Author: Flaherty, Robert Joseph (1884-1951)Title: The captain s chair, a story of the North, by RobeDescription: Signed by the author, complete with map illustratedendpapers.Near fine copy in the original title-blocked cloth. Slightestsuggestion only of dust-dulling to the spine bands and panel edges. Remainsparticularly well-preserved overall; tight, bright, clean and strong. 314pp.
Robert Joseph Flaherty, FRGS was an American filmmaker who directed and produced the first commercially successful feature-length documentary film, Nanook of the North.
Robert Joseph Flaherty, FRGS (/ˈflæ.ərti, ˈflɑː-/;[3] February 16, 1884 – July 23, 1951) was an American filmmaker who directed and produced the first commercially successful feature-length documentary film, Nanook of the North (1922). The film made his reputation and nothing in his later life fully equaled its success, although he continued the development of this new genre of narrative documentary with Moana (1926), set in the South Seas, and Man of Aran (1934), filmed in Irelands Aran Islands. Flaherty is considered the father of both the documentary and the ethnographic film.Flaherty was married to writer Frances H. Flaherty from 1914 until his death in 1951. Frances worked on several of her husbands films, and received an Academy Award nomination for Best Original Story for Louisiana Story (1948).Early lifeFlaherty was one of seven children born to prospector Robert Henry Flaherty (an Irish Protestant) and Susan Klockner (a German Catholic).Due to exposure from his fathers work as an iron ore explorer, he developed a natural curiosity for people of other cultures. Flaherty was an acclaimed still-photographer in Toronto. His portraits of American Indians and wild life during his travels are what led to the creation of his critically acclaimed Nanook of the North. It was his enthusiasm and interests in these people that sparked his need to create a new genre of film.[4]In 1914, he married his fiancée Frances Hubbard. Hubbard came from a highly educated family, her father being a distinguished geologist. A graduate from Bryn Mawr College in Pennsylvania, Hubbard studied music and poetry in Paris and was also secretary of the local Suffragette Society. Following their marriage, Frances Flaherty became a crucial part of Roberts success in film. Frances took on the role of director at times, and helped to edit and distribute her husbands films, even landing governmental film contracts for England.[5]In 1909 he shared stories about information he was told by an Inuk man named George Weetaltuk, grandfather of Mini Aodla Freeman.[6] Flaherty said he met Weetaltuk while visiting the Hudson Bay in search of iron ore. In his Weetaltuk story, Flaherty published a detailed map of the Inuit region and shared information about the bay that Weetaltuk had told him. His writing about George Weetaltuk would go on to be published in his book, My Eskimo Friends: "Nanook of the North".[7]Nanook of the NorthIn 1913, on Flahertys expedition to prospect the Belcher Islands, his boss, Sir William Mackenzie, suggested that he take a motion picture camera along. He brought a Bell and Howell hand cranked motion picture camera. He was particularly intrigued by the life of the Inuit, and spent so much time filming them that he had begun to neglect his real work. When Flaherty returned to Toronto with 30,000 feet of film, the nitrate film stock was ignited in a fire started from his cigarette in his editing room. His film was destroyed and his hands were burned. Although his editing print was saved and shown several times, Flaherty was not satisfied with the results. "It was utterly inept, simply a scene of this or that, no relation, no thread of story or continuity whatever, and it must have bored the audience to distraction. Certainly it bored me."[8]Flaherty was determined to make a new film, one following a life of a typical Inuk and his family. In 1920, he secured funds from Revillon Frères, a French fur trade company to shoot what was to become Nanook of the North.[9] On August 15, 1920, Flaherty arrived in Port Harrison, Quebec to shoot his film. He brought two Akeley motion-picture cameras which the Inuit referred to as "the aggie".