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Young children need supervision

I am the father of a two-and-a-half-year old son, and am aware of the learning curve and other demands placed on parents with young children.

For example, I almost have no free time at all except a few peaceful hours after he goes to sleep and before I do. However, since the day I first looked into his eyes I have never considered him a burden, even in those times when it would be nice to have a few minutes in the middle of the day.

Often in Iqaluit, and when I am traveling to other communities, I see children three years and younger playing outside by themselves. My first impulse was to find the child's parents to inform them their beloved treasure has somehow got outside, but I have been dejected more than once to discover parents wrapped up in other activities, seemingly not concerned. I have even been belittled for poking my nose where it does not belong.

I am writing this to all parents in light of the recent dog attack on a lone two- year-old in Clyde River.

I feel empathy and compassion for the family, and pray the child has a full recovery soon. I realize that small communities can feel safe, however for children that young there are so many accidents that can occur.

For example, they may run onto a road when an ATV ridden by multiple joyous teenagers turns a blind corner, or they could slip into a puddle, panic and drown, or even get mauled by a tied up dog.

To everyone responsible for caring for young children, please watch them as carefully as you can, all the time. Children need to learn from experience, and a good fall and cry may do more good than harm in the long run, but if an adult is not around there are terrible tragedies just waiting to happen.

Curtis Kayfish
Iqaluit

Opposed to jet boats on Sylvia Grinnell River

I am writing regarding the use of jet boats on the Sylvia Grinnell River.

I am an elected Amarok HTA regular member of the board and I would like to make a statement that I believe in.

God gave free will to Adam and Eve and gave them the responsibility to take care of nature and all the living creatures.

Just like the first man and the first woman we still have the free will to respect or reject nature and all the living creatures.

Please don't use motorized boats that pollute the Sylvia Grinnell River.

Norman Ishulutak
Iqaluit

Appalled by doll

Being Inuk is very important to me. I was very upset when I saw the Inuit Legend Barbie.

I understand that Barbie has been proven to be effective in allowing children to explore society through play. However, I do not see how a blonde-haired, elegantly-gowned Barbie looks remotely like an Inuk. I understand that society is becoming divese and, rarely anyone belongs to one ethnic group; but if I didn't know this was Inuit Legend Barbie, I'd just view it as another princess version of Barbie.

It's not that I hate Barbie, it's just that I feel if you are going to represent a group of people you better have some form of similarity to the individuals. At least this time Barbie didn't portray Inuit as baby seal bashing people.

Tara Kalla
Nunavik

One joint too many?

I was astounded by the letter submitted to Nunatsiaq News by the Marijuana Party Candidate for Ottawa South.

How can you compare a society to a race of people?

So someone said "dope candidate." Is that a racial comment, such as "Eskimo rag" is?

Does the society eat, sleep and breath like the Inuit? My sober thought tells me no, so how can you draw comparisons between the two?

A pejorative descriptor like "dope candidate" (derogatory term as its more commonly known) can one day be reclaimed and worn with "honor." I sure as hell doubt "Eskimo rag" will ever evolve to such.

Gideonie Joamie
Iqaluit

Bad science; bad conclusions

In the letter Peter Scholz wrote, published on July 22, Scholz stated: "nor is there any objective scientific evidence for a "gay gene" (the concept itself is illogical because homosexuals normally do not reproduce, and so their genes would not be passed on.)"

I'll leave aside the "gay gene" material, as that is still very much a subject for debate in the scientific community, and simply point out that Mr. Scholz is the unfortunate victim of the idea of a little knowledge being a dangerous thing.

Mr. Scholz is indeed correct that if a genetic trait is not passed on to descendants, it will disappear when the person having the trait dies. That's Biology 101. However, he has rather unfortunately overlooked Biology 102, the next lesson in which the student learns about "dominant" and "recessive" traits.

Put simply, a recessive genetic trait means people can carry the genes for something but not express it. A classic example is Tay-Sachs Disease. If you have the recessive gene responsible for it, it doesn't mean you have it. If you have children with someone who doesn't have the gene at all, your children won't have it either, but some of them will inherit the gene from you.

However, if your mate does carry the gene, then there's a 25 per cent chance that one of your children will have Tay-Sachs, a 25 per cent chance they won't inherit the Tay-Sachs genes at all, and a 50 per cent chance they will be like you and your mate: carrying the genes but not having the disease, but capable of passing it on to their children, who themselves may or may not express it - and so on.

This example is particularly relevant because Tay-Sachs is an incurable condition. The longest you can expect a child to live who is born with it is to age five. According to Mr. Scholz's simplistic explanation of genetics, this should means that there should be no children who ever have Tay-Sachs. After all, the ones who suffer from it would die well before they'd ever get the chance to reproduce. And yet real life people in some populations are strongly encouraged to be tested prior to having children.

So yes, Mr. Scholz, even if there is a "gay gene" or a combination of genes that would result in a homosexual preference, it's entirely possible for it to be expressed in a population even if homosexuals don't have children. So long as homosexuals have brothers and sisters and cousins and other blood relatives, some of that genetic material gets passsed on. Again, this has nothing to do with the argument over whether there is a genetic factor, only that ridiculously simplistic arguments that there can't be are wrong.

Anyone who has a background with some kind of biology training should know this. Gregor Mendel published the paper describing how this worked (although he didn't know about DNA or why it worked) in 1866. One would presume this would be sufficient lead time for someone interested in how such a thing is possible to find out for themselves. And I know Mendel's pea experiment, which showed this, is part of practically every high school biology textbook, so someone graduating high school and-or university, who has taken a biology course, has no reason not to know it.

Unless, of course, they follow the age-old dictum of only learning enough to support their own biases.

Keith Morrison
Cambridge Bay

Ignored by health system, woman seeks advice on allergies

I recently moved down south from Nunavut and I'm having a hard time adjusting to the environment. Not because it's hot and humid, but because I suffer from allergies to fragrances and pollution.

