[PDF] EXAMINING PRECONTACT INUIT GENDER COMPLEXITY AND ITS

Gender equality dates back to the Vikings

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of Vikings which has largely ignored women in the past, a claim also made by Jesch (1991), rendering them both invisible and victims of what Reinharz (1985: 20) describes

3 Gender - womens-studiesrutgersedu

time when the English stormed the Vikings vin/zfer, "in a manly fashion," forcing them to turn tail and run muliebriter (Asser's Life, 17-18); or to the anonymous eighth-century account of Saint Perpetua's dream that "she was in the form of a man and had a sword in her hand and fought strongly with it" ("heo waere on wzeres

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EHES Working Paper No 206 January 2021 Violence in the

Popular accounts, fictional works and historical records usually show Vikings – the Scandinavian seafaring populations that dominated the North Seas between the eighth and eleventh centuries CE – as brutal pirates and ruthless warriors living in a highly aggressive society (Brink 2008)

Garb Basics - College of St Ursula – Sola Vera Schola

Anglo-Saxon Garb 6 th - 10 th Century Queen Emma receiving the Cotton Claudius B IV, folio 10, from the King, ivory Encomium Emmae from its Old English Illustrated Hexateuch, British panel, British

Il était une fois mythes, légendes, etc

Vikings, Gaulois et Arcadiens, guerriers réputés, se vêtaient des peaux des loups qu’ils avaient su chasser Rome célébrait après les calendes de mars, la fête de la fécondité, les Lupercales Dans le folklore du carnaval en Bulgarie, Finlande, Pologne et Tchécoslovaquie, les travestissements

EXAMINING PRECONTACT INUIT GENDER COMPLEXITY AND ITS

0 examining precontact inuit gender complexity and its discursive potential for lgbtq2s+ and decolonization movements by meghan walley b a mcgill university, 2014

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0 EXAMINING PRECONTACT INUIT GENDER COMPLEXITY AND ITS DISCURSIVE POTENTIAL FOR LGBTQ2S+ AND DECOLONIZATION

MOVEMENTS

by

Meghan Walley

B.A. McGill University, 2014

A thesis submitted to the School of Graduate Studies In partial fulfillment of the requirements for the degree of

Master of Arts

Department of Archaeology

Memorial University of Newfoundland

May 2018

St. I

ABSTRACT

Anthropological literature and oral testimony assert that Inuit gender did not traditionally fi wholly determined by their bodies, there were mediatory roles between masculine and feminine identities, and role-swapping wasand continues to bewidespread. However, archaeologists have largely neglected Inuit gender diversity as an area of research. This thesis has two primary objectives: 1) to explore the potential impacts of presenting queer narratives of the Inuit past through a series of interviews that were conducted with Lesbian Gay Bisexual Transgender Queer/Questioning and Two-Spirit (LGBTQ2S+) Inuit and 2) to consider ways in which archaeological materials articulate with and convey a multiplicity of gender expressions specific to pre-contact Inuit identity. This work encourages archaeologists to look beyond categories that have been constructed and naturalized within white settler spheres, and to replace them with ontologically appropriate histories that incorporate a range of Inuit voices. ii

ACKNOWLEDGEMENTS

First and foremost, qujannamiik/nakummek to all of the Inuit who participated in interviews, spoke to me about my work, and provided me with vital feedback. My research would be nothing without your input. I also wish to thank Safe Alliance for helping me identify interview participants, particularly Denise Cole, one of its founding members, who has provided me with invaluable insights, and who does remarkable work that will continue to motivate and inform my own.

I would like

Department of Archaeology for admitting me as a M

with an enriching environment for my studies. I would also like to thank the School of Graduate Studies for providing funding during my time spent studying at MUN. I wish to thank the Social Sciences and Humanities Research Council of Canada (SSHRC) for awarding me a Canada Graduate Scholarship, and the J.R. Smallwood Foundation, the Institute for Social and Economic Research (ISER), the Provincial Archaeology Office (PAO), and the Northern Scientific Training Program (NSTP) for funding my research. In addition, I would like to express my gratitude to the Canadian Museum of History for allowing me access to collections, to Dr. Stacey Girling-Christie and Dr. Elise Rowsome for making arrangements for my visit, and to Penny Pine for supervising my work with ethnological collections. Furthermore, I want to thank the Nunatsiavut Government and

Memorial University of Newfoundland

Research for granting me ethical permissions to carry out this research. iii I would like to thank my supervisor, Dr. Peter Whitridge, who has guided me, sparked creative thought in my research, challenged me, and given me space to develop my own academic voice. This thesis could not have been written in lack of a supervisor who was trusting enough to put faith in queer ideas and blunt enough to reign me in when those ideas (occasionally) ran amok. I would also like to extend my gratitude to Dr. Meghan Burchell, who has supported me unwaveringly, pushed me to achieve things I did not imagine I was capable of achieving, and whose fire as both an academic and a feminist will continue to influence me in years to come. I also want to thank each and every faculty environment for student research. I would like to thank Michelle Davies and Kyle Crotty for hosting me when I visited Nain, and Anatolijs Venovcevs for allowing me to sleep on his couch, driving me to interviews, and for always having homemade wine on hand during my visits to Happy Valley-Goose Bay. Furthermore, I would like to extend my sincerest gratitude to Robyn Lacy, Natasha Leclerc, and Kayley Sherret for being the most brilliant, driven, and lovingly supportive cohort I could ever ask for. Finally I would like to thank my parents, Patricia and Keith Walley, for supporting me unconditionally. iv

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