Since the introduction of Pentecostalsim in Quaqtaq there has been rapid movement away from Anglicanism. 10 years after pentecostalism was introduced it comprised of 30% of the population and after 20 years 48% of the population identified as pentecostal.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Laugrand, Frédéric, and Jarich Oosten. "Reconnecting people and healing the land: Inuit Pentecostal and evangelical movements in the Canadian Eastern Arctic." Numen 54, no. 3 (2007): 235

This book is an ethnography of the modern identity of Inuit in the town of Quaqatq in Nunavik. Similar to Povungnituk, this town is also situated near the bay in the Nunivak region of northern Ontario. The book describes the prospective that the Inuit people have on Pentecostalism and the authors own idea of this movement.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

This book is a review of Pentecostal movements in Canada. Although it mainly focuses on southern Canada it mentions that indigenous populations in Canada are three times more likely to identify as Pentecostal than the general Canadian population.

Wilkinson, Michael. 2009. Canadian Pentecostalism : Transition and Transformation. McGill-Queen's studies in the history of religion. Series two, 49; McGill-Queen's studies in the history of religion, Series two ;5512327 49. Montreal: McGill-Queen's University Press. http://www.deslibris.ca/ID/432818: 15.

In an article for Charisma Magazine they tell an anecdote of Prankards first time in the Canadian Arctic. He talks about meeting a man who’s wife had recently died and mentions how the man was grateful for the Prankard brining the knowledge of the Gospel to their village and asks why it hadn’t happened sooner. He says this because his wife was buried under a cross in the cemetery, never having known of Jesus.

This statement is confusing because it is obvious that the woman would have known of Jesus if she were buried under a cross in a Christian cemetery. Perhaps, Prankard is referring specifically to the introduction of the new born-again faith. Charisma, 2004, http://www.charismamag.com/site-archives/154-peopleevents/people-and-events/1133-pentecostal-pastor-reaches-inuit-people-in-canadas-arctic-circle

The catechists served the European missionaries in spreading the word of Christianity beyond the trading post. Simultaneously the Inuit catechists preformed some of the traditional roles as the pre-Christian shamans such as blessing a hunt, healing, and calming storms.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697: 73.

Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Petterson, Christina. 2014. The Missionary, the Catechist and the Hunter : Foucault, Protestantism and Colonialism. Studies in critical research on religion, VOLUME 4; Studies in critical social sciences, Studies in critical research on religion ;8560725 v. 4. Leiden: BRILL. http://public.eblib.com/choice/publicfullrecord.aspx?p=1693757.

The authors note that people in Nunivak didn’t feel the need to become Catholic because they were already Christian.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697: 74.

Information on Peck is drawn from a collection of journals and ethnographic notes from James Peck. Interestingly the authors note that Peck was providing more objective observations of what he found than the anthropologists to whom he sent his journals. Peck’s ethnographic information was sent to anthropologists in England who then published literature on the Inuit based on his journals.

Laugrand, Frédéric., Jarich. Oosten, and Francois. Trudel. 2014. Apostle to the Inuit : The Journals and Ethnographic Notes of Edmund James Peck - the Baffin Years, 1894-1905. Toronto: University of Toronto Press. http://public.eblib.com/choice/publicfullrecord.aspx?p=4671191.

This article is a memoir of an earliy missionary that talks about the missionary as a hero.

LLOYD, TREVOR . "Among the Igloos Rose a Cross." New York Times (1923-Current File), Oct 14, 1956. https://search.proquest.com/docview/113584765?accountid=9784.

This article talks in a very colonialist viewpoint highlighting all the good things that white people are bringing to the people of the north.

"ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

"ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

Information drawn from Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Bordin, Guy. "Dream narration among Eastern Arctic Canadian Inuit." In Proceedings of the 15th International Inuit Studies Conference, pp. 1-15. 2009.

References for this overview of Inuit Shamanism are drawn from a ethnography of a Quaqtaq, a specific town on coastal Nunavik.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680.

Large gatherings of Pentecostals are found in South American countries like Brazil that have traditionally been majority Roman Catholic

Annotations drawn from: Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680.

