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Showing posts with label Inuktitut. Show all posts
Showing posts with label Inuktitut. Show all posts

Sunday, December 22, 2024

How Indigenous traditional knowledge is improving our understanding of Aurora Borealis

 Inuit hunters use the aurora borealis to forecast hunting conditions

Seen from behind, a man waves his arms joyfully at the sky, filled with swirling green and red aurora borealis.
Tour operator Joe Buffalo Child welcomes the northern lights near Yellowknife. (Submitted by Joe Buffalo Child)
When Nicholas Flowers was young, he made sure to never whistle at the northern lights. 

It was disrespectful, his grandmother taught him. "She told me, if you whistle at the northern lights, they may actually harm you by cutting off your head," he told Unreserved host Rosanna Deerchild.

It's advice that Flowers, who teaches the Inuktitut language and Inuit culture in Nunatsiavut, N.L., still follows today. "Learning about these traditions in our culture plays a big role in our survival, and also in our well-being. As Inuit we need to remember that we simply couldn't exist without the land."

While modern science explains the mechanism of the aurora borealis, members of First Nation, Inuit and Métis communities say that their traditional knowledge, which goes back thousands of years, can help explain its meaning — in mythology, legend and even weather forecasting. 

The two ways of knowing can be complementary, said Jennifer Howse, an education specialist at the Rothney Astrophysical Observatory, just north of Calgary. Howse is also a member of the Métis Nation of Alberta.

It all starts with the sun

Auroras are caused when charged particles that are released from the sun get trapped in the polar areas of the Earth's magnetic field. These interact with the Earth's magnetic field, creating the northern lights.

The amount of charged particles the sun releases varies on an 11-year cycle, and we're currently at the busiest time of the cycle, Howse said.

The varying colours of the lights relate to what gases in the atmosphere are being affected: green is oxygen, red is upper-atmosphere nitrogen. "It's essentially showing us our atmosphere with these colours," she said.

Intermediate colours, like purple, magenta and even blue, result from different gases reacting. "These gases are coming together, almost like when you're mixing paint colours," Howse said.

A radio telescope is silhouetted against the northern lights.
The Rothney Astrophysical Observatory near Calgary. (Rothney Astrophysical Observatory)

Howse said that although newer technologies are teaching scientists about auroras, there are still many mysteries, which can be addressed by Indigenous stories.

"Northern Canadians have so much mythology around the aurora. If you listen to the stories, you'll hear all of the science, and all of the observations," she said. 

The First Nation science involves understanding the timing of the lights, their colours, how they move, and how those movements might impact weather, for example. "[The stories] use a lot of wonderful metaphors of things that we understand in our relations with ourselves and with the natural world," Howse said.

She compared Indigenous stories to ancient Greek maps of the sky, "that tell you about the sky, of course, but it also tells you about that ancient Greek astronomer and their perception of the sky overhead."

Auroras in Indigenous teachings

It would be difficult to find anyone who gets more excited about the northern lights than Joe Buffalo Child.

And that's even after 18 years of taking tourists out around Yellowknife to see the aurora borealis and talk about Dene culture.  

A man wearing sunglasses and a hat gives two thumbs up while standing in front of a lake.
Joe Buffalo Child has operated North Star Adventures for the last 18 years. (Submitted by Joe Buffalo Child)

"I get to see it every night, and people always say to me, 'Joe, don't you get tired of it'? And I say, 'No. Take a look. How can you get tired of that?'" he said.

"It's a connection between my culture and my grandparents, so it has a very special meaning for me."

Buffalo Child was raised by his grandparents, who have since died. His grandmother taught him that when the aurora are dancing quickly, it's a message from someone recently departed.

"Someone from the other side is sending a message.… 'I'm doing OK, no need to be sad anymore,'" he said.

Buffalo Child believes Yellowknife is the best place in the world to see the aurora borealis. The lights appear directly above, and are often visible for four hours or more, almost every night in winter.

"We often call it the sore neck aurora," he joked.

Like Buffalo Child, Flowers was also taught that the dancing lights show the continuing presence of those who've passed away.

He also believes that the legend of the lights decapitating those who whistle at them is to demonstrate the importance of having respect for the land and for nature. 

A man wearing a traditional Inuit winter coat smiles while standing in a forest.
Nicholas Flowers teaches the Inuktitut language and Inuit culture in Nunatsiavut, N.L. (Submitted by Nicholas Flowers)

But auroras also offer less morbid warnings, too.

