text:
uploaded by: IsumaTV
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Cambridge Bay is a Low Ban… Read more
uploaded by: GjoaHaven
Gjoa Haven is a Low Bandwidth High Cost internet community. Internet service is 150 times behind southern Canada in cost-per-MB. To overcome this handicap NITV installs local server Mediaplayers to deliver high speed media to slow speed users, and broadcasts our internet films and videos to home TV.
The Haida community page is dedicated to telling stories from the Haida perspective. Working in the communities of Skidegate and Old Massett, this page was possible through the Haida Script Development Project, a collaboration between the Council of the Haida Nation, the UBC School of Regional and Community Planning, and NITV (Nunavut Independent Television Network).
Taloyoak is a Low Bandwidt… Read more
channel: IsumaTV
An interview with Norman Cohn (8 of 12)
Year of Production: 2008
Country: Canada
An interview with Norman Cohn (7 of 12)
An interview with Norman Cohn (6 of 12)
An interview with Norman Cohn (5 of 12)
An interview with Norman Cohn (4 of 12)
An interview with Norman Cohn (3 of 12)
An interview with Norman Cohn (1 of 12)
channel: Native Communications Society of the Northwest Territories
In this episode of 'Our Dene Elders' we talk to Paul Biscay, his family and friends.
In this episode of 'Our Dene Elders' we talk with Johnny Dryneck.
In this weekly episode of 'Our Dene Elders' meet Nap Norbert.
channel: DIAMA 2008-2009
Among the many collections
from all across Canada that are part of the Inuit and Aboriginal media archive,
the following organizations are some of the providers of the
irreplaceable digitized content:
This channel is made up of clips and excerpts of advocates for a University in the Canadian Arctic.
uploaded by: John Hodgins
Created in 2005, Alianait! Arts Festival is one of the biggest cultural
events in Nunavut celebrating and connecting cultures through music and
IsumaTV will broadcast the Alianait Arts Festival live - June 21 to July 1 - everyday from 07PM to 10PM on www.isuma.tv
uploaded by: Stéphane Rituit
Arctic residency of the Fibonacci Project.
with: Artcirq, the 7fingers and Cirko de Mente
This site is currently under construction. Please come back soon!
Angirattut (Coming Home) is a 90-minute documentary film directed by Zacharias Kunuk which follows Inuit extended family homecoming voyage to traditional home site, to celebrate ancestors' history of life on the land and to mourn the loss of modern relocation between worlds.
Footage from the arctic indigenous languages symposium in tromso, norway october 19-21, 2008.
Inuit Circumpolar Conference
CLICK HERE to Watch ATANARJUAT and The Fast Runner Trilogy
Un Certain Regard - Official Selection - Cannes 2001 Winner Camera d'or for Best First Feature Film Canada's Official Selection - Foreign Language Oscar® ! Winner of 6 Genie Awards! Best Picture, Best Director, Best Screenplay, Best Original Score, Best Editing, Claude Jutra Best Canadian Feature Film (2001 Toronto International Film Festival) Co-Winner, Guardian Award for Best New Director (2001 Edinburgh International Film Festival) Grand Prix of the Flemish Community for Best Film (2001 Flanders International Film Festival - Ghent) Special Jury Prize and the Prix du Public (Festival International du nouveau Cinema et des nouveaux Medias de Montreal 2001) CTV Best of Fest Award (Next Fest 2001 - Digital Motion Picture Festival) Best Film (ImagineNATIVE Media Arts Festival) Best Feature Film (2001 Sante Fe International Festival) Best Feature Film (2002 San Diego International Film Festival) Audience Award (2002 Newport International Film Festival) Audience Award (2002 Lake Placid Film Forum) Best Film, Best Actor, Best Actress (2002 American Indian Film Festival) Best Feature-Length Mountain Fiction Film (2002 Banff Mountain Film Festival)
Igloolik is a community of 1200 people located on a small island in the north Baffin region of the Canadian Arctic with archeological evidence of 4000 years of continuous habitation. Throughout these millennia, with no written language, untold numbers of nomadic Inuit renewed their culture and traditional knowledge for every generation entirely through storytelling.
Our film Atanarjuat is part of this continuous stream of oral history carried forward into the new millennium through a marriage of Inuit storytelling skills and new technology.
Atanarjuat is Canada's first feature-length fiction film written, produced, directed, and acted by Inuit. An exciting action thriller set in ancient Igloolik, the film unfolds as a life-threatening struggle between powerful natural and supernatural characters.
Atanarjuat gives international audiences a more authentic view of Inuit culture and oral tradition than ever before, from the inside and through Inuit eyes.
For countless generations, Igloolik elders have kept the legend of Atanarjuat alive to teach young Inuit the danger of setting personal desire above the needs of the group.
The tale of making the film is itself made up of many stories...
Some grade six students at Aqsarniit School in Iqaluit, Nunavut did a project on some of our favorite Traditional Inuit Games. We hope you will learn how to play some of them where you live....
After the screening, audience members had a chance to examine props and costumes used in the film.
more photos from the set
Women's collective screens film for home town crowd by Sonia Gunderson, Nunatsiaq News February 29, 2008 (read article)
Creating together: Igloolik and Puvirnituq co-operate on Isumas third feature film by Jim Bell, Nunatsiaq News January 19, 2007 (read article)
On the set of Before Tomorrow by Isabelle Dubois, Inuktitut Magazine Fall 2006 (pdf)
Marie-Hélène Cousineau: Filmer l'intimité et l'imensité by Denis Lord, Elle Québec January 2007 (pdf)
New in March 2010! Nine Canadian Genie Award nominations including Best Picture, Best Director, Best Actress, Best Actor, Adapted Screenplay, Art Direction, Costumes, Sound, Original Song. Four Quebec Jutra Award nominations, Best Picture, Director, Costumes, Music.
More About Film / View Film or Download
A co-production of Igloolik Isuma Productions and Kunuk Cohn Productions, Before Tomorrow is the first feature film written and directed by Igloolik's Arnait Video Productions women's collective, which has been filming Inuit women's stories since 1991 based on cultural authenticity and community involvement.
Before Tomorrow is directed by Marie-Hélène Cousineau and Madeline Ivalu from a script by Susan Avingaq, Marie-Hélène Cousineau and Madeline Ivalu, adapted from the novel For morgendagen by the acclaimed Danish writer Jørn Riel. It is produced by Stéphane Rituit, with executive producers Norman Cohn and Zacharias Kunuk. Leading the cast are Madeline Ivalu and her grandson Paul-Dylan Ivalu, joined by Mary Qulitalik, Peter-Henry Arnatsiaq and Tumasie Sivuarapik.
Before Tomorrow is the story of a woman who demonstrates that human dignity is at the core of life from beginning to end, as she faces with her grandson the ultimate challenge of survival. The film was shot in remote locations near the community of Puvirnituq, Nunavik (norhtern Quebec) over four separate periods between July 2006 and January 2007 to capture the arctic seasons from June though December.
Before Tomorrow premiered in Igloolik on the weekend of February 23-24, 2008. Members of the Arnait Video collective (Susan Avingaq, Madeline Ivalu, Carol Kunnuk and Marie-Hélène Cousineau) presented the film in front of attentive audiences in the school gym. Actors, props and select costumes from the film were also on display. As with previous films produced by Igloolik Isuma Productions, the film's first audience was the community involved in making the film. The following month producers also screened the film in Puvirnituq, Nunavik, where the film was shot.
Before Tomorrow was released in Canada by Alliance Motion Picture Distribution and Alliance Vivafilm in March 2009. Before Tomorrow is distributed internationally by Isuma Distribution International. U.S. premiere was a two-week run at Film Forum in New York December 2-15, 2009.The film now is available for Video-on-Demand download in standard definition or full HD from isuma.tv/fastrunnertrilogy.
Before Tomorrow was produced in association with Alliance Atlantis, Alliance Vivafilm, Telefilm Canada, SODEC, the Nunavut Film Development Commission and with the support of NITV. With thanks to Makivik Corporation,First Air, and Air Inuit. Thanks also to the people and mayor's office of Puvirnituq, the Nunavik Arctic Survival Training Centre, Kativik school board, and the Cooperative of Puvirnituq for their support.
The founding mandate of Igloolik Isuma Productions is to empower Inuit voices to tell their own stories. Isuma's first feature, Atanarjuat The Fast Runner, won the Camera d'or at Cannes 2001 and Best Picture at Canada's 2002 Genie Awards. Isuma's second feature, The Journals of Knud Rasmussen, opened the 2006 Toronto International Film Festival. Isuma's executive producers, Zacharias Kunuk and Norman Cohn, continue this mandate in Isuma's third feature film, Before Tomorrow, the first written and produced by the Arnait Video Women's Collective.
Share your perspective live via phone!
+ 1.867.983.3232
Arctic Bay community comments
DIAMA preserves irreplaceable Inuit and Aboriginal media archives at risk of being lost. IsumaTV cleans, reformats, digitizes and uploads priceless audio-visual materials collected since the 1970s. DIAMA digitizes up to five sample videos for free and will co-sponsor – with any interested archive – a search for funds to digitize your complete collection. Contact us at email@example.com
Qikiqtani Voices is a project to help facilitate ongoing dialogue and consultation about Mary River through new media; expanding the infrastructure and building local capacity to engage in on-going consultation and monitoring activities related to the Mary River Project. This objective follows-up the key message of IsumaTV's formal Intervention to the NIRB that informing and consulting Inuit in oral language Inuktitut on an on-going basis, is the key to respecting Inuit human rights while meeting standards of inform, consult, monitor and mitigate required by NIRB's Terms and Conditions.
