Promote community support
In some Nunavut communities where there is a territorial park, youth science camps are an annual event. Due to the pandemic, the camps were cancelled in 2021 once the virus had spread to the travel hubs of Iqaluit and Yellowknife, NWT.
However, the 2020 camps took place August 4 to 7 in Kugluktuk’s Kugluk Territorial Park and August 25 to 28 in Kimmirut’s Katannilik Territorial Park. The Kugluktuk camp had 10 youth mentored by four elders; the Kimmirut camp had 12 youth mentored by five elders.
“It’s a life skills camp, but also life-changing,” says Leesee Papatsie, Manager of Heritage Appreciation. “A lot of youth are dealing with overcrowding, hunger, suicide, homelessness, and mental well-being, and much more. The camp helps promote support from within the community.”
“This type of youth camp that is focused on the traditional knowledge of Inuit provides a solid foundation for youth to gain pride of who they are and where they come from while instilling knowledge they can carry forward with them for a lifetime,” says Kaalai Ipeelie, Regional Heritage Coordinator.
To get to Katannilik, the group took a 15-min boat ride to the park’s Soper Falls (Katannilik is Inuktitut for ‘place of waterfalls’), then hiked over hills to a traditional trail Inuit used to set fox traps in the winter and to berry pick in the summer.
“Youth were engaged with hands-on learning. We had an outdoor classroom and that provided us with unlimited opportunities to connect the youth to all their surroundings, especially with the best teacher, the elders,” says Papatsie.
Significantly, 2020 was the first year the Kimmirut camp was run 100 per cent in Inuktitut.
“We changed the content to have more Inuit cultural programming,” says Papatsie. “We had the traditional plant uses, traditional rock uses, oral history of the park, seasonal cycle, so all the programming was transmitted in Inuktitut, whereas other years we might have done fish sampling where some of the equipment couldn’t be named or described in Inuktitut.”
Since their start in the 1990s, the camps have helped spur infrastructure development at the parks.
“(In Kimmirut) we have a boathouse we use as a cooking shelter and some youth sleep in it, and it’s a place we eat and do some of the programs there,” she says. “We have another shelter that’s dedicated to supporting the youth camp.”
The youth learned the history of the parks, how to navigate and read the weather using Inuit knowledge.
In Kimmirut, activities include learning how to make traditional bedding, and learning to set fish nets with elder Sandy Akavak, which was popular among some of the boys without fathers in their lives.
The camp brought hope for two campers suffering from eczema, as elders rubbed puff ball mushrooms on their skin to demonstrate how they were used as a traditional remedy for the ailment.
Fun was a factor, too, with Akavak entertaining the youth and elders with his stories, and playing his accordion while the elders danced, laughed and shared stories.
As the group grew closer, one youth found the courage to make a hard confession.
“There was a boy with suicidal thoughts during our last night in the camp,” says Ipeelie. “After supper we were made aware of the youth’s thoughts.
“All the elders gathered with the youth and talked about this, as hard as it was. Elders talked about the importance of life. Everyone became emotional and had a good cry. This situation brought conversation and appreciation for life and how hard our people fight to survive.”
Passing on the elders’ knowledge to the next generation is essential, Papatsie says, and it gives the camps continued relevance. Half of the elders have been with the program since the beginning.
Youth leaders from the park communities are also important to the camp’s success.
“They’re young and they know exactly what the youth are going through, and they know the youth themselves. An elder might know the youth, but not as much as the youth ambassadors,” Papatsie continues.
“The most beautiful things in life are not things,” youth ambassador Neevee Aningmiuq reflects in comments on social media after the camp. “They’re people, places, memories, pictures; they’re feelings, moments, smiles, and laughter.”
To that end, Nunavut Parks and Special Places staff hope the camps will get young people out on the land again in summer 2022.
“We gave youth more life skills to deal with suicide, to speak more Inuktitut, and to ask elders for help when they need it,” Papatsie says.
If you are thinking of suicide, or if you see that someone you know might be at risk of suicide, call or visit your local health centre.
You can also talk to someone you trust – a family member, teacher, Elder or wellness counselor, or call the Kamatsiaqtut Help Line for support, toll free at (800) 265-3333.
If you feel your mental health or the mental health of a loved one is at risk of an immediate crisis, call your local RCMP detachment or 911 (where available).
