Misplaced Pages

#827172

46-498: These islands were drawn on the map with their Siberian Yupik name, which was obtained in 1849 by Capt. M. D. Tebenkov , of the Imperial Russian Navy . They are also known by the names "Pinik Islands" and "Poongook Islands". The Punuk Islands are a natural habitat for walruses and seabirds. The Tundra Voles found on the island belong to an endemic subspecies ( Microtus oeconomus punukensis ). The Okvik site,

92-633: A Yupik language of the Eskimo–Aleut family of languages. They are also known as Siberian or Eskimo ( Russian : эскимосы ). The name Yuit (юит, plural: юиты) was officially assigned to them in 1931, at the brief time of the campaign of support of Indigenous cultures in the Soviet Union . Their self-designation is Yupighyt (йупигыт) meaning "true people". Sirenik Eskimos also live in that area, but their extinct language , Sireniki Eskimo , shows many peculiarities among Eskimo languages and

138-413: A wolf or vice versa. In winter, they appear in the form of wolf , in summer, in the form of orca . Orca was believed to help people in hunting on the sea — thus the boat represented the image of this animal, and the orca's wooden representation hang also from the hunter's belt. Also small sacrifices could be given to orcas: tobacco was thrown into the sea for them, because they were thought to help

184-428: A Sea Woman. Other cosmic beings, named Sila or Pinga, control the caribou , as opposed to marine animals. Some groups have made a distinction between the two figures, while others have considered them the same. Sacrificial offerings to them could promote luck in hunting. Caribou angakkuit performed fortune-telling through qilaneq , a technique of asking questions to a qila (spirit). The angakkuq placed his glove on

230-513: A cage-like framework. But the household works were done in the room of the yaranga in front of this inner building, and also many household utensils were kept there. In winter storms, and at night also the dogs were there. This room for economical purposes was called /naˈtək/ . Other types of buildings among Chaplino Eskimos /aːwχtaq/ include a modernized type, and /pəˈɬʲuk/ that was used for summer. Many Indigenous Siberian cultures had persons working as mediator (between human and beings of

276-550: A child is called tarneq (corresponding to the nappan of the Copper Inuit). The tarneq is considered so weak that it needs the guardianship of a name-soul of a dead relative. The presence of the ancestor in the body of the child was felt to contribute to a more gentle behavior, especially among boys. This belief amounted to a form of reincarnation . Because of their inland lifestyle, the Caribou have no belief concerning

322-509: A deceased person was affected, a certain rebirth was believed. Even before the birth of the baby, careful investigations took place: dreams, events were analyzed. After the birth, the baby's physical traits were compared to those of the deceased person. The name was important: if the baby died, it was thought that he/she has not given the "right" name. In case of sickness, it was hoped that giving additional names could result in healing. Amulets could be manifested in many forms, and could protect

368-564: A form of spirit or soul (in Inuktitut : anirniq meaning "breath"; plural anirniit ), just like humans. These spirits are held to persist after death—a common belief present in most human societies. However, the belief in the pervasiveness of spirits—the root of Inuit worldview—has consequences. According to a customary Inuit saying, "The great peril of our existence lies in the fact that our diet consists entirely of souls." Since all beings possess souls like those of humans, killing an animal

414-518: A game called tunangusartut in which they imitated the adults' behaviour towards the spirits, even reciting the same verbal formulae as angakkuit . According to Rasmussen, this game was not considered offensive because a "spirit can understand the joke." The homelands of the Netsilik Inuit ( Netsilingmiut meaning "People of the Seal") have extremely long winters and stormy springs. Starvation

460-407: A guest. Just like a polite host does not leave a recently arrived dear guest alone, thus similarly, the killed whale should not be left alone by the host (i.e. by the hunter who has killed it). Like a guest, it should not get hurt or feel sad. It must be entertained (e.g. by drum music, good foods). On the next whale migration (whales migrate twice a year, in spring to the north and in the autumn back),

506-446: A living, oral tradition and part of contemporary Inuit society. Inuit who balance indigenous and Christian theology practice religious syncretism . Inuit cosmology provides a narrative about the world and the place of people within it. Rachel Qitsualik-Tinsley writes: The Inuit cosmos is ruled by no one. There are no divine mother and father figures. There are no wind gods and solar creators. There are no eternal punishments in

SECTION 10

#1732771727828

552-655: A location in the Nome Census Area, Alaska is a stub . You can help Misplaced Pages by expanding it . Siberian Yupik Siberian Yupiks , or Yuits ( Russian : Юиты ), are a Yupik people who reside along the coast of the Chukchi Peninsula in the far northeast of the Russian Federation and on St. Lawrence Island in Alaska . They speak Central Siberian Yupik (also known as Yuit),

