Editing Multiple Voices

Based on our conference calls, and also meetings in Gjoa Haven itself over the Summer of 2021, we were able to set a course. In addition to academic scholarship, we decided to co-create multiple audio/visual outputs, and one-pager communications,. Output like video and websites are better formatted for broad dissemination through publicly accessible venues like social media, and the internet. One-page communications are on the other hand more suitable for political advocacy. 
Across the summer of 2021, and spring 2022, we arranged for an eight-week period of in-person co-creation and conversations in Gjoa Haven on how to proceed in sharing Gjoa Haven’s “Voices of Thunder”. During these periods, we discussed potential knowledge outputs and forms of writing- or otherwise- presenting the experiences shared in the workshops. We constructed narrative sequences and in 2021 we also started to co-produce  one of our three main knowledge outputs; the motion graphic documentary In 2022, we reviewed versions of our academic paper, reconfirmed the meaning of several of the statements that were quoted in the workshop recordings through additional conversation, and we screened edited versions of several videos we had co-produced prior. Part of these processes was also to navigate the subject-position of the academic scientists in ‘telling’ these stories of quota reduction impacts for the community, in an ongoing manner.
Our conversations included discussions on the challenge of presenting Gjoa Haven’s voices and objectives, without the academic partners speaking for them. Instead of reproducing yet another damage-centered study that portrays an Indigenous community primarily as ‘broken, emptied, or flattened’ (Tuck, 2009), or the social scientists as an invisible and elevated ‘purveyor of voices’ for those that are suggested to be “voiceless” (Spivak, 1988 ; Simpson, 2007; Tuck and Yang, 2014 p.226)- we explored how exactly each of our voices could be appropriately leveraged within different knowledge products, including as part of writing an academic paper. For example, in the motion graphic documentary, the experiences shared by the workshop participants speak through the voices of Gjoa Haven community members themselves. In the academic paper, on the other hand, the voices of the BW scientists are more prominently present. Not through the employment of theoretical frameworks and methodological analysis to translate, validate or otherwise explain the experiences shared by Gjoa Haven’s HTA representatives, hunters and community members, but rather by conducting a direct, ‘unromantic’ (Jones and Jenkins, 2008), “testimonial reading” (Boler, 1997). 

<span class="next_choice">You pass a landmark. Maybe you have seen it when you stopped earlier to check out the Vista: The ethical Space of Engagement. Now, however, you are looking at it from a particular angle, and it gives you an insight about “multiple sites of enunciation”. Do you want to take a closer look at the landmark, and see how the different voices at play have positioned themselves in each form of output? Or do you keep going and learn more about “testimonial reading”?</span>

<span class="pop-up landmark link" data-page-title="Multiple_sites_of_enunciation" data-section-id="0" data-encounter-type="Landmark">[[Multiple sites of enunciation|Landmark: Multiple sites of enunciation]]</span>

=Testimonial Reading=

To conduct a ‘testimonial reading’ of the experiences of Gjoa Haven’s community members, is to move beyond passive empathy, and towards an acceptance of testimon y that requires bearing responsibility. It asks the recipient of such testimony to commit - to rethink their assumptions, to challenge the comfortable concept of being a ‘distant’ other, and to recognize the power-relationships between the “reader” and the testimonial “text” (Boler, 1997). By conducting such a testimonial reading of the experiences shared by Gjoa Haven community members, we can both engage with the experiences shared in the workshop, ànd with the appeal of the Gjoa Haven HTA for wider recognition.
  