Since I was 12, I've had allergic reactions to strong fragrances but have never found help from health experts.

I've explained my symptoms to nurses and doctors again, and again, but everytime I've been ignored. They always say it's "anxiety" that causes my symptoms, which are a runny nose, very quickly followed by very strong heartbeats that I can feel throughout my chest and throat. At my worst reactions you can hear my heart beat when I speak.

These reactions are triggered when I smell hygeine, cleaning, cosmetic, and aerosol products. Zest, Lever 2000, and all other aerosol-based products trigger my reactions instantly.

I recently saw a doctor here in Montreal and had a cardioscopy but the diagnosis was still the same as it's always been, anxiety. I keep explaining over and over again about my reactions and what triggers them but no one has ever had the expertise or patience to deal with my problem.

My immediate family has become accustomed to my allergy and have had to change hygene products to avoid my reactions. Some people I know totally dismiss my allergies as anxiety and tell me to just deal with it, which makes it even harder to live with.

After seeing a doctor here and having a cardioscopy with no success of a "scientific" diagnosis, I feel I am left with nothing but to plead to the public for some advice.

If there is anyone who has this sort of allergy, or similar to it, I would really like to hear from you and get some advice if you have any.

My symptoms are a runny nose, very quickly followed by my heart beating so hard I can see it on my chest and feel it in in my throat. The triggers are perfumes, (usually cheap ones), and aerosol-type products such as hairspray and odour products like Febreez, Zest, Lever 2000, and almost all shampoos.

Going to a cool or cold place usually eases or stops these reactions, but with great effort.

Please, if there is anyone out there with my symptoms and triggers I would like to know. I feel really alone on this because for 19 years now I've been ignored by health experts, ridiculed by friends and dismissed by family. It's allergy season down south and I can't go out, which will eventually lead me going back home because I have no life other than work.

Please, if there is anyone, whether a lay person or a health expert, write to me at krista_uttak@hotmail.com. Give me some advice or a resource. Thanks for your consideration.

Krista Uttak
Montreal

Letter in support of Palluq Manning

To: Paul Okalik, Premier of Nunavut; Leona Aglukkaq, Minister of Health and Social Services; Matthew Saveajuk Jaw, Mayor of Cape Dorset

By sending this letter, I add my name to the growing number of people concerned about Cape Dorset's Palluq Manning's situation in Ottawa.

Inuit requiring long-term patient care outside of Nunavut must be eligible to receive essential services such as room and board, as well as transportation to their medical appointments.

The case of Mr. Manning is no exception. It was not out of his own free will that he has had to reside in Ontario for treatment, but because Nunavut was not able to provide the kind of care that he needs.

For this reason, Mr. Manning should not be considered a resident of Ontario, but a resident and beneficiary of Nunavut who must receive immediate room and board as well as transportation to his appointments.

Other Inuit boarding homes, such as the one in Winnipeg, have in the past made room and transportation available for long-term care patients from the Kivalliq region. It would be negligent of the Nunavut government to avoid providing the same kind of treatment for those living in the Baffin region or elsewhere.

We urge you to take his case and immediately work with Larga Baffin House to provide him with the essential care that he needs. Inuit should never be put in a position where they have to choose death over life if it is avoidable.

Terry Patenaude

Winnipeg

Editor's note: This letter was first posted on the www.iglootalk.com discussion forum. We're reprinting it here for those who would like to send their own letter in support of Palluq Manning.

Thanks to Iqaluit's searchers

On behalf of the Reids, the Normans, and myself, we would like to express our deepest gratitude, appreciation, and sincere thanks to the community of Iqaluit and to each and every person who dedicated themselves to the search and rescue efforts in finding our loved ones.

Unfortunately, it is impossible to mention every person, as it was the largest organized search and rescue attempt recorded in the last 10 years.

We would like to send a special thanks to the following groups who were directly involved: Iqaluit Search and Rescue, Iqaluit RCMP, Iqaluit Fire Department, Uqsuq Corp., Kenn Borek Air Ltd., Polaris, Arctic Cat, the Northern Skidoo Shop, the Northern Store, CASARA, RCC in Greenwood, the CBC and CKIQ radio stations, EMO, the Government of Canada, First Air, and to all the residents of Iqaluit for all their time and efforts.

It was overwhelming to see the amount of support from the community. From the smallest gestures of condolence, donations of food, money, skidoos, fuel, oil, prayers, volunteers, and emotional support from everyone, it is difficult to find the words to thank you enough!

Danita Galenza
Iqaluit

No dopes in the Marijuana Party

I'm curious... does your newspaper refer to the Liberal Party as the "Fiberals," the Bloc Quebecois as "Traitorous Pepsis?" Or the Conservatives as the "American Wannabe Party?"

For the benefit of your readers, Elections Canada doesn't refer to us as the "Legal Dope" party. The Marijuana Party of Canada is a legally registered party which has been in existence for five years, and the courts have ruled the substance is legal for medical use.

I'm confident that the Nunatsiaq News and the Inuit community would be rightly upset if us in the South referred to you as "that Eskimo rag." You may disagree with our message, but pejorative descriptors like "dope" are uncalled for.

Tim Meehan
Candidate for Ottawa South
Marijuana Party of Canada

Thanks for help with youth climate change conference

We recently took part in the Youth Climate Change Conference in Victoria, B.C.

As Chair of the Inuit Circumpolar Youth Council, it was a pleasure to represent the Chair of the ICC, Ms. Sheila Watt-Cloutier.

The event, which engaged Canadian youth on climate change issues, was organized by 17-year-old Alysia Garmulewicz. Alysia was inspired while taking the "Students on Ice expedition."

We were able to attend thanks to Canadian North, Qikiqtani Inuit Association and the organizers of the Youth Climate Change Conference.

