Transcript – 49° N 

Episode 3 – From Dream to Territory – Celebrating Nunavut’s 25th Anniversary

Durée: 40:48 min

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In the frigid north of Canada lies a territory as vast as it is captivating. A land of ice, tundra, and rich indigenous heritage that stretches back thousands of years. The exact timeline and routes of migration of its then inhabitants are still subjects of research and debate among archaeologists and anthropologists, but there are several prevailing theories.

One widely accepted view suggests that the inhabitants migrated from northeastern Asia across the Bering Land Bridge, which connected present-day Alaska and Siberia during the last Ice Age. As they migrated eastward across the Arctic regions of North America, the inhabitants adapted to the harsh environmental conditions of the Arctic. Over time, distinct regional cultures and dialects emerged. Thriving settlements based on hunting marine mammals, fishing, and gathering resources from the land were established. These communities developed sophisticated technologies such as kayaks, dog sleds, and specialized tools for hunting and survival in the Arctic environment. Most of them still use today. They developed and maintained throughout the millennia a deep connection to the land, sea, and wildlife around them. 

Things started to change in the 18th and 19th centuries. European traders, fishermen and whalers began to make routine trips to set up summer posts in the vast region. In 1914, the Hudson Bays Company established a trading post in the area, the first of many to come. A lively fur trade thrived until the 1930s. In its youthful arrogance, the Dominion of Canada, a mere six decades old forged by the British North American Act and encompassing just four provinces, New Brunswick, Nova Scotia, Ontario and Quebec overlooked the resilient communities flourishing amidst the Arctic’s icy embrace. This nascent nation, eager to assert itself on the world stage, was fueled by an insatiable hunger for progress and a misguided belief in the superiority of Western ideals. In its relentless pursuit of modernity, Canada sought to reshape the Inuit in its own image, compelling them to forsake time-honored traditions and adopt a foreign way of life.

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It was a clash of cultures, a stark collision between the ancient wisdom of the North and the unyielding advance of modernity. The Westerners were referring to peoples inhabiting the Arctic regions of Alaska, Canada, Greenland and Siberia as Eskimos, an offensive term as it was historically used by outsiders and carries colonial connotations. Indigenous peoples of the Arctic call themselves Inuits, meaning ‘’the people’’ in the Inuktitut language. The origin of the word is not entirely clear, but it is believed to have come from the Algonquian languages spoken by Native American tribes in the region.

The icy winds of change howled across the Arctic landscape as the 1940s ushered in a new era of government intervention. With a heavy hand and a paternalistic heart, Canada embarked on a misguided mission to civilize the Inuits, forcibly settling them into permanent communities. This ill-conceived scheme, now universally denounced as a tragic misstep, sought to extinguish the nomadic spirit that had sustained the Inuit for generations, replacing their ancient wisdom with the rigid structures of Western society.

The vibrant tapestry of Inuit culture, woven over centuries of adaptation to the harsh Arctic environment, was callously unraveled, leaving behind a trail of broken traditions and displaced communities. Before the Westerners, Inuit religion and spirituality varied widely and consisted of complex social and cultural customs for addressing the sacred and the supernatural. Some believed in tricksters and took on a variety of forms. Great spirits and guardians like the goddess Sedna, who is the guardian of sea mammals and controls when stocks are available to be hunted. Meanwhile, the echoing hymns of Christian missionaries reverberated through the Arctic wilderness, carrying with them the seeds of a profound transformation.

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From the 19th century and well into the 20th, these devout souls, driven by a fervent desire to spread their faith, embarked on a mission to reshape the spiritual landscape of the North. In their wake, permanent churches and schools rose like beacons of Western civilization, casting long shadows over the traditional nomadic way of life. As the missionaries’ influences grew, so too did the allure of a sedentary existence. 

The once nomadic Inuit were drawn into a web of new opportunities and challenges, their traditional subsistence activities gradually overshadowed by the demands of a settled community. The decline of hunting, fishing, and trapping, once the lifeblood of the Inuit culture left many struggling to adapt to the changing economic landscape. It was a time of profound upheaval collision of two worlds that would forever alter the course of Inuit history.

