grc – -Translation – Keybot Dictionary

  VIVRE À PROXIMITÉ D’UNE...  

Show textShow cached sourceOpen source URL	"Peut-être que [les agents de la GRC] étaient là pour s'assurer qu'il n'y avait pas de relations entre les Inuits et les
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine tradition-orale.ca as primary domain	"Perhaps [the RCMP officers] were sent here to make sure that there were no relationships between the Inuit and the

  LES SOLDATS NOIRS | À l...  

Show textShow cached sourceOpen source URL	"C'est la GRC qui nous l'a annoncé. Nous étions de jeunes filles à l'époque. Nous avons appris que des soldats noirs allaient venir ici pour construire la piste. Les Inuits qui vivaient alors à Iqaluit ont été déménagés sur une île appelée
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine tradition-orale.ca as primary domain	"We were given the news by the RCMP. We were young girls at that time. We heard that black people would be coming here to build the airstrip. The Inuit who were living in Iqaluit at that time were relocated to an island called

  LES SOLDATS NOIRS | À l...  

Show textShow cached sourceOpen source URL	allaient déranger les Inuits, et ajoute que les Inuits à l'époque obéissaient à la GRC. Josie Itiitiq mentionne que les gens ont peut-être déménagé parce qu'ils avaient peur, mais elle ajoute que les soldats noirs étaient inoffensifs.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine tradition-orale.ca as primary domain	would bother the Inuit and adds that in those days the Inuit obeyed the RCMP. Josie Itiitiq says that people may have moved because they were afraid, but she adds that the black soldiers were harmless. Some elders tell that the men who were employed by the Americans went to work by

  VIVRE À PROXIMITÉ D’UNE...  

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Selon Iqaluk Ipeelie, les agents de la GRC étaient probablement présents pour monter la garde au nom du gouvernement canadien ou pour s'assurer qu'il n'y avait pas de relations entre les Inuits et les

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In Chapter Seven, the elders recall life near the Frobisher Bay base and relations between the Inuit and the soldiers. Pallu Nowdlak and Jayko Pitseolak remember that they were afraid of the police because their mother told them they would be arrested if they did not pay attention. According to Iqaluk Ipeelie, the RCMP officers were probably on hand to keep an eye on things for the Canadian government or to make sure there was no fraternizing between the Inuit and the

  LES SOLDATS NOIRS | À l...  

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Les aînés nous mentionnent plusieurs motifs. Selon Elijah Pudlu, les agents de la GRC ont demandé aux Inuits de déménager à Ukaliqtulik pour l'été, car ils disaient que les soldats noirs couraient les femmes.

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In Chapter Nine, the elders talk about the arrival of Afro-American soldiers, which made the authorities move the Inuit camp to an island and forbid contact between the two groups. The elders give several reasons for this. According to Elijah Pudlu, the RCMP officers asked the Inuit to move to Ukaliqtulik for the summer, saying that the black soldiers would chase the Inuit women. Kanaju Ipeelie says it was for health reasons; Simonie Michael says that the RCMP thought the black soldiers and the

  LES SOLDATS NOIRS | À l...  

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Les aînés nous mentionnent plusieurs motifs. Selon Elijah Pudlu, les agents de la GRC ont demandé aux Inuits de déménager à Ukaliqtulik pour l'été, car ils disaient que les soldats noirs couraient les femmes.

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In Chapter Nine, the elders talk about the arrival of Afro-American soldiers, which made the authorities move the Inuit camp to an island and forbid contact between the two groups. The elders give several reasons for this. According to Elijah Pudlu, the RCMP officers asked the Inuit to move to Ukaliqtulik for the summer, saying that the black soldiers would chase the Inuit women. Kanaju Ipeelie says it was for health reasons; Simonie Michael says that the RCMP thought the black soldiers and the

  Elisapee Ootoova | À l'...  

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Née le 6 janvier 1931 près de Qausuittuq, Elisapee Oootoova déménage avec sa famille à Mittimatalik quand elle a environ un an. Son père, Qamaniq, travaillait pour la GRC. Alors qu'elle n'était qu'un bébé, un mariage entre elle et son futur mari fut arrangé par les familles respectives.

