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Mitiarjuk, who has been called the “accidental Inuit novelist” (Martin, 2014),began writing  Sanaaq  in the mid-1950s and was “discovered” in the late 1960s by adoctoral student of Claude Lévi-Strauss. Bernard Saladin d’Anglure took up this text as hisanthropology thesis topic, guided its completion, arranged for its 1984 publication inInuktitut syllabics, and in 2002 published a French translation; his own former student,Peter Frost, has recently (2013) translated the French version into English. Without thetraining and tools that would equip an outsider to appreciate Inuit writing and the oraltraditions from which it arises, and to judge it on its own merits, scholarly assessment byother than specialist anthropologists or ethnographers has often been felt to be beyond thereach of southerners. Nonetheless, a younger generation of literary scholars such as KeavyMartin, inspired by the work of J. Edward Chamberlin, Robert Allen Warrior and Craig Womack,are working to redress such attitudes. Bringing to bear for the first time the perspectiveof translation studies, this paper will suggest some ways we can move from ethnography’spurported aim of a systematic study of people and cultures to a rigorous and ethical studyof these translated texts, reading them explicitly  as  literature , as wellas (and perhaps more importantly)  as  literary translations .

“My tongue, my own thing”: Reading Sanaaq