Terms like ‘testimony’ or ‘witnessing’ are ideologically and politically loaded. They furthermore may mean different things within different contexts. To ‘witness’, when considered in the context of this cross-cultural research collaboration, doesn’t take up the western legal definition of being an (eye)witness as it would in the context of a legal court. It rather takes up meaning that aligns more with the ways in which it was applied in the public fora of Canadian Truth and Reconciliation Committee hearings. Witnessing, as defined in schedule N and later on the TRC website (TRC.ca), is to take responsibility for ‘accepting testimony’ on historical events, even if one hasn’t directly experienced these events themselves. This form of witnessing is active. It is not merely listening. To witness, is to enter into a very specific and powerful relationship between witness and storyteller (see Nock, in Gaertner, 2016 p.138). This form of witnessing is particularly important to Indigenous cultures that use oral traditions. “Oral traditions form the foundation of Aboriginal societies, connecting speaker and listener in communal experience and uniting past and present in memory.” They are “the means by which knowledge is reproduced, preserved and conveyed from generation to generation” (Hulan & Eigenbrod, in Gaertner, 2016 p.139). In other words accepting testimony, in the form of these Indigenous practices of witnessing, comes with responsibilities. Whether emergent from Indigenous traditions, or in following with Megan Boler’s practice of testimonial reading, these responsibilities are to remember- or a commitment to take forward, teach others and spread the word accepting testimony is not a passive act, nor a one-time event.

=Voices of Thunder Testimonies=

The act of accepting testimony between Inuit community members and non-Inuit BW researchers began, in this case, when BearWatch researchers responded to the issues brought up by their Gjoa Haven research partners. By resourcing, planning, and co-designing two workshops with Gjoa Haven HTA representatives to take place in the community, the space was created to engage in the kind of attentive listening that is needed to meaningfully accept testimony. This is the kind of attentive listening that changes you, and connects you to the speaker (Nock, in Gaertner, 2016 p.138). The recording and documenting of the process could be understood as another part of accepting testimony; the commitment to “take forward” and “spread the word”. There are however tensions involved with these latter practices when it comes to the cross-cultural partnership of the BW project. Primarily the fact that these understandings of accepting testimony derive from Indigenous traditions. There are risks and power dynamics at play when western, non-Indigenous researchers take on the responsibility of sharing Indigenous testimonies in academic publications- for academic audiences. Different forms of knowledge outputs, presence of voices, and anticipated “listeners” require different approaches to accepting testimony.

Readers that practice community-based wildlife monitoring in the Canadian Arctic will likely find some familiarities across their own research contexts and the context within which the particularities of Gjoa Haven’s experiences have played out. Other readers, on the other hand, may not have much to gain by conducting a testimonial reading alongside non-Indigenous researchers, and would perhaps prefer to only engage with Gjoa Haven’s testimonies directly. As, such readers are suggested to engage with the following sections to the extent that they resonate with their own positionalities.  

<span class="next_choice">Before you continue on your way, you look around in all directions to see whether you are still going into your desired direction. Looking back, you see two tracks. Down the track of cut 1, you can just about (still) see a landmark: Multiple sites of enunciation. Although you can’t really engage with it from here, it reminds you that everyone has different places of beginnings, and therefore might travel this path in multiple directions. Down the cut 3 of track you see opportunities to finally go the field- there is a trip lined up to go to Coral Harbour. Where will you go?</span>


<span class="return to-cut-3 link" data-page-title="Wayfaring_the_BW_project_Point_of_Beginning" data-section-id="8" data-encounter-type="return">[[Wayfaring_the_BW_project_Point_of_Beginning#Coral Harbour First Trip 2020|Return to Cut 3: Wayfaring the BW project]]</span>

=Voices of Thunder Animated Graphic Documentary=

"Voices of Thunder" is a community-created, animated graphic documentary, in which Inuit hunters and elders from the community of Gjoa Haven share how they have been impacted by polar bear management policies in their region over the past two decades.
This animated graphic documentary resulted from workshops conducted in Gjoa Haven over the summer of 2019. In these workshops, Gjoa Haven hunters, elders and a number of individuals from outside of the community shared their experiences on the impacts of severe polar bear quota reductions, implemented between 2001 and 2015 in the Polar Bear Management Unit of M’Clintock Channel (MC) with each other and with several scientists of the Genome Canada BearWatch project. After these workshops, a narrative script was co-created by the BearWatch scientists, Gjoa Haven HTA representatives and several community members, that brought together interpreted quotes from the workshops, with archival materials and academic publications. 

