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Inuvialuit of the Canadian Western Arctic have always created culture through our/their[1] lived practices. This is as evident through a thousand years of archaeological history as it is through living traditions of the present. Making culture involves doing, practicing, and sharing Inuvialuit activities, songs, language, and country food, on the land and in town, together with family and in the community (e.g., Amos 2019; Lyons et al. 2022; Pokiak 2020; Tod-Tims and Stern 2022). These layers and layers of lived history and practice are embedded in the archaeological and historical landscapes of the Inuvialuit Settlement Region (ISR) (Figure 1) and in the voices of Elders past and present speaking about their experiences and knowledges. In this paper, we describe the ongoing process of making Inuvialuit culture in digital and real time through the practice of living traditions by multiple generations of community members and their capture and curation in various media. We focus on the longstanding Inuvialuit Pitqusiit Inuuniarutait, the Inuvialuit Living History Project, and our ongoing production of a new website.

Figure 1

Inuvialuit communities and Inuvialuktun dialects

Inuvialuit communities and Inuvialuktun dialects

-> See the list of figures

Both family and community histories are central to how Inuvialuit identify ourselves/themselves, relate to others, and establish connections with the world. The strong tradition of Inuvialuit storytelling fluoresced early on into robust publishing and film industries, and more recently, into an ever-increasing digital presence. Many of these efforts are spearheaded by the Inuvialuit Cultural Resource Centre (ICRC), the cultural arm of the Inuvialuit Regional Corporation, and the Inuvialuit Communications Society (ICS), both organizations formed as part of the signing of the Inuvialuit Land Claim in 1984 to document, promote, and assert the histories and futures of this community. ICRC, one of several strong regional heritage organizations across Inuit Nunangat (as exemplified by the papers in this volume), produces Inuvialuktun language and cultural resources for Inuvialuit, delivers a variety of cultural programs in Inuvialuit communities related to language revitalization, and conducts workshops focused on cultural practices such as sewing, hide work, and story-telling. ICS produces film, television, and media content, in addition to publishing the quarterly glossy magazine Tusaayaksat. Inuvialuit media production has developed within a broader context of Inuit self-representation such as Isuma Productions[2] and the Arctic Arts Summit[3].

Inuvialuit and partner organizations are currently working on the twin goals of producing digital content representing language, identity, and land-based practices from community perspectives as well as digitizing the vast archive of cultural records and collections in and outside of our/their care. The Inuvialuit Digital Library is an ongoing partnership with the University of Alberta, which is making ICRC’s resources—language lessons, books, photo collections, videos, and audio files—digitally available.[4] Another partnership, between the University of Calgary, Yukon Government, and Inuvialuit organizations, is using reality capture technologies like terrestrial laser scanning and aerial photogrammetry to archive the cultural and natural resources of Qikiqtaruk (Herschel Island), a significant Inuvialuit place threatened by rising sea levels, shoreline erosion, and increasingly violent storms caused by the disappearance of sea ice[5].

The subject of this paper is the Inuvialuit Living History Project, a longstanding partnership directed by Lisa Hodgetts and Natasha Lyons, between the Inuvialuit Cultural Resource Centre, Parks Canada, Inuvialuit Communications Society, University of Western Ontario, Ursus Heritage Consulting, Simon Fraser University, and Prince of Wales Northern Heritage Centre, which focuses on documenting and celebrating Inuvialuit culture and traditions. Phase I of the project was initiated in 2009 with a community visit to the MacFarlane Collection at the Smithsonian Institution, in Washington D.C., which resulted in the launch in 2012 of Inuvialuit Pitqusiit Inuuniarutait, the Inuvialuit Living History website: www.inuvialuitlivinghistory.ca (Hennessy et al. 2013; Lyons 2013). Phase 2 of the project kicked off in 2017 with the goal of hosting events to facilitate knowledge exchange and transmission between different generations in the community and having participants generate digital content together about living Inuvialuit traditions. We hosted a large, well-attended cultural gathering at East Three School in Inuvik in 2018 focused on storytelling, games, and crafts, and in 2019, held a culture camp at Imniarvik (Sheep Creek), a remote base camp in the heart of Ivvavik National Park (Lyons et al. 2022).