Pentecostal churches aren’t always what Hollywood presents them as. The noticeable events of the pastor holding snakes, drinking poison, and speaking in tongues are often representative of some practices at individual churches that are stereotyped to represent global Pentecostalism.

Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680: 20.

This video shows church leaders and members speaking in tongues. It is believed that they are able to speak a spiritual language that allows for more direct communication tot the Holy Spirit. https://www.youtube.com/watch?v=ILEapoVwdyo

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;To another faith by the same Spirit; to another the gifts of healing by the same Spirit; Now there are diversities of gifts, but the same Spirit. To another the working of miracles; to another prophecy; to another discerning of spirits; to another diverse kinds of tongues; to another the interpretation of tongues” 1 Corinthians 12:4-10. King James Version

An alternative belief of creation based on the research and publications of Charles Darwin. Darwinism provided a direct challenge to the authority of the major religions institutions at the end of the 19th century.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press: 65.

Evangelical movements in Christianity are often characterized as grassroots movements where the general public has pushed back at the social and political monolith of the church. These movements focus on the ability for individuals to connect with the divine source directly without the need of a medium such as a priest.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press: 65.

Episcopalian church is the U.S. denomination of the Anglicanism that was created as a separation from the Church of England after the American Revolution. This seperation aided in stepping away from the hierarchal system of the Church of England that required North American churches to report to authorities in England.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press : 65.

The Anglican Communion is a group of churches centered on protestant beliefs of The Church of England. The Anglican religion was spread throughout the world as the England colonized different corners of the globe.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press: 65.

By the time the first missionaries arrived the Inuit had already interacted with the European whalers and the fur traders. These interactions had impacted the traditional culture diminishing the presence of shamanism. The early missionaries, who were among the first to record the Inuit culture in depth, were entering a community that had already experienced western influence.

Annotations drawn from: Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Direct quotes from older Inuit describe the similarity of the way, on the outside, Pentecostal traditions are similar to Inuit Shamans, but mention their hesitance. With a long history of being the subject of colonialism, some Inuit treat this movement with a little skepticism.

Annotations drawn from

Laugrand, Frédéric, and Jarich Oosten. "Reconnecting people and healing the land: Inuit Pentecostal and evangelical movements in the Canadian Eastern Arctic." Numen 54, no. 3 (2007): 229-269.

Annotations are drawn from the book Inuit shamanism and Christianity: Transitions and transformations in the twentieth century. This book is a secondary source that is used for many big picture ideas throughout the paper. It provides valuable background to the overall timeline of the missionaries.

Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Early missionaries in the Canadian arctic were often lost in transit as they moved from one village to another.

Annotation drawn from "ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

Since its introduction to Quaqtaq, in 10 years the pentecostal church comprised of 30% of the Inuit population and in 20 years 48% of the town identified with the church.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Taken from interviews with Inuit commenting on pentecostalism.

Laugrand, Frédéric, and Jarich Oosten. "Reconnecting people and healing the land: Inuit Pentecostal and evangelical movements in the Canadian Eastern Arctic." Numen 54, no. 3 (2007): 235

This book is an ethnography of the modern identity of Inuit in the town of Quaqatq in Nunavik. Similar to Povungnituk, this town is also situated near the bay in the Nunivak region of northern Ontario. The book describes the prospective that the Inuit people have on Pentecostalism and the authors own idea of this movement.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

This book is a review of Pentecostal movements in Canada. Although it mainly focuses on southern Canada it mentions that indigenous populations in Canada are three times more likely to identify as Pentecostal than the general Canadian population.

Wilkinson, Michael. 2009. Canadian Pentecostalism : Transition and Transformation. McGill-Queen's studies in the history of religion. Series two, 49; McGill-Queen's studies in the history of religion, Series two ;5512327 49. Montreal: McGill-Queen's University Press. http://www.deslibris.ca/ID/432818: 15.

In an article for Charisma Magazine they tell an anecdote of Prankards first time in the Canadian Arctic. He talks about meeting a man who’s wife had recently died and mentions how the man was grateful for the Prankard brining the knowledge of the Gospel to their village and asks why it hadn’t happened sooner. He says this because his wife was buried under a cross in the cemetery, never having known of Jesus.