The experiences that are shared in this documentary come from 28 different voices that are narrated as ‘we' in this documentary. The narration of these voices happens through the recorded voice of one speaker from the community, while the archival documentation that provides particularized institutional context is narrated by another speaker from the community. To provide transparency on the multitude that is embedded within this ‘we’, we have added all the community members that contributed to the narrative by name at the end of the video. 


Voices of Thunder Inuktitut Syllabics version

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Voices of Thunder English version

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<span class="next_choice">There seem to be many tracks entangled with this Motion Graphic Documentary. Moving forward, and following the Voices of Thunder, leads you to some of the other research outputs. However, you can also take multiple detours. One brings you to the film’s synopsis and its poster as it was distributed within the film festival circuit. Another detour set’s you on the track of cut 2: Aesthetic Action, which allows you move alongside the process of film-making within the community. The last option allows you learn more about why this film was made, it will bring you to the beginning of cut 1: Voices of Thunder.</span>


<span class="detour to-cut-1 link" data-page-title="Synopsis_Voices_of_Thunder" data-section-id="0" data-encounter-type="detour">[[Synopsis Voices_of_Thunder|Detour to Cut 1: Voices of Thunder "Synopsis"]]</span>

<span class="detour to-cut-1 link" data-page-title="Voices_of_thunder" data-section-id="0" data-encounter-type="detour">[[Voices of Thunder#Introduction|Detour to Cut 1: Voices of Thunder "Places of Beginning"]]</span>

<span class="detour to-cut-2 link" data-page-title="Aesthetic_Action" data-section-id="9" data-encounter-type="detour">[[Point of Beginning Animated Graphic Documentary|Detour to Cut 2: Aesthetic Action]]</span>

<span class="return to-cut-3 link" data-page-title="Wayfaring_the_BW_project_Point_of_Beginning" data-section-id="7" data-encounter-type="return">[[Wayfaring the BW project Point of Beginning#Workshops Summer 2019|Return to Cut 3: Wayfaring the BW project: "Workshops 2019"]]</span>

=Winds of Change Webpage=

As representatives for the larger community, the board had expressed a desire to have the “Voices of Thunder” from the workshops “echo everywhere”. In addition to the motion graphic animation, we responded to this desire by building a “Winds of Change” webpage. The webpage functions as an online advocacy tool and repository for Gjoa Haven’s “Voices of Thunder”, as it gathers much of the other collected material related to Gjoa Haven’s experiences around polar bears. Although this webpage was built by BW researchers, its texts and contents are dictated by the Gjoa Haven HTA board. The voice that speaks of ‘we’ on this webpage, differs from the multitude of individuals and experiences that are narrated in the animated graphic documentary. The voice on this webpage represents a political appeal for recognition as put forward by the HTA board in 2022 as a representative institute. Published in English and [https://gjoahaven.my.canva.site/winds-of-change-inuktitut Inuktitut], including a [https://gjoahaven.my.canva.site/winds-of-change-syll Syllabics] version, it brings together different material resources that have emerged around the creative collaboration between BW scientists and the Gjoa Haven HTA. Some of these outputs, in particular an interactive timeline (see below), available both in Inuktitut- including a syllabic version- and English, function as a reference source for the “Voices of Thunder” animated graphic documentary, and the HTA’s appeal for recognition. Other content on the webpage facilitates insights on the cultural and place-based embeddedness of Gjoa Haven’s appeals, and the way in which people keep polar bear related practices alive. Either through sharing memories, stories and extended insights on human/polar bear relationships, or by remembering family histories and great hunters of the past through drumdancing and Pihhiq’s (ancestral songs). The page also contains video recordings in which several community members share such memories and stories. 


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=Voices of Thunder Interactive Slideshow=      

During the co-production of the animated graphic documentary, it became clear that in addition to an academic publication, webpage and video production, a third way of presenting the experiences as shared by Gjoa Haven’s community members, might be desirable. A document that would provide all the same information, arts and experiences that were shared in the animated graphic documentary- but could also afford for a more responsive way of interacting with Gjoa Haven’s testimonies. A supplemental form of output to the video and webpage, was created in the form of interactive slides, available in three versions; English, Inuktitut, and Inuktitut syllabics. It was added to the Winds of Change webpage.

