Ethnicity and Feminism: Inuit Women in Greenland and Canada

Marianne Lykke Thomsen

I nun' women have always maintained that their organizations are complementary, rather than conflictual, with men and Inuit political activities. It continues to be more crucial to Inuit women in both Greenland and Canada to secure the rights of Inuit as a people than to secure the rights of women.

Generally, Inuit women have not applied feminist strategies as a means of securing representation and influence in Canada. They have, to some extent, distanced themselves from other women's groups to emphasize their ethnic identity and the solidarity of their society. In many instances, they have refused to work with the more radical Indian women, even when organizations have been set up to encompass both groups. However, there is a danger in being too flexible and patient, as can be seen in the case of Greenland.

Greenlandic women, who were very patient and supportive during the initial preparations for the transfer of powers from Denmark to the Home Rule, were frustrated and disappointed to find themselves neglected by male politicians. Now that the Home Rule system is in place, it is still extremely difficult for women to be recognized as equal participants at all levels.

Women have had relatively little success in advancing their participation on decision-making bodies. The struggle to recruit women candidates and have them elected to political office continues. The attitude of male politicians toward women's participation and tradition-bound voting habits are the reasons often cited for this protracted struggle.

Inuit women in Canada may or may not experience a similar situation once land claims negotiations are completed and the green light is given to some form of self-government. At present, it is considered far more important to perform collectively as Inuit toward Euro-Canadian governments and administrations than to reveal possible internal weaknesses. But, in fact, Inuit women are visible participants in this process.

Assistance and guidance from government programs directed toward native women may help prevent the situation from becoming as striking as that in Greenland.

The dilemma faced by women during the Home Rule negotiations, and which still causes problems for women today, was one identified in the mid-1970s by two Greenlandic women. They emphasized that consciousness-raising among Greenlanders with respect to ethnic identity and national feeling left little room for awareness about the relations between men and women. On the other hand, by being an important partner in the struggle for ethnic identity, the women's movement in Greenland has had to take a wider perspective than most in the Western world. It is because of this that it has proved difficult for women to combine movements to transfer methods and strategies.

Nevertheless, for many years, Greenlandic women had a working relationship with the formally established women's organizations in Denmark. In the past, some Greenlandic women have also been strongly involved in more radical initiatives; since the introduction of Home Rule, however, these ties have weakened. From the mid-1960s to mid-1970s, Greenlandic women received support in the form of leadership training and other programs from the Danish Women's Society. The Danish women also provided information and support on the question of legal abortion which arose with the introduction of the Abortion Act in 1975. A subcommittee for Greenlandic women, formed in 196O, has assisted Inuit women living in Denmark. In addition, Greenlandic women have continued a formal relationship with Denmark through a representative on the Danish Equal Status Council, which was the source of inspiration for the establishment of the Equality Committee in Greenland. Finally, the Greenlandic membership of the Nordic Council gives women the opportunity to join the Nordic Forum for Women.

At first glance, debate among Canadian Inuit women only indirectly addresses their relationship with feminist movements, as mentioned above. However, now that Inuit women have their own national forum in Paukluutit, the situation is changing. Women are more prepared and receptive to collaboration. Again, this can hardly be avoided given the fact that governments tend to direct their programs to native people as one category and women as another. Furthermore, the sensitivity that Euro-Canadian women have displayed toward Inuit women striving to define their own situation indicates greater awareness and a desire to collaborate on equal terms.

Canadian Inuit women are involved in a number of projects, council work, and programs set up by government agencies and southern organizations, such as the Aboriginal Women's Program, the Advisory Council on the Status of Women, the Women's Secretariat and the Northern Women's Program of the Canadian Research Institute for the Advancement of Women.

Whereas Inuit women in Canada can benefit, to some extent, from collaboration with other native and non-native women's organizations, Greenlandic women now feel somewhat isolated, as they are largely left out of the political process; at the same time, their contacts with the outside world are sporadic.

Despite the fact that pan-arctic initiatives, such as the Inuit Circumpolar Conference Women's Commission, have proved thoroughly disappointing, the idea of future collaboration among Inuit women remains a desirable goal. It is recognized that, through this type of networking, the ideas and inventions necessary for integrating women into decision-making bodies can be communicated to the entire arctic community.

Marianne Lykke Thomsen lives in Nuuk, Greenland where she is actively involved in women's issues.