This statement is confusing because it is obvious that the woman would have known of Jesus if she were buried under a cross in a Christian cemetery. Perhaps, Prankard is referring specifically to the introduction of the new born-again faith. Charisma, 2004, http://www.charismamag.com/site-archives/154-peopleevents/people-and-events/1133-pentecostal-pastor-reaches-inuit-people-in-canadas-arctic-circle

The catechists served the European missionaries in spreading the word of Christianity beyond the trading post. Simultaneously the Inuit catechists preformed some of the traditional roles as the pre-Christian shamans such as blessing a hunt, healing, and calming storms.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697: 73.

Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Petterson, Christina. 2014. The Missionary, the Catechist and the Hunter : Foucault, Protestantism and Colonialism. Studies in critical research on religion, VOLUME 4; Studies in critical social sciences, Studies in critical research on religion ;8560725 v. 4. Leiden: BRILL. http://public.eblib.com/choice/publicfullrecord.aspx?p=1693757.

The authors note that people in Nunivak didn’t feel the need to become Catholic because they were already Christian.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697: 74.

Information in this paragraph is drawn from a collection of journals and ethnographic notes from James Peck. Interestingly the authors note that Peck was providing more objective observations of what he found than the anthropologists to whom he sent his journals. Peck’s ethnographic information was sent to anthropologists in England who then published literature on the Inuit based on his journals.

Laugrand, Frédéric., Jarich. Oosten, and Francois. Trudel. 2014. Apostle to the Inuit : The Journals and Ethnographic Notes of Edmund James Peck - the Baffin Years, 1894-1905. Toronto: University of Toronto Press. http://public.eblib.com/choice/publicfullrecord.aspx?p=4671191.

This newspaper article is a memoir of the life of an early missionary.

LLOYD, TREVOR . "Among the Igloos Rose a Cross." New York Times (1923-Current File), Oct 14, 1956. https://search.proquest.com/docview/113584765?accountid=9784.

"ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

"ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

Annotations drawn from Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Bordin, Guy. "Dream narration among Eastern Arctic Canadian Inuit." In Proceedings of the 15th International Inuit Studies Conference, pp. 1-15. 2009.

Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680

Large gatherings of Pentecostals are found in south American countries that have traditionally been majority Roman Catholic

Annotations drawn from: Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680.

Pentecostal churches aren’t always what Hollywood presents them as. The noticeable events of the pastor holding snakes, drinking poison, and speaking in tongues are often representative of some practices at individual churches that are stereotyped to represent global Pentecostalism.

Miller, Donald E., and Tetsunao Yamamori. 2007. Global Pentecostalism : The New Face of Christian Social Engagement. Berkeley: University of California Press. http://hdl.handle.net/2027/heb.30680. 20

This video shows church leaders and members speaking in tongues. It is believed that they are able to speak a spiritual language that allows for more direct communication tot the Holy Spirit

"For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;To another faith by the same Spirit; to another the gifts of healing by the same Spirit; Now there are diversities of gifts, but the same Spirit. To another the working of miracles; to another prophecy; to another discerning of spirits; to another diverse kinds of tongues; to another the interpretation of tongues” 1 Cor. 12:4-10 KJV

An alternative belief of creation based on the research and publications of Charles Darwin. Darwinism provided a direct challenge to the authority of the major religions institutions at the end of the 19th century.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press: 65.

Evangelical movements in Christianity are often characterized as grassroots movements where the general public has pushed back at the social and political monolith of the church. These movements focus on the ability for individuals to connect with the divine source directly without the need of a medium such as a priest.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press: 65.

Episcopalian church is the U.S. denomination of the Anglicanism that was created as a separation from the Church of England after the American Revolution. This separation aided in stepping away from the hierarchal system of the Church of England that required North American churches to report to authorities in England.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press : 65.

The Anglican Communion is a group of churches centered on protestant beliefs of The Church of England. The Anglican religion was spread throughout the world as the England colonized different corners of the globe.

Annotations drawn from: Katerberg, William H. 2001. Modernity and the Dilemma of North American Anglican Identities, 1880-1950. Mcgill-Queen's Studies in the History of Religion. Series Two. Montreal, Que.: McGill-Queen's University Press: 65.