<iframe width="640" height="360" src="http://www.youtube.com/embed/ETD0MlgPE6I" frameborder="0" allowfullscreen></iframe>
PRIVATE channel to use as a working space before going public.
uploaded by: boazu
Welcome to the EALÁT TV channel.
EALÁT is a Reindeer Herders Vulnerability Network Study and is a project that examines reindeer pastoralism in the light of climate change.
Learning tools to teach and enhance your own language and culture.
Learning tools to teach about other cultures in a multicultural world.
Learn more
Learn more
Upload your materials here
uploaded by: admin
Gjoa Haven, Nunavut -- community television channel (affiliated with NITV)
uploaded by: guillermo padilla
From the Council of the Haida Nation:
"Haida people have occupied Haida Gwaii since time immemorial. Our traditional territory encompasses parts of southern Alaska, the archipelago of Haida Gwaii and its surrounding waters.
uploaded by: IgloolikRadio
Share your perspective live via phone or Facebook!
+1.867.934.8080 +1.867.934.8082
Comment on our page
13:00 – 18:00
Book screenings, rent or buy copies of Inuit Knowledge and Climate Change from our distributor Vtape. Contact Wanda at +1.416.351.1317 or email email@example.com.
This is a channel of nominated film trailers from the iN 2008 program.
On December 7, 2005, Silla Watt-Cloutier and sixty-two Inuit
hunters and elders from communities across Canada and Alaska filed a petition with
the Inter-American Commission on Human Rights.… Read more
In the documentary film Inuit Cree Reconciliation (Inuit Adlait Isumagijuniqatiginiiq), Zacharias Kunuk and Neil Diamond team up to research the events and historical impacts of a 1770's war between Inuit and Cree in Northern Québec.
Following the Peace Celebration Event held at Nastapoka River in northern Québec by a small group of Inuit and Cree in the summer of 2011, Zacharias Kunuk (Inuit) and Neil Diamond (Cree) - two of Canada's most respected filmmakers - interview Inuit and Cree Elders in the side-by-side communities of Kuujjuarapik and Whapmagootsui researching an old 1770's war between the two nations and its impact on people today.
Research for the project began in 2010. Check out some of the initial interviews here.
As a parallel project to the film, the ARTCO project introduced Inuit and Cree children in the community to new media tools which were used in a multidisciplinary artistic process to explore past and present realities, to connect with others, practice collective action and create a better future.
BOOK A SCREENING, rent or buy the film from Vtape +1.416.351.1317 email firstname.lastname@example.com.
The Fast Runner Trilogy
Curriculum Grades 4 to 6
uploaded by: Qajaaq Ellsworth
uploaded by: Ian Mauro
COMMENT or DISCUSS the film
Download in SD
Download in 720p HD
Download in 1080p HD
Inuit Knowledge and Climate Change had its world premiere October 23, 2010, at the imagineNATIVE Film + Media Arts Festival in Toronto. The complete film also streamed online simultaneously watched by more than 1500 viewers around the world. Following the film, a Q&A with filmmakers Zacharias Kunuk and Dr. Ian Mauro included live call-in by Skype from viewers from Pond Inlet, New York, Sydney, Australia and other locations.
Nunavut-based director Zacharias Kunuk (Atanarjuat The Fast Runner) and researcher and filmmaker Dr. Ian Mauro (Seeds of Change) have teamed up with Inuit communities to document their knowledge and experience regarding climate change. This new documentary, the world's first Inuktitut language film on the topic, takes the viewer "on the land" with elders and hunters to explore the social and ecological impacts of a warming Arctic. This unforgettable film helps us to appreciate Inuit culture and expertise regarding environmental change and indigenous ways of adapting to it.
Exploring centuries of Inuit knowledge, allowing the viewer to learn about climate change first-hand from Arctic residents themselves, the film portrays Inuit as experts regarding their land and wildlife and makes it clear that climate change is a human rights issue affecting this ingenious Indigenous culture. Hear stories about Arctic melting and how Inuit believe that human and animal intelligence are key to adaptability and survival in a warming world.
Community-based screenings of the film are now being organized across Canada. Stay tuned for more information, new blog posts and videos added to this channel regularly.
Please feel free to contact us should you like to organize a screening in your area. Email us: firstname.lastname@example.com.
This channel is made up of the raw footage from the Our Traditional Homeland Documentary.
Igloolik Isuma Productions, Inc. was incorporated in January 1990 as Canada's first Inuit independent production company. Isuma is 75% Inuit-owned. The founding shareholders are Zacharias Kunuk (President), Paul Apak Angilirq (Vice-President), Pauloosie Qulitalik (Chairman), and Norman Cohn (Secretary-Treasurer). Paul Apak passed away in December 1998.… Read more
What's New Today?
Our Company
This channel showcases Radio and Video interviews with the minds behind IsumaTV, and their reflections about its development.
IsumaTV is a collaborative multimedia platform for indigenous filmmakers and media organizations. Each user can design their own space, or channel, to reflect their own identity, mandate and audience.
IsumaTV and NITV present an exclusive channel with select films available to view online on IsumaTV. We are collaborating with a wide range of artists and filmmakers and are proud to host these shared works.
Upload a video greeting, or record your greeting with your webcam.
By installing IsumaTV Mediaplayers in remote communities, IsumaTV has created an independent distribution network, allowing isolated communities in the world to interact at high-speed with other people worldwide, by contributing their own media content, and having access to the existing media on IsumaTV.
uploaded by: clairelittoncohn
uploaded by: Zacharias Kunuk
Kingulliit: The Next Generation is a 3-part documentary in Inuktitut.
Mixing never‐before seen historical footage with interviews of Inuit of all ages today, three episodes of Kingulliit, The Next Generation span the past, present and future of Inuit culture.
Kingulliit The Next Generation Blog is a Related Channel to the site Kingulliit The Next Generation. This related channel documents activities in 2010 and 2011 to move Inuktitut-language multimedia into a new generation of production and distribution through new media and new internet technologies. Starting November 2010, Inuit filmmaker Zacharias Kunuk leads a team to Nunavut communities to show how IsumaTV Hi-speed MediaPlayers boost slow internet to high-speed for over 2000 films on www.isuma.tv. Kunuk also screens in each community his newest documentary film, Inuit Knowledge and Climate Change, by downloading it from the internet using a Hi-speed MediaPlayer. Kunuk travels with Paul Quassa, former president of Nunavut Tunngavik Inc., Canadian rock-star Lucie Idlout and Nunavut filmmaker, David Poisey, to introduce the potential benefits of faster internet for watching over 720 films in Inuktitut among a total of 2000 Inuit and Aboriginal films in 41 languages worldwide. John Hodgins, IsumaTV Technical Manager, installs the Hi-speed MediaPlayers in schools, libraries, youth centres or other locations where people can gain access to IsumaTV's collection, and where local community videos can be uploaded to the worldwide website. This blog follows the process of their travels and results. Please join us to upload comments, suggestions, videos, photos or other materials relating to bringing Inuit and Aboriginal media out of the past and into the digital future.
uploaded by: Greenland
directed by Zacharias Kunukfor
Isuma Productions IncKunuk
Cohn Productions Inc
with the financial participation ofGovernment
of Nunavutand
from the Floe Edge:
an Inuit Point of View is
the world's first Inuit film produced expressly for distribution
through the internet.
by Igloolik Isuma Productions founder, Zacharias Kunuk, Canada's
foremost northern filmmaker, Live
from the Floe Edge
uses Isuma's new video website www.isuma.tv
as a global media platform for Inuit to speak through the internet to
the future as they see it.
from the Floe Edge
is the first film, the first chapter of a production series
to be distributed on IsumaTV throughout 2008-2010, presenting the
view from
the Inuit side
of environmental issues, climate change and social, cultural and
human rights challenges facing the arctic homeland in the 21st
presents this unique, innovative and extraordinary filmmaking process
through the internet.
kunuk - Stephane Rituit
Cohn, Zacharias Kunuk
Paul Irngaut, Qajaaq
Ellsworth, 40 Below Film Services
Idlout, Qajaaq Ellsworth, Stephanie Silliker
Paul Quassa
Oana Spinu, Michelline Ammaq, Eric Nutarariaq, Brian Nutarariaq
Assistants/ Camp HelpersSandy
Joshua Kunuk, Paul
Uttak, Jayson Kunuk, Clara Koonoo, Lizzie Makkik
crew / GuidesSimon
Qamaniq, David Irngaut, Peter Awa, Richard Ammaroitok, Hyppolite
Immaroitok, Paul Quassa, Joshua Anguratsiaq, Dennis Apak, Laben
Kunuk, Phoebe Kunuk, John Arnastiaq, Artcirq's collective
Kunuk, Joshua Kunuk, Benjamin Kunuk, Artcirq's Collective
Loiselle CA
Original LanguageInuktitut
and English.
Additional Voices on Inuit Knowledge and Climate Change are being uploaded every day to the channel http://www.isuma.tv/ikcc/voices. Some in Inuktitut, others in English.
More discussion about Inuit Knowledge and Climate Change, other related human rights issues, see also IKCC at www.isuma.tv/ikcc
Today's legal obligation to "Inform and Consult" with indigenous people regarding the development of their land must be met in a language people understand using the best technology available.
Audio and video interactive new media allow oral spoken indigenous dialects to be the main language used to inform and consult.
uploaded by: Dane Gibson
The NCS NWT delivers aboriginal language services to 30 different communities and three diamond mines.