Currently, our team is working on two main digital goals. The first is a major revision to our original website to add ethnographic and archaeological content from additional Inuvialuit museum collections, starting with the Collinson Collection from the British Museum and the Cadzow Collection from the National Museum of the American Indian in Washington D.C. The renewed site will enable users to learn more about these collections, which represent different eras of Inuvialuit land-based living, and to explore them by type, raw material, activity, and so on. Because the site is now over a decade old, there are limits to how responsive we can make it for mobile phone use, the primary way we expect users to interact with it. The expanded site will therefore become one component of a new Inuvialuit Living History website featuring a broad cross-section of Inuvialuit voices, experiences, knowledge, skills, geographies, and time periods in multiple media. The two sites will cross-reference each other and share some of their design elements.

While the focus of our original site was narrower, the intention of the new site is to bring together both existing and newly generated Inuvialuit-created media content in one digital platform (Figure 2). Built with both youth and phone accessibility in mind, it is organized around five primary themes. Inuvialuuyuanni (Who We Are) showcases Inuvialuit people, families, and communities. On this page, Our Communities highlights the six settlements of the ISR—Ulukhaktok, Paulatuk, Aklavik, Ikaahuk (Sachs Harbour), Tuktoyaktuk, and Inuvik—and Our People profiles the cultural interests and activities of different individuals and families from across the region. Taimani, the second theme, is a re-creation of the Inuvialuit Timeline (an IRC-produced website that is now obsolete), and incorporates the scope of Inuvialuit history from Ingilraani (Time Immemorial) to Qangma (Today) using multiple media. The third theme, Pimaariktaksaq nunakput imaqpullu (Caring for Our Land and Water) presents an interactive map of archaeological, traditional, and contemporary use sites across Inuvialuit Nunangat and allows users to see and experience these places in different ways (Figure 3). Inuuniurutikput (How We Live), the fourth theme, curates archival and contemporary videos of Inuvialuit doing and sharing land-based and other cultural practices, such as ice fishing, beluga harvesting, and making drums and clothing (Figure 4). The final theme, Ikayuqatigiingniq pitqusiptigu (Sharing Our Culture), provides excerpts of significant Inuvialuit texts that speak to our/their histories and to the shape and strength of Inuvialuit values. Sample texts include Inuvialuit memoirs such as I, Nuligak (Nuligak 1966) and Fatty Legs (Jordan-Fenton and Pokiak-Fenton 2010), oral histories and stories by Agnes Nanogak Goose (Figure 5; 1972, 1986) and Ishmael Alunik (1998), and such foundational documents as the Inuvialuit Final Agreement (1984) and the report on the Berger Commission (Berger 1977). As part of our work ahead, we will co-produce and integrate classroom resources, an Inuvialuktun glossary, and other language support materials into the website.

Figure 2

Mataya Gillis and Cassidy Lennie-Ipana on the main page of the new Inuvialuit Living History website

Mataya Gillis and Cassidy Lennie-Ipana on the main page of the new Inuvialuit Living History website

-> See the list of figures

Figure 3

Interactive map on the Caring for our Land and Water page.

Interactive map on the Caring for our Land and Water page.

-> See the list of figures

Below, we feature several members of our core Inuvialuit project team in conversation with Ashley Piskor, a PhD student at the University of Western Ontario, discussing the development and production of the new website. Ethel-Jean Gruben is Manager and Lena Kotokak is Regional Language Coordinator at the Inuvialuit Cultural Resource Centre. Mervin Joe worked for Parks Canada in Inuvik for 30 years in capacities ranging from resource conservation to asset support and management. Ethel-Jean, Mervin, and Lena’s comments speak to both the process and the substance of our work, addressing: why the new website is important to them; what key messages they want to get across; the scope and nature of content chosen and how best to represent Inuvialuit interests of the past and present as well as distinctive experiences, histories, and geographies across the wider community; intended audiences for and outcomes of the site; and aspirations for ensuring an inclusive process. In discussion, we reflect on some challenges of co-creating knowledge and how they influence the dynamics of voice, in terms of whose gets privileged and how we can disrupt and de-colonize these trajectories (Desmarais et al. 2021; Kelvin and Hodgetts 2020). We consider how best to step forward, continually course-correcting in our own collective practice, and what recommendations we can offer other established and burgeoning community-based projects in the Inuit North.

Significance of the Website

Ethel-Jean: [The new website is] an opportunity to learn the history of the Inuvialuit people and the region, the lifestyle and the culture. It’s an educational opportunity for anyone interested in learning about Inuvialuit, but also for Inuvialuit themselves who may live outside the Settlement Region. And for those even living in the region that may not have the knowledge. Maybe they’ve never left their community before and they know that there’s a big region out there, but they’ve never had the opportunity to travel. So it’s a … website to educate people and help people understand what Inuvialuit are all about.