ᖁᕝᕙᖅᑎᑦᓯᒋᐊᕐᓂᖅ ᓄᓇᓕᐅᔪᓂᑦ ᐃᑲᔪᖅᑐᒐᐅᓯᒪᓂᕐᓂᒃ
ᐃᓚᖏᓂ ᓄᓇᕗᒻᒥ ᓄᓇᓕᒋᔭᐅᔪᓂ ᐊᕕᒃᑐᖅᓯᒪᓂᕐᒥ ᒥᕐᖑᐃᖅᓯᕐᕕᒃᑕᖃᖅᑐᓂ, ᒪᒃᑯᒃᑐᑦ ᖃᐅᔨᓴᕆᐊᖅᓯᒪᓪᓗᑎᒃ ᓄᓇᓕᐊᖅᓯᒪᑎᑕᐅᕙᓐᓂᖏᑦ ᐱᓕᕆᓂᖃᕐᕕᐅᕙᒃᑐᖅ ᐅᑭᐅᑕᒫᒃ. ᐱᔾᔪᑎᒋᓪᓗᒍ ᓯᓚᕐᔪᐊᓕᒫᒥ ᓄᕙᒃᔪᐊᕐᓇᖃᓕᖅᓯᒪᓂᕐᒥᑦ, ᓄᓇᓕᐊᕈᔾᔨᕙᓐᓂᐅᔪᑦ ᓄᖅᑲᖅᑎᑕᐅᓯᒪᓕᓚᐅᕐᑐᑦ 2021 ᐅᑭᐅᖓᓂ ᐋᓐᓂᐊᓕᕐᓇᖅ ᓯᐊᒻᒪᒃᓯᒪᓕᖅᑎᓪᓗᒍ ᐃᖏᕐᕋᔪᓄᑦ ᑎᑭᖃᑦᑕᖅᕕᐅᔪᓂ ᐃᖃᓗᓐᓂ ᐊᒻᒪᓗ ᔭᓗᓇᐃ, ᓄᓇᑦᓯᐊᕐᒥ.
ᑭᓯᐊᓂᓗ, 2020−ᒥ ᓄᓇᓕᐊᖅᓯᒪᑎᑦᑎᓚᐅᖅᑐᑦ ᐅᒡᒍᑎ 4−ᒥᑦ 7−ᒧᑦ ᖁᕐᓗᖅᑑᖅ ᖃᕐᓗᒃ ᐊᕕᒃᑐᖅᓯᒪᓂᕐᒥ ᒥᕐᖑᐃᖅᓯᕐᕕᐊᓄᑦ ᐊᒻᒪᓗ ᐅᒡᒍᑎ 25−ᒥᑦ 28−ᒧᑦ ᑭᒻᒥᕈᑦ ᑲᑕᓐᓂᓕᒃ ᐊᕕᒃᑐᖅᓯᒪᓂᕐᒥ ᒥᕐᖑᐃᖅᓯᕐᕕᐊᓂ. ᖁᕐᓗᖅᑑᕐᒥ ᓄᓇᓕᐊᕈᔾᔨᓯᒪᓚᐅᖅᑐᑦ 10−ᓂᒃ ᒪᒃᑯᒃᑐᓂᒃ ᑐᑭᒧᐊᒃᑎᑦᓯᔨᖃᖅᓱᑎᒃ ᓯᑕᒪᓂᒃ (4) ᐃᓄᑐᖃᕆᔭᐅᔪᓂᒃ; ᑭᒻᒥᕈᕐᒥ ᓄᓇᓕᐊᕈᔾᔨᓯᒪᓚᐅᖅᑐᑦ 12−ᓂᒃ ᒪᒃᑯᒃᑐᓂᒃ ᑐᑭᒧᐊᒃᑎᑦᓯᔨᖃᖅᓱᑎᒃ ᑕᓪᓕᒪᓂᒃ (5) ᐃᓄᑐᖃᕐᓂᒃ.
∀ᐃᓅᓯᕐᒥ ᐊᔪᖖᒋᓐᓂᕆᔭᐅᔪᒃᓴᓄᑦ ᑐᕌᖓᑎᑕᐅᔪᓄᑦ ᓄᓇᓕᐊᕈᑦᔨᓯᒪᓚᐅᖅᑐᑦ, ᑭᓯᐊᓂᓗ ᐃᓅᓯᖏᓐᓄᑦ ᐊᓯᔾᔨᖅᓯᒪᓕᕈᑎᐅᓚᐅᕆᕐᓗᑎᒃ, ᐅᖃᖅᓱᓂ ᓖᓰ ᐸᐹᑦᓯ, ᐊᐅᓚᑦᓯᔨᐅᔪᖅ ᐱᐅᓯᑐᖃᖁᑎᓂᒃ ᐅᐱᒍᓱᑦᑎᐊᕐᓂᓕᕆᔨᓂ. ᐊᒥᓱᑦ ᒪᒃᑯᒃᑐᐃᑦ ᐃᓅᓯᕐᒥᓐᓂ ᐊᑐᓕᖅᓯᒪᒻᒪᑕ ᐃᓄᒋᐊᓗᐊᖅᑐᓂ ᐊᖏᕐᕋᖃᕐᓂᕐᓂᑦ, ᑳᓕᖃᑦᑕᕐᓂᕐᓂᑦ, ᐃᒻᒥᓃᖃᑦᑕᖅᑐᓂᑦ, ᐊᖏᕐᕋᖃᖖᒋᓐᓂᕐᓂᑦ, ᐊᒻᒪᓗ ᐃᓱᒪᒃᑯᑦ ᐋᓐᓂᐊᖃᓕᖅᑕᐃᓕᒪᓇᓱᓐᓂᕐᓄᑦ, ᐊᒻᒪᓗ ᐊᒥᓱᒃᑲᓐᓂᕐᒪᕆᖕᓂ
ᐊᑐᓕᖅᓯᒪᔫᓪᓗᑎᒃ. ᓄᓇᓕᐊᕈᑦᔭᐅᕙᓐᓂᕐᒥᒃᑎᒍᑦ ᐃᑲᔪᖅᑕᐅᓯᒪᓕᖅᐸᒻᒪᑕ ᖁᕝᕙᖅᑎᑦᑎᓯᒪᓕᕆᐊᒧᑦ ᐃᑲᔪᖅᑐᐃᓂᐅᔪᓐᓇᖅᑐᓂᒃ ᓄᓇᓕᐅᔪᑦ ᐃᓗᐊᓂᑦ.