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The call of modernity beckoned, its promise a tempting blend of wage labor and government assistance. As the 20th century unfolded, the once isolated Inuit communities found themselves increasingly entangled in the web of the global economy. The allure of steady employment and the promise of a more comfortable existence proved irresistible to many, drawing them away from their ancestral lands and into the heart of burgeoning settlements, with each step towards a new way of life, the ties to traditional livelihoods frayed. The hunt, the fishing, the trapping, these timeless practices began to fade, replaced by the demands of the workplace and the routines of community life. While sedentary settlement patterns became more prevalent from the late 19th century onwards, the transition varied among different Inuit groups and regions, and some communities may have maintained semi-nomadic lifestyles well into the 20th century. 

This period marked a continuation of colonial practices that aimed to assert government control over Indigenous peoples, including the Inuit, and assimilate them into mainstream Canadian society. These policies had significant negative impacts on Inuit communities, contributing to the erosion of their cultures, livelihoods, and wellbeing.

The relationship between the Government of Canada and the Inuit between the 1930s and 1940s, characterized by policies of assimilation, paternalism and neglect, played a significant role in laying the groundwork for the broader movement for indigenous rights and land claims that emerged in subsequent decades. 

The specific events during this period contributed to the grievances and injustices experienced by the indigenous peoples. Sparking activism, an advocacy that ultimately led to significant political and social change in Canada. In fact, Inuit leaders and activists then began organizing and advocating for their rights. The post-World War II period saw a gradual shift in government policies towards Indigenous peoples, influenced by changing social attitudes, international pressure and Indigenous activism. Building on the momentum generated by decades of advocacy, Indigenous peoples across Canada

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including the Inuit, began asserting their land rights and pursuing self-government agreements with the federal government. In the 1970s and 1980s, Indigenous peoples in Canada’s Arctic region, who had inhabited these icy lands for millennia, were voicing their aspirations for self-governance and land rights. With this tide of change rising, the voices of Indigenous peoples, long silenced and marginalized, grew louder and more insistent.

In response to this growing chorus of voices, the Canadian government found itself forced to re-evaluate its policies towards Indigenous peoples, including the Inuit. The old paternalistic approach, rooted in assimilation and control, began to crumble. It was a slow, and often painful process, but it marked a turning point in the relationship between the government and Indigenous communities, paving the way for the creation of autonomous territories.

A dream long deferred finally took flight on April 1st, 1999. Nunavut, the land of the Inuit, was born. A testament to generations of struggle, resilience and unwavering hope. This vast territory, a frozen mosaic of land and sea spanning over 1.9 million square kilometers, became a sanctuary. A place where the Inuit could reclaim their heritage, their language, and their right to self-governance. The creation of Nunavut was a watershed moment. A victory hard won through years of tireless advocacy and unwavering determination. It marked the first major change to Canada’s political map in half a century. A testament to the power of Indigenous voices and the enduring legacy of their ancestors.

This is the story of how Nunavut came to be. A tale of resilience, determination and the Inuit people reclaiming their ancestral home. 

Canada. A land where dreams took flight, ideas blossomed, destinies were forged and a rich tapestry of peoples, stories, events and places shaped its identity. Behind every defining moment there are faces, voices,

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and ideas that have shaped the nation. In 49°North, we take you to the heart of Canada’s turning points. We explore how passionate individuals and the events they shaped have created the country we know today. For making this podcast possible, 49°North gratefully acknowledges the funding provided by the Government of Canada’s Canadian heritage, Commemorate Canada program. Share with your friends and family and join us to continue exploring the captivating stories that have shaped this remarkable country.

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Our land is breathtaking. Nunavut, meaning ‘’our land’’  in Inuktitut. The largest and northernmost territory of Canada was officially created on April 1st, 1999 by way of these simple words. There is hereby established a territory of Canada to be known as Nunavut, consisting of all that part of Canada north of the 60th parallel, that is not within Quebec or Newfoundland and the islands in Hudson Bay, James Bay and Nungava Bay that are not within Manitoba, Ontario or Quebec.

Nunavut was not simply born overnight. It was forged through decades of tireless struggle, a testament to the unwavering spirit of countless individuals, organizations, and even governments. They were united by a shared vision, a dream of self-determination burning brightly in their hearts. For over 30 years they fought. They negotiated. They persevered, refusing to let their dream be extinguished and in the end their unwavering determination paid off. 