598-444: A part of the sila — the sky or air around them — and are merely borrowed from it. Although each person's anirniq is individual, shaped by the life and body it inhabits, at the same time it is part of a larger whole. This enabled Inuit to borrow the powers or characteristics of an anirniq by taking its name. Furthermore, the spirits of a single class of thing — be it sea mammals , polar bears , or plants — are in some sense held to be

644-456: A shaman's helping spirits, whose nature depends on the respective angakkuq". Helpful spirits can be called upon in times of need and "[...] are there to help people," explains Inuit elder Victor Tungilik. Some tuurngait are evil, monstrous, and responsible for bad hunts and broken tools. They can possess humans, as recounted in the story of Atanarjuat . An angakkuq with good intentions can use them to heal sickness and find animals to hunt and feed

690-494: A shaman. This leads to further ideas that the shaman's power was to be greatly respected and the idea that the shaman was not necessarily always a fair and good force for the people around them. The Christianization of the Inuit by both willing conversion and being forcefully pressured into converting to Christianity has largely destroyed the tradition of the shaman. Priests, pastors, and other Christian religious authorities replaced

736-550: A significant Punuk culture archaeological site, was discovered on the Punuk Islands by Otto W. Geist in 1931. Geist and Ivar Skarland excavated the site in 1934, which yielded fossilized walrus ivory artifacts, many of which are now in the collection of the University of Alaska . 63°04′48″N 168°49′05″W  /  63.08000°N 168.81806°W  / 63.08000; -168.81806 This article about

782-691: A soul in the Christian sense. This is the root word for other Christian terms: anirnisiaq means angel and God is rendered as anirnialuk , the great spirit. Humans were a complex of three main parts: two souls ( iñuusiq and iḷitqusiq : perhaps "life force" and "personal spirit") and a name soul ( atiq ). After death, the iñuusiq departed for the east, but the other soul components could be reborn. Some spirits have never been connected to physical bodies. These are called tuurngait (also tornait , tornat , tornrait , singular tuurngaq , torngak , tornrak , tarngek ) and "are often described as

828-444: A tribe that lived on the far eastern side of Russia, believed that the spirit of smallpox could be seen as a Russian woman with red hair. A local shaman would be there to greet migrating reindeer herders (who sometimes brought the disease with them). If the shaman saw the spirit of the disease in the caravan, several shaman worked together to fight it off with a seance. Others in the tribe helped with this ritual. Tradition says that

874-530: Is little different from killing a person. Once the anirniq of the dead animal or human is liberated, it is free to take revenge. The spirit of the dead can only be placated by obedience to custom, avoiding taboos, and performing the right rituals. The harshness and randomness of life in the Arctic ensured that Inuit lived constantly in fear of unseen forces. A run of bad luck could end an entire community and begging potentially angry and vengeful but unseen powers for

920-485: Is mutually unintelligible with the neighboring Siberian Yupik languages. The Siberian Yupik on St. Lawrence Island live in the villages of Savoonga and Gambell , and are widely known for their skillful carvings of walrus ivory and whale bone, as well as the baleen of bowhead whales . These even include some "moving sculptures" with complicated pulleys animating scenes such as walrus hunting or traditional dances. The winter building of Chaplino Eskimos (Ungazighmiit)

966-407: Is nearly universal in their description. It has been described as "breathing or blowing away" the sickness but there is not set method any one shaman or groups of shamans perform their deeds. Even though their methods are varied, a few key elements remain in virtually all accounts and stories. In order to cure or remove an ailment from someone, the shaman must be skilled in their own right but must have

SECTION 20

#1732771727828

1012-425: Is present also in many tales of Sireniki Eskimos (as mentioned, their exact classification inside Eskimo peoples is not settled yet). It was thought that the prey of the marine hunt could return to the sea and become a complete animal again. That is why they did not break the bones, only cut them at the joints. In the tales and beliefs of this people, wolf and orca are thought to be identical: orca can become

1058-581: Is the shared spiritual beliefs and practices of the Inuit , an indigenous people from Alaska , northern Canada , parts of Siberia , and Greenland . Their religion shares many similarities with some Alaska Native religions . Traditional Inuit religious practices include animism and shamanism , in which spiritual healers mediate with spirits. Today many Inuit follow Christianity (with 71 percent of Canadian Inuit identifying as Christian as of 2021 ); however, traditional Inuit spirituality continues as part of

1104-769: The Greenlandic Inuit , in which the Moon's wrath could be invoked by breaking taboos. Sila or Silap Inua , often associated with weather, is conceived of as a power contained within people. Among the Netsilik, Sila was imagined as a male. The Netsilik (and Copper Inuit ) believed Sila was originally a giant baby whose parents died fighting giants. Caribou Inuit is a collective name for several groups of inland Inuit (the Krenermiut, Aonarktormiut, Harvaktormiut, Padlermiut, and Ahearmiut) living in an area bordered by