∀ᑕᐃᒪᓐᓇᐃᑦᑑᓪᓗᑎᒃ ᒪᒃᑯᒃᑐᓄᑦ ᓄᓇᓕᐊᕈᑦᔨᓯᒪᕝᕕᐅᕙᒃᑐᑦ ᑐᕌᖓᑎᑕᐅᓯᒪᕙᓐᓂᖏᑦ ᐃᓄᐃᑦ ᐱᐅᓯᑐᖃᒥᒃᑎᒍᑦ ᖃᐅᔨᒪᔭᖏᓐᓄᑦ ᐱᑕᖃᓕᕈᑎᐅᕙᒻᒪᑕ ᑐᖖᒐᕝᕕᒃᓴᕆᓂᐊᖅᑕᖏᓐᓂᒃ ᒪᒃᑯᒃᑐᑦ ᑭᓇᐅᓂᕐᒥᓐᓂᒃ ᓴᕆᒪᒍᓱᓕᖁᓪᓗᒋᑦ ᐊᒻᒪᓗ ᓇᑭᖖᒑᖅᓯᒪᔫᓂᕐᒥᓐᓂᒃ ᐃᓚᖃᖅᑎᓪᓗᒋᑦ ᐱᓯᒪᓕᖅᑎᑕᐅᓂᕐᒥᓐᓄᑦ ᖃᐅᔨᒪᓂᕐᓂᒃ ᓇᒃᓴᖅᓯᒪᔪᓐᓇᕐᓂᐊᖅᑕᒥᓐᓂᒃ ᐃᓅᓯᓕᒫᒥᓐᓂ ᐱᓯᒪᓂᐊᕐᓗᒋᑦ, ᐅᖃᖅᓱᓂ ᑳᓚᐃ ᐊᐃᐱᕆ, ᐊᕕᒃᑐᖅᓯᒪᓂᕐᒥ ᐱᐅᓯᑐᖃᓕᕆᔨᒃᑯᓐᓂ ᐋᖅᑭᒃᓱᐃᔨᒋᔭᐅᔪᖅ.
ᑎᑭᓯᒪᓕᕆᐊᕐᓂᕐᒧᑦ ᑲᑕᓐᓂᓕᒃ ᒥᕐᖑᐃᖅᓯᕐᕕᐊᓄᑦ, ᓄᓇᓕᐊᕈᑦᔭᐅᓯᒪᔪᑦ 15 ᒥᓂᑦᓯᒥᒃ ᐅᒥᐊᒃᑯᑦ ᐃᖏᕐᕋᓚᐅᖅᐳᑦ ᒥᕐᖑᐃᖅᓯᕐᕕᖕᒥ ᒨᐳᕐ ᑲᑕᓐᓂᓕᐊᓄᑦ (ᑲᑕᓐᓂᓕᒃ ᐃᓄᒃᑎᑐᑦ ᑐᑭᖃᕐᒪᑦ ᑲᑕᓐᓂᓕᖃᕐᓂᖓᓂᒃ), ᑕᐃᒪᓗ ᑎᑭᒃᑲᒥᒃ ᐱᓱᒋᐊᖃᓚᐅᖅᓱᑎᒃ ᖃᖅᑲᑎᒍᑦ ᐱᐅᓯᑐᖃᒥᓐᓂ ᐃᓄᐃᑦ ᐱᓱᒡᕕᒋᕙᓚᐅᖅᑕᖏᓐᓪᓗᑦ ᒥᑭᒋᐊᓕᖅᑐᐃᕙᓕᐊᕙᓐᓂᕐᒥᓐᓂ ᐅᑭᐅᒃᑯᑦ ᐊᒻᒪᓗ ᓄᓂᕙᒋᐊᖅᓯᒪᕕᐅᕙᒃᑐᓂ ᐊᐅᔭᒥ.
ᒪᒃᑯᒃᑐᐃᑦ ᐱᓕᕆᓂᖃᖅᑎᑕᐅᓪᓗᑎᒃ ᐊᒡᒐᑎᒃ ᐊᑐᖅᓱᖏᑦ ᐃᓕᓐᓂᐊᖅᑎᑕᐅᕙᒃᑐᑦ. ᓯᓚᒥ ᐃᓕᓐᓂᐊᕐᕕᖃᓚᐅᕋᑦᑕ ᐊᒻᒪᓗ ᑕᐃᒫᒃ ᑭᒡᓕᖃᖅᑎᑕᐅᓯᒪᖖᒋᑦᑐᓂᒃ ᐱᓕᕆᓂᖃᕐᕕᒃᓴᖃᓚᐅᖅᓱᑕ ᒪᒃᑯᒃᑐᐃᑦ ᐊᑦᑕᑕᖅᓯᒪᓕᖅᑎᒋᐊᖅᓱᒋᑦ ᐊᕙᑎᒋᔭᖏᓐᓃᑦᑐᓄᑦ, ᐱᓗᐊᖅᑐᒥᒃ ᐱᐅᓂᖅᐸᐅᓪᓗᑎᒃ ᐃᓕᓴᐃᔨᖃᖅᑎᓪᓗᒋᑦ, ᐃᓄᑐᖃᕐᓂᒃ, ᐅᖃᖅᓱᓂ ᐸᐹᑦᓯ.