[10] He also brought full developing, printing, and projection equipment to show the Inuit his film, while he was still in the process of filming. He lived in an attached cabin to the Revillon Frères trading post.In making Nanook, Flaherty cast various locals in parts in the film, in the way that one would cast actors in a work of fiction. With the aim of showing traditional Inuit life, he also staged some scenes, including the ending, where Allakariallak (who acts the part of Nanook) and his screen family are supposedly at risk of dying if they could not find or build shelter quickly enough. The half-igloo had been built beforehand, with a side cut away for light so that Flahertys camera could get a good shot. Flaherty insisted that the Inuit not use rifles to hunt[citation needed], though their use had by that time become common. He also pretended at one point that he could not hear the hunters pleas for help, instead continuing to film their struggle and putting them in greater danger.[citation needed] [10]Melanie McGrath writes that, while living in Northern Quebec for the year of filming Nanook, Flaherty had an affair with his lead actress, the young Inuk woman who played Nanooks wife. A few months after he left, she gave birth to his son, Josephie (December 25, 1921 – 1984), whom he never acknowledged. Josephie was one of the Inuit who were relocated in the 1950s to very difficult living conditions in Resolute and Grise Fiord, in the extreme north.[11] Corroboration of McGraths account is not readily available and Flaherty never discussed the matter.Nanook began a series of films that Flaherty made on the same theme of humanity against the elements. Others included Moana: A Romance of the Golden Age, set in Samoa, and Man of Aran, set in the Aran Islands of Ireland. All these films employ the same rhetorical devices: the dangers of nature and the struggle of the communities to eke out an existence.HollywoodNanook of the North (1922) was a successful film, and Flaherty was in great demand afterwards. On a contract with Paramount to produce another film on the order of Nanook, he went to Samoa to film Moana (1926). He shot the film in Safune on the island of Savaii where he lived with his wife and family for more than a year. The studio heads repeatedly asked for daily rushes but Flaherty had nothing to show because he had not filmed anything yet — his approach was to try to live with the community, becoming familiar with their way of life before writing a story about it to film. He was also concerned that there was no inherent conflict in the islanders way of life, providing further incentive not to shoot anything. Eventually he decided to build the film around the ritual of a boys entry to manhood. Flaherty was in Samoa from April 1923 until December 1924, with the film completed in December 1925 and released the following month. The film, on its release, was not as successful as Nanook of the North domestically, but it did very well in Europe, inspiring John Grierson to coin the word "documentary."Before the release of Moana, Flaherty made two short films in New York City with private backing, The Pottery Maker (1925) and The Twenty-Four Dollar Island (1927). Irving Thalberg of Metro-Goldwyn-Mayer invited Flaherty to film White Shadows in the South Seas (1928) in collaboration with W. S. Van Dyke, but their talents proved an uncomfortable fit, and Flaherty resigned from the production. Moving to Fox Film Corporation, Flaherty spent eight months working on the Native American documentary Acoma the Sky City (1929), but the production was shut down, and subsequently Flahertys footage was lost in a studio vault fire. He then agreed to collaborate with F. W. Murnau on another South Seas picture, Tabu (1931). However, this combination proved even more volatile, and while Flaherty did contribute significantly to the story, the finished film, originally released by Paramount Pictures, is essentially Murnaus.BritainAfter Tabu, Flaherty was considered finished in Hollywood, and Frances Flaherty contacted John Grierson of the Empire Marketing Board Film Unit in London, who assigned Flaherty to the documentary Industrial Britain (1931). By comparison to Grierson and his unit, Flahertys habitual working methods involved shooting relatively large amounts of film in relation to the planned length of the eventual finished movie, and the ensuing cost overruns obliged Grierson to take Flaherty off the project, which was edited by other hands into three shorter films.BBC publicity shot of The Last Voyage of Captain Grant BBC TV 1938Flaherty wrote a novel about the sea called The Captains Chair which was published in 1938 by Scribner. This was presented on BBC Television in November that year, under the title The Last Voyage of Captain Grant, adapted and directed by Denis Johnston.