Nipivut Nunatinnii Our Voice at Home Igloolik Community Radio Online +1.867.934.8080 or 8082 www.facebook.com/radiostation.igloolik or www.facebook.com/isumaTV
LAST Call-in May 23, replay or download below. NEXT Call-in May 30 at 8-10 pm.
No signal? When CBC North is on air, we're not. Refresh your page [command+R]. Your internet connection may not be fast enough to hold a steady signal. Please wait and try again. Error 2032, update Adobe Flash Player
Digital Indigenous Democracy (DID) www.isuma.tv/DID
NIRB hearings on Mary River Mine, Phase 2
Check out NITV local programming from Igloolik 1995-2007
Nunavut Independent Television Network (formerly called Tarriaksuk Video Centre), based in Igloolik, Nunavut, is Canada's first artist-run media centre located in a remote Inuit community. Founded in 1991, NITV's mandate is to encourage and support the creation of artistic, community-based media productions that serve the objectives of self-representation and cultural/linguistic preservation by adapting Inuit oral traditions to modern media technologies. Specifically, NITV aims to expand local access television in Igloolik and link other Nunavut communities through NITV on IsumaTV 3.0, by developing the use of Internet-TV (IPTV) to increase the production and distribution of Inuktitut-language and other Aboriginal programming. NITV is one of the founding members of IsumaTV [www.isuma.tv], a collective multimedia internet platform for Inuit and Aboriginal media worldwide. NITV also is one of the founding partners in Digital Indigenous Democracy, an effort to bring global partners into a working collaboration through 3.0 internet and socio-political networking. More information at firstname.lastname@example.com.
"Nunagijavut | Where We Live Now" is a live video series exploring contemporary Inuit experience through the eyes of Inuit artists, activists and community members.… Read more
uploaded by: Sharon Ehaloak
NPC's traditional Inuit knowledge workshops.
Piorsarsimassuseq is a television program from Greenland national tv and radio, KNR
Kuujjuaq, Nunavik 1940s. Surprised at the loss of her innocence, the young Inuk Elsa draws courage from her rugged land to become a woman as strong and independent as the restless river that cuts across it. She becomes the very young mother of a child whose remarkable life breaks with the millennial traditions of her ancestors.… Read more
<p class="en">In the feature documentary, Silakut, filmmaker Zacharias Kunuk talks to people from the five Northern Baffin Communities affected by the proposed expansion of the Mary River Mine.
This is a series of episodes from the acclaimed Greenland television series "Sofa Aappalaartoq".
Welcome to Channel 51 Taloyoak Tv.If you want to view certain videos posted on Isuma.tv let Channel 51 Maintainer Joseph Quqqiaq Jr know which video or videos you would like to view on Taloyoak Tv Channel 51.Thank You,Enjoy!!!
Residential school survivors' testimonies, filmed by Zacharias Kunuk and Peter Irniq. Most testimonies are shared in Inuktitut. Read English translations when available by clicking on Read More in the text below each film.
LIVE on IsumaTV May 29th 7:45pm - 10 pm EST
THE 9th ANNUAL LAFONTAINE-BALDWIN SYMPOSIUM: Featuring SIILA WATT-CLOUTIER
Click more info for more information about this live webcast.
- Opening Ceremony
In January 2008, Isuma Publishing released a new book, The Journals of Knud Rasmussen: A Sense of Memory and High-definition Inuit Storytelling. This book includes the complete original screenplay in English and Inuktitut of The Journals, Isuma's second feature film in The Fast Runner Trilogy after Atanarjuat The Fast Runner, and 25 pieces of… Read more
Recorded in 1991, this CD collection of traditional ajaja songs sung by Elders of Igloolik records twenty-four 'known' song-stories of the last Inuit generation born into the ancient lifestyle, and the first to move into the modern world of today.… Read more
uploaded by: Nanauq
A Collection of Inuit in Black & White. Warning: May Contain Colonial Attitudes!
Isuma Productions films produced by and for Inuit youth.
ᐃᓄᐃᑦ ᖃᐅᔨᓴᕐᓂᓄᑦ ᑲᑎᒪᓂᕐᔪᐊᖓ 2019-ᒥ
Inuit Studies Conference 2019
Congrès d'Etudes Inuit 2019
The 21st Inuit studies conference took place in Montreal from the 3rd of October to the 6th of October 2019.
NITV and Isuma recorded the keynote speakers of the conference, you can watch them in this channel.
uploaded by: Cara Di Staulo
channel: Angirattut (Coming Home)
Preview for the documentary film Angirattut (Coming Home) by Zacharias Kunuk.
channel: Isuma News
uploaded by: Haida Media Network
channel: Skidegate
Words by Michaela McGuire
Video by EVIL Patrick Shannon
uploaded by: Carol Kunnuk
channel: Igloolik | ᐃᒡᓗᓕᒃ
In 2009, Rachel Uyarasuk, elder of the Inuit community of Igloolik (Nunavut), evokes the ancestors whose name she received at birth. She explains how this transmission ensured their return among the world of the living.
A film by Christin Merlhiot
France, 2014, 11 minutes, animation
Inuktitut with English & French subtitles
Is it possible for First Nations to hold a festival worthy of the name in Québec's metropolis?
The Montreal Frist Peoples Festival asks the question a press release distriburted this morning as the Partenariat du Quartier des spectacles (the PQDS), a paramunicipal body that administers a major program in support of events in Montreal's downtown core cultural district, decided to cut off all grants to the Festival for the year 2014.
The PQDS claims that the First Peoples Festival lacks sufficiently innovative programming. This is a surprising attack on the Montreal event that has very successfully and continually transformed itself over the years. Since it moved its activities to the Quartier des spectacles, it has offered a brand-new formula that richly highlights First Peoples culture, art and diversity.
First Peoples Festival is a First Nations' multi-disciplinary festival, an event unique in its genre and presented yearly by the Terres en vues/Land Insights society for the last 24 years.
Last year, the festival succeeded in balancing its budget without a deficit although the very day its program was launched, June 18 2013, the PQDS announced a drastic $50 000 cut to the Festival's budget. This year the festival was been hit with a great blow that could prove to be fatal.
The festival states that this new obstacle is a test of the commitment of city of Montreal and government stakeholders to make a place for First Nations culture in Quebec's metropolis and to associate these with the many commemorations set for city's 375th anniversary in 2017.
Festival organizers are demanding that those granting funds to the PQDS, the City of Montreal first and then the government of Québec, must take action without delay to reinstate a funding for First Peoples Festival within a structure that can allow it to develop and thrive.
Moreover, the festival is questioning the very way funding is delivered by the PQSD. Organizers believe that it is high time, as ethical choices, corruption and fair practices are in the spotlight in Montréal during the ongoing Charbonneau Commission, to review the governance of this paramunicipal body that oversees such important budgets.
Source: Land Insights
channel: Inuit Cree Reconciliation
Inuit Cree Reconciliation in the News!
uploaded by: Norman Cohn
The Nunavut Impact Review Board broke new ground for regulators in Canada this month.… Read more
uploaded by: derekman88
channel: My Father's Land
ᓂᐲᑦ ᐃᓄᒃᑎᑐᑦ Louie Uttak NIRB Community Roundtable, July 23, 2012, Igloolik, 5:58 Inuktitut, Igloolik Elder expresses his concerns for protection of marine mammals and wildlife and Inuit way of life, 'Don't hide anything from me.'