ᓇᓗᓇᐃᓪᓚᕆᒃᑑᓪᓗᓂ, 2020 ᐅᑭᐅᖓᓂ ᓯᕗᓪᓕᖅᐹᒥᒃ ᑭᒻᒥᕈᑦ ᓄᓇᓕᐊᕈᑦᔨᕕᖓᓂ ᐊᐅᓚᑕᐅᓂᖃᓚᐅᕐᑐᖅ 100 ᐳᕐᓴᓐᑎᐅᔪᒥᒃ ᐃᓄᒃᑎᑐᑦ.
ᐱᓕᕆᐊᒃᓴᐅᓂᐊᖅᑐᑦ ᐃᓗᓕᖏᑦ ᐊᓯᔾᔨᖅᓯᒪᓕᓚᐅᕋᑦᑎᒍ ᐊᒥᓲᓂᖅᓴᓂᒃ ᐃᓄᐃᑦ ᐱᐅᓯᑐᖃᖏᓐᓄᑦ ᑐᕌᖓᔪᓂᒃ ᐃᓕᓐᓂᐊᖅᑎᑦᓯᔾᔪᑎᒃᓴᖃᓕᖁᓪᓗᒋᑦ,∀ ᐅᖃᖅᓱᓂ ᐸᐹᑦᓯ. ᐱᐅᓯᑐᖃᕐᒥ ᐱᕈᖅᑐᐃᑦ ᐊᑑᑎᖃᕐᓂᖏᓐᓄᑦ ᐱᔾᔪᑎᖃᖅᑐᓂᒃ, ᐱᐅᓯᑐᖃᕐᒥ ᐅᔭᖅᑲᑦ ᐊᑑᑎᖃᕐᓂᖏᓐᓄᑦ, ᐅᖃᐅᓯᒃᑯᑦ ᒥᕐᖑᐃᖅᓯᕐᕕᐅᑉ ᐊᑐᖅᑕᐅᕙᒃᓯᒪᓂᖓᓂᒃ, ᐅᑭᐅᖅ ᐊᑐᖅᐸᓪᓕᐊᓂᖓᓂ ᐊᓯᔾᔨᖅᐸᓪᓕᐊᓂᐅᕙᒃᑐᓂᒃ, ᑕᐃᒪᓕ ᐃᓕᓐᓂᐊᖅᑎᑦᓯᖃᑦᑕᓚᐅᖅᐳᑦ ᑕᒪᐃᓐᓂᒃ ᐃᓄᒃᑎᑐᑦ, ᓯᕗᕐᖓᓂ ᐅᑭᐅᖑᖃᑦᑕᖅᓯᒪᔪᓂ ᐃᖃᓪᓕᕿᓂᕐᒧᑦ ᐃᓕᓐᓂᐊᖅᑎᑦᓯᕙᓚᐅᖅᑐᓄᑦ ᐃᓚᖏᑦ ᓴᓇᕐᕈᑎᐅᕙᒃᑐᑦ ᖃᓄᖅ ᑕᐃᔭᐅᔾᔪᓯᖃᖅᐸᖖᒋᑦᓱᑎᒃ ᐅᕝᕙᓘᓐᓃᑦ ᓇᓗᓇᐃᔭᖅᑕᐅᔪᓐᓇᖅᐸᒐᑎᒃ ᐃᓄᒃᑎᑐᑦ.
ᑕᐃᒪᖖᒐᓂᑦ ᐱᒋᐊᒻᑎᑕᐅᓯᒪᓕᓚᐅᕋᒥᒃ 1990−ᐃᑦ ᐅᑭᐅᖏᑦ ᐊᑐᖅᑎᓪᓗᒋᑦ, ᓄᓇᓕᐊᕈᑦᔨᓯᒪᓂᐅᕙᒃᑐᑦ ᐃᑲᔪᖃᑦᑕᖅᓯᒪᓕᖅᑐᑦ ᐱᓕᕆᕝᕕᒃᓴᓕᐅᖅᓯᒪᓕᖁᔨᓂᕐᒥᒃ ᒥᕐᖑᐃᖅᓯᕐᕖᑦ ᐃᓗᐊᓐᓂ.