The seeds of change were sown long before Nunavut’s official birth in 1999. As early as the 1950s, a rift began to form within the vast expanse of the Northwest Territories. Non-Indigenous residents in the western Mackenzie Valley, restless for greater autonomy, saw a split as their path to self-governance and responsible government. In 1963,

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their aspirations took tangible form as a bill was introduced in the Federal House of Commons, proposing the audacious split of this massive territory. But fate had other plans. The bill, met with resistance and political maneuvering, was swiftly canceled. Yet the embers of this idea remained, smoldering beneath the surface, waiting for the right moment to rekindle and reshape the map of Canada forever. In the early 1970s, discussions continued about dividing the vast Northwest Territories into separate jurisdictions, a move aimed at better representing the diverse needs of its residents. 

The Inuit Tapirit Kanatami, or ITK for short, meaning ‘’Inuit are United in Canada’’, emerged as a leading advocate for Inuit rights and autonomy. It was founded in 1971 as the Inuit Tapirisat of Canada, ITC, by Inuit leaders with the responsibility to pursue and negotiate a land claims agreement with the federal government for the Inuit of Northern Canada. Today, this non-profit organization stands as a voice for over 65,000 Inuit, not only within their ancestral homeland of Inuit Nunangat, but across all of Canada. Their mission is to champion the rights and interests of Inuit, safeguarding their unique culture and heritage while advocating for a brighter future for all Inuit in Canada.

The advocacy group has been instrumental in achieving numerous Inuit priorities, from assisting in negotiating land claims, to representing Inuit voices and culture through media, and taking legal action against rights violators and even creating programs to improve education for Inuit children. Whether collaborating with various levels of government or standing in opposition, the ITK consistently advocates for Inuit rights. Their tireless efforts and contributions were pivotal in the creation of Nunavut.

In 1973, the ITC initiated a comprehensive study of Inuit land use and occupancy, a pivotal step that would ultimately shape the geographic boundaries of a potential new territory. Three years later, armed with this data, they formally proposed the creation of Nunavut. Their compelling argument centered on the fundamental right of the Inuit people to self-determination, emphasizing the need for a government that was not only geographically closer,

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but also deeply rooted in their unique culture and language. This included the official recognition and use of Inuktitut as the working language of the proposed government. In 1976, as negotiations for the Inuit land claims intensified between the ITK and the federal government, the idea of division gained momentum and in 1982, in the heart of the Canadian Arctic, the proposal for the creation of Nunavut was born.

Crafted by the Inuit Tapirisat, the guiding voice of the Inuit people, it changed the course of history, marking a turning point for the Indigenous rights and self-determination in Canada, particularly for the Inuit people. The proposal was a testament to the advocacy group’s dedication to ensuring Inuit voices are heard and their rights are respected. 

(Quote from Mr. Natan Obed, current ITK President regarding the THEN importance of the Creation of Nunavut) 

My name is Nathan Obed. I’m the president of Inuit Tapari Kanatami, the national representational organization for Canada’s Inuit. There are approximately 60,000 Inuit who live in Canada. 80 % of Inuit live in Inuit Nunangat, and 20 % now live in southern Canadian places. Our vision at ITK is Canadian Inuit are prospering through unity and self-determination. And that’s something that all of us in Canada can work towards.

Not only the 1982 proposal laid the groundwork for the establishment of Nunavut as a separate territory, it outlined the Inuit’s aspirations for greater control over their traditional lands, resources, and governance structures. It called for the recognition of the Inuit’s rights to their ancestral lands and resources, including control over wildlife management, resource development, and environmental protection. A government led by and for the Inuit people would have authority over local affairs including education, healthcare and social services. The proposal for the creation of Nunavut emphasized the importance of preserving and promoting Inuit culture, language and way of life, as well as ensuring the participation of Inuit elders and traditional knowledge holders in decision-making processes. It also called for economic development initiatives that would benefit the Inuit people and promote sustainable development in the region, including job creation, skill training,

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and support for small businesses and traditional industries. The proposal for the creation of Nunavut was a beacon illuminating the unique needs and aspirations of the Inuit people. It wasn’t just a proposal. It was a blueprint for the future etched onto the icy canvas of the Arctic, a clarion call reverberating across Canada and the world. It ignited conversations, sparked negotiations and set in motion the wheels of change that would eventually lead to the signing of the Nunavut Land Claims Agreement. The proposal reflected the Inuits’ long-standing aspirations for self-determination and control over their affairs. While it would take over a decade of negotiation and advocacy before these aspirations were fully realized, the proposal laid the foundation for these historic developments. 