channel: Testimony I Residential Schools
Click on 'Read More' for English Translation of Lazarie Otak Testimony by Peter Irniq, February 2009
channel: Truth and Reconciliation
Click on 'Read More' for English Translation of Testimony by Peter Irniq, May 2008
Peter Irniq: We had a terrible Hudson's Bay Trader back in 1956, like many of these people, were terrible. That summer in 1956, the Dew Line ships came and when left later on, they left a whole lot of material. Some things like pellets beach along the shore line, so one day, my father and Celestino and his father, walked over to where these pellets were beached, with the idea of taking them back to our tent. When we got there, the two adults, Celestino's father and my father tie up the pellets with a seal skin rope, and Celestino's father, started to pull the pellets back to his tent. Right at this point, this Bay Manager came along with his Jeep. With his was his girlfriend, even though, he was married. Well, me I took a beached light bulb, that was no longer going to be used, as I wanted it as my toy. Just when the Bay Manager was coming up, my father said to Amarualik, who was pulling the pellets, back to his tent. "He's coming to get you!" meaning, the Bay Manager. He dropped his load and ran like heck to his tent, running away from the Bay Manager. My father waited for the Bay Manager to stop. When he stopped, he ordered my father not to touch the pellets. "Don't touch those pellets, they will be used again." My father responded in Inuktitut that translated into something like this: "You are a big lyer!" Then, he pointed to the woman inside the jeep and said to the Bay Manager, "she will be used again, stop being with her!" That night Amarualik came over to visit and while drinking tea, they had a great big laugh about what happened that day. All they wanted to do was to use the pellets for qamutiik(sleigh) cross bars. The thing was, nothing was going to happen to the two men or the two of us boys. They were also not going to re-use the burned out light bulbs. Zach Kunuk: Perhaps, you could tell a story about where you were born. Peter Irniq: Yes, I was born in Naujaarjuat(A place of plentiful seagulls fledgelings) Lyon Inlet. My parents are known around here in the Amittuq, particularly by Elders. My father's name was Angutitaq and my mother's name was Katak. My sister's name was Iguttaq. My older brother's name was Ipuittuq Ivaluqut. Prior to my birth, they used to live around here. They lived here, perhaps from around 1940 to about 1946. At that particular period of time, they traveled by dog team from Gjoa Haven's Utkuhiksalik(Back River) to Naujaat's Ukkusiksalik(Repulse Bay's Wager Bay). They lived there for a time, then they traveled this way through Naujaat-Repulse Bay, Sanirajak(Hall Beach) and then to Iglulik. They traveled all the way here, by dog team only. They used to talk a lot about people from this Region. When I became an adult, I got to meet the people they met and I used to say to myself, "oh those are the people, that my parents used to talk about". Over there, we never lived really in the community of Naujaat – the Settlement, as we were true Inuit, living off the land traditionally. We were true Inuit, with truly living the Inuit traditional ways. For example, for those watching us, we lived much like the ones that Isuma Produced sometime ago, Nunavut Series. The ones you guys made. At these scenes in the spring time, that is exactly how we used to live. We used to look for eggs, when there were eggs. And also, we hunt young mature seals, called Nattiat in the spring time as well. We went fishing, when it was time to fish. My father fished with kakivaak(fish leisters), that is how, he used to catch fish. He used to do this on the rivers and on the lake ice. He used iqaluujaq(fish inviter without a hook). As you pull the iqaluujaq up and down, just like jigging for fish, the fish would come, and my father would spear the fish down below, with his kakivaak. He used to catch a lot of fish, along with my brother-in-law at that time. I grew up in a place called Nattiligaarjuk(a lake that has seals) Committee Bay. We used to fish there and we also used to fish at saputit(fish dam) built across the rivers to trap the fish, from going up stream. We fished just like in the films that you made. I used to participate in fishing, when I was just a little boy. When I started to learn how to fish at saputit, it was always hard to get some kakivaak material, such as muskox horns. That is what the kakivaak were made of. So, instead of using the precious kakivaak that the adults were using, my father used to make me kakivaak out of old fox traps. He fashioned them just like the real thing. We had no muskox around Naujaat either, so it was hard to get the real stuff to make the kakivaak. There is still not much muskox, perhaps you see one in the long run. Up there, when we would fish at saputit in the mornings and in the evenings, there would be lots and lots of fish(Arctic Char). We would be spearing all the fish. I was a young boy at that time around 1952 or 53. When I was fishing inside the saputit, the water used to go up to my chest, so I was pretty small, fishing with my father and my brother in law. When my father and my brother-in-law were wading in the saputit, the water was just up to their knees. I guess, I was pretty small then. When I would spear a fish, I would pull the wooden handle of the leisters, towards my mother, who was on the dry land, then she would pull the fish on to the dry land. That was how I used to catch fish. I remember when we were fishing one evening. It was so much fun and it was so wonderful! I remember being hit by a big fish, right behind my knee or at the back of my knee. That hurt really, really bad. When the fishing was finished that evening, my mother and I decided to look at my leg, I had a really big bruse(sp). Ouch!! It was painful! The reason for this was that the fish were swimming very fast all over, inside the saputit. I also remember another story. It was a beautiful day and when we looked at the saputit from our tent, the fish were almost jumping up above the water. There were so much fish! I remember it was a beautiful day, sunny and hot. As a rule, my mother woke me up very early, so that we could all go fishing. When everyone else had left to the saputit to fish, I stayed behind. I was thinking that I didn't wanted to leave the nice warm bed inside the tent, after all, I was a young child. I was going to go along with everyone but I decided not to go, as I really wanted to stay in bed. The bed was too cozy to leave! After the fishing was done, everyone had came back to the tent. My mother was extremely angry with me. She was trying to teach me how to fish at saputit, and teach me how to fish. She then, spanked me quite a few times on my bum. That hurt very much. Every since then, I learned my lesson and tried to be obedient as I did not wanted to be spanked again. We Inuit, when we were spanked once, we would learn a great deal of lesson. Spanking was one of the ways of disciplining someone, it allowed us Inuit to be listenful, that was how it used to be. The other thing was when the days would now begin to get dark in the evenings, and you could see the stars in the darken sky, and it was now obvious that the fish had stopped swimming upsteam. Now then, the little ducklings were swimming, with their mothers the sea water. My father would have an age-old knowledge, that they are now swimming in the sea, it was time to move inland to search for caribou. At this point, the caribou fur or hair was just right for making clothes, and there is now lots of tunnuq(fat) on the caribou. We would then practice our traditional methods of hunting caribou through "tagjarniq", "nunarpangniq" in your Amitturmiut dialect, "moving inland". We would do this on foot and walked many miles in search of caribou for survival of our family, dogs and for our clothing and winter supply of food. As a child, this walking on the land was very boring. Adults would be carrying heavy loads on their backs of our belongingss, such as tents, beddings, etc. The husky dogs on the other hand, would be carrying our other supplies as well on their backs, such as tents, kettles, food we had to survive on. When I would get tired, "kaka" me, by putting me on his back, and carry me, along with all the load that he was carrying on his back. When I was no longer tired, I would again start running back and forth, in front of family. Up where we used to live in Nattiligaarjuk(Committee Bay), we lived all of the seasons. At one point, when we were inland, walking on this big sandy area, that extended many miles. Well, as I was walking and running ahead of the others, I noticed a little black spot ahead of me on this sandy surface. I ran towards it and when I got to it, it was one side of muskox horn. It was so old that it had lichen on it. It means, it was there for quite a while. I grabbed it and then here I ran back as fast as I could towards my father, mothers and other members of my family, to show off my find. I gave it to my father. My father was ever so thankful for me, for finding such a treasure, now, he could make a kakivak out of it. At his spare time, when the days were not good for hunting, he would patiently make a kakivak(fish liester) out of it. During this particular period, which was in the fall time, my mother would sew all our caribou clothing, preparing them for winter use. On the other hand, men did cache the meat and fat for the winter supply. I truly love to eat the tunnuq(fat) and marrow. It's amazing, how much I love to eat the caribou fat and marrow. I used to truly enjoy eating the patiq(the marrow). One time, my mother made me eat lots of patiq. I ate so much of it that, I got sick and had enough of it. Again, she was teaching me a lesson, not to eat too much of it. Since that experience, I don't like to eat as much patiq as I used to, but still I like them, including the tunnuq. I also enjoy eating "kiksautit" and "iluit", the caribou guts. These are the most delicious parts of the caribou. I also used to enjoy eating the eyes and ears of the caribou. These were the kinds of things I used to crave for, when I was a little boy. These were the delicacies for the little boys, like myself, when I was a little boy. To this day, whenever I go out caribou hunting on the land, I still eat the ears and eyes of the caribou. To me, that taste of a good delicacy is still there. My thought sometimes instantly returns to Inuit culture and traditions. This is how, I grew up in and around Naujaat. In the winter time, I remember my father and others used to hunt seals very traditionally through the "agluit" "seal breathing holes". They used very traditional hunting methods in those days, using only a downed hair of a bird, as an indicator when the seal would be coming to breathe through it's seal hole. They also used a small thin piece of metal, which was lowered to the seal hole, to know when the seal would be breathing and then, it was time to harpoon it. They could not see the seal breathing, as all the seal holes were covered with snow during this period of time, which was normally in the month of March, when the days were getting longer. As a young man, I learned the techniques and I hunted using these thousands of year old methods. That was part of my life. In 1961, when my father decided against me going back to a residential school in Chesterfield Inlet, this period of my time was a really awesome period for learning about my own culture. Hunting with "qiviutaq"s birds downs and savgutaujaqs(thin metal) indicator of when the seal was coming up to breathe, these are one of the many things, I learned from my father about my culture. I learned a great deal from my parents, sometimes learning about Inuit myths and legends, listening to them telling stories about these was one of the most pleasant past times. I used to ask my father to tell Inuit legends. Sometimes, he would tell a story about Kiviu, Inuit legend, who journeyed through many places. He would tell a story about Sakaliktuarjuk, a poor hunter who fooled every one in the village, that he was actually a good hunter. He would tell a story about Akturraarnaat, an evil mother, whose son was blind. My mother would tell a story about a sister and brother, who became thunder and lightening. These are the things I grew up with, as a young child. I learned about traditional pisiit(songs). My mother, father, my