The way the lights behave can also help predict the weather, Flowers said. For example, if they are still, it suggests the following day would have fair weather and light winds — perfect hunting conditions.

However, if they are dipping and diving and moving quickly, the forthcoming weather will not be as ideal, he said.

Howse said it's been wonderful to see how Indigenous traditional knowledge has blended with science to form a more complete picture of the aurora.

"This has just been such a really wonderful time to be Métis. I mean, imagine that I'm able to say that out loud!"

STORY: CBC AUDIO:  https://www.cbc.ca/radio/unreserved/how-indigenous-traditional-knowledge-is-improving-our-understanding-of-aurora-borealis-1.7414899

Sunday, January 8, 2023

60s Scoop survivor reconnects with birth mom, discovers her culture, decades after separation

It took many years for the pair to develop a mother-daughter relationship

A small child smiles, dressed in a hat and coat outside in the snow.
Tauni Sheldon, pictured when she was about three years old. Sheldon has worked to reconnect and rebuild the relationship with her birth mom after she was taken away as part of the Sixties Scoop three hours after birth. (Submitted by Pam Sheldon)

WARNING: This story contains distressing details

Tauni Sheldon remembers the first time she saw her biological mom.

Sheldon was 23 years old. 

It was 1993 and she was in the Winnipeg airport, having just flown in with her adoptive parents, Jim and Pam Sheldon. 

Her birth mom was waiting at the bottom of the escalator. 

"She had flowers and she looked up at me … and she just said, 'Wow, you're very tall,'" said Sheldon with a chuckle, adding that her mother is legally blind, but can see shapes and features.

Sheldon says she towered over her mother's petite frame as the two cried and tried to process what was happening. 

"I was afraid and I was happy and excited, but I was also scared and angry, and I think it was a whole mix of 'Holy cow, like, this is real now,' and I think it was the same for her," said Sheldon.

CBC is not identifying Sheldon's birth mother after being unable to speak with her directly.

In 1970, Sheldon's birth mom was flown from Inukjuak, Que., to Thunder Bay, Ont., to give birth. 

Sheldon was taken from her just hours after birth, and for more than two decades, her mom had no idea where she was.

Sheldon was adopted by a white family in southern Ontario. She was part of the Sixties Scoop — a period when Indigenous children were forcibly removed from their birth families, those families often having no idea where their children had gone. 

As one of the estimated 20,000 survivors across Canada, Sheldon has since worked to build a relationship with her biological mother and move past the anger and trauma that tainted their relationship for decades.

Advertised for adoption in Toronto newspaper 

In 1970, Sheldon's photo was posted in a column in a Toronto newspaper, the Toronto Telegram.

The advertisement included a description — and used an offensive and outdated term to describe Inuit, highlighting the racist attitudes surrounding the Sixties Scoop.

Sheldon compares it to a car ad. 

Composite image: black and white baby photo on the left, yellowed newspaper clipping on right.
Tauni Sheldon is pictured here as a baby and to the right is the newspaper clipping from the Toronto Telegram that advertised her for interested parents as an 'Eskimo Baby.' (Submitted by Tauni Sheldon)

"Little Miss Eskimo can't crawl yet but she moves around anyway, pulling with her arms and pushing with her sturdy legs. She's big for her age and has lovely almond-shaped eyes and round cheeks," read the column.

Ten months later, Sheldon was adopted.

Although she describes her adoptive family as "very loving," Sheldon says she grew up feeling as though she didn't truly belong in the southern Ontario town of Milton where they lived.


'I didn't want to be who I was'

Two children sit in a playroom.
Tauni Sheldon pictured with her baby brother, Duff Sheldon. Tauni says he tried to defend her against some of the bullies as a child. (Submitted by Pam Sheldon)

Sheldon was nine when she first saw the column offering her up for adoption. She remembers thinking she "didn't want to be Eskimo."

"I experienced a lot of racism.… I didn't want to be who I was," said Sheldon. She would get beaten up by bullies, her little brother trying to protect her.

"I know my [adoptive] parents love me and they always have and we're very close but just not having any visual identification with other family or Inuit community, I just didn't know what to do with any of that and I was angry."

That was no secret to Pam Sheldon, Tauni's adoptive mother.

"I knew she was extremely unhappy," she said. 