[A] really important piece of what we’re working on right now in the organization [ICRC] is what kind of resources can we create? Like the Living History, like the Digital North—[for the latter, we are] uploading thousands of pieces of information into a digital website for future use. And we’re thinking of many ways we can develop tools and resources for people to use …. [These resources] tell how Inuvialuit lived back then, and it compliments how we live today, because even though we live in a town now, we still do a lot of things traditionally.

Mervin: My littlest grandchild is just one year old, and in 15, 20 years, she’ll look at the [web]site and say: ‘Hey, look! That’s my Daduk right there!’ (Figure 6). She’ll hear my voice and see my picture. I’ll be telling her … the importance of [our values and knowledge] and how they should be passed on generation to generation.

Ashley: Like a way of preserving ….

Mervin: Preserving! Yes! …. Because our T. K., our traditional knowledge, was passed on … from my parents, my grandparents, and other Elders; they pass it on to me, and me, I don’t want to be the last one to hold it. I want to pass it on to my kids.

Key Messages

Ethel: [Our goal is to] talk about the values and principles that Inuvialuit people live by, like through the IFA, our land claim. We talk about the guiding principles of why the land claim was signed. It talks about us being the stewards of the land, the waters, the animals, taking care of our environment and taking care of our people and also creating opportunities for our people to succeed in life.

Lena: ‘Who am I?’ is a basic … part of the website. As well as our cultural values surrounding the land. Like for example, why do we hunt whale? Because it’s one of our staple foods …. How to hunt it? How to preserve it? [It’s important] to know how to provide [for our families]. Whaling is just one example of this.

Mervin: [There are key messages] [t]hat we have to teach our kids, you know? We always shared … growing up, our people shared when they were hunting, traveling together. At the whaling camp, there used to be like 20 tents in a row. I could remember [at] Niaqunaq (West Whitefish) all those tents all lined up along like that. And on a nice day, we’re having lunch outside. Everybody sits outside on the ground with a tarp or something and we eat together. The oldest one would say a prayer, say grace. And then everybody would eat -- one [family] would bring [Inuvialuit] donuts, or bread, meat, muktuk … just like a big potluck. [W]e used to all live like that amongst each other. Our kids’ future [depends on] learn[ing] how to share.

… My auntie said, ‘Don’t make fun of [another person]; they got a heartbeat too, and two feet. Even same way as animals …. You respect animals, they feed you …. Don’t make fun of animals, and only shoot what you can handle. You know, don’t go up there and get 20 caribou.’ And you know, a lot of these young hunters leave parts out there. I grew up watching and learning and now, my kids and grandkids, if [we] go hunting, I’m going to ask them ‘Did you bring everything back with you?’ Like that …. [I]f the antlers are good, take them home, we can make something out of them.

The people that made those tools [pictured in the interactive map (Figure 3)], they had something in mind: they were mak[ing] something to survive …. What little did they have? [J]ust bones and wood and animal parts and whatever they had to use. And look what they made!—and they survived, five, 600 years ago, a thousand years ago. Like [our ancestors], the Thule people.

Scope of Experiences, Temporalities, Community and Family Histories

Ethel-Jean: Through this website, it’s an opportunity to showcase the culture, the pride, our land, our waters, our resources, and how we can, how we show our pride for it, you know, and how we take care of our land and our waterways and our lifestyle. Even after residential schools, it never broke us. We just keep going. You know, when we might have lost a lot of things along the way, like our language, for instance, but we’re really working hard now to try to save what we can. And that too, I think, is an important piece of the Living History website: putting the language into the website, you know, along with the translation.

Ashley: I was chatting with Peter Green in Paulatuk, and he was talking about how, because he went to [residential] school, he missed learning a lot of on-the-land traditions and activities. And to this day, he doesn’t really know a lot of the stuff that would have been passed down to him, but … how he learned a lot of his traditional and local knowledge from Elders was through his travels around the ISR [for the land claim] and learning from each community and having the opportunity to speak to Elders from each region. So it’s kind of like what you were saying with helping each other, like where he lacked, he was able to learn and to gather different information and different knowledge, right?