sister and my brother-in-law were very good sings, so I used to listen to them singing, traditional songs. I grew up to become an adult, knowing some knowledge about traditional songs of the Inuit and know how to sing some songs, to this day. I also have some knowledge about shamans. I used to watch my brother-in-law, practicing his healing of the sick. He was a shaman. My brother-in-law used his powers to heal the sick, using his angakkuuni(being shaman) techniques. My father, on the other hand, used to say, that he was not a shaman. Later on, I learned, people used to talk about him, that he was also an angakkuq. He was an extremely good hunter. He used to say, "out there" there must be something that we could see in terms of animals such as caribou. He would repeat this often, to the point where, it was repeated too often. He then, used to tell a story about spirits of angakkuit(shamans). He used to tell stories about some Inuit who had birds for spirits. Some other people had other spirits, such as wolves, and Nanurluk(a polar bear spirit). Others used to have human beings as spirits. Sometimes, they used their parents, normally deceased as their spirits, such as mothers or fathers or other relatives. My father used to tell us a story about having a ptarmigan for spirit, and how unpleasant this was, when flying. He said, this is because, they not only fly very fast but flew all over the place. It seemed like, you can hit a hill or something. He said, he used to hear this from other people. He said, other hand, having an ukpigjuaq(an owl) for a spirit, they are very easy to fly with. He said, they would fly high up in the sky and can look both ways. And they could see everything and anything down on the ground. I used to think later on that maybe he was talking about himself. Maybe, he used to fly, but we just didn't see him fly. This was probably how, he used to know where these animals are, that are "out there". When he finally goes over to the land, that he was talking about repeated, sure enough, there was caribou. He was like that. I grew up learning by observing all the things about Inuit cultre. In the summer time, as children, we used to go down to the beach when the tide was low, looking for Kanajuit(sea scorpions or scanvenger fish with large mouth). Sometimes, we used the go down, when pieces of broken ice were on the beach. We could start to hear the "qallupilluit", they would be knocking again the ice or the ground. Qallupilluit are spirits, and cannot really be seen by any human being, unless you have extra ordinary powers, such as shaman. My father said, they had feathers like ducks. When we were children, like my friend, the late Simon Aglak, we used to like to go down and look for kanajuit. We used to live on the east side of Naujaat, at Kuugaarjuk, quite a bit of distance from Naujaat. When the tide was low, Simon and I used to look for kanajuit. We used Inuit Traditional Knowledge, looking for these kanajuit. Sometimes, when we would be walking close to the ice, qallupilluq(single) would begin pounding against the ice. When that happens, my mother would yell and say, "you might be gotten by a qallupilluq, come up to the land here". When you were going to sleep at nights, as long as there was ice around, you could hear the qallupilluit pounding against the ice. When we were looking for kanajuit, my mother also used to say, when you are out there, and if you see a "nipisa"(a round-shaped black fish with sticky pad protruding from throat with which it clings on to things, or sticks to your hand, like a scotch tape). My mother would say, the only way to take it off is with an ulu(a half-moon) woman's knife. One time, when Simon Aglak and I were looking for kanajuit, I lifted the rock to see if there were Kanajuit, and all of a sudden, I saw this fish, I grabbed a hold of it, and it got stuck on the palm of my hand. My mother carefully, took it off with her ulu. That was how, I grew up as a child, with my parents in Naujaat. Ever since I can remember, I used to hear about other Inuit from Uqsuqtuuq(Gjoa Haven) Region, Qairnirmiut(the people of Baker Lake area), Talurruaq, my father used to live within those regions. I used to hear about our fellow-Inuit in those areas. I grew up as a true Inuk, living in an iglu in the winter time. While living in an iglu, it can be old at times, especially when there was no oil on the qulliq(Inuit oil lamp). When you live on the sea coast, you used seal fat to light your qulliq. But when you are on the land, or inland, you would have a small oil lamp, that you carried with you. Since there was no seals on the land, my mother would use tunnuq(caribou fat) to light the small qulliq. She used to light the qulliq when she was going to sew our clothes in the evenings. We also used to chew the caribou fat to make candles. We used them for lights in the evenings. This is how I grew up in the Aivilik Region of Nunavut. When I was growing up, I grew up with much happiness and with wonderful things happenings. That was my cycle of life. Zack Kunuk: What is it your Inuktitut name? Peter Irniq: Taqtu Irniq, those are my Inuktitut names. My mother used to tell a story of her dream, when they lived in Maluk&ittat/Naujaarjuat or Lyon Inlet. She said, she dream't about this Irniq. That Irniq had relatives in Naujaat as well here in Amittuq. He lived in that area around 1940 or 47. In her dream, my mother said, this Irniq wanted to be named in me. She said, her dream was almost life-like or as though she was awake. We were not related at all. This is why, I was named after that Irniq. Taqtu on the other hand, belonged to a lady relative of ours in Naujaat. When I was born, she named me after that special lady named Taqtu. When I was born and getting older, I remember calling her, "Taqtuuqatiga" "my fellow Taqtu". This was part of Inuit culture that we practiced. To this day, whenever I talk about her, I refer to her as "Taqtuuqatiga". This is very important aspect of Inuit culture. I only have two Inuit names. On the other hand, when I was born in 1947 and baptized by a Roman Catholic priest, I was named Pierre. Inuit called the priest Kajualuk(because his big beared was brown) so Inuit called him Kajualuk, translated to "Big Brown". When I was going to a residential school, I became to be called as Peter, by the Qablunaat(White people). Zack Kunuk: When you still a true Inummarik, I guess, you would never pronounce the names of the older people? You would have calling titles for them, "tur&urautiit?" Peter Irniq: Yes, particularly, the old, old people, people who were much older than us. They were the fellow-Elders of my parents, my father. We were taught from never to call them by name. Even, if we did not have calling titles for them, we were told not to call them by their names. We respected their Elderships and their ages. It was like honoring them. As children, we were told not to call the older people, those who were older than us, by names. Some we had calling titles for them, and even when they were not related to us for example, we would call them, "my avvakuluk" "my dear little same name". "My uncle over there". We had different calling titles for them. "My same-age or equal-age person". When people were named after certain individuals, we naturally had calling for each other. We were taught to respect and honor. When an Elder came into our tent, and I was sitting down, I was to stand up immediately and allow the Elder to sit down. I was told, do this, without being told. Zack Kunuk: When was it that you were sent off to school? Peter Irniq: Some Naujaarmiut(people from Naujaat) were sent off to school around 1953, 54 and 55. In those days, they were being sent to school in Igluligaarjuk(Chesterfield Inlet). As for me, I knew I was never going to school. I knew this because, I grew up as a true Inummarik, and knew that I would live an adult life as a true Inuk, a hunter, fisher, and trapper. Ones that are older than I am, they started going to school around 1954-55-57 to Chesterfield Inlet. It was around that time. For me, going to school was something that I was not prepared for as we never lived in a community with other people. My father used to say that living in a community, all you get is welfare from the Qablunaat. He didn't want to be like that. He always wanted to be close to animals for food and clothing. We lived in Naujaat, I think, only two times, once in 1956 and another time in 1957. At that time, my fellow-youth, were being sent off to a residential school. As for me personally, we living in Tinujjivik(a favorite fishing spot of the Inuit in the spring time, when the fish were swimming down stream). We living there in the summer time and it was in the month of August. It was a time of year when the days were really beautiful, sunny and hot. Tinujjivik is not visible from Naujaat, but if you live in Naujaat, you could see in the distance, the outpost of Tinujjivik. It is around 13 miles west of Naujaat. Tinujjivik is a place for fishing. In the spring time, people would build saputit and when the tide is low, the Arctic Char would be trapped inside the saputit, and that was how we used to fish at Tinujjivik. We would move there in the spring time and moved a short distance to the east, where there are more seals in the area. Well, that summer of 1958, we could see a boat coming, with an engine. We could see it very clearly, as it was a very beautiful day. As our custom goes, my mother started to make tea by burning heathers, as this was a summer time. We only used heather and other moss to boil tea in those days. It was such a wonderful feeling that we are having some visitors, so she decided to make tea to welcome the visitors. Then they beached the boat. As they beached, we walked down to the beach to greet the visitors, and all of us, walked down behind my father. But that father, a priest, the late Father Dedier, came off the boat, first. He came off the boat, and said to my father, "Peter Irniq is going to school in Igluligaarjuk so we came to pick him up". He didn't even greet my father by shaking hands! I have never seen my father panicked but at that point, he was panicky. So he ordered me by saying, "they came to get you, go put on some nicer clothes". My mother and I quickly went back to our tent and she made me put on niururiak, a seal skin boots, with the fur outside. I got all dressed up in my best, and off we went to Naujaat. The visitors didn't have tea. As Inuit, they would have stopped to have tea, if they were regular visitors, then leave after they had tea. I don't have any idea why this happened the way it did. I wondered, if the priest had told them earlier that, before anything happens, we should leave immediately. I don't know. When we were traveling towards Naujaat, my goodness, it was lonely. It was the loneliest time of my life! It was too awesome! Zack Kunuk: You then, left your parents? Peter Irniq: "Yes!" It comes back instantly! My parents, my sister and brother-in-law, and my little brother, who died in later years, my niece, I watched them, as we are traveling farther and farther away from them. They were all standing by the shore, seeing me off, until I was no longer visible by eye. Wow! Perhaps, it's that particular incident, when I was suddenly taken away, it's been long time ago, since 1958, to me, it comes back quite suddenly, to the time I was a child. That very part, it is very difficult to become adult with. You stayed a child forever! Even though, I am a old person now, but sometimes, you have to returned to it, or re-visit it, instantly. And so, we were on our way to Naujaat. Zack Kunuk: How old were you at that time? Peter Irniq: Eleven. Yes, I was 11 years old, when I was taken away. So, we were traveling towards Naujaat. I watched my parents, as they were no longer visible by eye sight. They were still standing on the beach. They were also watching until we were no longer visible in the horizon. When we finally got to Naujaat, I was made to go to Angutinguaq family. My father and Angutinguaq were cousins. So I was to stay with this family, according to the wishes of the Roman Catholic Church. They were the adoptive parents of Jack Anawak. We had been here for some days, I guess my parents would watch from where they were, to see if the plane had come and coming to land in the water in Naujaat. Even though, Naujaat was some distance away, they could see airplanes from where they were. Since, they did not see any planes landing in Naujaat, a few