Taissumani, May 7

KENN HARPER

Last week, in writing about “Historical Events and Inuit Memory,” I proposed a possible explanation on why Inuit memory and accounts of historical events are sometimes crystal-clear, and why at other times they are confused and muddled.

I suggested this: that when there is no controversy, when stories are straight-forward, unambiguous, and have a clear and well-defined ending, Inuit folk memory will generally prove accurate.

When there is controversy or confusion, or no clear-cut ending, imagination will take over and folk memory will be more inclined to be inaccurate.

At this point it is appropriate to introduce an Inuit perspective to this subject. It is a concept which explains the Inuit desire to please, to give the answer one thinks is expected.

The concept is that of “ilira” (or “ilirasungniq”), a verb stem in Inuktitut. This concept has been elaborated in a Canadian context.

Yet the concept is relevant to all Inuit groups. I will quote an explanation of the concept of “ilira” given in 1993 in a speech by a Canadian Inuit political leader, Rosemary Kuptana:

“…Inuit use ilira to refer to a great fear or awe, such as the awe a strong father inspires in his children or the fear of the Qallunaat [white people] previously held by Inuit.

“This fear, or ilira, developed very early in our initial encounters with explorers, missionaries and traders. We quickly became subject to the overwhelming power and fabulous wealth of these Qallunaat. They possessed guns and all types of wonderful manufactured goods. They also engaged in new and supposedly better ways of doing things and urged us to forsake our traditional practices and beliefs in favour of a Christian, Qallunaat way of life. The origin of our relationship, therefore, was based on the erosion of Inuit culture, self-reliance and self-confidence.

“…As traditional subsistence patterns became impaired, Inuit increasingly relied upon the Qallunaat for many of their basic needs.

“This relationship, and the feeling of ilira to which it gave rise, meant that whatever the Qallunaat suggested or wanted was likely to be done. Qallunaat could make the difference between success and disaster, sustenance or hunger, and Inuit responded to their desires and requests as if they were commands. In this cultural setting, a challenge to the authority of the Qallunaat or defiance of their requests was almost unthinkable.”

This series of essays began by looking at why Frederick Cook’s two Inuit fellow-travellers on his claimed trip to the North Pole were confused when questioned by Robert Peary’s men. Ittukusuk and Aapilak wanted to know what it was the white men wanted them to say.

The relationship of Peary to the entire tribe of Polar Eskimos is a textbook example of the circumstances necessary to create the feeling of “ilira.” Peary controlled the supply of trade goods in the district.

Jean Malaurie wrote in 1982 that Peary accomplished his aims “by threats, coercion, and the power of his authority.” Peary himself once wrote of the Eskimos that “these people are much like children, and should be treated as such.”

He wrote that “their feeling for me is one of gratitude and confidence” yet Imiina in Siorapaluk referred to him as “the great tormentor” and said that people were “afraid of him… really afraid… He was a great leader. You always had the feeling that if you didn’t do what he wanted, he would condemn you to death.”

Rasmussen, perhaps attempting to be charitable, wrote of the Eskimos’ feelings towards Peary that “their respect for the man was greater than their love,” but also, and more tellingly, quoted the Inuit as having said, “He asked with so strong a will to gain his wish, that it was impossible to say no.”

The concept of “ilira” serves us well in understanding the confusion experienced by young Ittukusuk and Aapilak. Their questioners represented the powerful Peary, who controlled access to trade goods.

They, on the other hand, had travelled with the impecunious Cook. They needed to know what answer the white men expected.

Taissumani recounts a specific event of historic interest. Kenn Harper is a historian, writer and linguist who lives in Iqaluit. Feedback? Send your comments and questions to kennharper@hotmail.com.