Johnny May distribue des bonbons à Kuujjuaq, Gilles Boutin. ᔮᓂ ᒣ ᐸᕐᓚᑎᑦᓯᔪᖅ ᑰᑦᔪᐊᒥ, ᔨᓪ ᐴᑌᓐ. ᓯᑦᓯᑐᐃᓯᒪᓐᓂᒪᑕ ᓱᓇᓕᒫᑲᓴᒃᓯᐊᓂᒃ. ᑯᐊᐸᓕᕆᓂᖅ ᐃᓚᖏᓐᓄᑦ ᐃ ᓕ ᒪ ᒋ ᔭ ᐅ ᓯ ᒪᒻ ᒪᑦ , ᐃ ᓚ ᐃᓐ ᓇᖏ ᓐᓅ ᒐ ᓗ ᐊ ᖅ . ᐅ ᑉᐱ ᓂ ᒃ ᑯ ᓗ ᑲᑉᐱᐊᓱᓐᓂᑯᕐᑐᑦ ᑕᒻᒪᑎᓯᔨᐅᔪᕆᑦᓯᓱᑎᒃ. ᑕᒻᒪᑎᑕᐅᓂᒃᑯᓯᔪᕆᑦᓱᑎᒃ ᐃᓱᒪᖃᖃᑦᑕᓯᒪᒻᒪᑕ ᐃᓚᖓᑎᒍᑦ ᓱᒐᓗᑦᑐᒥᑦᓱᑎᐊᓪᓚᑦ. ᐊᔪᐃᓐᓇᓂᖏᑦ ᐊᕐᓱᒍᓐᓇᑲᓗᐊᕐᑎᓗᒋᑦ, ᐅᐱᓐᓇᑐᐃᑦ ᑎᑭᑉᐸᑲᓗᐊᕐᑎᓗᒋᑦ, ᓄᓇᓕᒃ ᑯᐊᐸᖃᖕᖏᑐᖅ ᓇᑉᐯᑐᐊᕐᒪᑦ ᑯᐊᐸᖓᑕ ᑲᑐᑦᔨᖃᑎᒋᓐᓂᖓᓂᒃ. ᑰᑦᔪᐊᑉ ᑯᐊᐸᖓ ᒪᑭᑕᑦᓯᐊᓕᕐᑐᖅ ᐃᙯᑦᑐᒪᕆᒻᒥ ᓄᓇᓕᖃᕐᓱᓂ, ᐃᓄᓕᒫᖏᓪᓗ 2,000-ᐅᖓᑖᓂᓕᕐᓱᑎᒃ. ᐊᕐᓱᕈᓐᓇᑐᒃᑰᖃᑦᑕᓯᒪᑦᓱᓂ ᖃᒻᒥᑎᒍᑦ, ᓱᓕ ᐱᒍᓐᓇᓯᓯᒪᑦᓯᐊᐳᖅ ᑯᐊᐸᖓ, ᐊᕐᕌᓂᐅᓚᐅᔪᔪᖅ ᓄᑖᒥᒃ ᓂᐅᕕᕐᕕᑖᓚᐅᔪᑦᓱᓂ ᐊᓪᓛᑦ. ᓂᐅᕕᕐᕕᖓᓗ ᓱᓇᓕᒫᓂᒃ ᑕᕐᕋᒥᐅᒍᑦᓱᑎᒃ ᓂᐅᕕᓲᑦ ᐱᔪᒪᔭᓕᒫᖏᓐᓂᒃ ᐱᑕᖃᕐᓱᓂ. ᑯᐊᐸᐅᑦᓱᓂᓗ ᓄᓇᕕᒻᒥ ᐱᐊᓂᒃ ᒍᐃᓂᓂᓗ ᓂᐅᕕᕐᕕᐅᒍᓐᓇᑐᑐᑦᓱᓂ ᐃᓚᐅᔪᖁᑎᒥᓄᑦ. ᒥᑭᓪᓕᑎᕆᓯᒪᒻᒪᕆᑦᑐᖅ ᐃᒥᐊᓗᒻᒥᒃ ᒪᐅᓇᑐᐃᓐᓇᖅ ᐃᔨᕋᕐᓂᑯᑦ ᓂᐅᕐᕈᓭᓱᑦ ᓂᐅᕐᕈᓭᓂᖏᓐᓂᒃ ᓄᓇᓕᒻᒥᓂ. ᐊᑭᑐᔪᒪᒋᓐᓂᒃ ᒪᐅᓇᑐᐃᓐᓇᖅ ᓂᐅᕈᓭᔨᑦ ᓂᐅᕕᐊᑦᓴᖃᓲᒍᒻᒪᑕ, ᐅᓄᕐᑐᐊᓗᓐᓂᒃ ᐊᕐᓵᓂᒍᑎᒋᖃᑦᑕᓱᒋᑦ. ᐹᐱ ᑕᒪᑐᒥᖓ ᑕᑯᓇᖑᐊᕐᑐᖅ ᐱᐅᖕᖏᓂᖓᓂᒃ, ᐱᐅᓂᕐᓴᑯᒃᑫᓂᖓᓂᓗ. ᑯᐊᐸ ᓂᐅᕕᐊᑦᓴᖃᓲᒍᖕᖏᑲᓗᐊᕐᐸᑦ ᐱᐊᓂ, ᒍᐃᓂᓂᓗ, ᐃᒥᐊᓗᑉ ᐃᓱᐃᑦᑑᑎᑦᓯᓂᖏᑦ ᓱᓕ ᑲᔪᓯᑐᐃᓐᓇᒐᔭᕐᒪᑕ. ᓄᓇᓕᒻᒥᐅᑦ ᐱᓇᓱᑉᐸᓕᕐᓂᖁᑦ, ᐊᕐᕌᒍᕐᓂ ᓯᕗᓪᓕᐹᖁᑎᖏᓐᓂ, ᑯᐊᐸᐅᑉ ᑮᓇᐅᔭᓕᐅᒐᓱᐊᕐᓂᑯᑦ ᐱᓇᓱᐊᒐᑦᓴᓕᐊᖏᓐᓂᒃ ᐱᓇᓱᐊᓯᑦᓱᑎᒃ, ᐊᓯᖏᑦᑎᒍᓪᓗ ᓲᕐᓗ ᒥᕐᓱᕕᖃᕐᓂᑯᑦ, ᓴᓇᖕᖑᐊᑕᒥᑎᒍᓪᓗ. ᓇᑯᕐᒦᒍᑦᓱᓂᓗ ᐹᐱ ᓯᓅᐸ ᐊᓯᖏᓪᓗ ᓯᕗᓂᐊᒍᕐᓯᒪᔪᑦ ᐊᓪᓚᑦ, ᐊᔪᐃᓐᓇᓚᐅᕐᓯᒪᓂᖏᑦ, ᐃᓕᓭᑦᓱᑎᒃ, ᐱᓇᓱᑦᓱᑎᒃ, ᓄᓇᓕᒻᒥᓂᓪᓗ ᐱᕙᓪᓕᐊᑎᑦᓯᓱᑎᒃ. Bobby Snowball is one of those iconic figures hailing from Kuujjuaq. Like many of his era he was born at a family camp, which was called that with clay for the clay quality of its earth, Marralik. There he grew for the first 10 years of his life under the care of his mother, along with his brother Cornelius – Kuuniluusie in Inuktitut. They moved to Tasiujaq where his mother’s family originated, and stayed there for a few years as well. This formative period in his life was that of a typical young Inuk man, gaining the abilities of a hunter, harvesting 22 Johnny May’s candy drop in Kuujjuaq, Gilles Boutin. the available animals of the country, providing food and shelter for the family. As young men, he and his brother set out to work for others to earn money. They worked for geologists one time, and Bobby worked for a short