Jesse Mike
Miali-Elise Coley
Chair, ICYC

If marriage is right, how do we define it?

Mr. Boyce's letter in the July 15 issue of Nunatsiaq News, which criticizes my July 8 letter discussing whether marriage should be considered a right or a definition, was in some ways a breath of fresh air for me.

Mainly, because it proved that open, honest democratic debate is not entirely dead in our country. It is the debate that the Liberals, including our own MP, recently denied the Canadian people.

Mr. Boyce (of Ontario) is indeed correct, (I just looked it up myself) Article 16 of the Universal Declaration on Human Rights (UDHR) states: "Men and women of full age have the right to marry and to found a family. The family is the natural and fundamental group unit of society. So, marriage is a right. Maybe this answers the question I raised two weeks ago? Sort of, but let's dig a little more.

Since marriage is a right, then we have to define it. The UDHR does not do this. Considering it was passed in 1948, and the concept of "gay marriage" was about as alien as the Beatles at the time, we can be fairly certain that the writers meant heterosexual marriage.

But legally, the intentions of the writers are not permissible unless they are explicitly stated. Mr. Boyce argues that if you are born homosexual, and under the UDHR you have the right to get married, then obviously you have the right to marry someone of the same sex.

Fair enough. However, I feel that Mr. Boyce's statement "people don't choose to be gay" is prejudiced against those who do choose to be gay. Not all homosexuals claim to have been born that way. Sweeping generalizations that stereotype any group are inappropriate. Similarly, he stated that polygamy is a choice, normally cultural, and that no one is "born polygamous."

I think many, if not most, of the one billion Muslims and Sikhs (and others) of the world would disagree. Based on my studies of the religion and my interview with an Imam, in Islam polygamy is generally considered more natural and civilized than monogamy. One Canadian Islamic writer stated that adultery is so common in the West because it is natural for men to have more than one wife. Devout Muslims, I think, would also strongly disagree that polygamy is cultural: they would view it as the God-made natural order. They would be strongly angered by Mr. Boyce's comparison of polygamy with theft and murder.

This raises the question: is Canadian society persecuting the Muslim and Sikh minorities by not allowing Muslim and Sikh men to openly marry multiple (full age) wives, even if those wives freely, on the basis of their faith, agree to share a husband? If a new religion developed where women were to have multiple (full age) husbands as part of God's "natural order," would we be persecuting adherents of that faith as well?

Mr. Boyce clearly limits the definition of marriage as being between two people, and is willing to impose his monogamous beliefs on others. What makes him so right and Muslims and Sikhs so wrong?

But getting back to how people are born... saying someone is "born homosexual" makes me as uncomfortable as saying someone is "born heterosexual." Babies and very young children do not have sex drives, nor is there any objective scientific evidence for a "gay gene" (the concept itself is illogical because homosexuals normally do not reproduce, and so their genes would not be passed on.)

Dr. Kinsey's research in the 1940s and 50s showed that about 10 per cent of the male population is homosexual and most of the remaining 90 per cent are bisexual. Note, however, his biased research methods led to the loss of his research grant from the Rockefeller Foundation. Regardless, his research contributed significantly to the 1973 American Psychiatric Association decision cited by Mr. Boyce. There is also considerable evidence of a widespread quiet persecution within the APA in the years leading up to 1973.

As I read multiple discussions of this APA persecution, I found it very reminiscent of what is being perpetrated on Canada's fundamentalist churches today. For example, in 2000, the B.C. Christian News was banned from transit stations throughout Vancouver. During a conversation with a Canadian gay rights activist recently, I was told that all churches that refuse to marry homosexuals should have their charitable status removed, because they do not follow the beliefs held by most Canadians.

The Anglican Bishop of Vancouver, between 2000 and 2003, fired or removed several dozen priests who did not support same-sex marriage, and forcefully closed at least two churches in the diocese who challenged his opinions. The gay and lesbian lobby last year accused Statistics Canada of encouraging homophobia, because StatsCan (June 15, 2004) released a national survey that showed only about 1 per cent of the Canadian population is homosexual.

As I write this, I wonder what persecution I shall now have to endure for exercising my right to free speech.

The manner in which the House of Commons recently redefined marriage has shown that our elected officials, though they have "the power to limit which choices are legal and which are not," are more likely to bow to the pressure of an effective lobby group than engage in open, honest debate. Mr. Boyce is naïve to believe that polygamy is beyond the realm of legal possibility. A well-organized lobby could apply the same pressure as the same-sex marriage lobby, and win the same results, especially now that the definition of "marriage" is not static.

Canada has redefined its fundamental societal unit based on a secular and morally relativistic philosophical argument of "equality" that is, at best, both questionable and inconsistently applied, in an environment that restricts and persecutes open debate.

Peter Scholz
Iqaluit

Freedom of opinion matters too

I would like to remind Bryn Boyce of Chatham Ontario, that if he is going to quote the Universal Declaration of Human Rights - he should not just extract one part that supports his views without realizing that it is a document in whole - just like the scriptures of every faith - taken out of context, they can justify anything. But as a whole they do give blueprints for society.

Thus, he quoted Article 17 on marriage, but should have also included Article 18 and Article 19 attached:

Article 18:

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Article 19:

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Ian Ridpath
Milton, Ont.

Some clarification on the same-sex marriage debate

Iqaluit Pride and Friends of Pride would like to commend Nancy Karetak-Lindell for her position in the parliamentary vote on Bill C-38: The Civil Marriage Act.

Ms. Karetak-Lindell's letter of April 13, 2005, in which her reasons for supporting Bill C-38 are presented, is among the most clear and poignant discourses I have seen on the issue of same-sex marriage and the necessity of ensuring minority rights and equality in Canada.

It is disappointing, however, that all parties entering the public debate on same-sex marriage have not exercised the same careful scrutiny of their facts and arguments. I say disappointing, not because of the end opinion expressed, that is, agreement or disagreement with same-sex marriage. Every individual is entitled to weigh the issue according to their values and beliefs and reach their own conclusion.