[12][13]Flahertys career in Britain ended when producer Alexander Korda removed him from the production Elephant Boy (1937), re-editing it into a commercial entertainment picture.IrelandProducer Michael Balcon took Flaherty on to direct Man of Aran (1934), which portrayed the harsh traditional lifestyle of the occupants of the isolated Aran Islands off the west coast of Ireland. The film was a major critical success, and for decades was considered in some circles an even greater achievement than Nanook. As with Nanook, Man of Aran showed human beings efforts to survive under extreme conditions: in this case, an island whose soils were so thin that the inhabitants carried seaweed up from the sea to construct fields for cultivation. Flaherty again cast locals in the various fictionalized roles, and made use of dramatic recreation of anachronistic behaviors: in this case, a sequence showing the hunting of sharks from small boats with harpoons, which the islanders had by then not practiced for several decades. He also staged the films climactic sequence, in which three men in a small boat strive to row back to shore through perilously high, rock-infested seas.Last yearsBack in the United States, Pare Lorentz of the United States Film Service hired Flaherty to film a documentary about US agriculture, a project which became The Land. Flaherty and his wife covered some 100,000 miles, shooting 25,000 feet of film, and captured a series of striking images of rural America. Among the themes raised by Flahertys footage were the challenge of the erosion of agricultural land and the Dust Bowl (as well as the beginning of effective responses via improved soil conservation practices), mechanization and rural unemployment, and large-scale migration from the Great Plains to California. In the latter context, Flaherty highlighted competition for agricultural jobs between native-born Americans and migrants from Mexico and the Philippines.The film encountered a series of obstacles. After production had begun, Congress abolished the United States Film Service, and the project was shunted to the U.S. Department of Agriculture (USDA). With Americas entry to World War II approaching, USDA officials (and the films editor Helen van Dongen) attempted to reconcile Flahertys footage with rapidly changing official messages (including a reversal of concern from pre-war rural unemployment to wartime labor shortages). Following the attack on Pearl Harbor, officials grew apprehensive that the film could project an unduly negative image of the US internationally, and although a prestige opening was held at the Museum of Modern Art in 1942, the film was never authorized for general release.[14]Louisiana Story (1948) was a Flaherty documentary shot by himself and Richard Leacock, about the installation of an oil rig in a Louisiana swamp. The film stresses the rigs peaceful and unproblematic coexistence with the surrounding environment, and it was in fact funded by Standard Oil, a petroleum company. The main character of the film is a Cajun boy. The poetry of childhood and nature, some critics argue, is used to make exploration for oil look beautiful. Virgil Thomson composed the music for the film.Flaherty was one of the makers of The Titan: Story of Michelangelo (1950), which won the Academy Award for Best Documentary Feature. The film was a re-edited version of the German/Swiss film originally titled Michelangelo: Life of a Titan (1938), directed by Curt Oertel. The re-edited version put a new English narration by Fredric March and musical score onto a shorter edit of the existing film. The new credits include Richard Lyford as director and Robert Snyder as producer. The film was edited by Richard Lyford.[15]LegacyFlaherty is considered a pioneer of documentary film. He was one of the first to combine documentary subjects with a fiction-film-like narrative and poetic treatment.A self-proclaimed explorer, Flaherty was inducted into the Royal Geographic Society of England for his (re)discovery of the main island of the Belcher group in Hudson Bay in 1914.[16]Flaherty Island, one of the Belcher Islands in Hudson Bay, is named in his honor.[16]The Flaherty Seminar is an annual international forum for independent filmmakers and film-lovers, held in rural upstate New York at Colgate University in mid June. The festival was founded in Flahertys honor by his widow in 1955.