days later, my father and my brother-in-law, came over by canoe with an outboard motor. When they arrived, it was so wonderful! Since they arrived, I became relaxed, knowing that I now have a foundation here in Naujaat. At that point, Angutinguaq, who I called Haluuruluk. Since they were in the south in 1925, spokes some English, I was to call him, my Haluuruluk(my darn Hello). Now that my father and my brother-in-law here, I had a foundation and practically no more worries and stress. At that point, Father Dedier had said, the plane would be here to pick us up, after three or four days, to bring us to Igluligaarjuk. He said, we were free to do whatever we wanted to do. Now that we are free to do whatever we wanted to do, and there was lots of broken ice in Naujaat at this point. My Haluuruluk had a boat called Uvajuk, it was very tippy so it was called that name. Using Uvajuk, we would go down to the sea, in between the ice, to see if there might have been bearded seals or walruses. We were doing this, while we were waiting for a plane. Once we were out there, they got me to steer the boat, while my father, Haluuruluk and my brother-in-law were on the look out for the animals, maybe polar bears. We waited may be about four days, a single engine plane came to pick us up. And so, we board the plane, and we were now on our way to Igluligaarjuk. It was my first time in an airplane. I remember my father having a discussion with another Inuksuk, when I was much younger child. This man was on an airplane previously. My father had asked him, when the plane was taking off, do you watch the ground? We used to get very few planes in Naujaat in those days. So, this man was telling about an airplane ride he had. He said, when they were taking off, and he was looking down on the ground, he could see that as they were going so fast, he could see stripes of blue, green or red or yellow. Remembering that story, I was looking down on the water as we were taking off. As you know it was my first time on an airplane. I kept on a lookout for green, red or yellow stripes. There was nothing. It was actually a slow airplane. Perhaps, he was exaduating(sp), to make the story more interesting. And when we were going back home, we were taking off from the snow, it certainly was not like that, there were no beautiful stripes. There were about 10 or 12 of us, who were brought from Naujaat to Igluligaarjuk. We traveled to Chesterfield Inlet for about two-and-a-half hours. Zach: With a single engine airplane? Peter Irniq: Yes, with a single engine airplane. This airplane belonged to the RCMP, the one they used to bring us over. On the side of the airplane was a yellow stripe, with a dark blue paint. The tail of the plane had a yellow paint as well. Zach Kunuk: When you are getting close to Igluligaarjuk and the time you were landing to Chesterfield Inlet, can you tell us about that? Peter Irniq: I remember this very well! I don't forget things at all, so I remember it very well. I am an Inuk. I grew up as a real Inuk, at that time. My mother and father, always used to tell me to be looking or observing…always. If you see something, then you will be able to tell me. Look for animals. I used to look around for anything, at that time. When we left Naujaat, it was a beautiful day. We arrived to Igluligaarjuk, it was even more beautiful. Hot! There were some clouds. There were beautiful clouds, with the sun shining. When we got closer, the sea water didn't seem to be as beautiful. But the land, was beautiful, much like Naujaat environment. The stone formations were beautifully bright! I could see all those each time I look down below me, from an airplane. They very much resembled, Naujaat rock formations. Naujaat has those. When we were getting closer to landing, the land and sea were both beautifully pleasant. That time, we landed at Tasiraaluk(a small big pond). Tasiraaluk belonged to Iguligaarjuk, it was situation just around the houses. We landed there at Tasiraaluk, a fairly big pond. The airplanes landed so it was quite a large pond. The Roman Catholic Church used it for water supply. We beached on a beautiful rocky beach with the plane. When we beached, we all got off. I saw some Inuit there but then, I saw the Sisters, the Grey Nuns, for the first time in my life. They wore long dresses, and their hoods had little "furs", but with lots of little holes, just like window screens. Some of the nuns were extremely beautiful! When I first started seeing Qablunaat, they were always beautiful. To see the Grey Nuns, they were even more beautiful than the Qablunaat, that I had seen previously, which weren't many. I started to see the Qablunaat there, some belonged to the Department of Transport and others were priests. I used to think, I wonder if White People had ugly people. They all seemed to beautiful and handsome. The Grey Nuns that I noticed so much being different than most people, were to be our care takers, supervisors. They came to meet us. So, I was standing there, as I didn't know where to go, nor have any place to go. My fellow Naujaarmiut were there, Paul Maniittuq, John Ninngak Mike Kusugaq, and Katherine and the late Francios Nanuraq. There was also Nick Amautinnuaq and Jose Kusugaq, who we knew only as Amaujaq in Naujaat. When our names were changed by the Government of the Northwest Territories, he became Jose Kusugaq. He was along with us. There was also Agatha from Naujaat. There were others, Maria, Theresie, now Theresie Tungilik. She has his father's name today. Those are the ones who came here to Igluligaarjuk. There was this little Qablunaaq, he was slightly bigger than I am. As I was 11 years old, I was not that tall. I maybe, was about this height. As he was standing next to me, and kept looking at me and then asked me: "What is your name?" with a French accent. I understood what he said, as the year before in 1957, we were taught some English by the Roman Catholic priest, perhaps for a week or so. We were taught in English about things that were inside the Roman Catholic Mission in Naujaat. "Box" "Seal" "House" so we learned a little bit in English, then. "Fish" I used to tell my father about what we had learned. He used to recognize the words that I told him about. The four of them, including my Haluuruluk Angutinguaq, Tapatai and Savikataaq were in the land of the Qablunaat in 1925. They were in Newfoundland, Halifax and in Montreal. When they returned, they learned some English and were able to speak some English. So what I was learning, he would recognize them once I tell him about them. We were taught by Iksirajuakuluulaurtuq(Formerly Father Franzen), and Father Dedier. So, when he asked, "what is your name", I understood him. As I answered him, I was extremely timid and said, Peter. Also, I was feeling very strange to see the Inuit of Igluligaarjuk. Everything was too awesome for me! From there, we were led by a Sister to the hostel. I walked along with my good friend Paul Maniittuq. Both of us walked in behind a Sister, as we were told to follow her. We were apparently going to the big house, the Turquetil Hall. It was a huge building, green in color. I turned to one side and noticed another big building. These buildings looked really big. I also noticed the Church Rectory, it was beautifully built. When I looked to the west, there was a Statue of Virgin Mary, surround by rocks, it was beautiful. From there, we saw another large building, two-storey, this was a hospital as well as being a home for the Nuns. This one was not to be our home, at that point. The one, we were going to was a two-storey hostel, it was to be our home for entire winter or during all the time, that we were going to be in Igluligaarjuk. We called it Iglurjuaraaluk – a real big hosue. When we got there, we were told to take our clothes off. We were to have a bath. We were deliced. We got our haircuts. We got our haircuts with those old fashioned manual hair cutters. I had a very short hair. In fact, all of us young boys had very short hair at that point. I also noticed that day that the young girls also got a hair cut, by cutting their hair, right across their forehead. They looked so different. It was the firs time I ever saw a bath tub, as we didn't have bath tubs in Naujaat. It was the first time I ever saw and worn shoes. I put a short sleeve shirt for the first time. That was the first time, I ever put on a foreign clothing like that. Wow, it was so awesome! There were lots of boys and girls, Iglulingmiut, Qamanittuarmiut(Baker Lake) kids, Arviarmiut(Arviat kids), there were many of them. That day was something to remember, that very day in Igluligaarjuk. Then when the night time came, we were told to go into our large, huge bedroom. There were many beds. I was given my bed, complete with sleepers or pjamas. I didn't know a darn thing about these items, as we did not use them in Naujaat. As an Inuk, I slept completely naked, at home. Just before, we went to bed, we were told "to kneel down" and pray. I guess, this was the beginning of praying. We prayed a lot. That evening was just the beginning of our praying. When we woke up the next morning, we prayed firs thing, then just before our breakfast, when we got to the school, we prayed first thing, we used to go to school at 9 in the morning. Right after we said the Lord's Prayer, "our father who art in heaven…" then we sang, what is apparently a "Oh Canada" song, Canadian National Athem. I didn't know what I was singing about but just trying to follow along and copied everybody. I was completely unaware of what these songs mean't. We had our teacher, who was a Grey Nun. After that first morning of schooling, we had to pray again, just before we left for lunch. When we got into the dining room of our hostel, we prayed. Just before we left for school, we prayed again. When we got to the afternoon school, we prayed again and then sang, God Save the Queen. We stayed in school during the afternoon for about two-and-a-half hours. Then when the English classes were finished, a Roman Catholic priest came over to teach us catechasm. This activity was also very noticeable to myself, especially, during the early stages of staying there. I was happy with this exercise, as we were able to speak our own Inuktitut language. Whereas at the school, we were told to speak only English. We were completely forbidden to speak our own Inuktitut language. At that time, Father Farard used to teach us catechasm. I had some idea about the Bible and the prayer, mostly I've learned this from my mother. This was prior to going to Igluligaarjuk. Prayer books were used quite a lot in those days, I even have one at home, one of the first prayer books of the Church. The top page has a drawing of a church, couple of iglus and Inuit. I have the old prayer book. When that priest was teaching us about the bible, I was the most knowledgeable one about it. I knew so much that I won a prize from Father Fafard. This was shortly after, we've been there for a short time. For my Prayer Book knowledge, he gave me a green apple for a prize. I didn't know it was an apple. When you go outside, you can eat it, he said. So, when we got outside, I decided to take a bite out of this apple: Oh, what a horrible taste!! I found the apple so horrible tasting, so I gave it to Marius Qajuuttaq, who was walking with me up to the Turquetil Hall. I told him, I just hated the taste of it so I said, you can have it. A year ago, he has already been to that school, so he like it and found it very delicious! As for me, I ate a lot of Inuit food, such as dried meat, so I totally found dried fish very delicious. So, I gave that apple to Marius. I wonder, if he sometimes thinks about it today. Zack: Would you like some break? Peter Irniq: Yes, let's
Filmmaker: Zacharias Kunuk
Filmmaker Contact:
Region: Nunavut
uploaded by: Teague Schneiter
channel: Inuit Knowledge and Climate Change
IsumaTV announces our next interactive screening of our newest film Inuit Knowledge and Climate Change , taking place in New York City and online at www.isuma.tv/ikcc. We invite you to think of questions you would like to ask filmmakers Zacharias Kunuk and Ian Mauro at the event. You can send us these questions via Twitter using the hashtag #ikcc_nafvf . A hashtag is just a way of organizing tweets so that both Isuma and the Native American Film + Video Festival can work together. All you have to do is type your question in twitter and at the end of the tweet type: "#ikcc_nafvf". We look forward to hearing from you!