Not only the meticulously crafted proposal was a declaration of autonomy and promise of self-determination, it went further, envisioning a revolutionary model of co-management of land and resources between the Inuit and government agencies. This would ensure that the wisdom and knowledge of the Inuit would be respected and integrated into decisions impacting their ancestral home. It was a revolutionary concept, a radical departure from the past, a declaration that the Inuit people would no longer be silenced, that their voices would rise above the icy winds and be heard across the nation. The proposal was a turning point for a future built on partnership, respect and self-determination.

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But the injustices did not end there. Inuit communities still found themselves on the fringes of government attention. Their needs often neglected, their voices shunned. Basic necessities like healthcare, education, and infrastructure were often lacking, leaving them stranded in a sea of poverty and social challenges. This marginalization only stoke the flames of their resolve, propelling them towards a fight for self-governance and control over their own destiny.

Marching towards the pre-birth of Nunavut, a territory to be carved out of the icy embrace of the Northwest Territories, the newly formed Tungavik in 1982, the mantle of land claimed negotiations from the Inuit Tapirissat embarking on a historic quest for Inuit self-determination. This pivotal moment was further solidified on April 14th, 1982, when a boundary plebiscite revealed that 56 % of Northwest Territories voters supported the creation of Nunavut.

By November of that same year, the Canadian government formally acknowledged this resounding mandate, announcing the impending creation of Nunavut as a distinct territory. In April of 1990, after years of negotiations, The Nunavut Land Claim Agreement-In-Principle (AIP), was signed in Iglulik. This pivotal moment marked the culmination of extensive efforts by Inuit leaders and the Canadian government to address long-standing issues related to land ownership, resource management and self-governance. 

This agreement was the foundation of the soon to be established territory. The preservation of the Inuit culture and way of life was at last be considered, a significant step towards rectifying historical injustices and recognizing the Inuits inherent rights in their traditional homeland. On May 14, 1992, the next pivotal moment arrived the majority of Northwest Territory’s residents cast their votes in favor of the proposed boundary that would delineate Nunavut from the Western Arctic. Six months later, this landmark referendum paved the way for the Inuit of Nunavut to formally ratify the Nunavut Land Claims Agreement. 

Nunavut’s creation would eventually be a triumph, but it could not erase the injustices of the past. The legacy of cultural suppression continued to haunt Inuit communities.

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Children were torn from their families, sent to residential schools where their language, traditions, and very identities were stolen. This trauma, this profound loss, echoed through generations, fueling a burning desire for justice and a reclamation of their rightful place in Canadian society.

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The Land claim agreement was a fire fueled by the unwavering spirit of a people connected to their ancestral lands for millennia, sparked by a relentless pursuit of justice and self-determination. These claims weren’t just about territory. They were about honoring inherent rights, respecting ancient treaties, and holding the Canadian government accountable for promises made, but not kept. They were a testament to the enduring struggle for recognition, for a voice in decisions impacting Indigenous lands, resources and communities. 

In 1993, the Canadian Parliament passed the Nunavut Land Claims Agreement Act and the Nunavut Act, addressing the land rights and self-government aspirations of the Inuit. The path to Nunavut was not without its challenges, but the determination of the Inuit people prevailed.

They were a demand to right past wrongs, to reclaim control, to shape their own destinies. The Nunavut Land Claims Agreement, a testament to the determination and resilience of the Inuit people, was signed by key representatives. Paul Quassa. Canada’s Minister of Indian and Northern Affairs, Tom Siddon, and a representative from the government of the Northwest Territories. Also a signatory, Prime Minister Brian Mulroney, who on February 24th, 1993, had already announced his intention to resign and retire from politics.