Rather, I say disappointing because there has been incorrect information contained in some of the arguments presented to date. As a result, the energy and resources that might have been devoted to meaningful debate must now instead be devoted to fact clarification. To this end:

1. Bill C-38 pertains only to civil marriage. That is, the recognition of two persons as legally married in the eyes of the state. Religious marriage is, and remains, the jurisdiction of religious institutions. Religious institutions are under no obligation to marry same-sex couples, a protection in accordance with that of religious freedom under the Canadian Charter of Rights and Freedoms.
2. Iqaluit Pride and Friends of Pride has not criticized religious institutions that have chosen not to extend marriage to same-sex couples. We respect that this is the prerogative of the religious institution and, provided the decision is not accompanied by an agenda aimed at propagating homophobia or limiting civil LGBT (lesbian, gay, bisexual, and transgendered) rights, is really none of our business.
3. Pride events are held annually around the world in June. The key message of Pride is that each and every individual is entitled to live a life of dignity, respect, and equality. This message extends beyond the LGBT community, and Pride celebrations welcome and include anyone who wishes to be part of celebrating human diversity. The remarkable growth and success of the Iqaluit Pride and Friends of Pride Picnic over the past five years is testament to the extent to which the values celebrated at Pride are consistent with those of Nunavummiut, and we again thank everyone who has attended and supported this event.

The passage of Bill C-38 through the House of Commons does not, of course, signal the end of discussion on same-sex marriage. Iqaluit Pride and Friends of Pride believe that respectful debate is an important component in addressing any social issue, and we look forward to participating in the ongoing dialogue on same-sex marriage.

Should anyone wish to contact us directly, comments or questions are always welcome at iqaluitpride@yahoo.ca.

Stephanie Hawkins
President, Iqaluit Pride and Friends of Pride

Homosexuality: A choice? A disorder? Or natural?

In his July 8 letter to Nunatsiaq News, Peter Scholz drew an analogy between same-sex marriage and polygamy, arguing that making marriage a “right” opens the door to marriages with multiple partners.

He writes that both his examples “use the same argument” that “marriage is a human right, not a definition.”

The Universal Declaration of Human Rights has already enshrined marriage as a right (article 16) and Canada has signed the document. While the UDHR does not come out and directly protect homosexual rights at all, it does guarantee equality to all men and women at the age of majority.

The most glaring problem in Scholz’s same-sex marriage-to-polygamy comparison is that homosexuality is not a “choice,” while polygamy is. This is a difference that is too often missed in the debate.

It had long been thought that homosexuality was a mental disorder to be “cured,” but the American Psychiatric Association took it off their list in 1973 and the World Health Organisation in 1992. The fact is, people don’t choose to be gay any more than others choose to be straight.

Polygamy, however, is most definitely a choice, often cultural. There is no evidence that a person can be “born polygamous” (in fact such a term doesn’t even make sense). On the topic of choices, there are a great many of them that Canadian and international law restricts — theft or murder, for instance.

The popular fear is that same-sex marriage has opened the flood gates for all types of marriage. This is both false and misleading. The Canadian government still has the power to limit which choices are legal and which are not. They just can’t place unreasonable limits on equality.

In short, the issue of polygamy is not a logical extension of the same-sex marriage debate and any group trying to legalize their marriages would be met with their own separate (infinitely more difficult) legal battle.

Bryn Boyce
Chatsworth, Ont.

Congratulations to suicide prevention walkers

The Ajunnginiq Centre would like to salute the efforts of two inspiring Inuit youth: Charlotte Qamaniq-Mason and Nancy Saunders.

Charlotte, of Iqaluit, Nunavut and Nancy, from Kuujjuaq, Nunavik, along with several other Aboriginal youth, recently completed a journey from western to central Canada — by foot! As part of the National Aboriginal Youth Suicide Prevention Walk, the youth trekked from Duncan, B.C. to Ottawa, Ont. to raise awareness about the devastating rates of suicide in Inuit, First Nations and Métis communities.

The staff of the Ajunnginiq Centre was honoured to join Charlotte, Nancy and the other walkers on the last five kilometres of their very long journey. The Ajunnginiq Centre wished to show our support by walking alongside the youth as they climbed the steps to Parliament Hill, their final destination.

The Ajunnginiq Centre, the Inuit-specific centre at the National Aboriginal Health Organization, focuses on Inuit health-related issues. Through our work, we are well aware of the high rates of suicide among Inuit and how these deaths affect other individuals, families, communities, and regions.

The Ajunnginiq Centre recently completed elders’ focus groups within the Nunavut, Nunavik, Inuvialuit and Labrador land claims settlement areas to hear about survival: how Inuit traditionally learned to cope with difficulties and hardships. Elders told us that knowing and practicing Inuit values and beliefs such as resilience, determination and endurance were important coping skills to survive any problem. Charlotte and Nancy, in their walk, demonstrated their commitment to these values.

It is important that more Inuit youth get involved in bringing attention to suicide, sharing their stories of hope, and offering support to their peers. Charlotte and Nancy are shining examples to all Inuit youth. Congratulations on your successful walk!

Staff of the Ajunnginiq Centre
National Aboriginal Health Organization
Ottawa

Thank you to airlines

Since Nunavut's Computers for Schools lab is no longer functioning, we have been receiving donated computers from the refurbishment centers in Hull and Yellowknife (for free) for our schools.

First Air and Calm Air then stepped in to provide us with free shipping for over 200 computers to 14 of our schools.

We would like to express our heartfelt appreciation to First Air and Calm Air for their support for the Computers for Schools Program. First Air and Calm Air provided shipping for over 200 refurbished computers to 14 Nunavut schools. The children in these schools sincerely appreciate having access to this technology.