By the time the first missionaries arrived the Inuit had already interacted with the European whalers and the fur traders. These interactions had impacted the traditional culture diminishing the presence of shamanism. The early missionaries, who were among the first to record the Inuit culture in depth, were entering a community that had already experienced western influence.

Annotations drawn from: Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

Direct quotes from older Inuit describe the similarity of the way, on the outside, Pentecostal traditions are similar to Inuit Shamans, but mention their hesitance. With a long history of being the subject of colonialism, some Inuit treat this movement with a little skepticism.

Annotations drawn from

Laugrand, Frédéric, and Jarich Oosten. "Reconnecting people and healing the land: Inuit Pentecostal and evangelical movements in the Canadian Eastern Arctic." Numen 54, no. 3 (2007): 229-269.

Annotations are drawn from the book Inuit shamanism and Christianity: Transitions and transformations in the twentieth century. This book is a secondary source that is used for many big picture ideas throughout the paper. It provides valuable background to the overall timeline of the missionaries.

Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Early missionaries in the Canadian arctic were often lost in storms as they moved from one village to another.

Annotation drawn from "ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

Laugrand, Frédéric, and Jarich Oosten. "Reconnecting people and healing the land: Inuit Pentecostal and evangelical movements in the Canadian Eastern Arctic." Numen 54, no. 3 (2007): 235

This book is an ethnography of the modern identity of Inuit in the town of Quaqatq in Nunavik. Similar to Povungnituk, this town is also situated near the bay in the Nunivak region of northern Ontario. The book describes the prospective that the Inuit people have on Pentecostalism and the authors own idea of this movement.

Dorais, Louis-Jacques. 1997. Quaqtaq : Modernity and Identity in an Inuit Community. Toronto, Ont.: University of Toronto Press. http://www.deslibris.ca/ID/417697.

In an article for Charisma Magazine they tell an anecdote of Prankards first time in the Canadian Arctic. He talks about meeting a man who’s wife had recently died and mentions how the man was grateful for the Prankard brining the knowledge of the Gospel to their village and asks why it hadn’t happened sooner. He says this because his wife was buried under a cross in the cemetery, never having known of Jesus.

This statement is confusing because it is obvious that the woman would have known of Jesus if she were buried under a cross in a Christian cemetery. Perhaps, Prankard is referring specifically to the introduction of the new born-again faith. Charisma, 2004, http://www.charismamag.com/site-archives/154-peopleevents/people-and-events/1133-pentecostal-pastor-reaches-inuit-people-in-canadas-arctic-circle

Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

This information is drawn from a newspaper article commemorating the accomplishments of Flemming.

LLOYD, TREVOR . "Among the Igloos Rose a Cross." New York Times (1923-Current File), Oct 14, 1956. https://search.proquest.com/docview/113584765?accountid=9784.

"ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

Annotations drawn from Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Direct quotes from older Inuit describe the similarity of the way, on the outside, Pentecostal traditions are similar to Inuit Shamans, but mention their hesitance. With a long history of being the subject of colonialism, some Inuit treat this movement with a little skepticism.

Annotations drawn from

Laugrand, Frédéric, and Jarich Oosten. "Reconnecting people and healing the land: Inuit Pentecostal and evangelical movements in the Canadian Eastern Arctic." Numen 54, no. 3 (2007): 229-269.

Annotations are drawn from the book Inuit shamanism and Christianity: Transitions and transformations in the twentieth century. This book is a secondary source that is used for many big picture ideas throughout the paper. It provides valuable background to the overall timeline of the missionaries.

Laugrand, F., & Oosten, J. (2010). Inuit shamanism and Christianity : Transitions and transformations in the twentieth century (McGill-Queen's native and northern series, 59; McGill-Queen's native and northern series, 59). Montreal Que.: McGill-Queen's University Press. http://www.deslibris.ca/ID/432902

Early missionaries in the Canadian arctic were often lost in storms as they moved from one village to another.