During Mr. Mulroney’s tenure, significant agreements were signed, reflecting his government’s involvement in addressing issues related to Indigenous rights and Northern development. Bryan Mulroney was shortly replaced by Defence Minister Kim Campbell, who served for 132 days as the first woman Prime Minister of Canada, from June 25, 1993 until November 4, 1993, where she lost in a landslide to Jean Chrétien’s Liberals. The 1993 agreement, representing a then substantial one billion investment,

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laid the foundation for the establishment of the territory of Nunavut, with the government of Canada committing an additional 150 million, approximately 340 million today, to support the establishment process via the Nunavut Act, a legislative testament to the newfound autonomy. This act, a harbinger of a new era, would breathe life into the territory of Nunavut, setting the stage for its official emergence on the world map.

Nunavut was to officially emerge six years later on April 1st, 1999, marking a significant redrawing of Canada’s northern boundaries and a milestone in the recognition of Indigenous rights. The dream of a self-governing Inuit territory, marking a new chapter in the history of Canada. 

The establishment of Nunavut marked the first alteration to Canada’s map since Newfoundland joined Confederation in 1949. This transformation would result in two new territories. Nunavut and a fourth iteration of the Northwest Territories. Nunavut’s establishment served as a model for other indigenous groups seeking greater control over their traditional lands and resources. Although Nunavut officially split from the Northwest Territories on April 1, 1999, and its flag was officially adopted on that day, the yearly Nunavut Day celebrations are celebrated on July 9 to commemorate the passage of the marquee Nunavut Land Claims Agreement.

Designed by Andrew Qappik from Pangnirtung, the Nunavut flag consists of gold and white fields divided vertically by a red inuksuk with a blue star in the upper fly. Blue and gold represent riches of land, sea, and sky. The red is a reference to Canada. The inuksuk at the center of the flag symbolizes stone monuments which guide people on the land and also mark sacred and other special places. The blue star in the upper fly is the north star.

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the traditional guide for navigation, also a symbol of the leadership of the elders in the community. Although he was not present at the April 1st, 1999 ceremonies, Brian Mulroney played a significant role in the creation of Canada’s newest territory. Some Inuit leaders and organizations recognized his contributions and efforts in advancing the process and acknowledged his commitment to addressing Indigenous land rights issues and facilitating negotiations that led to the creation of Nunavut.

Under Mulroney’s leadership, negotiations between the Canadian government and the ITK began in the early 1980s to settle land claims in the Eastern Arctic. These negotiations aimed to address issues related to Indigenous land rights, self-governance, and economic development for the Inuit people. These negotiations culminated in the signing of the Nunavut Land Claims Agreement in 1993. The Nunavut Act, the law that officially established Nunavut as a territory, received royal assent on July 9, 1993, all during Mulroney’s tenure as Prime Minister. 

The last remaining hope that the Accord would be ratified was dashed when the House of Assembly of Newfoundland and Labrador adjourned without a vote. 

Brian Mulroney is mostly remembered for his attempt to solve the constitutional question. Following the failure of the Meach Lake Accord in 1990, the Canadian federal and provincial governments drafted, in 1991, the Charlottetown Accord, a package of constitutional amendments.

The Accord included a clause affirming that the Indigenous Canadians had an inherent right of self-government. The inclusion of this clause in the Charlottetown Accord represented a significant recognition of Indigenous rights and self-determination within the Canadian constitutional framework. It was a response to long-standing grievances and demands from Indigenous communities for greater autonomy and control over their own destinies. For the First Nations in Canada, the affirmation of the inherent right of self-government in the Charlottetown Accord represented a historic opportunity to secure constitutional recognition of their sovereignty and self-determination. It was seen as a crucial step towards addressing the legacy of colonialism and advancing the process of reconciliation between Indigenous peoples and the Canadian state. 