Darlene A. Thompson
Community Access Program Administrator
Pond Inlet

Aqsarniit concert was impressive

I have noticed that our schools seem to offer a lot of opportunities for parents to see their children outside of the classroom and in another learning environment.

We have the high school drama program with their annual plays, Joamie School with cultural activities and a family carnival, and Nakasuk just recently held a cultural day. I try my best to attend all of these but sometimes it just does not happen. Recently I was able to attend the concert put on by the students and staff of Aqsarniit School.

I went with my family expecting to see the normal school concert of a few highlights and maybe the usual drum dance and some signing. Boy, was I in for a surprise as we walked into a packed gym and a stage full of kids!

As I sat and watched the kids doing skits on playground bullying, singing songs about working together, and giving messages out about how un-cool drugs and alcohol are, I found myself becoming more and more impressed. These kids put some real effort into the program. They were supporting each other on stage and even encouraging there friends when a minor mistake was made. The staff got involved singing a few songs and everyone played their parts. I even saw a couple of the students working the sound and light systems.

I am not here to talk about how impressive the show was but about the people behind the scenes. Every school has them and you can really notice it when a school starts to believe in a program they are running. You can see it in how the staff and the students come together for a common purpose, and I saw it this night. There were many safe messages on this night but the underlying one I believe was "by working together we can achieve anything we set our minds to."

One of the main people associated with this production was Carol Horn. At the end of the night the students called Carol up and presented her with a bouquet of flowers. Carol turned the thank you around to the students mentioning that it was their dream, their show and their ideas that were presented on the stage that night. You could see the mutual respect by the staff and the students between them all. This only comes from the dedication and determination of the people working there.

As a parent I am always concerned about the environment that my children attend school in. When I went to Aqsarniit School and saw what I saw last week I wonder about my own children and what it would be like to see them in that positive environment. I am sure that I am like many other parents.

I was very happy to hear that Carol will be coming to Nakasuk School as the principal next year. I am looking forward to her wisdom, her energy, and her visions being reflected in the school's programs. She will find that she has a very dedicated and very strong staff that will be willing to work with her. She will also find a very dedicated and determined DEA that is here to support her.

Mike Courtney
Iqaluit

Wanted: civil lawyer to work on rights case

I am requesting assistance from Nunavummiut or others who can direct or guide me to a constitutional or civil lawyer for consultation.

I cannot afford a lawyer but wish to consult with one for a potential case. If there is a proven case, there would be further consulation and a request for representation in addressing rights and denial of access to a better livelihood for others.

It seems there are major learning curves for Inuit as a society and with modern living. Inuit have survived with changes and education for thousands of years.

With today's drastic changes, many social issues are not properly addressed and many services are not readily or fully accessible. There are some Inuit in the North and in the South who do not have rights.

Our supposed leaders and organizations who represent Inuit are quick to forget who they represent in some way, not all, but most. Most organizations do not seem to have adequate decision-making skills or authority that are necesary for Inuit to succeed, at least some departments or employees.

Most are too busy checking over the red tape to see if "it's okay" to do something about an issue. From those that are checking to see if the "i's" are dotted and "t's" are crossed. There are policies and procedures in place for checks and balances as guidelines to ensure that a job is well done to best represent matters.

However, change is inevitable for a new territory and therefore policies, procedures and guidelines can and must change through time to best meet the core issues that challenge our people and communities as a society.

If you can direct me a lawyer for representation and if this interests you, please contact me by leaving a message at 1-867-793-2598. Or send a fax to: 1-867-793-2315.

Moses Aupaluktuq
Qamani'tuaq (Baker Lake)

Legal-dope candidate responds to letter

In his/her letter the anonymous author says marijuana is the "cause" of Inuit losing their culture.

I know that marijuana is widely used in the North and that it is not an indigenous plant, so someone brought it here. I don't believe marijuana is the culprit that is taking away Inuit culture. That is such a vast and complex reality and not the fault of any one thing.

There are a lot of contributing factors and the abuse of marijuana, I admit, is one of the contributors. That would be a given? The abuse of any substance only ever takes away.

As Marijuana Party leader for Nunavut, I can tell you that I am dedicated to helping find better ways to end the abuse and help heal the damages.

Keeping it criminal and shameful is only adding to the problem and is abusive in its own nature.The persecution and shame only divide the people more.

Legalizing it would allow many avenues that could support, healing, better education, better family support, better health care. Not perfect - better.

If as the author says "90 per cent of the North is stoned 24 hours a day," then we better do something different and get the right attitude as a nation and help those people that need it, not throw them in jail or call them down cause they smoke pot.

The author admits he or she has "abused" this a long time and has gone nowhere because of it. Well, my friend, the "gone nowhere" is because of abuse - not use of this herb. Not signing your name shows me that you prefer to stay hidden, to smoke in hiding and blame all your problems on something other than your own choices. It's such a shame that so many live just like that today here in Nunavut.

As Inuit, you adapted and survived and indeed thrived under good conditions, always been that way - or so I am told. So if 90 per cent of the people here are smoking pot illegally and say 50 per cent of them are "abusing" it, we better soon get with the reality to adapt and survive and thrive with a new way of approaching an obvious problem.

And we better do it soon.

The Nunavut Marijuana Party has formed and registered in Ottawa an electorial district association and we are hoping to be able to raise awareness of the issues specific to the North. Funds raised by the EDA will go towards establishing a detox and treatment facility here in the capital.

Legalizing pot isn't about getting everyone stoned - it's about adapting.

Ed deVries
Nunavut Marijuana Party Founder
Iqaluit

NWMB responds to May 13 editorial

With respect to your May 13 editorial regarding an alleged conflict of interest on the part of the Nunavut Wildlife Management Board, the NWMB would appreciate the opportunity to publicly respond to your allegation, and to inform you and the readers of the facts.