English Version Slideshow

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Inuktitut Version Slideshow

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Inuktitut Syllabics Version Slideshow

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<span class="next_choice">You have now been presented with all the audio-visual outputs that were co-created with the community-members. There is however an opportunity to accept testimony in one more way. You can choose to follow alongside the BearWatch researchers in conducting a testimonial reading. Such a reading has been a meaningful way for us, as non-Indigenous researchers, to follow along with some of the guiding principles for reconciliation as put forward by the TRC (TRC, 2015c p. 113). These principles propose an ‘awareness of the past, acknowledgement of the harm that has been inflicted, atonement for the causes, and action to change behaviour’ (ibid). In other words ‘The TRC (...) puts responsibility for change squarely on the shoulders of all Canadians’ (McGregor, 2018 p.823 emphasis mine)- not just the Indigenous people who take up responsibility for sharing their experiences publicly. 

Depending on your own positionality, field of expertise, and the particularities of your research collaborations, our invitation to join along may resonate differently across academic readership. Readers that practice community-based wildlife monitoring in the Canadian Arctic will likely find some familiarities across their own research contexts and the context within which the particularities of Gjoa Haven’s experiences have played out. Other readers, on the other hand, may not have much to gain by conducting a testimonial reading alongside non-Indigenous researchers, and would perhaps prefer to only engage with Gjoa Haven’s testimonies directly, by watching the animated graphic documentary. We suggest that readers engage with this following section to the degree that is fitting with their own positionalities.  

Depending on where you place yourself within the larger dynamics of Truth and Reconciliation you may join us in such a reading. Alternatively, you can take a take a short-cut to the current cusp of emergence, and jump straight to the ongoing developments around the Voices of Thunder as they keep unfolding.</span>

<span class="detour to-cut-1 link" data-page-title="Voices_of_thunder" data-section-id="16" data-encounter-type="detour">[[#Another Point of Beginning|Detour to Cut 1: The Cusp of Emergence]]</span>

<span class="return to-cut-2 link" data-page-title=" Point_of_Beginning_(Pre-)workshops" data-section-id="0" data-encounter-type="return">[[ Point_of_Beginning_(Pre-)workshops |Return to Cut 2: Aesthetic Action]]</span>

=Voices of Thunder Testimonial Reading=

You have decided to follow alongside a group of non-Indigenous researchers of the Bearwatch project as they, i) acknowledge their initial affective responses towards selected testimonies, ii) explore how they may be implicated with the experiences shared by Gjoa Haven community members, and iii) as they make themselves accountable, as part of a research legacy that has neglected to properly recognize and engage with these experiences before. 

Megan Boler (Boler, 1997, p.255), who named the method of ‘testimonial reading’, places the act of taking responsibility central in her work. She wrote; ‘’While empathy may inspire action in particular lived contexts (…) I am not convinced that empathy leads to anything close to justice, (or) to any shift in existing power relations’’. To shift such relations, ‘’one must recognize oneself as implicated in the social forces that create the climate of obstacles the other must confront’’ (ibid, p. 257). Suggesting a practice of accepting testimony by which a reader or listener places themselves as implicated with the events one accepts testimony for, aligns with some of the guiding principles for reconciliation as put forward by the TRC (TRC, 2015c p. 113). These principles propose an ‘awareness of the past, acknowledgement of the harm that has been inflicted, atonement for the causes, and action to change behaviour’ (ibid). In other words ‘The TRC (...) puts responsibility for change squarely on the shoulders of all Canadians’ (McGregor, 2018 p.823 emphasis mine)- not just the Indigenous people who take up responsibility for sharing their experiences publicly. 

The recorded process of this testimonial reading is explicitly written from the perspective of several academic scientists of the BearWatch project, in particular that of me and three of the BW Principal Investigators actively involved with the community-based fieldwork in Gjoa Haven.

=Affective Responses=

It is not hard to imagine ourselves, as scientific researchers, to be implicated with the experiences shared by community members from Gjoa Haven. The scientific community is in certain cases even directly addressed by workshop participants. In the figure below, we share three individual quotes from the larger transcript of the 2019 workshops to provide insight into the ways in which some community members consider scientific researchers to be entangled with their experiences around quota setting.