Ethel-Jean: That’s basically how Inuvialuit do things today. You know, it’s because we are post-residential—you got to remember it was over 80 years of residential [schooling]. We’re doing the best we can with the language we have left to save it. Worst case scenario, we lose our speakers in the next 10, 20 years, all our fluent speakers. And we are depending now on technology to help us revive our language …. Whoever is interested in learning, they’ll have that opportunity. We know that we can’t force it on our people, we want to see all our people become fluent, but it’s an individual choice now, you know, and we have accepted it because we realized that for the last hundred years, we were forced to speak English. And now we’re trying to tell our people, you know, ‘you need to speak your language.’ Really challenging, when a lot of people don’t know how to speak the language because all they know is English.

Lena: The history of impacts on Inuvialuit is important to share. First it was … the whalers, then … the fur traders … then the Catholics, and all the churches. Because that has a big impact for all of us.

It’s important to have different points of view on each and every topic. As an Inuvialuit person who went to residential school … I had different impacts and experiences [from others who didn’t]. So we have different backgrounds, right? [Similarly], we all live in different areas of the ISR so we have, I think, similar values but different traditions. It is important to share lineages and family histories.

Mervin: To find our history, [you have to know how] it’s passed on … talking like this. [Once], you got a lot of people like Elders sitting around and they would talk together. You hear them tell stories. And … the events they did when they were younger and all that.

You know, a lot of [EuroCanadian] people came up north and had [a] tough time. But living with the locals, that’s why they survived. [The ethnographer Viljhalmur] Stefansson lived amongst native people, along the coast, Herschel Island. And that’s how he survived. The RCMP, another example, they would hire special [Inuvialuit] constables to … help them out for traveling; they would also make clothes for the RCMP … now you see them they had mukluks on! And all those stories of survival were passed on in [history] books.

The website is a great way to keep our culture going with the changing times. All that technology can keep it going, but [using] plain and simple [language]; [we’re] not scientists or educated people and whatever.

Audiences and Outcomes

Ethel-Jean: Everyone will be accessing [the new website], but, you know, [it] would be really nice if it was the younger generation. And I mean 16 to 30-year-olds, plus the younger ones in high school. Like for me, the whole intent of this Living History Project was to see it in the school system as part of a curriculum program through Northern studies or Social studies or … those programs, so that people have an opportunity to learn about Inuvialuit, the[ir] history, their lifestyle, all the beautiful stuff about Inuvialuit people.

[N]owhere in Social studies did they ever talk about Indigenous people in Canada or in the Northwest Territories … and here we are sitting here 40 years later and we’re still talking about it. Like why aren’t people around the rest of the world learning about that, the real Indigenous people of the Northwest Territories and how we lived and survived, and live today, you know, and how we are harvesters!? Like right now, we just finished harvesting berries, aqpiit [cloudberries], and people are still harvesting blueberries and we’re just both getting ready to harvest cranberries. And then we’re also going to harvesting our season of caribou, you know, and then right after caribou is moose season (Figure 7). Well almost at the same time, and then it’s freeze up and people kind of settled down and laid low…

[T]his project and others like it, it’s an opportunity to … plant a seed of interest for some Inuvialuit that maybe didn’t grow up out on the land or didn’t grow up with a lot of traditional activities. It’s a starting point … for some people to maybe seek out, especially for those living outside the Settlement Region that were raised down south—and the life down south is totally different than the life up north.

Mervin: The audience is going to be all ages … and different cultures. Like, Gwich’in and Inuvialuit, you know, years ago they used to fight. And then they got over their fighting and now they live with each other [in ISR communities like Inuvik, and Aklavik, where Mervin grew up]. We can understand each other. We grew up the same, you know, off the land, fishing, hunting, and then there’s even some other people whaling—Gwich’in, they go down to the coast and they’re with another family of Inuvialuit. And then they’re learning parts of both cultures. Gwich’in, they love muktuk. They do. They go crazy. When my family goes to McPherson or Tsiigehtchic, they [his Gwich’in in-laws] ask, ‘Did you bring any muktuk!?’

On Co-Creating Knowledge

Ethel-Jean: You’re going out to the communities and you’re having the open houses and you’re creating an opportunity for people in the communities to come in and learn about the website and maybe answer some questions, give some feedback about their Living History. [And we ask them]: ‘Tell us if we’re doing a good job or tell us if we’re way off in left field,’ because that helps us come back and say, ‘Well, we missed that’ …. Feedback is so important from the communities because they’ll tell you, they’re really straightforward people. They’ll just tell you like it is.

