DOGS ENJOY THE BROADEST GEOGRAPHIC DISTRIBUTION of all four footed creatures, and among mammals worldwide range of their populations comes second only to humans. Across millennia following last ice age, dogs and humans have expanded their territories virtually across planet, together moving into predatory niches formerly occupied by wolves. Thus dog and human might be seen to vie for title of The Global Animal, except that our companionship undercuts any sense of contest: our species have only ever been able to claim these positions together. But a different sense of in recent years has laid bare vulnerability of our momentous partnership, nowhere perhaps more clearly than in Canadian Arctic, where working relationships of people and sled dogs made life possible for both, that is, until recent decades. In Inuktitut, word qimmiit literally means (1) and, given their historic reliance on their packs working as teams with humans, word builds into everyday Inuit terminology a special sense of multiplicity that is shared between this kind of canine and people who have always been so much more to them than mere mushers. The devastation of Inuit culture through rupture of these relations lies at heart of story of how qimmiit today has come to designate both a site of highly endangered knowledges about pre-contact life as well as a rallying point for collective resistance. Amid what David Harvey diagnoses as the phase of neoliberal globalization (35), Canadian Inuit efforts to record and honour an understanding of sled dog as a vital link to life before and beyond market forces are adding an important dimension to a wide-ranging grassroots movement to reclaim land and sea before they are plundered for shipping and resource extraction. Within past decade, through official investigations and an exceptionally unique truth commission project, series of events popularly termed the Mountie Sled Dog has become documented, and more. Revealing shameful history of disappearance of these last remaining indigenous North American dogs from Canada's Eastern Arctic region, independent Qikiqtani Truth Commission (QTC)'s website assembles first-hand accounts of how a unique kind of cross-species relationship becomes a flash point for postwar interventions of state into indigenous life there. One of several recent investigations of allegations that Canada led a systematic campaign in mid-twentieth century to exterminate Inuit via their sled dogs, QTC uncovers no smoking gun. Instead, as one of few First-Peoples-initiated justice inquiries to date, QTC innovatively structures collectively Inuit feelings for what it meant to have and to lose dogs without whom self-sufficient life on their lands and waterways became impossible. It thus enables articulation of an epistemological difference signaled in title of Inuit-produced documentary about proceedings, Qimmiit: A Clash of Two Truths. Yet, irreconcilable differences between official Canadian and lived Inuit versions of what caused disappearance of dogs are not end of story, at least according to QTC. Considering myriad of ways that Inuit people have depended on these dogs, story of qimmiijaqtauniq--meaning dogs (or dog teams) being taken away or killed, and frequently translated now as Mountie Sled Dog Massacre or, more simply, the dog slaughter (QTC 24)--that emerges through online records and reports of QTC is exceptional for many reasons. The first Inuit-led and Inuit-sponsored initiative of its kind, QTC not only makes public an oral history of exterminationist practice that has been officially denied, but it also accounts for how a community's dogs became explicitly identified and consequently feared as a threat to colonizers. Including testimony from hundreds of Inuit about events concerning dogs that they describe as discrete packs intimately identified with particular people, project prompts broader concerns about how abstracting notions like the global animal--not to mention breed of dogs in question, whose uniqueness long predates science of animal husbandry--close down ways of seeing animal and human lives together as sources of political power and, more importantly, as limits to neoliberal globalization. …