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Born on January 6, 1931 near Qausuittuq, Elisapee Ootoova moved with her family to Mittimatalik when she was about one year old. Her father, Qamaniq, worked for the RCMP. When she was just a baby, her marriage to her future husband was arranged by their respective families. She met him for the first time when she was only 15 years old. Since she was not used to socializing with any boys other than her brother, Elisapee had a hard time adapting.

  Déménagement à Resolute...  

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Les agents de la GRC décrivaient ce nouvel endroit en termes très élogieux. Ils ont dit à mes parents qu'il y aurait beaucoup plus d'animaux, que nous aurions l'occasion d'attraper beaucoup de renards et de phoques ainsi que de gagner de l'argent.

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The RCMP officers described this new place in very glowing terms. They told my parents that there would be a lot more animals, that we would have the opportunity to catch a lot of foxes and seals and to make money. They even said that there would be opportunities for employment if we desired. Reluctantly, my father finally agreed to the relocation, but only if two conditions were met. One was that we could return to Inukjuak if we decided that we didn't like the new place, and that the whole group would stay together, that we would not be separated. The RCMP officers readily agreed to those conditions and promised that we could return after two years if we didn't like the place, and that we would all stay together. So, under those conditions my parents reluctantly agreed to the move.

  LES SOLDATS NOIRS | À l...  

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Martha Michael nous raconte que, cet été-là, il ne restait plus un Inuit à Iqaluit. La GRC leur avait dit que les Noirs étaient indisciplinés, que les femmes devaient les craindre et que celles-ci étaient interdites à Iqaluit.

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were, because he preferred to live where there was game. Martha Michael tells us that during that summer, not a single Inuk stayed in Iqaluit. The RCMP had told them that the black soldiers were undisciplined and that the women should be afraid of them. The women were not allowed to go to Iqaluit. According to Martha, this was when the Inuit started to lose their freedom. She tells us about an incident that shook up the community and she blames the accident on the move to the island. Simonie Michael, Saami Qaumagiaq and Bill MacKenzie talk about Lionel Jones, a former Canadian soldier who had come to work on the DEW (Distant Early Warning) network and the Mid-Canada Line, and who ended up staying in Iqaluit.

  Déménagement à Resolute...  

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Les agents de la GRC décrivaient ce nouvel endroit en termes très élogieux. Ils ont dit à mes parents qu'il y aurait beaucoup plus d'animaux, que nous aurions l'occasion d'attraper beaucoup de renards et de phoques ainsi que de gagner de l'argent.

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The RCMP officers described this new place in very glowing terms. They told my parents that there would be a lot more animals, that we would have the opportunity to catch a lot of foxes and seals and to make money. They even said that there would be opportunities for employment if we desired. Reluctantly, my father finally agreed to the relocation, but only if two conditions were met. One was that we could return to Inukjuak if we decided that we didn't like the new place, and that the whole group would stay together, that we would not be separated. The RCMP officers readily agreed to those conditions and promised that we could return after two years if we didn't like the place, and that we would all stay together. So, under those conditions my parents reluctantly agreed to the move.

  Déménagement à Resolute...  

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Dans le premier chapitre, John Amagoalik évoque les souvenirs de son enfance dans des campements saisonniers. S'il lui reste que peu de souvenirs, il se rappelle clairement la proposition des agents de la Gendarmerie Royale du Canada (GRC) de re-localiser sa famille d'Inukjuak à Resolute Bay.

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In the first chapter, John Amagoalik recounts the memories of his childhood in the seasonal camps. While some recollections might be hazy, he clearly remembers the proposal by the Royal Canadian Mounted Police (RCMP) officers to relocate his family from Inukjuak to Resolute Bay. He tells about his parents' repeated refusal, and their ultimate acceptance, setting the scene against the backdrop of the relationships between the police officers and the Inuit at the time. John talks of the ship's voyage to the High Arctic and tells about the different stopovers. He then returns to the separation of families-in spite of all the promises-and the reactions of the men, the women, and even the dogs, to the news. He recalls the hard living conditions in the High Arctic, and how his family managed to live through the first few winters even though the RCMP officers had left them with no food, thinking that Inuit could survive anywhere in the Arctic. He also draws a comparison between life in Nouveau-Québec and Resolute Bay. He tells about the hardships that confronted his community during the 1960s: tuberculosis, alcohol, violence. Then, he speaks about the Air Force garbage dump where people got wood to build houses, food, clothing and, for John, items of crucial interest-magazines and comic books!