[[File:Testimonials on research GH 2019.png|border|Selected testimonies from participants of the 2019 workshops in Gjoa Haven #1, artwork by Danny Aaluk]]

<span class="next_choice">What are your first affective responses to such commentaries on research? “Affect” relates here to your emotions and attitude, as contrasted with the cognitive domain, which refers to knowledge and intellectual skills (Seel, 2012). As part of your journey alongside our testimonial reading, you can start by writing down your initial emotional respons(es) to such concerns and critiques around research. Don’t worry- it is just for yourself.
To transcend passive empathy as non-Indigenous researchers, in the context of the settler-Indigenous reconciliation, we must explore self-implication and our potentials for taking reconciliatory action-  while also acknowledging our affective responses (including those of guilt and unsettlement). Such acknowledgements allow for our affective responses to assist us in our processes of reconciliation, rather than hold us back. 

In what follows, we invite you further along in our testimonial reading, starting with considering ourselves implicated. However, if you want. You are invited to trail off and find out how we responded to such comments of the community, and what our discussion about these responses was like.</span>

<span class="redirective invitation link" data-page-title="Vulnerability" data-section-id="0" data-encounter-type="invitation">[[Vulnerability|Invitation: Dwell on Vulnerability in Research]]</span>

=Implication=

Our BW partnership consists of academic- and government researchers, hunters, community representatives, funding bodies, etc., which are each shaped and affected in different ways by the socio-political legacy of (polar bear) research practices in Gjoa Haven. To assume responsibility as academic research partners for our structural alignments in this environment we must understand our agency extends beyond the BearWatch project, as part of the larger apparatus of scientific monitoring and management of polar bears in Nunavut. This is the same apparatus from which the prior (government) research was conducted, that has led to the quota reductions, in Gjoa Haven.

Although the quota reductions addressed in the workshops were informed by government surveys, in the 1970s and 1990s, far before Bearwatch scientists started their research in Gjoa Haven- we argue that our practices are entangled within the same research apparatus that lead to the quota reductions to which Gjoa Haven’s testimonies speak. Part of conducting a testimonial reading is to consider oneself as implicated within the larger structures ‘that create the climate of obstacles the other must confront’ (Boler, 1997, p. 257). This “climate” is what Karen Barad refers to as the agential ‘apparatus” (Barad, 2007 p.). And what Rothberg understands as emerging from collectives, like for example the academic institute or the settler-state, to which one subscribes and in turn becomes implicated with (Rothberg, 2019).

Researchers of the Bearwatch project were initially hesitant to enter this conversation. Despite the expressed urgency of the community, the topic of quota setting was considered as outside of our sphere of influence, and scope of scientific research objectives. Earlier in the research project, for example, some community consultations in Gjoa Haven were described by BearWatch researchers as being ‘highjacked’ with questions from the HTA on how the results of BW would affect quota. This testimonial reading made it possible to acknowledge and recognize the responsibility towards our research partners to listen and engage with their needs and priorities. Following Rothberg, we are not by default guilty of the lack of accountability displayed by previous research partners in Gjoa Haven - but we do carry a responsibility to acknowledge and address the structures and institutes that have made, and continue to make it possible for researchers to avoid accountability and ignore community priorities.

<span class="next_choice">You can detour, to explore the larger apparatus of polar bear monitoring and management. It will likely help you, like it helped us, understand how the BearWatch project is entanglement within the larger apparatuses that sets polar bear harvest quota. Alternatively, you can move straight to the issue of responsibility.</span>



<span class="Pop-up wrecksite link" data-page-title="Nunavut_polar_bear_monitoring_and_management" data-section-id="0" data-encounter-type="wrecksite">[[Nunavut polar bear monitoring and management|Wrecksite: Nunavut Polar Bear Monitoring and Management]]</span>

=Response-ability=

[[File:Selected testimonies from participants of the 2019 workshops in Gjoa Haven -2, artwork by Danny Aaluk.png|border|Selected testimonies from participants of the 2019 workshops in Gjoa Haven #2, artwork by Danny Aaluk]]

In our efforts towards taking responsibility as implicated subjects in this field, we have reflected on how Inuit knowledge was engaged with, to achieve one of the main objectives of the BearWatch project; the optimization of non-invasive community-level polar bear monitoring. 