“(ᑭᒻᒥᕈᑦᒥ) ᐅᒥᐊᓄᑦ ᐃᒡᓗᕐᔪᐊᖁᑎᖃᕋᑦᑕ ᓂᕆᔭᒃᓴᓕᐅᕐᕕᒋᕙᒃᑕᑦᑎᓐᓂᒃ ᐊᒻᒪᓗ ᐃᓚᖏᑦ ᒪᒃᑯᒃᑐᐃᑦ ᑕᐃᑲᓂ ᓯᓂᒡᕕᒃᓴᖃᖅᑎᑕᐅᕙᒃᓱᑎᒃ, ᐊᒻᒪᓗ ᓂᕆᔭᖅᑐᕐᕕᒋᕙᒃᓱᑎᒍ ᐊᒻᒪᓗ ᐃᓚᖓᒍᑦ ᐃᓕᓐᓂᐊᖅᑎᑦᓯᕝᕕᒋᕙᒻᒥᔭᕗᑦ, ᐅᖃᖅᓱᓂ. ∀ᐊᓯᐊᓂᒃᑕᐅᖅ ᐃᒡᓗᕐᔪᐊᖅ ᑕᖃᕐᒥᔪᖅ ᐱᓕᕆᕝᕕᐅᕙᒃᑐᒥᒃ ᐃᑲᔪᖅᑐᐃᓂᕐᒧᑦ ᒪᒃᑯᒃᑐᑦ ᓄᓇᓕᐊᕈᑦᔭᐅᓯᒪᓂᖏᓐᓄᑦ.
ᒪᒃᑯᒃᑐᐃᑦ ᐃᓕᓐᓂᐊᖅᑎᑕᐅᓚᐅᖅᑐᑦ ᒥᕐᖑᐃᖅᓯᕐᕕᖕᓂ ᐊᑐᖅᑕᐅᓯᒪᔪᓄᑦ, ᖃᓄᖅ ᐃᖏᕐᕋᕙᓪᓕᐊᓲᖑᓂᕐᓄᑦ ᐊᒻᒪᓗ ᐊᒻᒪᓗ ᓯᓚᓕᕆᔾᔪᑎᓂᒃ ᐊᑐᕆᐊᒧᑦ ᐊᖅᓱᒋᑦ ᐃᓄᐃᑦ ᖃᐅᔨᒪᓂᕆᔭᖏᑦ.
ᑭᒻᒥᕈᑦᒥ, ᐱᓕᕆᐊᒃᓴᐅᕙᒃᑐᑦ ᐃᓚᖃᖅᐸᒃᑐᑦ ᐃᓕᓐᓂᐊᕈᑎᖃᕐᓂᕐᒥᒃ ᖃᓄᖅ ᐱᐅᓯᑐᖃᖅ ᒪᓕᒡᓗᒍ ᐃᓂᓪᓚᒡᕕᒃᓴᓕᐅᖅᐸᓐᓂᕐᒥᒃ, ᐃᓕᓐᓂᐊᕈᑎᖃᕐᓂᕐᒥᒃ ᒪᑦᑎᑕᐅᑎᓕᖅᑐᐃᕙᓐᓂᕐᒧᑦ ᐃᓕᓐᓂᐊᖅᑎᑦᑎᔨᒋᓪᓗᒍ ᐃᓄᑐᖃᖅ ᓵᓐᑎ ᐊᑲᕙᒃ, ᐃᓕᓐᓂᐊᕈᑕᐅᔪᒪᓪᓚᕆᓚᐅᕐᑐᖅ ᐃᓚᖏᓂᑦ ᓄᑲᑉᐱᐊᓂ ᐊᑖᑕᖃᕈᓐᓃᖅᓯᒪᔪᓂᑦ ᐃᓅᓯᕐᒥᓐᓂ.
ᓄᓇᓕᐊᖅᓯᒪᓂᖏᓐᓂᑦ ᓂᕆᐅᖕᓂᖃᓕᕈᑎᐅᓚᐅᕐᒪᑦ ᒪᕐᕉᓐᓂᑦ ᓄᓇᓕᐊᕈᑦᔭᐅᓯᒪᔪᓐᓂᑦ ᐅᕕᓂᒃᑯᑦ ᐅᖏᓚᓗᐊᕐᓂᖃᕐᓂᕐᒥᒃ ᐋᓐᓂᐊᖃᓕᖅᓯᒪᔪᓐᓂᑦ, ᐃᒪᓐᓇ ᐃᓄᑐᖃᐃᑦ ᐅᕕᓂᖏᓐᓄᑦ ᐃᒃᑯᑎᑦ (ᑐᒃᑯᑦ ᓂᕿᖏᓂᑦ) ᐳᔪᕐᓂᖓᓂᒃ ᐅᕕᓂᖏᓐᓄᑦ ᐃᓕᐅᖅᑲᐃᕝᕕᐅᓪᓗᑎᒃ ᓇᓗᓇᐃᕆᐊᖅᓱᒍ ᖃᓄᖅ ᐊᑐᖅᑕᐅᖃᒃᑦᑕᖅᓯᒪᓂᖏᓐᓄᑦ ᐱᐅᓯᑐᖃᕐᒥ ᐃᓱᐊᖅᓴᐅᑎᒋᔭ ᐅᕙᒃᑎᓪᓗᒍ ᑕᐃᒫᒃ ᐋᓐᓂᐊᖃᓕᖅᓯᒪᓂᕐᒥᑦ.