Annotation drawn from "ESKIMO SCHOOLS TO MARK FOUNDING." New York Times (1923-Current File), Aug 15, 1937. https://search.proquest.com/docview/102251995?accountid=9784

This book provides a complement to the book on Global Pentecostalism (Miller & Tetsuano, 2007). The book gives a general look at the trends and movements in pentecostalism across Canada. Deeper understanding of all the forces involved can be achieved by looking generally at the entire nation. The book also provides a chapter looking at pentecostal trends within the native community that provides a different perspective on its growth than other articles in this bibliography.

This article from 1902 is from the voice of an explorer who had spent many winters in arctic greenland. He talks about not having the traditional turkey dinner, and inviting the Inuit over for the meal. I was most interested in the way he talked about the Inuit. “ They are not quick to learn, but are quite skillful with tools.” “It is not likely that the members of the queer little trip who dined with us will ever know why we celebrated December 25th”. He says this is due to the fact that it is too far north for any missionaries to travel.

This book provides a review of the global pentecostal movement. It emphasizes the diversity within the pentecostal traditions developed through its community centered autonomous nature. This book is valuable to my research in defining pentecostalism. The authors distinguish pentecostalism in the developing world from Pentecostalism in Countries like the US. Although the authors exclude US and Canada from their research, they talk specifically to the phenomena of indigenous-based pentecostal churches which may directly relate to similar churches in the Canadian Arctic.

This is a New York Times article from 1956 about the life of an early missionary in the canadian arctic. This talks about the influence Fleming had on the communities over his 40 years of service. The article sheds light on the way the dominant culture viewed the Inuit around the middle of the century. Additionally, it talks about the relationships held between missionaries of different faiths as well as Flemming’s relationship with commercial industry.

Journals of Pecks mission. The first Anglican missionary work on Baffin island in the 1890s. Peck provided large amounts of ethnographic journals about the Inuit of the time. Found a connection between Qaqqialiq (‘bringing things out in the open’) to christian confessions. The book provides two sets of information. First, journals from an early missionary. And second, an analysis of the intersection of inuit and christian identities. Additionally, Peck provides information on the impact of whalers prior to his arrival. One interesting point the authors bring is how Peck was more objective than the anthropologist to whom he sent his original journals.

This book dives into shamanism with the support of observations, interviews and oral history. The book takes a comprehensive look at the influences of Christianity in the community and how it has been embedded into the culture. The authors explore the strained relationships between the shamans and the missionaries. CH 11 explores the role Pentecostalism has in reconnecting inuit to the land and traditional extra-human spirituality. It highlights the similarities while also the resentment between different members of the community.

This article is a snapshot into this period of history for Canadian Missionaries. It talks about the seasonal education practices due to the changing nature of the Inuit lifestyle. It also talks about the perils the missionaries took traveling between villages sometimes to be lost in storms.

This book looks broadly about the modern identity of a specific village in Nunivik. Select chapters in this book look at religion's role in the community by describing the historic trends in adopting Christianity. It continues by talking about the rise of Evangelical and Pentecostal traditions despite efforts by previous religious leaders to reign in this movement.

This book is a collection of translations and oral histories from the shaman traditions of arctic Alaska. This provides a relatively direct view into the traditions and culture of inuit in Alaska. These stories are limited in use because the focus of the research lies in northeastern Canada. Regardless, the stories and analysis are a window into a world that has very little documentation.

This article, although short, sheds light on the way the arctic is almost an afterthought for missionary work. Here, Flemming talks about the arctic episcopal diocese as the largest and mos under funded. Additionally in addressing this during wartime, he is pleading that there are still important roles for its existence in educating and serving the local community.

This article from 1902 is from the voice of an explorer who had spent many winters in arctic greenland. He talks about not having the traditional turkey dinner, and inviting the Inuit over for the meal. I was most interested in the way he talked about the Inuit. “ They are not quick to learn, but are quite skillful with tools.” “I t is not likely that the members of the queer little trip who dined with us will ever know why we celebrated December 25th”. He says this is due to the fact that it is too far north for any missionaries to travel.

This book provides a review of the global pentecostal movement. It emphasizes the diversity within the pentecostal traditions developed through its community centered autonomous nature. This book is valuable to my research in defining pentecostalism. The authors distinguish pentecostalism in the developing world from Pentecostalism in Countries like the US. Although the authors exclude US and Canada from their research, they talk specifically to the phenomena of indigenous-based pentecostal churches which may directly relate to similar churches in the Canadian Arctic.