1150-474: The Inuit languages of northern parts of Alaska and Canada ) played an important role in the religion of Inuit acting as religious leaders, tradesmen, healers, and characters in cultural stories holding mysterious, powerful, and sometimes superhuman abilities. The idea of calling shamans " medicine men " is an outdated concept born from the accounts of early explorers and trappers who grouped all shamans together into this bubble. The term "medicine man" does not give

1196-464: The tree line and the west shore of Hudson Bay . They do not form a political unit and maintain only loose contact, but they share an inland lifestyle and some cultural unity. In the recent past, the Padlermiut took part in seal hunts in the ocean. The Caribou have a dualistic concept of the soul . The soul associated with respiration is called umaffia (place of life) and the personal soul of

1242-553: The Sea Woman, was described as "the lubricous one". If the people breached certain taboos, she held marine animals in the basin of her qulliq (an oil lamp that burns seal fat). When this happened, the angakkuq had to visit her to beg for game. In Netsilik oral history , she was originally an orphan girl mistreated by her community. Moon Man, another cosmic being, is benevolent towards humans and their souls as they arrived in celestial places. This belief differs from that of

1288-634: The angakkuq was under the influence of Christian missionaries , and later converted to Christianity. Their study also analyses beliefs of several Inuit groups, concluding (among others) that fear was not diffuse. First were unipkaaq s : myths, legends, and folktales which took place "back then" in the indefinite past ( taimmani ). Among Canadian Inuit, a spiritual healer is known as an angakkuq (plural: angakkuit , Inuktitut syllabics ᐊᖓᑦᑯᖅ or ᐊᖓᒃᑯᖅ ) in Inuktitut or angatkuq in Inuvialuktun . The duties of an angakkuq include helping

1334-549: The belief system, among others) — usually termed as " shamans " in the literature. As Eskimo cultures were far from homogeneous (although had some similarities), thus also shamanism among Eskimo peoples had many variants. Siberian Yupiks had shamans as well. Compared to the variants found among Eskimo groups of America, shamanism among Siberian Yupiks stressed more the importance of maintaining good relationship with sea animals. Ungazighmiit people (the largest of Siberian Yupik variants) had /aˈliɣnalʁi/ s, who received presents for

1380-596: The community when marine animals, kept by Takanaluk-arnaluk or Sea Woman in a pit in her house, become scarce, according to Aua , an informant and friend of the anthropologist Knud Rasmussen . Aua described the ability of an apprentice angakkuq to see himself as a skeleton, naming each part using the specific shaman language. The Inuit at Amitsoq Lake (a rich fishing ground) on King William Island had seasonal and other prohibitions for sewing certain items. Boot soles, for example, could only be sewn far away from settlements in designated places. Children at Amitsoq once had

1426-434: The community. They can fight or exorcise bad tuurngait, or they can be held at bay by rituals; However, an angakkuq with harmful intentions can also use tuurngait for their own personal gain, or to attack other people and their tuurngait. Though once Tuurngaq simply meant "killing spirit", it has, with Christianisation , taken on the meaning of a demon in the Christian belief system. Shamans ( anatquq or angakkuq in

Punuk Islands - Misplaced Pages Continue

1472-404: The faith of those being helped. In stories of shamans there is a time of crisis and they are expected to resolve, alleviate, or otherwise give resolution or meaning to the crisis. These crises often involve survival against the natural elements or disputes between people that could end in death. In one such story, a hunter kidnapped a man's daughter and a shaman described in terms of belonging to

1518-510: The ground and raised his staff and belt over it. The qila then entered the glove and drew the staff to itself. Qilaneq was practiced among several other Alaskan Native groups and provided "yes" or "no" answers to questions. Spiritual beliefs and practices among Inuit are diverse, just like the cultures themselves. Similar remarks apply for other beliefs: term silap inua / sila , hillap inua / hilla (among Inuit ), ellam yua / ella (among Yup'ik ) has been used with some diversity among

1564-656: The groups. In many instances it refers to "outer space", "intellect", "weather", "sky", "universe": there may be some correspondence with the presocratic concept of logos . In some other groups, this concept was more personified ( [sɬam juɣwa] among Siberian Yupik ). Among Copper Inuit , this "Wind Indweller" concept is related to spiritual practice: angakkuit were believed to obtain their power from this indweller, moreover, even their helping spirits were termed as silap inue . Greenlandic Inuit believed that spirits inhabited every human joint , even knucklebones . The Inuit believed that all things have

