Women’s participation in decision making - Environmental and Human Security in the Arctic - page 219

of the Nunavut political systems to be reflective of Inuit Qaujimajatuqangit,
and it inspired fascinating discussions amongst Inuit in Nunavut. Equipped
with political interpretations on what Inuit governance 'means', Inuit pub-
licly debated gender parity. In reviewing these debates, it appears that Inuit
governance was both in favour and against the gender parity proposal. I
believe this conflict is an organic result of the conflict that emerges when
colonial institutions and Inuit governance are forcefully managed simultane-
ously without a critical understanding of their fundamental differences. Such
debates result in an inability to understand the needs of Inuit governance
beyond institutional structure.
This section considers possible requirements for a return to Inuit govern-
ing processes. Specifically, it explores the need for the governing process to
be practised outside colonial institutions. I advocate for a new political con-
sultation process called the 'Kitchen Consultation Model'. The foundation of
this model recognizes the ability and potential of communities to initiate,
lead and support community discussions and recognizes the need for com-
munities to maintain, and defend, their connection to the perspectives held
by their members.
Introduction to Inuit governance
Words have always been cleansing. Words are what has made us Inuit.
Words are very important.
(Aalasi Joamie in Therrien and Laugrand 1999:251)
The security and strength of words emerges from a collective structure that
guides people in their talk. I learnt this lesson in reading the pages of the
Interviewing Inuit Elders book series. 19 This topic series contains constant and
consistent lessons on how Inuit Elders speak and share words. As a passion-
ate reader of the complete series, I was made aware, and reminded of, many
foundational lessons in sharing words. I was reminded of the direct connec-
tion between words, experience and knowledge. Since knowledge is acquired
through personal experience, which is localized and influenced by family
teaching, the sharing of words was a meaningful, deliberate action and the
group reinforced the necessity of discipline when sharing words. This disci-
pline was reinforced in the respect afforded to individuals with specialized
knowledge, as it was rooted in an appreciation that such knowledge was accu-
mulated through various experiences and the result of an ability to respect the
diversity of opinion and knowledge on a particular topic.
I was also consistently made aware of the direct connection between shar-
ing words and sharing food. Perhaps the greatest structure and support for
supporting dialogue is food sharing. Food sharing was a primary forum for
future planning, as explained by Noah Piugaattuk, an Elder from Iglulik,
Nunavut: