Entering Into Relationship - Revision history

Saskia at 12:46, 18 July 2025

2025-07-18T12:46:19Z

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	To "enter into into relationship" in an Inuit context, means to partake in the reciprocal customs of gifting and sharing, and allowing yourself to be transformed by those processes (Martin, 2016).		To "enter into into relationship" in an Inuit context, means to partake in the reciprocal customs of gifting and sharing, and allowing yourself to be transformed by those processes (Martin, 2016).

Saskia at 16:14, 18 March 2025

2025-03-18T16:14:30Z

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	<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="4" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation\|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>		<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="4" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation in the Blue House\|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>

Saskia at 16:13, 18 March 2025

2025-03-18T16:13:49Z

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Saskia at 17:17, 20 February 2025

2025-02-20T17:17:05Z

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	Although, I was provided months later after I returned to share initial edits, with a line-by-line rough interpretation of the Pihhiq, it already was clear to me that as a non-Inuit researcher I would not be able to fully grasp the extent of cultural significance that these aesthetic actions embody. What I could do, however, as a community-based researcher with a professional background in film was engage with these practices by way of film-making. As each person brought their own knowledge, skills, and practices to the process of doing so, the shooting of these video provided for a space to encounter each other on our own terms.		Although, I was provided months later after I returned to share initial edits, with a line-by-line rough interpretation of the Pihhiq, it already was clear to me that as a non-Inuit researcher I would not be able to fully grasp the extent of cultural significance that these aesthetic actions embody. What I could do, however, as a community-based researcher with a professional background in film was engage with these practices by way of film-making. As each person brought their own knowledge, skills, and practices to the process of doing so, the shooting of these video provided for a space to encounter each other on our own terms.

			Moreover, the process of filmmaking, storyboarding, recording voice-overs, co-facilitating storytelling workshops and undertaking many other activities- both central, and tangentially related to film-making- in the community, had given me an possibility to enter into relationship with multiple community members that I would have otherwise likely not have met. Many of the people I worked with, elders and women, fell outside of the usual network of people that were engaged within BearWatch in the past.

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	<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="3" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation\|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>		<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="3" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation\|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>

77.174.243.90 at 17:14, 17 January 2025

2025-01-17T17:14:12Z

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	~~'Is “polite” refusal ultimately a colonizing action?'~~ (Martin, 2016)		To "enter into into relationship" in an Inuit context, means to partake in the reciprocal customs of gifting and sharing, and allowing yourself to be transformed by those processes (Martin, 2016).

	~~With this question Keavy Martin ties up questions of responsibility with the matter~~ of ~~Inuit~~ and ~~non-Inuit encountering each other. She explores what acknowledging or honouring relationships as a decolonial practice might look like~~, ~~through the ethics~~ of ~~hunting~~ and ~~eating of animals (ibid). She links~~ the ~~matters of such bodily sharing~~, ~~with sustenance~~ and ~~survival - with renewal~~ of ~~life.~~ "~~We are reliant upon the bodies of others~~", and ~~our bodies are always transformed~~ in the ~~process~~ of ~~such sharing~~, ~~whether it is one body giving itself~~ to ~~another -~~ or ~~one body giving birth~~ to ~~another (ibid, p. 452). Sharing is life~~.		The filming of Kathy and Janet throatsinging, of Percy and Aldina drumdancing on the tundra, and Holle, Angeline and Mary singing the Pihhiq, was more part of such "entering into relationship", that it was about collecting data about traditional songs and dance, and the knowledge that is embedded within them. Although the potentials for knowledge renewal between generations were obvious once engaged in the practices and processes of filmmaking, this seemed to have less to do with the film making, or even the particular activity that we were filming, than with the fact that these activities allowed us to come together and create something.

	Although ~~such bodily sharing has been part~~ of ~~my experiences in~~ the ~~communities~~ of ~~Gjoa Haven and Coral Harbour through the consumption~~ of ~~Seal meat~~, ~~Arctic Char~~, ~~Caribou~~ and ~~Muktuk, this landmark insight refers rather~~ to ~~a less consumptive engagement. Entering into relationship also means partaking in~~ the ~~reciprocal customs~~ of ~~gifting and sharing~~, ~~and allowing yourself~~ to ~~be transformed by those processes~~.		Although, I was provided months later after I returned to share initial edits, with a line-by-line rough interpretation of the Pihhiq, it already was clear to me that as a non-Inuit researcher I would not be able to fully grasp the extent of cultural significance that these aesthetic actions embody. What I could do, however, as a community-based researcher with a professional background in film was engage with these practices by way of film-making. As each person brought their own knowledge, skills, and practices to the process of doing so, the shooting of these video provided for a space to encounter each other on our own terms.

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	<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="3" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation\|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>		<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="3" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation\|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>

Saskia: Created page with "thumb 'Is “polite” refusal ultimately a colonizing action?' (Martin, 2016) With this question Keavy Martin ties up questions of responsibility with the matter of Inuit and non-Inuit encountering each other. She explores what acknowledging or honouring relationships as a decolonial practice might look like, through the ethics of hunting and eating of animals (ibid). She links the matters of such bodily sharing, with sustenance and survival - wi..."

2025-01-14T16:42:52Z

Created page with "thumb 'Is “polite” refusal ultimately a colonizing action?' (Martin, 2016) With this question Keavy Martin ties up questions of responsibility with the matter of Inuit and non-Inuit encountering each other. She explores what acknowledging or honouring relationships as a decolonial practice might look like, through the ethics of hunting and eating of animals (ibid). She links the matters of such bodily sharing, with sustenance and survival - wi..."

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[[File:Landmark.png|thumb]]

'Is “polite” refusal ultimately a colonizing action?' (Martin, 2016)

With this question Keavy Martin ties up questions of responsibility with the matter of Inuit and non-Inuit encountering each other. She explores what acknowledging or honouring relationships as a decolonial practice might look like, through the ethics of hunting and eating of animals (ibid). She links the matters of such bodily sharing, with sustenance and survival - with renewal of life. "We are reliant upon the bodies of others", and our bodies are always transformed in the process of such sharing, whether it is one body giving itself to another - or one body giving birth to another (ibid, p. 452). Sharing is life.

Although such bodily sharing has been part of my experiences in the communities of Gjoa Haven and Coral Harbour through the consumption of Seal meat, Arctic Char, Caribou and Muktuk, this landmark insight refers rather to a less consumptive engagement. Entering into relationship also means partaking in the reciprocal customs of gifting and sharing, and allowing yourself to be transformed by those processes.

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<span class="return to cut 2 link" data-page-title="Point of Beginning Animated Graphic Documentary" data-section-id="3" data-encounter-type="return">[[Point of Beginning Animated Graphic Documentary#Audio Recording and Translation|Return to Cut 2: "Co-creating the Animated Graphic Documentary"]]</span>