However, despite the inclusion of this clause in the Charlottetown Accord, the overall package was ultimately rejected in a national referendum on

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october 26, 1992. Although the failure of the Charlottetown Accord was a setback for Indigenous rights advocacy in Canada, the recognition of the inherent right of self-government remained an important principle in subsequent negotiations and discussions regarding Indigenous rights and governance. As Mulroney navigated the complexities of Indigenous policy, a smoldering conflict erupted in Oka, Quebec, a stark contrast to the progress being made elsewhere. A centuries-old land dispute reignited with the town’s council’s decision to expand a golf course onto land claimed by the Mohawks of Kanesatake. Barricades rose, a defiant stand against the encroachment on their sacred ground. Police and court orders fell on deaf ears, replaced by the echoes of ancient grievances and unfulfilled promises. The tension escalated, engulfing the nation in a crisis that still resonates today. In a desperate move, Quebec Premier Robert Bourassa called upon the Canadian military unleashing a show of force that would scar the nation’s conscience. Mulroney’s hand was forced and the Canadian forces were deployed to Oka, casting a dark shadow over his legacy.

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The Oka Crisis was a brutal awakening, a painful reminder of the deep-rooted injustices faced by the Indigenous people. It exposed the fragility of the relationship between the government and Indigenous communities and the urgent need for reconciliation. But as history often shows, changing hearts and minds takes longer than sending in the troops. 

Determined to address the wounds inflicted by Oka and restore Canada’s reputation, Mulroney established the Royal Commission on Aboriginal Peoples. Its mandate? To delve into the troubled history between Canada and Indigenous peoples, to seek understanding and to chart a new path forward. The Commission’s final report, a staggering 4,000 pages, would not be unveiled until after Mulroney’s departure from office. It called for a fundamental transformation of the relationship, a bold vision for a future built on mutual respect, understanding and a genuine commitment to reconciliation. The Oka Crisis may have been a low point in Malroni’s tenure, but it also served as a catalyst for change, a painful yet necessary step towards a more just and equitable relationship with indigenous peoples. 

Today, challenges persist. Poverty, food insecurity, and inadequate housing continue to plague Inuit communities. Health disparities loom large, casting a long shadow over Nunavut’s future. Infant mortality rates are alarming, and the silent epidemic of suicide casts a dark pall over the land. However, the creation of Nunavut has also sown the seeds of hope. It has empowered Inuit communities to confront these challenges head on, fostering community-led initiatives and forging partnerships with governments and organizations. The Nunavut government, with its grassroots approach to poverty reduction, stands as a testament to the resilience and ingenuity of the Inuit people. 

Yet a new threat looms on the horizon, a force that could undo the hard-won gains from the past. Climate change, with its relentless march, is ravaging the Arctic landscape.

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melting sea ice, thawing permafrost, and disrupting traditional hunting practices. It’s a silent assault on the way of life, a stark reminder of the interconnectedness of our planet. The Inuit people once again find themselves facing a formidable foe, but their spirit remains unbroken. They are adapting, seeking solutions, and fighting to preserve their cultural heritage and way of life. It’s a battle for survival, a race against time and a testament to the enduring strength of a people deeply connected to the land.

Nunavut today represents the fifth largest territorial administration in the world. It is also Canada’s largest and northernmost territory with a land area of 1,878,000 square kilometers. Its closest Canadian rival, Ontario, spans on little less than 900,000 square kilometers. Its population, according to the 2021 census, is composed of about 37,000 individuals. In 2024, more than 40,000 aptly named Nunavummiut are said to live in this vast territory. The 2021 numbers by Statistics Canada indicate the median age of the population being close to 26 years old and most households are composed of five or more individuals. The Official Language Act promotes the Inuit language, English and French as the official languages of the territory. Inuktitut is inclusive of all dialects used in Nunavut. It means being strong in Inuit culture and language.

Nunavut’s striking coat of arms is bathed in blue and gold, representing the wealth of land, sea, and sky. It is a visual story of this unique territory. At the base, a inuksuk stands tall, echoing the stone monuments that guide Nunavummiut across the land, marking sacred sites and special places. Beside it, a qulliq, the Inuit stone lamp, radiates warmth, symbolizing family and community. 

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Above, five golden circles arc across the shield, evoking the sun’s journey across Nunavut’s vast sky, a reminder of the land’s unique cycle of light and darkness. The North Star shines brightly, the ever-present guide for navigation and a symbol of the wisdom and leadership of the elders. Crowning the shield, an igloo represents both traditional life and the survival skills of the people. It also symbolizes the legislative assembly, gathered together for the good of Nunavut under the royal crown, a reminder of Nunavut’s equal status within Canada. A caribou and a narwhal stand proudly on either side, representing the land and sea animals that are integral to Nunavut’s rich natural heritage and provide sustenance for its people. At the very bottom, the land and sea meet, showcasing three important species of Arctic wildflowers, a nod to the delicate beauty of the tundra. Finally, the motto, “Nunavut, Our Strength.” written in Inuktitut.