This is a New York Times article from 1956 about the life of an early missionary in the Canadian arctic. This talks about the influence Fleming had on the communities over his 40 years of service. The article sheds light on the way the dominant culture viewed the Inuit around the middle of the century. Additionally, it talks about the relationships held between missionaries of different faiths as well as Flemming’s relationship with commercial industry.

Journals of Pecks mission. The first Anglican missionary work on Baffin island in the 1890s. Peck provided large amounts of ethnographic journals about the Inuit of the time. Found a connection between Qaqqialiq (‘bringing things out in the open’) to christian confessions. The book provides two sets of information. First, journals from an early missionary. And second, an analysis of the intersection of Inuit and christian identities. Additionally, Peck provides information on the impact of whalers prior to his arrival. One interesting point the authors bring is how Peck was more objective than the anthropologist to whom he sent his original journals.

This article is a snapshot into this period of history for Canadian Missionaries. It talks about the seasonal education practices due to the changing nature of the Inuit lifestyle. It also talks about the perils the missionaries took traveling between villages sometimes to be lost in storms. It is limited by telling us a review of events that had happened over many years. The reader is also limited to only the information that was communicated to the author of the article.

This book dives into shamanism with the support of observations, interviews and oral history. The book takes a comprehensive look at the influences of Christianity in the community and how it has been embedded into the culture. The authors explore the strained relationships between the shamans and the missionaries. CH 11 explores the role Pentecostalism has in reconnecting inuit to the land and traditional extra-human spirituality. It highlights the similarities while also the resentment between different members of the community.

This book looks broadly about the modern identity of a specific village in Nunivik. Select chapters in this book look at religion's role in the community by describing the historic trends in adopting Christianity. It continues by talking about the rise of Evangelical and Pentecostal traditions despite efforts by previous religious leaders to reign in this movement.

This book provides a perspective from the Alaskan Arctic in contrast to a majority of the focus on Northeastern Canada. As the title suggests, the book is a collection of translated stories and oral histories from the Shamans. This is valuable in developing a deeper understanding of the shamanistic culture. Many of these stories are translations which may inhibit fully accurate understanding of the stories.

This article, although short, sheds light on the way the arctic is almost an afterthought for missionary work. Here, Flemming talks about the arctic episcopal diocese as the largest and most under funded. Additionally in addressing this during wartime, he is pleading that there are still important roles for its existence in educating and serving the local community. The article provides a prospective of what information is communicated from the arctic to the major newspapers of North America.

This is the final statement Berger chose for the closing of the document. When he said a “new chapter” he was referring to the potential of a paradigm shift in the way the Canadian government interacted with indigenous people. Through this, he is charging the readers with a rhetorical, ‘which side of history do you want to be on?’ In reflection of the immense impact this document held for the future, Goudge had an abundance of comments on the positive impact that resulted from The Inquiry. One of the impacts was how after the submission of this document the government was pressured to settle land claims with the indigenous communities, but Goudge argues the real impact is in the empowerment that was felt throughout the various communities. Goudge mentions how The Inquiry was able to show the different communities that not only did someone cared about what they had to say, but far reaching implications could result from it. Soon after the success of The Inquiry young leadership emerged to take a more vocal in light of their newfound collective strength. Additionally, beyond the Mackenzie Delta, this “new chapter” included a shift in how environmental impact inquiries were conducted across North America and the world. Berger set a new standard for what a true comprehensive inquiry should look like, which now includes the inhabitants most affected. Although, many impacts were made by decisions made beyond Berger himself, this final statement was prophetic to the ripples that were set in motion from the very creation of the document itself.

Annotations drawn from Goudge, Stephen. 2016. "The Berger Inquiry in Retrospect: Its Legacy." Canadian Journal of Women and the Law 28 (2): 393-407. doi:10.3138/cjwl.28.2.393. Accessed March 08, 2017.