If you're on facebook, you can rsvp for the event here.
uploaded by: nbrusch
channel: DIAMA
IsumaTV traveled to Igloolik, Nunavut (Canada) to test out IsumaTV, DIAMA and the new Inuit Culture Education site. We installed two servers in both, the Elementary and High School, to allow teachers and students to access the website at high-speed and interact with it. … Read more
uploaded by: Marie-Hélène Cousineau
The women of Arnait have found that building connections to our traditions and, thereby, with the lives of our ancestors, gives shape and vitality to the lives we are leading and to the whole of the world we are sharing. Our inspiration is rooted in the past and blossoms in the present – to shine as an example for those around us. We invite you to discover the things we believe in and partake in the world view that sustains us.
Find out more about Arnait and our work.
Visit Our New Website www.arnaitvideo.ca
UVANGA will be at the Festival Internacional de CIne de Guadalajara, Mexico in the Quebec, Guest of Honor selection. The festival takes place from March 21 until 30. The film will be in good company with about 15 other features from Quebec and a number of documentaries.
Uvanga is competing in the prestigious FOCUS section of the Festival du Nouveau Cinéma which features Quebecois and Canadian films that reflect the richness of emerging new cinema.
The film will later screen in Toronto at the imagineNATIVE Film + Media Arts Festival Closing Night Gala October 20th.
Uvanga opened the 7th annual Yellownkife International Film Festival on October 1st with a screening at the Northern Arts and Culture Cenre.
Uvanga was honered with the Best Feature award at the festival's first ever award ceremony held October 6th!
Uvanga screened on September 21th to an exited home town crowd in Igloolik! Much fun was had and reviews were positive!
Next stop: Cinéfest Sudbury Intetnational Film Festival
Principal photography began July 9, 2012 on Uvanga. The film is co-directed by Marie-Hélène Cousineau and Madeline Piujuq Ivalu and will be shot entirely on location in Igloolik, Nunavut over the next 25 days.
The film stars Montreal-based actress Marianne Farley and newcomer Lukasi Forrest.
Before Tomorrow premiered at the Toronto International Film Festival, September 7th. Other fall screenings include: Reykjavik International Film Festival, Festival du Nouveau Cinéma, imagineNATIVE festival, Pusan International Film Festival and the 33rd Annual American Indian Film Festival.
And in October Arnait Video members will give a workshop at Trent University in Peterborough, connecting with Aboriginal women of Southern Ontario.
Before Tomorrow premiered in Igloolik on February 23rd in 2008 and in Puvirnituq and Kujjuuaq on May 6-7-8. Members of the Arnait Video collective (Susan Avingaq, Madeline Ivalu, Carol Kunnuk et Marie-Hélène Cousineau) presented the film in front of attentive audiences. Props and select costumes from the film were also on display. As with previous films produced by Igloolik Isuma Productions, the film's first audience was the community involved in making the film.
Ian Mauro is a forthcoming Canada Research Chair in "human dimensions of environmental change" at Mount Allison University, in New Brunswick. He is both a researcher and filmmaker, with a PhD in environmental science, and his work focuses on hunter, farmer and fisher knowledge regarding environmental change, specifically issues related to food security and global warming.… Read more
The Inuusivut Project is a national initiative of the Embrace Life Council and the National Inuit Youth Council. The primary objective of the project is to learn, document and share - through a variety of multi-media techniques - how Inuit perceive, express, develop, foster and promote mental health.… Read more
Check out NITV Today (Community Networks)
Nunavut Independent Television Network (formerly called Tarriaksuk Video Centre), based in Igloolik, Nunavut, is Canada's first artist-run media centre located in a remote Inuit community. Founded in 1991, NITV's mandate is to encourage and support the creation of artistic, community-based media productions that serve the objectives of self-representation and cultural/linguistic preservation by adapting Inuit oral traditions to modern media technologies. Specifically, NITV aims to expand local access television in Igloolik and link other Nunavut communities through NITV on IsumaTV 3.0, by developing the use of Internet-TV (IPTV) to increase the production and distribution of Inuktitut-language and other Aboriginal programming. NITV is one of the founding members of IsumaTV [www.isuma.tv], a collective multimedia internet platform for Inuit and Aboriginal media worldwide. NITV also is one of the founding partners in Digital Indigenous Democracy, an effort to bring global partners into a working collaboration through 3.0 internet and socio-political networking. As a "Northern Internet Distributor" NITV on IsumaTV is recognized as an "eligible broadcaster" by the Canada Media Fund to trigger CMF financing from the Aboriginal Fund Envelope. More information at email@example.com.
uploaded by: Shane Belcourt
This is the channel for the works of writer-director Shane Belcourt, a filmmaker in Toronto.
private channel to exchange video & documents


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Did you know that the library has a powerful database available to its members? ReferenceUSA is a leading provider of business and consumer research. The site was initially designed as a powerful research tool for small businesses, students, and job seekers. The database has information on over 20 million businesses as well as 222 million consumers. You can use ReferenceUSA to look up the phone numbers and addresses of any of these businesses or people in the database.
Do you own or are planning on opening a small business here in Bloomington? You can use ReferenceUSA to scope out the competition. This database will allow you to select a location and conduct a radius search of similar businesses in an area defined by you. You can look up how long the competition has been in business as well as how good their credit rating is.
Students can use ReferenceUSA to find articles about businesses based in the United States. Additionally, they can perform powerful searches for research papers and class projects. ReferenceUSA can provide data summaries from small neighborhoods up to an entire state.
Are you planning on moving out of you current home? You can use ReferenceUSA to research potential neighborhoods. Use it to look up home values and the median income for your next neighborhood.
Do you have an interview with a company you know nothing about? Use ReferenceUSA to give yourself background knowledge that may give you the edge in an interview. ReferenceUSA has details on over 14 million U.S. businesses, including human resource contacts and links to job postings.
Profiling more than 1 million physicians and dentists, ReferenceUSA's HealthCare database gives researchers a unique look at a doctor's practice. Essential information includes the doctor's specialty, age, medical school attended, year of graduation and hospital affiliation.
Find ReferenceUSA on our A - Z Research Tools page. If you are outside of the library, you will need your library card # to use ReferenceUSA.

subset: commoncrawl


text:
Jonathan Frid Dies, Dark Shadows Star Was 87
"The world has lost a true original," says Depp, who plays Barnabas Collins in the upcoming movie
Before True Blood, TV's best-loved vampire was mortal actor Jonathan Frid, who played bloodsucking Barnabas Collins on ABC's afternoon drama Dark Shadows from 1966 to 1971.
In news made public Thursday, Frid died April 14 in Ontario, Canada, where he was born and lived. He was 87.
He died from complications of a fall, said one of his Dark Shadows castmates, Kathryn Leigh Scott, reports The New York Times.
Frid's passing comes just as a new Tim Burton movie version of Dark Shadows is set to open in theaters May 11.
In a statement Thursday, Johnny Depp, who stars as Collins in the movie, said: "Jonathan Frid was the reason I used to run home from school to watch Dark Shadows. His elegance and grace was an inspiration then and will continue to remain one forever more. When I had the honor to finally meet him, as he so generously passed the torch of Barnabas to me, he was as elegant and magical as i had always imagined. My deepest condolences to his family and friends. The world has lost a true original."
A graduate of the Yale School of Drama and London's Royal Academy of Dramatic Art, Frid was a theater actor before appearing on Dark Shadows, which at its peak attracted 20 million viewers and generated 6,000 fan letters a week to Frid. After the show ended, he returned to the stage. He also reportedly makes a cameo in the Tim Burton movie.
In 1991, on the 20th anniversary of the TV show's demise, Frid told PEOPLE: "I only did the part for some pocket money to go teach on the West Coast. And, of course, because I didn't particularly want the job, I got it. An audition room full of cadaverous-looking creeps, and I must have really looked the part."
He added, "I always thought I looked like this damn silly ass. I couldn't believe people were ever really scared."
• With additional reporting by JULIE JORDAN


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I've just launched a specialty coffee subscription called Bean Portal (http://beanportal.com) together with my partner. We are shipping only single origin specialty coffee, and our main focus is light roasts. We will start with roasteries here in Sweden, and this month's featured coffee roaster is an amazing coffee roaster called Love Coffee Roasters from Lund, Sweden.
We would love to get feedback on our site from you guys. If you feel like trying out our service, we've got a special offer atm, use the promo code "LOVECOFFEE" to get 10% off your first month!
Our website: http://beanportal.com


text:
Greek (Modern) Books
Browse New & Used Greek (Modern) Books
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I am calling ScaLAPACK routine PDSYEVX to compute the eigenvalues of a distributed large matrix.
It gives errors " On entry to PDSYEVX parameter number 801 had an illegal value". How it comes like this ?
The size of the whole matrix is 24^{3} * 24^{3}.
Thank you very much !


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0 Members and 1 Guest are viewing this topic.
Ok, I'm bailing on this...I cannae take it captain. I jus' don't hae the power!
6 girl posts in a row starting with Kit?Ladies be cheating!138
Yes, 2 of them double posted (Kit and Kitten)...real number 141
Page created in 0.099 seconds with 27 queries.


