Still, it is not the specific lessons and details of Nunavut, but the grassroots discovery by isolated or powerless people of Nunavut's existence and the lesson it provides that aboriginal people can regain control of their world that is best of all. Former Inuit Tapirisat of Canada (ITC) leader Rosemarie Kuptana once mentioned my work to Aborigines in Alice Springs in the middle of Australia's outback, leading them to invite me to a meeting. Some had read notes I had written on Nunavut, and all present were aware of Inuit efforts to create the Nunavut land claim and territory. But that Nunavut is above all simply a symbol of hope was underscored in one memorable exchange. "Come on, sis!" one enthusiastic Aborigine shouted to a timid soul at this meeting. "Them Eskimo mob have done it!"
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Some of the most vocal critics of end-time conspiracy theories come from within Christianity.  In 1993, historian Bruce Barron wrote a stern rebuke of apocalyptic Christian conspiracism in the Christian Research Journal , when reviewing Robertson 's 1991 book The New World Order .  Another critique can be found in historian Gregory S. Camp's 1997 book Selling Fear: Conspiracy Theories and End-Times Paranoia .  Religious studies scholar Richard T. Hughes argues that "New World Order" rhetoric libels the Christian faith, since the "New World Order" as defined by Christian conspiracy theorists has no basis in the Bible whatsoever. Furthermore, he argues that not only is this idea unbiblical, it is positively anti-biblical and fundamentally anti-Christian , because by misinterpreting key passages in the Book of Revelation, it turns a comforting message about the coming kingdom of God into one of fear, panic and despair in the face of an allegedly approaching one-world government.  Progressive Christians , such as preacher-theologian Peter J. Gomes , caution Christian fundamentalists that a " spirit of fear " can distort scripture and history through dangerously combining biblical literalism , apocalyptic timetables , demonization and oppressive prejudices,   while Camp warns of the "very real danger that Christians could pick up some extra spiritual baggage" by credulously embracing conspiracy theories.  They therefore call on Christians who indulge in conspiracism to repent .  
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