ᖁᕕᐊᓱᖃᑎᒌᒃᐸᓐᓂᕐᓂᒃᑕᐅᖅ ᐱᓕᕆᓂᖃᖅᑎᑕᐅᕙᓚᐅᕐᒥᔪᑦ, ᓲᖃᐃᒻᒪ, ᐊᑲᕙᒃ ᒪᒃᑯᒃᑐᓄᑦ ᐃᓄᑐᖃᕐᓄᓪᓗ ᐅᓂᒃᑳᕈᓘᔭᖅᐸᒃᑎᓪᓗᒍ, ᐊᒻᒪᓗ ᓂᔾᔮᖅᑎᑕᓂᒃ ᑎᑕᒍᑎᖃᖅᐸᒃᓱᓂ ᐃᓄᑐᖃᐃᑦ ᒧᒥᖅᑎᓪᓗᒋᑦ, ᐃᒡᓚᒪᔭᖃᑎᒌᒃᑎᓪᓗᒋᑦ ᐊᒻᒪᓗ ᐅᓂᒃᑳᖅᑐᐊᖃᑎᒌᒃᑎᓪᓗᒋᑦ.
ᓄᓇᓕᐊᕈᑦᔭᐅᓯᒪᕕᖕᒦᖃᑎᒌᒃᑐᑦ ᖃᓂᒡᓕᒋᐊᖅᑐᕋᐅᓯᒪᓕᖅᑎᓪᓗᒋᑦ, ᐊᑕᐅᓯᖅ ᒪᒃᑯᒃᑐᑦ ᐃᖅᓯᓗᐊᕈᖕᓃᖅᓯᒪᓕᓚᐅᕐᒪᑦ ᓴᖅᑮᓯᒪᓕᕆᐊᒃᓴᒥᓂᒃ ᓂᓪᓕᐅᓯᕆᔭᕆᐊᒥᒃ ᐊᔪᕐᓇᖅᑐᐊᓗᒻᒥᒃ.
∀ᓄᑲᑉᐱᐊᖅᑕᒥᒃ ᐃᓚᖃᓚᐅᕐᒪᑕ ᐃᒻᒥᓃᕈᒪᒋᐊᒥᓂᒃ ᐃᓱᒻᒥᖅᓯᒪᓕᓚᐅᖅᑐᒥᒃ ᑭᖑᓪᓕᕐᒥ ᐅᓐᓄᒋᓂᐊᖅᑕᑦᑎᓐᓂ ᓄᓇᒦᖃᑎᒌᒃᑎᑦᓯᓂᑦᑎᓐᓂ,∀ ᐅᖃᖅᓱᓂ ᐊᐃᐱᓕ. ∀ᐅᓐᓄᒍᒥᓵᓂᒃᓯᒪᓕᖅᑎᓪᓗᑕ ᐅᔾᔨᕈᓱᓕᖅᑎᑕᐅᓚᐅᕋᑦᑕ ᑖᔅᓱᒪ ᒪᒃᑯᒃᑑᑉ ᐃᓱᒪᒋᔭᖏᓂᒃ.
∀ᑕᒪᕐᒥᐅᓪᓗᑎᒃ ᐃᓄᑐᖃᕆᔭᐅᔪᐃᑦ ᒪᒃᑯᒃᑐᓂᒃ ᑲᑎᖖᒐᖃᑎᖃᓕᓚᐅᖅᑐᑦ ᑕᒪᑐᒥᖓᓗ ᐅᖃᓪᓚᐅᓯᖃᖅᓱᑎᒃ, ᓂᓪᓕᐊᔾᔪᓯᕆᔭᕆᐊᖅ ᐊᔪᕐᓇᖅᑐᐊᓘᒐᓗᐊᖅᑎᓪᓗᒍ. ᐃᓄᑐᖃᐃᑦ ᐅᖃᓪᓚᐅᓯᖃᓚᐅᖅᐳᑦ ᐆᒪᓂᖃᕐᓂᐅᑉ ᐱᒻᒪᕆᐅᓗᐊᖅᑑᓂᖓᓂᒃ. ᑕᒪᕐᒥᒃ ᑲᑎᓯᒪᔪᑦ ᐃᒃᐱᓐᓂᐊᒍᑎᖃᓗᐊᓕᓚᐅᕐᒪᑕ ᕿᐊᔾᔪᑎᖃᕈᓐᓇᖅᓯᓪᓗᑎᒃᓗ. ᑕᐃᒪᓐᓇᐃᑦᑐᖃᕐᓂᖓ ᐅᖃᓪᓚᐅᓯᖃᕈᑎᐅᓕᓚᐅᕐᑐᖅ ᐊᒻᒪᓗ ᖁᔭᓕᔾᔪᑎᖃᕐᓂᕐᒥᓐᓂᒃ ᐆᒪᓂᖃᕐᓂᕐᒥᓐᓄᑦ ᐊᒻᒪᓗ ᖃᓄᑎᒋ ᐃᓅᖃᑎᒋᔭᕗᑦ ᐊᒃᓱᕈᖅᓯᒪᓂᖏᑦᑕ ᐆᒪᓂᕐᒥᓐᓂᒃ ᑲᔪᓰᓐᓇᕋᓱᐊᕐᓂᕐᒥᓐᓂ.