[17]Flahertys contribution to the advent of the documentary is scrutinized in the 2010 British Universities Film & Video Council award-winning and FOCAL International award-nominated documentary A Boatload of Wild Irishmen,[18] written by Professor Brian Winston of University of Lincoln, UK, and directed by Mac Dara Ó Curraidhín. The film explores the nature of "controlled actuality" and sheds new light on thinking about Flaherty. The argument is made that the impact of Flahertys films on the indigenous peoples portrayed changes over time, as the films become valuable records for subsequent generations of now-lost ways of life.[19] The films title derives from Flahertys statement that he had been accused, in the staged climactic sequence of Man of Aran, of "trying to drown a boatload of wild Irishmen".In 1994, Flaherty was portrayed by Charles Dance in the Canadian drama film Kabloonak, a dramatization of the making of Nanook of the North from an Inuit perspective.[20]The wife of Robert Joseph Flahertys grandson, Louise Flaherty,[21] is the co-founder of Canadas first independent Inuk publishing house, Inhabit Media. She is also an author, educator and politician.AwardsBAFTA presents the Robert J. Flaherty Award for best one-off documentary.[22]Academy Award Oscar - Best Documentary Feature 1950 - The Titan: Story of Michelangelo1913, Fellow, Royal Geographical Society[23]FilmographyNyla, who played the role of the wife of Nanook, and her childFilmsNanook of the North (1922)"The Pottery Maker" (1925)Moana (1926)"Twenty-Four-Dollar Island" (1927)Man of Aran (1934)"Oidhche Sheanchais (A Night of Storytelling)" (1935)Elephant Boy (1937; with Zoltan Korda)The Land (1942; made for the U.S. Department of Agriculture)[24]Louisiana Story (1948)Other workWhite Shadows in the South Seas (1928; uncredited footage)Acoma the Sky City (1929; unfinished film)Tabu (1931; screenplay with F. W. Murnau)"Industrial Britain" (1933; co-producer with John Grierson)[25]"The Glassmakers of England" (1935; co-producer with John Grierson)[26]"The English Potter" (1935; co-producer with John Grierson)The Titan: Story of Michelangelo (1950; co-producer with Ralph Alswang and Robert Snyder)See alsoDocufictionEthnofictionÓ FlaithbertaighNanook of the North[a] is a 1922 American silent film that combines elements of documentary and docudrama/docufiction, at a time when the concept of separating films into documentary and drama did not yet exist.[citation needed][1] In the tradition of what would later be called salvage ethnography,[citation needed] the film follows the struggles of the Inuk man named Nanook and his family in the Canadian Arctic. It is written and directed by Robert J. Flaherty, who also served as cinematographer, editor, and producer.[citation needed]Some have criticized Flaherty for staging several sequences,[2] but the film has been described by Roger Ebert as "stand[ing] alone" among Flahertys films "in its stark regard for the courage and ingenuity of its heroes."[3][4]It was the first feature-length documentary to achieve commercial success, proving the financial viability of the genre and inspiring many films to come.[5]In 1989, Nanook of the North was among the first group of 25 films selected by the Library of Congress for preservation in the United States National Film Registry for being "culturally, historically, or aesthetically significant".[6][7]PlotNyla, wife of NanookNanook (Allakariallak),[8] 1920The documentary follows the lives of an Inuk, Nanook, and his family as they travel, search for food, and trade in the Ungava Peninsula of northern Quebec, Canada. Nanook, his wife Nyla and their family are introduced as fearless heroes who endure rigors no other race could survive. The audience sees Nanook, often with his family, hunt a walrus, build an igloo, go about his day, and perform other tasks.ProductionDevelopmentIn 1910, Flaherty was hired by Sir William Mackenzie as an explorer and prospector searching for iron ore and other mineral deposits along the Hudson Bay for the Canadian Northern Railway.[9][10] Learning about the lands and people there, Flaherty decided on his third expedition in 1913 to bring with him a glass-plate still camera and movie camera as well as a small portable printer and processor. Knowing nothing about film, he took a three-week course on the elementary techniques of filmmaking and film processing with the Eastman Kodak Company in Rochester, New York.