim pitikqijaktujuktok igluptinun, tadjvani hokolrovaktugut pitinik. p itinik elihaotivaktani poigolaijakhugitlu. k ignulikpanik polaariaktukmanga, k agyut kolvivaliktok nipaikpiakhuni, hunaova kaitkilimailihoni kolvivaktok.

Engilran, katitpaktogut tariumi kalgijarangata atiktut. pitikivaktogut natikhiuktit utirangata. a norratlo, niksakmariksigapta lo ukiok naatlasingmagit.

Inuit nunamiitungnaikmata initorlirmini, nunalingnun katitpiakhota numagiaktorgunaiktogut nuattkatiptignun taimanitun. poiblikmun lo u nggahik tomun lo pitikeyaktoktlotik aolaarunaikmata, pitit lo atutit lo poigoktauvalealiktot.

Innait makuatt pititlo atuutit lo poigulaijargomayain Inuinnaktun. Taimane, Inuit kalgimata ukiomi numikatitik numikategeyaktok paktot initoklimun najoktaanun. Tikinmata, sanairmata lo numagieaat pitit atuutit lo hokolrovaktait tadjvani.

Takuniakaluktaga uvanga

Takuniakaluktaga uvanga

Inungmiik allaamiik alangnangmiik apkuangmiutmikanga yangi ya a ndy a koakhio tim unipkakta, pitinik anittakhairangamik atugakhaikpaliramik, akiraotiyok anittakhaimat koveahugungaikpaktok. a liaanak piaktok kongiakriaami akiraotiyonik tiglutiplotik lo, ulorianaktugaluaak tiglutinik, niakutik imaa gok tatimiplogit tiglukhirneakhimalikpaktok. k atimakategeet lo eyegeethotik unipka lioliktut Inuinait lo poiblirmiut lo atusiorutainik kilaosiyarmata. Innait pitikiplotik lo numiktlotik itkaouktulirmiyuaat pitiniik lo Inuit kaoyimatukangitnik, inuhaat takutkoplogit tusaakoplogit lo sivullipta pitkosiinik tamaktailinaptitku kinguvaapta atoktakhainik. u lokhaktok miutak Mary kudlak koliaaktok, “ ataatiamingnin Manuyak lo k alvakmin lo elitpaktok pititnik sivullipta atutitukangitnik. atuktunik tusaayarangama, atulisalirtillogit, sikungiktlonga koveatakpaktunga pitikiyot takoyoyapakgapkit tadjvanni. Itkaoktoktitpagani pitit atutaat lo unipkangat lo tusaavakapkit nutarautilonga. n utakanun lo elaptignun lo, Inungnun lo kisutlikaanun tusaapkaklogit lo poigolaiyaktaksaraloaavut pitikinikmik koveaanakmata. pitkosipta elisaotivaktatigut ekayoktigeekluta lo nakukutilotalo ihtluaagun inuniarutikaklota sivulipta atokpaktaatun.” kugluktukmiutak roy Inuktalik, titirakpaliktait lo katiksuiplonilo pitinik. “ pitit titiraotaat ajornapjaktuk elihakhimangitnama titikikinirmik,” Inuit atutaalo pitikiutatlo katitpalirmijatka kingulipta atuktaksainik tutkikhijakhaotaanik, titiraktlogit lo inuhaat taigoaaktakhaat poigulaijaktakhaat lo. k ajumiitomik titirakpaktunga elihaktaungitnama, aajornapjakhuni lo.”

Taipana quilliliqijuq Innait katitviaani Ulukhaktok mi pitiqiplotiq lo Inuin atutait lo hokolvovaktait itqaotlotik kalgijarangata.

Gaaktiloni gok anguneakti hokolrovaktait arvirgum uliosinranik pitiqip loni, atokhimaitomik pitinik inuit anitivaktut kalgijarangata.

Bobby k akolak kugluktuk miotak okalaotijatigut kilaojakpak tunga aliaanakpiakman lo kuveaagigapkit lo elitpaliaalirama pitinik atutinik lo. “ u vanga nukaktlikpangugama pitikijuni hamani aliaanakpiaktogaloaak kihimi inuhaat eelihautinahuaaktlugit aajornapjaktok, ukaotiplogit kangnuhoktailijakhaugaluaat numirmata. Ilitorijara kuveaahutaojuq tamptingun. k anguhokkaluaatlota koveaagijakhakpot tahamna. Inuhaavut kagnikhimajakharijaat pitit hunaongmagnata, poigulaijaktakharaluangat. kuveaagijara kilaojarnik, inuhaat elitpaliknearmijaat.” s avaanikama Inakni lo inuhaani lo numagiakataklogna kilaojarnik elitpaliaalirtara. u vangatuaagnujungnakhijok hamani inuhaani kilauhijak tomin elitpaliaalirtunga, uktoinalirama. n utakat mikitkijait opakpaklirtukhaogaluaat una kongiaruirumitku.”

Tadjvaniitnapta, takunak paktavut inuhaat pitikinikmik lo katutijunik lo uktortlotik lo mumikpangmata koveaahuktlotik. Crystal kongayunam koviaagivakta uktokpalirmata.

“ u kiot sitamat kangiktoaat numikpalirama kilaojaktuni. pitkohikput sivunmuakolirapku uktukpaktunga. a maura tusaavaktara pitikeyarangat inugokpalirama, angikliplonga lo, poiguktatka.

“Tusaagapkit engioktunik lo numiktunik lo, umatiga ukiplipgaktaat, koviaatakpailunga. n umirumalirtitgani pitikijut lo kilaohijaktot lo illiharumaliktitpiamanga nipigik mata.” atoktlotik nikisuaatiamik tuktublakmik lo natiplakmik lo ikalukpikmik lo amisuaatiamik lo kisigalimungaktlugit sikinrum tungaanun nalugak taat, sikinik noengmat. Mollie kudlak elhakvingmi elihaujiojuk ukaktok nutakat gok aliaahuk piakhutik naalakhutik unipkaanik, kungiaktlotik lo Inait sikinikmun aitokmata. a hiin, nutakanun lo inaknun lo pukuktittiyot nalugaktainik, taksijaksakaktlotik lo.

Innait u lokhatoliaat hikinikmun aiitokpaktot pijumajamingnik ukioptingni. Inuit elait hikinirmun aiitonraktot tadjvaniitnapta. k ate Inuktalgum koviaagija hikinirmun aiitormata.

Mary kudlak okaktok, “ p ajuktarnikmik elihajaovaktogut, tunijavut gok kagungkpan utiknearmata uvaptingun.” “ Sivulipta sikinik aitokpaktaat noilisarangan ukiomi nutaami, piyomayatik ukiomi nutaami, koyagiplogo lo sikinik, nakoaakunmini tunigamiong uvaptingnun.” Inuit illitkohiaat otikpalialirman uvaptingnun, Innait katimajaktoktut taimalioktoni elaoplotik.

IC s kuneagaksaliornearmijot Inuinait pitikingmata lo numirmata lo kilaohijaktoktilogit ap Tn mi.

Common experience payments – monetary compensation to former residential school students from the Government of Canada have by now been received by some people. We received a letter from Carol Arey, resident of Aklavik regarding this.