ᑐᓂᓯᓯᒪᔪᓐᓇᕐᓂᖅ ᐃᓄᑐᖃᐃᑦ ᖃᐅᔨᒪᔭᖏᓐᓂᒃ ᐃᓅᖃᑎᒌᓕᕐᓂᐊᖅᑐᓄᑦ ᐃᓚᒋᔭᐅᔭᕆᐊᖃᓪᓚᕆᖕᒪᑦ, ᐸᐹᑦᓯ ᐅᖃᖅᓱᓂ, ᐊᒻᒪᓗ ᓄᓇᓕᐊᕈᔾᔨᓯᒪᕙᓐᓂᐅᑉ ᐊᑐᕐᓂᖃᑦᑎᐊᖅᑑᓂᖓᓂᒃ ᓇᓗᓇᐃᖅᓯᔾᔪᑎᐅᓪᓗᓂ. ᓇᑉᐸᖏᑦ ᐃᓄᑐᖃᕆᔭᐅᔪᑦ ᐱᓕᕆᐊᑦᑎᓐᓂ ᐱᒋᐊᖅᑎᑕᐅᕕᐊᓂᑦ ᑕᐃᒪᐅᖃᑦᑕᖅᓯᒪᔫᓕᖅᐳᑦ.
ᒪᒃᑯᒃᑐᐃᑦ ᓯᕗᓕᖅᑎᒋᔭᐅᔪᑦᒥᕐᖑᐃᖅᓯᕐᕕᖃᖅᑐᓂᑦ ᐱᒻᒪᕆᐅᔪᑎᒍᑦ ᓄᓇᓕᐊᕈᑦᔭᐅᕕᐅᑉ ᐃᖏᕐᕋᑦᑎᐊᖅᑎᑕᐅᔪᓐᓇᕐᓂᖓᓄᑦ ᐃᓚᒋᔭᐅᖃᑕᐅᒻᒥᔪᑦ.
ᒪᒃᑯᒃᑑᒐᒥᒃ ᖃᐅᔨᒪᑦᑎᐊᕐᒪᑕ ᓱᓇᓂᒃ ᒪᒃᑯᒃᑑᖃᑎᒋᔭᑎᒃ ᐃᓅᓯᕐᒥᓐᓂ ᐊᑐᖅᐸᒻᒪᖔᑕ, ᒪᒃᑯᒃᑰᒐᒥᒃ ᒪᒃᑯᒃᑑᖃᑎᒥᓐᓂᒃ ᑐᑭᓯᐅᒪᒻᒪᑕ. ᐃᓄᑐᖃᐅᔪᖅ ᒪᒃᑯᒃᑐᓂᒃ ᖃᐅᔨᒪᓂᖃᕈᓐᓇᖅᑐᖅ, ᑭᓯᐊᓂᓕ ᒪᒃᑯᒃᑐᓄᑦ ᑭᒡᒐᖅᑐᖅᑎᒋᔭᐅᔪᓂᑦ ᖃᐅᔨᒪᔭᖏᓐᓂᑦ ᖃᐅᔨᒪᓂᖅᓴᐅᓇᔭᖖᒋᑦᓱᓂ,∀ ᐸᐹᑦᓯ ᐅᖃᖅᑲᓐᓂᖅᓱᓂ.
ᐃᓅᓯᕐᒥ ᐱᖁᑏᑦ ᓱᓇᖁᑎᒃᓴᐃᓪᓗ ᐱᐅᓂᖅᐹᖑᖖᒋᒻᒪᑕ, ᒪᒃᑯᒃᑐᓄᑦ ᑭᒡᒐᖅᑐᐃᔨ ᓃᕕ ᐊᓂᖕᒥᐅᖅ ᐅᖃᐅᓯᕆᔭᐅᓚᐅᖅᓯᒪᔪᓂᒃ ᐃᓅᖃᑎᒌᒃᑐᑦ ᑐᓴᐅᒪᖃᑦᑕᐅᑎᖏᓐᓂ ᐃᖅᑲᐅᒪᔭᒥᓂᒃ ᐅᖃᐅᓯᖃᓚᐅᕐᐳᖅ. ᐱᐅᓂᖅᐸᐅᕗᓪᓕ ᐃᓄᖏᑦ, ᓄᓇᐃᑦ, ᐃᖅᑲᐅᒪᔭᐅᔪᑦ, ᐊᔾᔨᖖᒍᐊᑦ; ᐃᒃᐱᓐᓂᐊᒍᑏᑦ, ᖃᓄᐃᓯᒪᓂᐅᔪᑦ, ᖁᖓᓯᒪᓃᑦ, ᐊᒻᒪᓗ ᐃᒡᓚᖃᑎᒌᖕᓂᐅᕙᒃᑐᑦ.