Although a testimonial reading, in itself, does not provide a more meaningful approaches to conciliating Inuit Qaujimajatuqangit and western-based science in polar bear research, it does help us to make ourselves accountable. Rather than merely expressing sympathy or empathy as passive receivers of Gjoa Haven’s appeals for recognition, it helps us to redirect our gaze inward. It allows us to explore our own practices of engaging with Inuit Knowledge in achieving one of the main objectives of the BearWatch project; the optimization of non-invasive community-level polar bear monitoring.

Not only does this open possibilities to reflect upon and consider different (knowledge) conciliation practices moving forward within the research project and community collaboration. The shift towards implication ourselves, also draws attention to the spaces we inhabit and the conditions that allow for certain affordances for some, and limitations for others. What are for example the implications, and responsibilities that come with our position as witnesses of Gjoa Haven’s testimonies? And what are the implications for readers when witnessing our “witnessing” through this writing. How does it differ from witnessing Gjoa Haven testimonies directly? And how do we hold ourselves accountable in such variable positions?


<span class="next_choice">How do you respond?

Continue to engage with questions of such accountability. Or take detour to find out more about how the Bearwatch researcher engaged with Inuit Knowledge during the research project.</span>


<span class="detour link" data-page-title="Knowledge co-production in BearWatch" data-section-id="0" data-encounter-type="detour">[[Knowledge co-production in BearWatch|Detour to: Knowledge Co-production in BearWatch]]</span>

=Relational Accountability=

[[File:4.41.png|border|Selected testimonies from participants of the 2019 workshops in Gjoa Haven #4, artwork by Danny Aaluk]]

Within Indigenous (research) paradigms of collective responsibility, and intra-dependency- accountability is often quite literally understood in terms of recognizing one’s responsibilities and making oneself accountable to ones more-than-human relations (Wilson, 2008; McGregor, 2009; Kovach, 2021). Traditional understandings of accountability within western academia as the occasional ‘presenting back’ final outcomes of research to partnering communities, come across as distant and disengaged in comparison. 

[[File:4.42.png|border|Selected testimonies from participants of the 2019 workshops in Gjoa Haven #5, artwork by Danny Aaluk]]

This quote speaks to an expectation, from Gjoa Haven hunters who were present at our workshops, that researchers take responsibility for the social implications of research results that do not translate into preferable outcomes for the communities per se. In the case of Gjoa Haven, many community members expressed feeling like they had to fend for themselves after the considerable cut in polar bear quota. And that the support they were promised, was never delivered.

[[File:4.43.png|border|Selected testimonies from participants of the 2019 workshops in Gjoa Haven #6, artwork by Danny Aaluk]]



<span class="next_choice">You look again at the Voices of Thunder slideshow. You take your time, and let each of the testimonies sink in. An emergent insight shapes as you sit at your table. You might not be physically sitting at the kitchen table with the community-members that are sharing all these experiences, but you nevertheless start understanding that you are addressed and asked to carefully take note of what is being shared. It’s a landmark moment of understanding the potency of attentiveness and active listening.

Surrender to your track of thoughts and pay attention to this landmark moment. Or finish the testimonial reading and take stock of this story-so-far.</span>

<span class="pop-up landmark link" data-page-title="Listening_&_Witnessing_landmark" data-section-id="0" data-encounter-type="Landmark">[[Listening & Witnessing landmark|Landmark: Listening and Witnessing]]</span>

=Another Point of Beginning=

This manuscript describes the transformation of what originally would have been an academic representation of Gjoa Haven’s experiences on the impacts of significant quota reductions, but evolved to a co-creative process of accepting testimony between Gjoa Haven community members and academic researchers within the BearWatch partnership. By choosing to engage in ongoing conversations and collaborate on different research outputs we have been able to engage with the desire for recognition as expressed by several Gjoa Haven HTA representatives in different ways. As part of our considerations, we co-created an animated graphic documentary, built a website and chose to use the medium of academic publishing as a platform to question the responsibilities that university-based researchers have towards some of the impacts described by Gjoa Haven’s testimonies as implicated subjects. This choice has not only redirected us away from a damage-centric approach where dominant actors get to passively engage, consume, or grant a hearing to ‘usually suppressed voices’ (Jones and Jenkins, 2008), but also opens a pathway to exploring reconciliatory action based on a premise of responsibility and difference.