Your argument leading to the conclusion of conflict of interest is the following:

1. The Nunavut fisheries working group (NFWG) is a de facto economic development body composed of the Government of Nunavut, Nunavut Tunngavik Inc. and the NWMB.
2. The BFC is a political creation fostered by the Nunavut fisheries working group. The public interest demands that environmental boards, such as the NWMB, not participate in the creation of commercial enterprises, especially enterprises they will be involved in regulating.
3. By participating as a member of the Nunavut fisheries working group, the NWMB has signaled that in any quota allocation issue involving the BFC's interests, it is highly unlikely that it will be impartial.

With respect to point number one: The Nunavut fisheries working group came together in 1999 as an informal group composed of representatives of the GN, NTI and the NWMB to address areas of common interest in the development of Nunavut's fisheries. This was nothing new.

Since the establishment of the NWMB in 1993, the board has always worked closely with its co-management partners on a variety of wildlife issues relevant to the NWMB's jurisdiction. This is one of the strengths of the co-management system, and very much in line with the Inuit Qaujimajatuqangit principle of Piliriqatigiingniq (working together in harmony to achieve a common purpose).

As the main instrument of fisheries management and the main regulator of access to fish resources under the Nunavut land claims agreement, the NWMB has taken the position that it is entirely appropriate to discuss development issues with its co-management partners, and to co-operate with them on initiatives designed to improve Nunavut's share of its adjacent fish resources. That co-operation has led to the spectacular results of recent years, including an increase in Nunavut's share of its adjacent turbot resources from 27 per cent to 58 per cent.

All that having been said, while its busy members do keep in touch, the Nunavut fisheries working group itself is not particularly active. It did, however, produce the important 2003 submission to the Senate's standing committee on fisheries on quota allocations and benefits to northern fishers. That submission accurately reflects the focus of the working group's efforts: access and allocations with respect to adjacent fish resources.

Concerning point number two: In 2001 - based primarily upon the impressive results of a comprehensive turbot research survey jointly organized and funded by the NWMB and Department of Fisheries and Oceans - the DFO minister provided a new and exclusive allocation to Nunavut fishers of 3,500 tonnes in the northern part of Davis Strait. Prior to that allocation, Nunavut's overall turbot quota was too small to form the critical mass necessary for true fisheries development. All that could be done was enter into endless royalty charters with southern interests, who fished the quota with their vessels and their crews. At the end of each season, those southern interests sailed away with the majority of the profits.

When it came time to allocate the new 3,500 tonne quota, the NWMB members responsibly decided to call a meeting of all the Inuit organizations that had submitted applications to fish the new allocation, to determine how they wanted to proceed. Those organizations included all six of the HTOs along Baffin Island's east coast. The meeting was organized with the assistance of the GN, DFO and NTI, who were also in attendance. It produced no decisions - only discussions among all participants.

It was not until approximately a month later that the fishers, having considered their options, decided on their own to forego fragmented quotas, embrace the principle of Piliriqatigiingniq and work together. Shortly thereafter, they developed and signed a memorandum of understanding and a three-year work plan. They eventually incorporated themselves as the BFC.

Besides organizing that single consultation meeting at which it offered the observation - based upon experience and already shared by most, of not all, the particpants - that small, divided quotas favour southern interests, the NWMB did nothing further. It certainly did not participate in the creation of the BFC. The eventual members of the BFC were entirely capable of deciding their future for themselves, and did so.

With respect to point number three: by participating as a member of the fisheries working group, the NWMB has signaled only that it continues to proudly and successfully work in collaboration with its co-management partners on fisheries development issues. As to the issue of impartiality, while cheating within any organization is always possible, to be effective in the case of the NWMB and fish allocations, it would have to involve conspiracies and the breaking of solemn oaths by a majority of NWMB members.

Every quota allocation decision that the NWMB makes requires a majority vote, and is available to the public subject to privacy considerations. All NWMB meeting minutes are also publicly available. Furthermore, in making commercial marine allocations, the NWMB applies a set of objective criteria that includes the following: employment benefits, training benefits, ownership/sponsorship by an HTO or RWO, ownership by Nunavut residents, economic dependency and history, adjacency and harvesting methods.

Nevertheless, the NWMB is scheduled to carry out a thorough review of that policy later this year, to make improvements if necessary, and to undertake consultations with Nunavummiut prior to finalizing the revised policy in time to evaluate applications for the 2006 fishing season. The NWMB urges widespread public participation in those consultations, in order to help ensure continued public confidence in the board's allocation of Nunavut's fish resources.

Harry Flaherty
Acting Chairperson
Nunavut Wildlife Management Board

Is Nunavut cheating youth out of a good education?

I read with disbelief the item "Nunavut schools dodge national science test."

In my 50 years of living in this community, I have never seen an outright admission by a senior educator that northern students don't measure up. Here, we have it in writing.

Why are northern students denied the same opportunities as students in the South, to learn subjects that affect all who live in Canada? Why can't they learn about farming issues and industrial activities? What has language got to do with anything academic?

Surely, the aim of this education system is to equip students with skills that will enable them to live and work anywhere in Canada.

During the many years that I have lived here, I have asked hundreds of kids the same question: how's school going?

I always get the same answer: "Oh fine."

"Do you like school?"

"Yes."

"What is your favourite subject?"

"Math."

"What is your next favourite?"

"Science."

"How about English?"

"No way!"

I have asked these same questions, time and time again, and that is always the same response.

What about all the excitement surrounding the student science fairs? And the kids who compete in them all across Nunavut, are they not to be given the same opportunities all across Nunavut? Are they not to be given the same opportunities as all other students in Canada?

I have met many students from the North who, as graduates from the system, have entered the university only to find the subjects of physics, science, calculus and biology were way beyond their comprehension, or that these were subjects that had never been taught.

Many gave up and returned, disillusioned.