In this statement, Berger, is reassuring the reader by attempting to instill an air of patience. Although it may have been possible to argue this statement when it was written, today we can definitively say that the resources are still there. It’s difficult to know if Berger really thought that after 40 years the energy companies are still figuring out the details of this project. Although many of the land claims that were so pivotal in arguing the moratorium have been settled decades ago, there are still economic social and logistical barriers yet to be worked out. Nevertheless, energy companies continue to knock on the door of the Canadian Arctic. For example, In 2005 a government appointed Joint Review Panel completed and approved a five year survey of a recently proposed pipeline through the Mackenzie Valley. This approval was conditional upon the implementation of 176 recommendations including enviro-social aspects. This review had mimicked similar style to that of the original Berger Inquiry and sought the diverse voices and opinions of the Mackenzie Valley. Although support wasn’t unanimous there was clear shift in opinion of the pipeline since the original inquiry. However, as recently as 2016 Imperial Oil Resources Ventures Ltd. was approved for an extension to the construction of their proposed pipeline through the Mackenzie Valley citing the market conditions of natural gas as the primary inhibiting factor. This shows that to this day, not for lack of trying, the words of Thomas Berger still ring true “The resources will still be there”.

Annotation drawn from “Mackenzie gas project extension approved.” Oil and Gas Journal. June 03, 2016 Accessed March 08, 2017 http://www.ogj.com/articles/2016/06/mackenzie-gas-project-extension-approved.html

Annotation drawn from “Mackenzie pipeline gets green light from panel.” CBC News. December 30, 2009. Accessed March 08, 2017.

http://www.cbc.ca/news/canada/north/mackenzie-pipeline-gets-green-light-from-panel-1.864721

The Canadian government established Petro-Canada as a state owned Crown Corporation to manage oil resources in the country. This decision was aided by a variety of international pressures, mainly the OPEC (Organization of Petroleum Exporting Countries) embargo in which the oil rich Middle Eastern countries prohibited the sale of oil to the U.S., Canada, U.K., Netherlands, and Japan due to U.S. support of Israel during the 1973 Yom Kippur war. This oil embargo sparked a world shortage which spiked prices and caused Canada to look at moving towards more domestic sources of oil independence. With a new government, under the leadership of Trudeau, they adopted a more nationalist focus to their energy independence emphasizing the importance of Canadian industry. The Canadian government looked to reduce the influence of U.S. multinational oil companies in their own abundant oil fields in Alberta. Additionally, as a Crown Corporation, Petro-Canada was tasked to perform many tasks that wouldn’t be expected of privately owned companies. For example, the Canadian Government expected that Petro-Canada would explore the frontier for various, harder to access, resources like tar sands, heavy oil, or areas that would be difficult to develop transport chains. This charge from the state made it so Petro-Canada was more invested than private companies in exploring difficult to reach areas like the Mackenzie Delta in the mid 1970’s. The duties of the Crown Corporation were beyond simply providing energy for the nation, but also ensuring a sustainable future of energy independence.

Annotation drawn from Fossum, John Erik. Oil, the State, and Federalism: The Rise and Demise of Petro-Canada as a Statist Impulse. Vol. 2. University of Toronto Press, 1997.

In this statement, Berger is expressing the perspective of the native culture that has not been treated as owners of their ancestral land. Even though land claims are rarely perfect, Berger argues their importance in improving social inequalities. As a whole, the native populations aren’t opposed to the creation of a pipeline, however they are demanding respect in these decisions that will vastly impact their land (132). Until this point the native populations have been viewed from a largely colonialist viewpoint. Starting in the mid 19th century with the Hudson’s Bay Company wanting to “tap the value of the arctic and drain it via the Mackenzie river” (18). After the fur traders, whaling boats harvested the abundance of the Mackenzie delta from the north (31). Continuing on, the imperial mindset brought forth Reindeer as a “solution” and apology to the native people (78). After this rich history of white subjugation, it is obvious why the paramount issue at the time of this document was not the creation of the oil pipeline, but instead government agreements to settle land claims and ownership. In stating “This is what their claims are about”, Berger is arguing for the crucial impact in continuing to develop these large projects on other people's land without their consent. Due to the extensive environmental considerations as well as the mass amount of infrastructure needed for this project, the Canadian government would be entering a new stage of colonialism if they were to follow through with this project without consultation of the local populations.

Annotation drawn from Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. University of Chicago Press, 2016, 132