1610-587: The hereafter, as there are no punishments for children or adults in the here and now. Traditional stories, rituals , and taboos of the Inuit are often precautions against dangers posed by their harsh Arctic environment. Knud Rasmussen asked his guide and friend Aua , an angakkuq (spiritual healer), about Inuit religious beliefs among the Iglulingmiut (people of Igloolik ) and was told: "We don't believe. We fear." Authors Inge Kleivan and Birgitte Sonne debate possible conclusions of Aua's words, because

1656-756: The man. The shaman pulled the daughter back with a magic string. The shaman is also able to bestow gifts and extraordinary abilities to people and to items such as tools. Some stories recount shamans as unpredictable, easily angered, and pleased in unusual ways. This could be shown as illustrating that despite their abilities and tune with nature and spirits, they are fickle and not without fault. There are stories of people attempting to impersonate shamans for their own gain by pretending to have fantastical abilities such as being able to fly only to be discovered and punished. A handful of accounts imply shamans may be feared in some cases for their abilities as they specify that someone did not fear being approached and talked to by

1702-403: The necessities of day-to-day survival is a common consequence of a precarious existence. For the Inuit, to offend an anirniq was to risk extinction. The principal role of the angakkuq in Inuit culture and society was to advise and remind people of the rituals and taboos they needed to obey to placate the spirits, since he was held to be able to see and contact them. The anirniit are seen to be

1748-409: The person wearing them or the entire family, and there were also hunting amulets. Some examples: The orca , wolf , raven , spider , whale , were revered animals. Also folklore (e.g. tale) examples demonstrate this. For example, a spider saves the life of a girl. The motif of spider as a benevolent personage, saving people from peril with its cobweb, lifting them up to the sky in danger,

1794-487: The previously killed whale is sent off back to the sea in the course of a farewell ritual. If the killed whale was pleased to (during its being a guest for a half year), then it can be hoped that it will return later, too: thus, also the future whale hunts will succeed. In a tale, the sky seems to be imagined arching as a vault. Celestial bodies form holes in it: beyond this vault, there is an especially light space. Shamanism among Eskimo peoples Inuit religion

1840-420: The same and can be invoked through a keeper or master who is connected with that class of thing. In some cases, it is the anirniq of a human or animal who becomes a figure of respect or influence over animals things through some action, recounted in a traditional tale. In other cases, it is a tuurngaq , as described below. Since the arrival of Christianity among the Inuit, anirniq has become the accepted word for

1886-407: The sea hunter in driving walrus. It was believed that the orca was a help of the hunters even if it was in the guise of wolf: this wolf was thought to force the reindeer to allow itself to be killed by the hunters. It is thought that during the hunt only those people who have been selected by the spirit of the sea could kill the whale. The hunter has to please the killed whale: it must be treated as

Punuk Islands - Misplaced Pages Continue

1932-514: The shamanizing, healing. This payment had a special name, /aˈkiliːɕaq/ — in their language, there were many words for the different kinds of presents and payments and this was one of them. (The many kinds of presents and the words designating them were related to the culture: fests, marriage etc.; or made such fine distinctions like "thing, given to someone who has none", "thing, given, not begged for", "thing, given to someone as to anybody else", "thing, given for exchange" etc. ). The Even people,

1978-472: The shamans justice and causes misconceptions about their dealings and actions. Despite the fact they are almost always considered healers, this is not the complete extent of their duties and abilities and detaches them from their role as a mediator between normal humans and the world of spirits, animals, and souls for the traditional Inuit. There is no strict definition of shaman and there is no strict role they have in society. Despite this, their ability to heal

2024-442: The smallpox spirit changed from a woman to a red bull when she was attacked. The spirit of smallpox was supposed to be very powerful, and if the shaman's ritual failed, all the local people would die. The spirit would only spare two people to bury all the rest. But if the ritual worked, the spirit would be forced to leave. Similarly to several other Indigenous cultures, the name-giving of a newborn baby among Siberian Yupik meant that

2070-666: Was a common danger. While other Inuit cultures feature protective guardian powers, the Netsilik have traditional beliefs that life's hardships stemmed from the extensive use of such measures. Unlike the Iglulik Inuit, the Netsilik used a large number of amulets. Even dogs could have amulets. In one recorded instance, a young boy had 80 amulets, so many that he could hardly play. One particular man had 17 names taken from his ancestors and intended to protect him. Tattooing among Netsilik women provided power and could affect which world they went to after their deaths. Nuliajuk ,

2116-478: Was a round, dome-shaped building. It is called yaranga in the literature, the same word referring also to the similar building of the Chukchi. In the language of Chaplino Eskimos, its name was /məŋtˈtəʁaq/ . There was a smaller cabin inside it at its back part, the /aːɣra/ , used for sleeping and living. It was separated from the outer, cooler parts of the yaranga with haired reindeer skins and grass, supported by

#827172