When we don’t know [something] … that’s when we’re usually reaching out to Elders in the community saying, ‘Hey, [we’ve] got a question … We’re designing this website and this question came up. What do you think?’ And then we’ll send it out to all six communities. Sometimes it’s amazing [that] the response comes back almost the same and sometimes it comes back really different: That’s the diversity of the communities.

Mervin: We got to work together, and then like you archaeologists, you come and help us do excavation. You help us tell our story. And then that story, we’ll bring it to the school. And then … in the school, they do a history class of that. And then, you know, the teachers will learn, the students will learn, all different age groups. Like, if we brought an artifact to a kindergarten kid, you ask them, ‘what’s this?’ And if it’s snow knife, that kid’s going to go outside and try to cut snow! They’re already trying to learn how to use it! The website is a starting point for that process, to make them curious.

Lena: You’re gonna have to really utilise the Elders to pass on their knowledge; have close contact with them as administrators for the site.

Ashley: Like you said, the website is for everyone … and hopefully, the making of the website creates opportunities for Elders and youth, and other ages, to sit down together and share in that learning experience.

Lena: It’s important that Inuvialuit users perceive that [the website is] theirs! Because they’re Inuvialuit and they feel that they’re represented, part of something [they feel ownership of], that they really want to get into.

Discussion. Making Inuvialuit Living Historiesin Digital and Real Time

This paper is about the process of making and presenting Inuvialuit living histories and cultural traditions in digital and real-time format. In this discussion, we reflect on some of challenges of co-creating knowledge, representing a multiplicity of voices, and disrupting the dynamics of privilege (see Desmarais et al. 2021; Kelvin and Hodgetts 2020). As alluded to by team members above, part of this story is about colonial processes and part of it is about the forming of the Inuvialuit community itself in response (Pokiak 2020). As Lena intimates, sustained colonial contact began very early in the Western Arctic with the coming of EuroCanadian bowhead whalers in the 1890s, who were rapidly followed by fur traders and missionaries. Colonial outsiders forced continual economic and social change to Inuvialuit lifeways (Bockstoce 1986; Hodgetts 2013; Lyons 2010, 2013; Usher 1971)—and Inuvialuit responded (in part) by becoming some of the most commercially successful hunters and trappers in the world (Alunik, Kolausok, and Morrison 2003). Ethel-Jean notes the major disruption and impacts to the culture, including the language—which, unlike in other parts of the circumpolar north, is no longer widely spoken—and the challenges this presents (Amos 2019).

In order to counter colonial and state incursion, Gwich’in and Inuvialuit leaders came together in the early 1970s to form the Committee for Original People’s Entitlement (COPE), an organization that would lobby for respective land claims in these communities (Alunik et al. 2003; Pokiak 2020; Usher 1976). For Inuvialuit, this included members of three interrelated linguistic groups across a huge geographic expanse: communities of Uummarmiutun speakers in the west, Sallirmiutun (Siglitun) speakers in the lower Mackenzie Delta, and Kangiryuarmiutun (Inuinnaqtun) speakers to the east (Figure 1). Signed in 1984, the Inuvialuit claim formed social, cultural, and economic institutions built on common values and interests to document, shape, and assert the histories and futures of this collective community. Yet, as Ethel-Jean and Lena speak to above, these communities have diverse histories, identities, and interests, as well as knowledge and resource bases. Several, as Mervin indicates, have long and close interrelations with Alaskan Iñupiat, Gwich’in, and other Dene communities that are important to acknowledge; others have significant relationships with eastern Arctic Inuit communities. Those at the centre of the ISR—and especially in Inuvik, where the main governing structures are—tend to have greater voice. From the earliest stages of our project, Inuvialuit team members have emphasized the importance of ensuring that people from all six ISR communities have opportunities to participate in project activities, and to contribute to and be reflected in project outcomes.

For this reason, voice and viewpoint are primary concerns in representing Inuvialuit (his)stories, (her)stories, and (their)stories. Part of our strategy in developing the website was to create a structure where content could be continually added, and to design pages with broad themes where a variety of perspectives could be showcased in multiple media (Figure 4). Inuvialuit always note the significance of family names and histories—where people are from, where they have moved, who they are interrelated with. We have sought to show these relationships in maps, personal videos and profiles, and excerpts from Inuvialuit memoirs (Figures 5 and 6). In future, we may add family genealogy and other community-endorsed projects.