The “Voices of Thunder” Animated Graphic Documentary has been screened multiple times in Gjoa Haven. Its final cut was screened first for the HTA in a special meeting, and then as part of a smaller gathering in which community members that either featured, or co-produced the film- to gain final feedback, before the last render. The film was then screened after a sponsored feast for the whole community, as part of a festive opening of our final workshops, in combination with several other short videos that we shot. After these workshops the film was shared in the Gjoa Haven community Facebook page, with the explicit call to share the movie and show it to friends and family within and outside of Gjoa Haven. It was also screened at several academic conferences related to the (Canadian) Arctic and wildlife management. Among them was a plenary screening at the Annual Science Meeting of ArcticNet in Toronto, 2022, and it was screened as an opening movie during Critical Arctic Studies conference in Rovaniemi, 2023. We furthermore circulated the movie in the film festival circuit, where it got accepted and screened at several relevant festivals like; Society for Visual Anthropology Film and Media Festival (SVAFMF) in Toronto, 2023, Aulajut: Nunavut International Film Festival in Iqaluit, 2023, Dawson City International Short Film Festival in Dawson, 2024 and the Available Light Film Festival in Yukon, 2024. Finally, it was taken up in the online collection of imagineNATIVE Film + Media Arts Festival in 2023.

The film was not only disseminated by BearWatch researchers. The HTA screened the movie at a regional meeting during which the HTA’s of Gjoa Haven, Taloyoak and Cambridge Bay met with the Kitikmeot Regional Wildlife Board. The film was received with praise from the regional board and the other two communities. A Member of the Legislative Assembly, who resides in Gjoa Haven, leveraged the film, together with the “Winds of Change” website in a letter to the Minister of Environment to call attention to Gjoa Haven testimonies and request ‘a detailed update’ on the ‘department’s work with the Gjoa Haven Hunters and Trappers Association to manage this subpopulation’.

As for this manuscript and the testimonial reading. It is clear that a radical shift of self-understanding by many institution-based (non-Indigenous) researchers in relation to their subject(s) and partnering communities is needed. This manuscript invites its readers to engage with Gjoa Haven appeals in different ways- and leave space to choose those that feel more appropriate to ones positioning towards our subject. We nevertheless hope to inspire our academic audience(s), especially those researching wildlife in Nunavut (and beyond), to recognize themselves as structurally implicated in the context that has contributed to the experiences of which the testimonies in this manuscript speak. The strategies used by the academic partners of BW to move beyond passive empathy, and beyond unhelpful categories like innocence and guilt, towards identifying ways to act in solidarity with their community partners could, we hope, serve as helpful considerations for academic researchers committed to challenging the structural injustices faced by the communities they work with.


<span class="detour to-cut-2 link" data-page-title="Aesthetic_Action" data-section-id="0" data-encounter-type="detour">[[Aesthetic Action|Detour to Cut 2: Aesthetic Action point of Beginning]]</span>

<span class="detour to-cut-3 link" data-page-title="Wayfaring_the_BW_project_Point_of_Beginning" data-section-id="0" data-encounter-type="detour">[[Wayfaring the BW project Point of Beginning|Detour to Cut 3: Wayfaring the BW project Point of Beginning]]</span>

<span class="detour link" data-page-title="Exploring Polar Bear Research as Ethical Space, Practice and Process of Engagement: Knowledge-land-scape" data-section-id="0" data-encounter-type="detour">[[Exploring Polar Bear Research as Ethical Space, Practice and Process of Engagement: Knowledge-land-scape|Detour to: the title page]]</span>