Why does the education system fail to equip the youth in its care? Why does it not provide them with a comprehensive and worthwhile education that is universal in nature and not limited to the second-rate standards that the assistant deputy minister suggests is the norm for Nunavut?

If Nunavut is ever going to get its act together, then every student must be given the opportunity to compete in the big wide world, and that means setting the highest standards possible.

Never underestimate the determination, the quality, and the skills of Nunavut's youth.

Bryan R. Pearson
Iqaluit

Marriage: A right? Or a definition?

Is there a "right" to be married, or is the word "marriage" simply definition? Canada, as a nation, appears poised to adopt a new legal definition of marriage, on the basis of a philosophical argument than marriage is an inalienable human right.

If we say "for homosexuals to have equal rights, they must have the right to marry," then we are automatically arguing that every human, presumably of the age of majority, has the innate human right to get married.

Fair enough. To test this moral argument, let's push it to the limit. Let's say I'm a homosexual man, and I love another man with whom I am (or intend to be) sexually intimate, and we wish to pledge a life long commitment to one another. So, we argue that it is our human right to get married, we start a publicity campaign, organize "pride" days, commit a series of acts of quiet persecution on any religious group that dares stand in our way, win over public opinion by any means possible, and get that legal right to be "married." This is where Canada is today.

Fine, now let's back up. Let's say that I am a heterosexual woman, and I love two men equally, both of whom are of the age of majority, and who are themselves heterosexual, although they are good friends. They both want to marry me and have children by me, and don't mind me not always being in the same bed.

Why cannot I argue that I have the inalienable human right to marry two men who both love me and wish to commit their life to me, and me to them in return? I can argue that my children and I are safer with two income earners supporting us, and that my children are more likely to have a positive paternal influence in their life, with two loving fathers instead of one.

Both situations use the same argument, that marriage is a human right, not a definition. If Canada continues to accept the former argument, then our collective path is likely to take us down the same route as the Netherlands, where as far as marriage is concerned, anything goes.

Ironically, it is in the ultimate victory of considering marriage to be a right, that it loses all meaning - all definition.

Peter Scholz
Iqaluit

Child protection officials threaten Inuit in Ottawa

I am not sure to whom to direct the matter of the Child Advocacy Society in Ottawa should be addressed.

They are having one of the biggest impacts on Inuit and their children who are living in urban centres.

On the whole, their policies and directives are fine, but the continuing and long-lasting effect their powers have on Inuit and their children is damaging. Maybe even their intent on an individual basis is also fine, but with anyone, I don't care who it is, absolute power corrupts even with the right reasons.

They can and do walk into any home and just take the children without checking out the personality and intent of the "town crier." The ones who call to complain may be, and often are, discontented, angry and vengeful ex-partners out to get at their target.

Other cases are superficial, such as a VON nurse (Victorian Order of Nurses) who knows very little, or nothing about Inuit culture. They are able to shadow and spy on a young mother, who is probably doing her very best to care for her children. The result will get on a first-time mother's nerves and feed their fears.

Instead of finding ways to help the new parents, they threaten and drive fear into them. Instead of building skills, they play on fear.

More than one southern family has learned the hard way about what Inuit are able to feed their children with and at what age.

Based upon the above examples, I need to know what organizations and where are the mother's advocates?

I do know that CAS institutions are provincially empowered, but I honestly believe the above problem is cultural genocide because I notice that Inuit are one race they are targeting. Can we start to get help somewhere?

Ruby Angutirataq
Ottawa

Nunavut job experience doesn't count in Nunavut?

I would like to bring to your readers' attention a current situation in Nunavut that few people may be aware of.

Twice now in recent years I have been failed in job interviews for a Government of Nunavut position in my home community, that I am qualified for and have 17 years experience doing. Subsequently, the position was filled both times by non-Inuit from southern Canada.

"Failing" a job interview means that if you were one of three people interviewed for the job, even if the top two declined the position, you would still not be offered the job.

This is particularly upsetting when many of the people doing the hiring have little experience living and working in Nunavut. They compose the interview questions and determine the scoring.

What can a person do about this? Absolutely nothing.

Unless you are a current GN employee or an Inuit Nunavut land claim beneficiary, presently only GN employees and beneficiaries have the right to appeal GN employment competitions.

This has not always been the case. Until 1999, I was considered an "indigenous non-aboriginal." This gave me an advantage over non-Nunavummiut, but not Inuit, in the GNWT affirmative action policy, when applying on a territorial government job in Nunavut (then the Northwest Territories.)

Ironically, I would still be considered an indigenous non-aboriginal affirmative action candidate if I applied on a territorial government job in Yellowknife, but not in my home community of Sanikiluaq!

It appears that if all your education (I attended Sir John Franklin High School and Arctic College) and work experience is exclusively in Nunavut/NWT, it does not hold the same weight as a college education and work experience attained in southern Canada.

Bill Fraser
Sanikikuaq

The Virtual Airbooze Random Delivery Response Time Modulator 1.0

Why should I be forced to order beer from Rankin Inlet when I live in Iqaluit and the liquor warehouse in Iqaluit has what I want to order?

This question was asked by one of your readers a few weeks ago and I think I have a solution.

You walk into the Iqaluit liquor warehouse and talk to the clerk. You decide what you want to buy and pay for your order.

The clerk provides your change and before giving you a receipt he instructs you to walk over to the machine on the side of the room and pull the lever. You pull the lever and a bunch of lights start blinking and suddenly at the bottom of the machine a small piece of paper emerges.

A computer voice tells you to bring your "URI" to the clerk for verification. The clerk reads your URI and informs you that you have just tried the new Virtual Airbooze Random Delivery Response Time Modulator 1.0 and according to your URI selection, you have to wait four days before you can pick up your beer.

Curious as you are, you ask the clerk what the heck is a URI and what the heck is that machine? The clerk, being a courteous employee of the GN, proceeds to explain.