  Déménagement à Resolute...  

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Dans le premier chapitre, John Amagoalik évoque les souvenirs de son enfance dans des campements saisonniers. S'il lui reste que peu de souvenirs, il se rappelle clairement la proposition des agents de la Gendarmerie Royale du Canada (GRC) de re-localiser sa famille d'Inukjuak à Resolute Bay.

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In the first chapter, John Amagoalik recounts the memories of his childhood in the seasonal camps. While some recollections might be hazy, he clearly remembers the proposal by the Royal Canadian Mounted Police (RCMP) officers to relocate his family from Inukjuak to Resolute Bay. He tells about his parents' repeated refusal, and their ultimate acceptance, setting the scene against the backdrop of the relationships between the police officers and the Inuit at the time. John talks of the ship's voyage to the High Arctic and tells about the different stopovers. He then returns to the separation of families-in spite of all the promises-and the reactions of the men, the women, and even the dogs, to the news. He recalls the hard living conditions in the High Arctic, and how his family managed to live through the first few winters even though the RCMP officers had left them with no food, thinking that Inuit could survive anywhere in the Arctic. He also draws a comparison between life in Nouveau-Québec and Resolute Bay. He tells about the hardships that confronted his community during the 1960s: tuberculosis, alcohol, violence. Then, he speaks about the Air Force garbage dump where people got wood to build houses, food, clothing and, for John, items of crucial interest-magazines and comic books!

  STATIONS MÉTÉOROLOGIQUE...  

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(missionnaires, Américains, agents de la GRC et gérants de la HBC) ne se côtoyaient pas, et qu'ils ne se rassemblaient que lorsqu'il y avait des célébrations. Peter Atsitaq, qui est né près de Kimmirut, nous parle de la guerre, des aéronefs de surveillance et des avions qui se ravitaillaient en plein vol.

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, according to him, because they always went to welcome them when a ship arrived. He recalls that the various qallunaat (missionaries, Americans, RCMP officers and HBC managers) did not associate, and that they only gathered together for celebrations. Peter Atsitaq, who was born near Kimmirut, talks about the war, the surveillance aircraft and the planes that refuelled in mid-air. He tells about an event during which the members of his family were convinced they would all be killed and of the fear they felt at that time. He also says that the Americans did not want the Inuit to use their dogs, because they were using them to mount guard, so some people went hunting on foot. Akaka Sataa and Jimmy Nooshoota talk about the possible presence of German prisoners in Kimmirut, which Bill MacKenzie, however, denies. Jimmy Nooshoota tells us that there was only one family living with the Americans in Kimmirut, the family of Mikijjuk, who worked for them. Anugaaq Arnaqquq also talks about Mikijjuk, and tells us how this man saved his life when he was a child. Tomassie Naglingniq recalls the Americans' celebrations following the victory of the allies over Germany. Pallu Nowdlak, on the other hand, talks about the presence of the Americans in Clyde River, as well as about their departure; they came there to build houses and to keep watch over the territory. He tells us about his reaction to seeing his first movie and the records he listened to when he went to visit the Americans. Uqi Kunuk also talks about her life in Clyde River when the Americans were there and describes the houses they built. There were not many of them compared to the group in Iqaluit. She recalls that an Inuit and his wife worked for them.

  Le Projet Nom de famill...  

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Abe a travaillé avec un linguiste et a essayé d'utiliser une orthographe la plus standardisée que possible. Il a voyagé sur des avions qui transportaient des marchandises, a rencontré les autorités médicales, les églises locales, et la GRC.

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In 1969, Simonie Michael, the first elected aboriginal Canadian, spoke at a council meeting of his frustration about the continued use of disc numbers by the Canadian government: his mail was still addressed to "Simonie E7-551." The press picked up the story and soon after, the government in the territories undertook the task of registering people under a second name. Abe was able to use his knowledge of the northern communities and his understanding of the different dialects to travel from community to community for Project Surname. He reassured people and answered their questions, explained to them that their name was to be their choice. Most people chose to be registered under their ancestors' names. Abe worked with a linguist and tried to use standardized spellings as much as possible. He travelled on planes that were bringing in supplies, meeting with health authorities, the local churches, and the RCMP. Project Surname was completed in 1971 as a centennial project for the territory, and that was the year the government stopped issuing disc numbers altogether.