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text:
Pioglitazone to Treat Fatty Liver in People With HIV Infection
|The safety and scientific validity of this study is the responsibility of the study sponsor and investigators. Listing a study does not mean it has been evaluated by the U.S. Federal Government. Read our disclaimer for details.
|ClinicalTrials.gov Identifier: NCT00441272
Recruitment Status : Completed
First Posted : February 28, 2007
Results First Posted : February 19, 2010
Last Update Posted : February 19, 2010
- Study Details
- Tabular View
- Study Results
- Disclaimer
- How to Read a Study Record
This study will determine whether pioglitazone (Actos, a drug approved to treat diabetes, can benefit HIV-infected people with fatty liver. Fatty changes of the liver (also known as steatosis) have been linked to diabetes and long-term liver damage in some patients. Pioglitazone has been shown to improve fatty liver in people without HIV; this study will see if it is beneficial for people with HIV as well.
HIV-infected patients 18 years of age and older with increased fat in the liver may be eligible for this study. Screening includes a CT scan and liver biopsy (withdrawal of a small sample of liver tissue through a needle).
Participants are randomly assigned to take either 45 mg of pioglitazone or placebo (sugar pill) by mouth once a day for 48 weeks. At the end of 48 weeks, all participants stop taking their medication and are followed for an additional 48 weeks to see what, if any benefits, of pioglitazone persist after treatment is stopped. In addition to taking the study medication, participants undergo the following procedures:
- Visits to the NIH Clinical Center over a period of approximately 2 years at day 0 and weeks 2, 8, 16, 24, 32, 40, 48, 52, 72, and 96. Most visits take about 1 hour and include blood drawing for various laboratory tests.
- Insulin clamp test at day 0 and weeks 24 and 48 to see how the body processes glucose. This test takes 4 to 6 hours and may include an overnight stay at the Clinical Center. A catheter (plastic tube) is placed in a vein in the arm to infuse insulin and another is placed in a vein on the back of the hand to draw blood samples. Blood sugar is checked frequently and glucose is given to keep blood sugar at normal values.
- Nutrition evaluations at day 0 and weeks 24 and 48. Subjects write down all the food they eat and drink for 4 days before the visit. They meet with a nutritionist to review the food record and to complete simple measurements of body fat and shape.
- CT scan of liver and abdomen at weeks 24, 48, 72 and 96.
- Liver biopsy at week 48.
|Condition or disease
|HIV Infections Hepatic Steatosis Insulin Resistance
|Drug: Pioglitazone
|Phase 2
While the introduction of antiretroviral therapy for HIV/AIDS has transformed HIV disease into a chronic infection for many, the use of antiretroviral therapy is also often associated with metabolic abnormalities including insulin resistance, central fat accumulation and peripheral fat atrophy. Fatty infiltration of the liver or hepatic steatosis may be an important consequence of these metabolic derangements or may represent a direct toxicity associated with HIV infection and/or antiretroviral medications. Preliminary data suggests that hepatic steatosis may be very common and perhaps present in up to 50 percent of HIV-infected patients receiving antiretroviral therapy. Hepatic steatosis represents one step in the potential progression towards hepatocellular injury, non-alcoholic steatohepatitis (NASH), and, in a small percentage of patients, subsequent fibrosis and cirrhosis. In addition, hepatic fat content is closely associated with impaired insulin resistance and type 2 diabetes, conditions increasingly recognized among HIV-infected patients. In the setting of type 2 diabetes mellitus and NASH, thiazolidinediones such as pioglitazone, have been shown to reduce hepatic steatosis, lower transaminase levels and improve insulin sensitivity.
In order to determine the potential benefits of pioglitazone therapy in the setting of HIV infection and hepatic steatosis, we will conduct a 96-week, double-blind, randomized placebo controlled trial of pioglitazone (45 mg/day) in 50 HIV-infected men and women, with 48 weeks of active treatment and 48 weeks of observational follow-up after study treatment ends. We anticipate needing to screen 100 subjects to identify a sufficient number of eligible participants to enroll in the study. The primary outcome variable of interest in this trial will be the change in hepatic fat score, liver-to-spleen ratio, which is calculated from CT scan of the abdomen. Important secondary outcomes will be histologic improvement on liver biopsy performed at baseline and 48 weeks, as well as improvements in transaminase levels and insulin sensitivity measured by hyperinsulinemic euglycemic clamp. All participants will be followed for 48 weeks after discontinuing study treatment to evaluate the short-term natural history of steatosis in those who received placebo and to assess the durability of any potential benefits of pioglitazone upon withdrawal. In this way, important information about the efficacy of pioglitazone to treat hepatic steatosis and improve the metabolic profile in HIV-infected patients will be obtained, as well as preliminary data on whether benefits of pioglitazone are sustained after treatment is discontinued.
|Study Type :
|Interventional (Clinical Trial)
|Actual Enrollment :
|100 participants
|Intervention Model:
|Parallel Assignment
|Quadruple (Participant, Care Provider, Investigator, Outcomes Assessor)
|Primary Purpose:
|Official Title:
|Pioglitazone for Hepatic Steatosis in HIV
|Study Start Date :
|February 2007
|Actual Primary Completion Date :
|October 2008
- Hepatic Steatosis [ Time Frame: 96 weeks ]
- Insulin Resistance [ Time Frame: 48 weeks ]
Choosing to participate in a study is an important personal decision. Talk with your doctor and family members or friends about deciding to join a study. To learn more about this study, you or your doctor may contact the study research staff using the contacts provided below. For general information, Learn About Clinical Studies.
|Ages Eligible for Study:
|18 Years and older (Adult, Older Adult)
|Sexes Eligible for Study:
|Accepts Healthy Volunteers:
- Men and women, 18 years of age or greater.
- Confirmed HIV infection by ELISA and Western blot.
- No changes in antiretroviral regimen within the prior 3 months. Individuals not currently taking antiretroviral therapy will be eligible.
- Liver-to-spleen attenuation ratio less than 1 determined by CT and hepatic steatosis on liver biopsy within the past 1 year scored grade 1 or greater (i.e. greater than or equal to 5 percent of hepatocytes).
- Fasting glucose less than 126 mg/dL.
- Platelets greater than 50,000/microliters.
- Willingness to avoid medications and herbal supplements that may increase the risk of bleeding for one week prior to and one week following liver biopsy (e.g. aspirin, NSAIDs and ginko biloba).
- Willingness to restrict physical activity 72 hours after liver biopsy.
- Willingness to use 2 effective forms of contraception during the study to avoid pregnancy.
- Have a primary care physician.
- Current thiazolidinedione use or use in the last 6 months; known allergy or sensitivity to a thiazolidinedione.
- Use of insulin or other oral hypoglycemics, or known diabetes.
- Current pregnancy, breast feeding, or pregnancy within the past 6 months.
- MELD score greater than 9 or previously diagnosed cirrhosis.
- ALT greater than 3 times the upper limit of normal.
- Current or history of heart failure (NYHA Class III or IV cardiac status).
- Hemoglobin level less than 9g/dL.
- Active or ongoing infection with Hepatitis A, B, or C.
- Known or suspected liver disease such as autoimmune hepatitis, Wilson's disease, alpha-1-antitrypsin deficiency, cystic fibrosis, hemachromatosis, glycogen storage disease, amyloidosis, primary biliary cirrhosis, sclerosing cholangitis or any primary or secondary hepatic tumor.
- Current alcohol/substance abuse or mean alcohol consumption greater than 24g/day over past year.
- Use of growth hormone, prednisone or other anabolic agents (except for physiologic testosterone replacement) currently or within the past 6 months. One day or less of corticosteroid within the prior 90 days of screening is allowed as is stable dose inhalation corticosteroids.
- Concurrent use of ketoconazole.
- Active opportunistic infection (except thrush) or neoplasm (except Kaposi's sarcoma, skin cancer, cancer of the cervix or anus).
- Any known contraindications to percutaneous liver biopsy including elevated PT/PTT.
- Severe psychiatric illness that would interfere with adherence to protocol requirements.
- Known history of insulin secreting tumor or symptomatic hypoglycemia.
- Current use or a history of treatment with interleukin-2, interferon-alpha, or other investigational agent(s) within the past 6 months. (This does not pertain to ARV's obtained through expanded access).
- Any medical condition for which the investigator believes a liver biopsy may be contraindicated.
To learn more about this study, you or your doctor may contact the study research staff using the contact information provided by the sponsor.
Please refer to this study by its ClinicalTrials.gov identifier (NCT number): NCT00441272
|United States, Maryland
|National Institutes of Health Clinical Center, 9000 Rockville Pike
|Bethesda, Maryland, United States, 20892
|Responsible Party:
|Colleen M. Hadigan, M.D./National Institute of Allergy and Infectious Diseases, National Institutes of Health
|ClinicalTrials.gov Identifier:
|Other Study ID Numbers:
|First Posted:
|February 28, 2007 Key Record Dates
|Results First Posted:
|February 19, 2010
|Last Update Posted:
|February 19, 2010
|Last Verified:
|October 2008
Hepatic Steatosis
Liver Toxicity
Liver Biopsy
Treatment Experienced
Treatment Naive
HIV Infections
Acquired Immunodeficiency Syndrome
Fatty Liver
Insulin Resistance
Lentivirus Infections
Retroviridae Infections
RNA Virus Infections
Virus Diseases
Sexually Transmitted Diseases, Viral
Sexually Transmitted Diseases
Immunologic Deficiency Syndromes
Immune System Diseases
Slow Virus Diseases
Glucose Metabolism Disorders
Metabolic Diseases
Liver Diseases
Digestive System Diseases
Hypoglycemic Agents
Physiological Effects of Drugs