ᑕᕝᕙᖓ ᑎᑭᑎᓪᓗᒋᑦ, ᓄᓇᕗᑦ ᒥᕐᖑᐃᖅᓯᕐᕕᖏᓂ ᐊᒻᒪᓗ ᓇᔪᖅᑕᐅᕙᒃᑐᑐᖃᓂ ᐃᖅᑲᓇᐃᔭᖅᑎᐅᔪᑦ ᒪᒃᑯᒃᑐᓂᒃ ᓄᓇᓕᐊᕈᑦᓯᔨᒪᖃᑦᑕᓕᕐᓂᐊᕐᒥᔪᑦ ᐊᐅᔭᖓᓂ 2022.
ᒪᒃᑯᒃᑐᓄᑦ ᐃᓅᓯᕐᒥᓐᓂ ᐊᔪᖖᒋᓕᕈᑎᒃᓴᖏᓂᒃ ᑐᓂᓯᓯᒪᓕᓚᐅᖅᑐᒍᑦ ᐊᓂᒎᑎᓯᒪᕙᓕ ᕈᑎᐅᔪᖕᓇᖅᑐᓂᒃ ᐃᒻᒥᓃᖃᑦᑕᕐᓂᓕᕆᓂᕐᒥ, ᐃᓄᒃᑎᑐᑦ ᐊᖏᓂᖅᓴᒥᒃ ᐅᖃᓪᓚᖃᑦᑕᓕᖁᓪᓗᒋᑦ, ᐊᒻᒪᓗ ᐃᓄᑐᖃᕐᓄᑦ ᐃᑲᔪᖅᑕᐅᔪᒪᒍᑎᒃ ᐊᐱᕆᖃᑦᑕᓕᖁᓪᓗᒋᑦ, ᐸᐹᑦᓯ ᐅᖃᖅᓱᓂ.
ᐃᓱᒪᖃᓕᖅᓯᒪᒍᕕᑦ ᐃᒻᒥᓃᕈᒪᒋᐊᕐᓂᒃ, ᐅᕝᕙᓘᓐᓃᑦ ᐊᓯᖕᓂᒃ ᖃᐅᔨᒪᔭᖃᕐᓗᑎᑦ ᐃᒻᒥᓃᑐᐃᓐᓇᕆᐊᖃᕐᓂᖓᓄᑦ ᐊᑦᑕᓇᖅᑐᒦᓕᖅᓯᒪᔪᒥᒃ, ᐅᖄᓚᕝᕕᒋᓗᒋᑦ ᐅᕝᕙᓘᓐᓃᑦ ᐅᐸᒍᑎᓗᑎᑦ ᓄᓇᓕᒋᔭᕐᓂ ᐋᓐᓂᐊᖅᓯᐅᖅᑎᒃᑯᑦ.
ᐅᒃᐱᕆᑦᓯᐊᖅᑕᕐᓄᑦᑕᐅᖅ ᐅᖃᖃᑎᖃᕈᓐᓇᕐᒥᔪᑎᑦ − ᐃᓚᒋᔭᕐᓄᑦ, ᐃᓕᓴᐃᔨᒧᑦ, ᐃᓄᑐᖃᕐᒧᑦ ᐅᕝᕙᓘᓐᓃᑦ ᖃᓄᐃᖖᒋᑦᓯᐊᕐᓂᓕᕆᓂᕐᒥ ᐃᑲᔪᖅᑎᐅᔪᒧᑦ, ᐅᕝᕙᓘᓐᓃᑦ ᐅᖄᓚᕝᕕᒋᓗᒋᑦ ᑲᒪᓯᐊᖅᑐᑦ ᐅᖄᓚᐅᑎᑎᒍᑦ ᐃᑲᔪᖅᑎᖏᑦ ᐃᑲᔪᖅᑕᐅᔪᒪᓗᑎᑦ, ᐊᑭᖃᖖᒋᑦᑐᒃᑯᑦ ᐅᕙᓂ (800) 265−3333.
ᐃᓱᒪᒃᑯᑦ ᐋᓐᓂᐊᖃᓕᖅᑕᐃᓕᒪᓇᓱᐊᕐᓂᕆᔭᕐᓂ ᐃᒃᐱᓐᓂᐊᕈᑎᖃᓕᖅᓯᒪᒍᕕᑦ ᐃᓱᒪᓪᓗᑎᒃ ᐊᑦᑕᓇᖅᑐᒦᓕᖅᓯᒪᓂᕐᓄᑦ ᐅᕝᕙᓘᓐᓃᑦ ᓇᒡᓕᒋᔭᖅᐱᑦ ᐃᓱᒪᒃᑯᑦ ᐋᓐᓂᐊᖃᓕᖅᑕᐃᓕᒪᓇᓱ ᐊᕐᓂᖓᒍ ᐊᑦᑕᓇᖅᑐᒦᓕᖅᓯᒪᓂᖓᑕ ᑐᐊᕕᐅᕐᓇᖅᓯᓯᒪᓪᓗᓂ, ᐅᖄᓚᓗᑎᑦ ᓄᓇᓕᒋᔭᕐᓂ ᐸᓖᓯᒃᑯᑦ (ᐳᑭᖅᑕᓖᑦ) ᐅᕝᕙᓘᓐᓃᑦ 911−ᒧᑦ (ᐱᑕᖃᕐᓂᖅᐸᑦ ᓄᓇᓕᒋᔭᑦᓯᓐᓂ).