time as a loader at the airport. By the 1950s a school for young English learners had been set up at Kuujjuaq and several families had earnestly moved there in order for their children to attend this school, having been obligated by the federal government. By this time he and his family began living in Kuujjuaq. Some of the members of the families worked to help construct the airstrip for the Army base then. Bobby also recalls the presence of two Royal Canadian Mounted Police (RCMP) who would travel in to Kuujjuaq and to other communities accompanied by Norman Gordon, who was their guide, and the grandfather of Michael Gordon of Kuujjuaq. The RCMP’s work included carrying out a census and distributing Family Allowances, which the government had begun allocating to Inuit families. Most families were still living in their traditional areas, staying close to main rivers that held Arctic Char, one of the staples of Inuit homes. The early 1960s brought federal government employees researching natural resources in the north, and to look for ways in which Inuit could sustain and develop their communities. In A New Way of Sharing, A Personal History of the Cooperative Movement in Nunavik, Bobby Snowball recounts how, when the Kuujjuaq Cooperative was created in 1961, the federal government had supported them with their development projects that included a fishery, a restaurant and a lumbercutting project. An economic survey, a report for which was published by the Industrial Division of the Department of Indian Affairs and Northern Development in 1968, had found salmon to be plentiful in Ungava Bay and particularly in Kuujjuaq and Kangiqsualujjuaq. Bobby fished salmon and char during the summers for the Kuujjuaq Co-op then. The nascent Kuujjuaq Co-operative Association was commercializing its fishery to its advantage, along with artwork and handicrafts from local Inuit artists.