"She was kind of introspective. She wasn't a bubbly [or] overly talkative person. I used to say, 'Still waters run deep.' And so a lot of the things that happened to her … she didn't share with me."

As Tauni got older, she did share some of the racism she experienced. One story from high school stuck out for her adoptive mother. 

"One time in the schoolyard, a bunch of the boys held her down and painted her legs with Wite-Out … yelling at her that she had to be white. Holy mackerel, I was just mortified," said Pam. 

A woman smiles as she holds a baby.
Pam Sheldon and Tauni Sheldon. Pam says it was only years afterward that she started hearing about some of the challenges Tauni faced in her childhood and adulthood. (Submitted by Pam Sheldon)

Adoption challenges 

The struggles Sixties Scoop survivors face as adoptees into white families are unique, says Raven Sinclair, a research consultant and retired professor of social work at the University of Regina who is Cree, Assiniboine, Saulteaux and Métis. 

"[Historically] the mythology of adoption was done for the purpose of inheritance," said Sinclair, who was adopted by a white family when she was four.

"When children are adopted it's as if [they are] born to that family and so that works just fine if the children are the same ethnicity as the parents.… It doesn't work so well when it's children of colour." 

Sinclair recalls being bullied for being a "brown kid in a white world," and struggling to connect with her biological family — hoping for a "loving and nurturing sort of fantasy" that didn't develop right away. 

'I didn't know where to start with her'

After Sheldon's reunion with her mom, she says the mother-daughter bond was harder to build than she could have imagined. 

"I was just terrified to even ask questions. I didn't know where to start with her," said Sheldon.

"We wanted instant mother-daughter [relationship], but it didn't happen."

Although the pair stayed in touch, there was a symbolic wall between them, says Sheldon. A big part of that had to do with how her mother began to relive having Sheldon taken away. 

"At that time, there was a lot of anger and a lot of rage.… We left it alone for a lot of years," said Sheldon. 

She initially felt that she didn't deserve to learn traditional culture or language because she didn't grow up in Nunavik. 

"I feel like I [still] don't deserve these things unfortunately," she said. "So as an adult, I'm trying to put that aside and remind myself I am who I am."

A woman stands next to a young man, who is wearing traditional Inuit clothing.
Tauni Sheldon and her son, Aalpi Inuluk. She says he claimed his Inuit name after his biological grandfather, Inuluk Tukkiapik. (Submitted by Tauni Sheldon)

Opening 'our eyes to each other'

Things changed for the better between the pair in 2003, at Sheldon's wedding. 

She recalls her mom making a moving toast. 

"She stood up and told the story of how I was taken away from her.… That just opened our eyes to each other a little more," said Sheldon. "Finally, there was a time where it changed. We could start talking about it."

In the following years, they became closer as Sheldon welcomed her son, Aalpi, her birth mother's only grandchild. 

Things also started to change following her birth mom's cancer diagnosis in April 2021. 

Sheldon became her medical escort, travelling with her from her home in Ospringe, Ont., to Montreal for treatment. 

During those trips, there was time for her mother to reflect on her life and her family.

A mother holds a baby on her shoulders.
Tauni Sheldon, pictured with her son, Aalpi Inuluk. In 2007 she had her birth mom travel to Ontario to meet him, her only grandchild. (Submitted by Pam Sheldon)

"She talked about my father a little bit more to me … and I know my parents did love one another because that's always been a mystery to me," said Sheldon, adding that her father was also legally blind and met her mom at a Canadian National Institute for the Blind home in Toronto. Sheldon reconnected with her birth father as an adult, before he died in 2007. 

One of Sheldon's most precious memories is her 50th birthday in 2019. It was the first she spent with her birth mother.

Her mom sang "Happy Birthday" in Inuktitut as they both sobbed.

"And she said, 'I'm so happy that we're celebrating your birthday together,'" recalled Sheldon. "'This is the first time since you were taken from me.'"

Support is available for anyone affected by their experience as part of the Sixties Scoop or residential schools.

A national Indian Residential School Crisis Line has been set up to provide support for former students and those affected. People can access emotional and crisis referral services by calling the 24-hour national crisis line: 1-866-925-4419.

Mental health counselling and crisis support is also available 24 hours a day, seven days a week through the Hope for Wellness hotline at 1-855-242-3310 or by online chat at www.hopeforwellness.ca.

 


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