"In that big box with blinking lights there is a super computer. By pulling on that lever, you initiated a query to the Nunavut Air Freight Delivery Time Replicator. The replicator emulates the amount of time it takes to deliver freight from Rankin Inlet to Iqaluit. As a precaution and way to prevent the simulator from producing repetitive results, we also employ a powerful randomizing tool.

"The randomizing tool is the last step before you are issued a Unique Random Identifier or URI. Your URI determines the allocated wait-time before you are allowed to pick up your pre-purchased order. And in your case, your URI reads four days. You may not like waiting four days to pick up your beer, but it is better than paying the expensive freight charges.

"Consider yourself lucky, some URI's read seven days. On a good day, I've seen the Virtual Airbooze Random Delivery Response Time Modulator 1.0 give out several 2-hour URI's. Maybe tomorrow will be your lucky day."

Go ahead. Pull the one armed bandit!

Shawn Ittinuar-Edwards
Iqaluit

July 1, 2005

Federal government not learning from past mistakes

"There's not much evidence frankly at this point," Swann said.

- Excerpt from Nunatsiaq News story "Dog slaughter inquiry still a 'maybe,'" June 17.

This is a prime example of how the federal government continues the colonialist practice of justifying the denial of justice to aboriginal peoples by placing a greater and more legitimate weight on the apparent lack of self-admitted, written government documentation with respect to government wrongdoing, and less weight and legitimacy on the oral testimony and evidence given by aboriginal leaders and elders who experienced the wrongdoing, by saying there is a lack of evidence to admit any wrongdoing and to accept responsibility.

It has the same effect as saying: "If we can't find it written down somewhere it isn't reality. It didn't happen. The aboriginal practice of maintaining oral history, and the testimony that aboriginal peoples give today doesn't carry any weight. It isn't legitimate. This is how we keep our power over aboriginal peoples, deny them justice, and deny our past."

There has been no cognitive retention on the government's part in learning from past mistakes that previous governments made in the treatment of Inuit, which the entire nation learned about through testimony given by Inuit leaders and elders in hearings conducted by the Royal Commission on Aboriginal Peoples.

(Name withheld by request)
Ottawa

July 1, 2005

Education department marginalizes Nunavut students

It appears to me that the Department of Education is continuing to marginalize the students of Nunavut.

By opting out of standardized testing, the message the minister of education and the department is giving to Nunavummiut is that we are not capable of meeting standards that everyone else in Canada is capable of and expected to meet.

The argument about the examples in the testing "not being relevant to Nunavummiut" is really getting old. Canada is a truly vast country, and I find it hard to believe that cherry pickers in B.C. know anything about fishing in Newfoundland, yet you don't hear either of those two provinces complaining about the relevance of examples in standardized testing.

When is the GN going to start resolving problems instead of complaining about them? Why not work with the writers of the standardized testing to include some Nunavut relevant examples? Let's see if the farmers in southern Saskatchewan complain about determining the area of an ice-floe versus the area of a barn.

I am sure that teachers across Nunavut could provide some excellent examples that could be used. The GN is very good at whining and complaining and I am getting rather sick of it.

I want my children to have the best education possible, so that they will have options to live and work wherever they choose. I want to be sure that my children's education is as good or better than the rest of Canada. Standardized testing helps ensure this.

If the GN continues to opt out of standardized testing, our children may very well not be able to live and work anywhere else but Nunavut. Is this the long-term Inuit employment plan for the GN to reach their goal of 85 per cent Inuit on staff?

Do they want to keep the educational academic standards low so our children will not be able to gain access to post-secondary education or meaningful employment outside of Nunavut?

Nunavut and our children deserve better than this.

Vicki Aitaok
Cambridge Bay

July 1, 2005

Thanks for nothing, CIBC

I just wanted to pass along this big thank you to the CIBC in Iqaluit.

On June 10, 2005 at 17:01, I made a cash deposit of $13,000 to my chequing account, from which I transferred $3000 to my Visa at 17:03.

Most of the money came from my VTA. I left for Ottawa on June 12 and decided on June 16 that I wanted to get $200 from my account. I went to the ATM and requested the amount and the machine came back to say "declined."

That was strange, so I tried again to get the same reply. I called the 1-800 number on the back of my convenience card, the card that says "Your Banking Choices 7 Days a Week, 24 Hours a Day," to find that the best I could find out was that my balance was available, but my daily limit for withdrawal was zero.

I couldn't speak to a person because there was nobody available and the card doesn't give you the option at 6 p.m. to speak to an agent. I came back from Ottawa on June 17 and as soon as I got home I called the 1-800 number again to find that because it was such a large deposit the bank put a hold on it.

I told the lady that this was ridiculous. I can understand holding the funds until Monday morning so that a person can physically count the money and make sure the deposit is correct, but she told me the funds would be held until June 23.

I was more upset than ever and the lady told me that if I went to the local branch, they could have the hold removed. I went to the local branch and talked to a teller who verified that, yes, they do hold large deposits, but that the manager could remove the hold.

At that point I said "I want the money in my account or in my hand," but the teller couldn't do that. The manager was busy, so I was told by the teller that she would call me when she was available. A few hours later, I received a call from the teller, who said she referred the call to a complaint line and I could tell them about my concern. However, the money was still held.

To date, I have not received a call from the manager, who I assume is still with the same client or probably can't find either my cell phone number or home number from my file at the bank.

I also never heard from the bank's complaint department either. I was, however, asked by my teller at a local supermarket if they had fixed my account yet.

For a bank that attempts to pride itself on customer service, you have done a lousy job on this one. I have recommended and will continue to pass on my great story to anyone who will take a minute to listen. A bank that knows its clients would maybe have taken a minute to call and advise them of the situation before they are in front of an ATM machine being refused funds.

My advice would be to choose your bank wisely, obviously I never did. My "thank you," by the way, was sarcasm.

Chris West
Iqaluit

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