This beautiful coat of arms was designed by Andrew Qappik, capturing the essence of Nunavut in a single powerful image. The official flower is the purple saxifrage, known to the Inuit as aupilaktunnguat, is one of the first plants to flower in the Arctic Spring. In the local culture, the full blooming of the flowers indicate the time of year when young caribou are being born out of the land. This wildflower is one of the three depicted on Nunavut’s coat of arms. The vibrant purple color and slightly sticky petals are edible and said to be bitter at first, but after about one second they become sweet. The leaves and stems are brewed for herbal tea and best later in the season once the flowers have died.

Nunavut’s official bird, the rock ptarmigan. It is found throughout the territory and is known for being white in the winter and brown and white in the summer. The surprisingly approachable bird thrives in Nunavut’s rocky mountainsides and tundra. Nunavut’s legislative assembly comprises 22 members, serving all the way north of the 75th parallel inGrise Fiord, Canada’s most northerly community, the ‘’place that never thaws’’.

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Nunavut’s gross domestic product reached $4 billion in 2024. The top three sectors of employment are mining, public administration and healthcare. Air transportation, iron ore mining and the wholesale of gasoline and petroleum products are the three main industries. Iqaluit, meaning many fish, is the capital city of Canada’s northernmost and newest territory. With a population of approximately 8,000 people, It is the largest community in Nunavut and serves as a hub for transportation, commerce and culture in the region. Its residents, known as Iqalummiut, come from a variety of cultural backgrounds, including Inuit, Métis and non-Indigenous Canadians.

One of the most striking features of Iqaluit is its stunning natural setting. The city is located on the southern tip of Baffin Island, bordering on Frobisher Bay in the midst of the Arctic wilderness. The landscape is dominated by rocky hills, expansive tundra and icy waters. The area is home to a wide variety of wildlife including caribou, muskoxen, arctic foxes and numerous bird species. Iqaluit has a modern airport which provides transport to other cities across the territory and a direct link to southern Canada. 

The birth of Nunavut was a triumph, a testament to the strength and perseverance of the Inuit people. It was a reclamation of identity, a restoration of ancient ties to the land, and a bold step towards self-governance. Culturally and politically it was a seismic shift, a moment of profound change. But Nunavut coming was not without its growing pains. Yet, even amidst these hurdles, the Inuit spirit remained unyielding.

Now as a modern territory, Nunavut keeps its legends alive as its ongoing legacy. Passed down by elders, traditional Inuit stories still hold a very significant place, explaining cultural values. They are beautiful and an art form, educational and informative. Many of the stories demonstrate the tight bond between Inuit populations and the environment and animals surrounding them. One of the most well-known stories is that of Sedna, the sea goddess.

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who is a beautiful girl pushed into the sea from a kayak and her fingers cut off so she could not climb back on. Her fingers creating the creatures of the sea such as seals and walruses. The story of Sedna holds several layers of significance for the Inuit as it explains the origins of the sea creatures and the Inuit’s close relationship with them. It emphasizes the importance of respecting the sea and its inhabitants as well as the role of shamans in maintaining balance between the human and spirit world and the exploration of human emotions like betrayal, sacrifice and the power of transformation.

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As we commemorate Nunavut’s Silver Jubilee, we honor the countless individuals whose courage and dedication have shaped Canada into the nation it is today. Their stories, woven into the very fabric of our history, echo not just in the pages of textbooks, but in the streets we walk and the landmarks that grace our skylines.

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And next time you stroll through your city or town, take a moment to pause and reflect. Every street name, every building whispers tales of our past. They are living monuments to the explorers, pioneers and visionaries who built this country brick by brick, dream by dream. This journey through Canada’s rich tapestry of events, people and places is made possible by the generous support of the Government of Canada. Share this podcast with your family and friends, and together let’s uncover the hidden treasures of our shared heritage. Don’t forget to explore the other captivating episodes of 49°N, where we delve deeper into the fascinating stories that have shaped Canada into a remarkable country.