Figure 4

The Inuuniurutikput (How We Live) page features archival and contemporary videos

The Inuuniurutikput (How We Live) page features archival and contemporary videos

-> See the list of figures

Figure 5

The Ikayuqatigiingniq pitqusiptigu (Sharing Our Culture) page shows an excerpt from Agnes Nanogak’s stories

The Ikayuqatigiingniq pitqusiptigu (Sharing Our Culture) page shows an excerpt from Agnes Nanogak’s stories

-> See the list of figures

Figure 6

Mervin Joe’s profile on the Inuvialuuyuanni (Who We Are) page

Mervin Joe’s profile on the Inuvialuuyuanni (Who We Are) page

-> See the list of figures

Voice is also rendered in text. Lena and others noted the importance of Inuvialuit users recognizing the site as theirs, thus asking, who is the speaker and what is their point of view? In response, we collectively chose to write the site in first person plural, but there are multiple plurals within this. For instance, profiles of contemporary ISR communities (Figure 6) were vetted by community members from these places. We excerpted and curated video from the incredibly rich Inuvialuit Communications Society archives that represent different cultural activities, geographies, and time periods stretching back to the 1960s. The interactive map showcases archaeological, traditional, and contemporary use sites and artifacts spanning 1000 years of ancestral use of the territory (Figure 3).

Figure 7

Our Lives through the Seasons on the Inuuniurutikput (How We Live) page

Our Lives through the Seasons on the Inuuniurutikput (How We Live) page

-> See the list of figures

Another question of voice revolves around production itself. The process of rendering Inuvialuit voices must go through many filters, such as who makes the choices about what to include and how. We must continually revisit our processes of knowledge production. During a conversation partially recounted above, Mervin said to Ashley: “You help us tell our story.” He was referring to the non-Inuvialuit members of our project team, many of whom are authors on this paper and who hold different varieties of technical expertise: archaeologists, anthropologists, archivists, film-makers, and web developers. Making a website requires a small army of such expertise. Mervin was essentially observing a dynamic that works for our project (and many like it): Inuvialuit are knowledge-holders who have stories, ideas, histories, and other knowledge they want to share with our/their children and the wider world in ways of their own choosing. ICRC does not yet have the capacity to keep all production in house and thus engages many partnerships such as our own. For non-Inuvialuit team members, our task is to listen carefully to the direction, views, and concerns of community partners and members and to draft content around these needs to in turn be verified and vetted by the community in a cyclical process until we reach a satisfying result.

This is a long process, and even with the best intentions, we have faced many challenges (but also experienced much joy!) in creating and receiving rounds of feedback on the various components of the new website. Geography and travel costs are already issues for northern projects. The pandemic, of course, threw a spanner into our field and community-based processes, as well as our regular communication schedule, but we managed to keep aspects moving with creativity and problem-solving together. Our working “beta” website will be ready for feedback in the fall of 2023, and we are planning a tour of all six ISR communities with northern team members and the aid of hired local assistants. Over the long course of the project, we have established ties in all of these communities, which we look forward to renewing. We need to collectively establish a good set of methods for engaging each community, for developing methods of reviewing and inviting community voices into various sections of the website in the ways that people choose. These will likely vary from place to place. We have also been working with the Beaufort Delta Education Council, local teachers, and administrators to determine best strategies to integrate the final website and educational resources with local and territorial curriculum.

Our main lessons over nearly 15 years of co-producing the Inuvialuit Living History Project are relatively simple. First, it takes time, commitment, and care to conduct meaningful community-based research (see Hodgetts and Kelvin 2020; Lyons et al. 2022). Our team members are strong, kind, and intelligent people, and while we don’t agree on every plan, direction, or interpretation, we all work to find solutions and accommodate all perspectives. Second, the relationships we have developed and the experiences we have shared are equally important to the deliverables we produce. For example, it is a great pleasure to watch young people employed by the project as researchers, students, assistants, videographers, and otherwise, grow into capable adults and continue their work in different community capacities. Equally, it is remarkable to watch knowledge sharing happening in real time on the land and captured in digital footage for later viewing. The resources we have created over the span of the project—websites, documentary, curriculum, academic and public-oriented writings—are important as well, as they channel community voices, share who the Inuvialuit are and assert who they wish to be, offering longstanding land-based wisdom and pragmatic solutions in a rapidly changing world.