[10][11]FilmingUsing a Bell & Howell camera, a portable developing and printing machine, and some lighting equipment, Flaherty spent 1914 and 1915 shooting hours of film of Inuit life. By 1916, Flaherty had enough footage to begin evaluating screenings and was met with wide enthusiasm. However, in 1916, Flaherty dropped a cigarette onto the original camera negative (which was highly flammable nitrate stock) and lost 30,000 feet of film.[12] With his first attempt ruined, Flaherty decided to not only return for new footage, but also to refocus the film on one Inuit family as he felt his earlier footage was too much like a travelogue. Spending four years raising money, Flaherty was eventually funded by French fur company Revillon Frères and returned to the North and shot from August 1920 to August 1921. As a main character, Flaherty chose the celebrated hunter of the Itivimuit tribe, Allakariallak. The full collaboration of the Inuit was key to Flahertys success as the Inuit were his film crew and many of them knew his camera better than he did.[13]Building of the iglooThe building of the igloo is one of the most celebrated sequences in the film, but interior photography presented a problem. Building an igloo large enough for a camera to enter resulted in the dome collapsing, and when they finally succeeded in making the igloo it was too dark for photography. Instead, the images of the inside of the igloo in the film were actually shot in a special three-walled igloo for Flahertys bulky camera so that there would be enough light for it to capture interior shots.[14] This instead is what Flaherty said: "The average Eskimo igloo, about 12 feet in diameter, was much too small. On the dimensions I laid out for him, a diameter of 25 feet, Nanook and his companions started to build the biggest igloo of their lives. For two days they worked, the women and children helping them. Then came the hard part—to cut insets for the five large slab-ice windows without weakening the dome. They had hardly begun when the dome fell into pieces to the ground. Never mind, said Nanook, I can do it next time. For two days more they worked, but again with the same result; as soon as they began sitting in the ice windows their structure fell to the ground. It was a huge joke by this time and holding their sides they laughed their misfortune away. Again, Nanook began on the big Aggie igloo, but this time the women and children hauled barrels of water on sledges from the waterhole and iced the walls as they went up. Finally, the igloo was finished, and they stood eyeing it as satisfied as so many small children over a house of blocks. The light from the ice-windows proved inadequate, however, and when the interiors were finally filmed the domes half just over the camera had to be cut away, so Nanook and his family went to sleep and awakened with all the cold of out-of-doors pouring in."[15]ControversyFilming of Nanook of the North in 1922Hoax claims"Nanook" was in fact named Allakariallak (pronounced [al.la.ka.ɢi.al.lak]); Flaherty chose "Nanook" ("polar bear" in Inuktitut mythology) because he felt its seeming genuineness made it more marketable.[16] The "wife" shown in the film was not really his wife. According to Charlie Nayoumealuk, who was interviewed in Nanook Revisited (1990), "the two women in Nanook – Nyla (Alice [?] Nuvalinga) and Cunayou (whose real name we do not know) were not Allakariallaks wives, but were in fact common-law wives of Flaherty."[17] And although Allakariallak normally used a gun when hunting, Flaherty encouraged him to hunt after the fashion of his recent ancestors in order to capture the way the Inuit lived before European colonization of the Americas. Flaherty also exaggerated the peril to Inuit hunters with his claim, often repeated, that Allakariallak had died of starvation less than two years after the film was completed, whereas in fact he died at home, likely of tuberculosis.[18][19]Furthermore, it has been criticized[by whom?] for portraying Inuit as without technology or culture, and situates them outside modern history. It was also criticized for comparing Inuit to animals. The film is considered to be an artifact of popular culture at the time and also a result of a historical fascination for Inuit performers in exhibitions, zoos, fairs, museums and early cinema.[20]Flaherty defended his work by stating, "one often has to distort a thing in order to catch its true spirit."[21] Later filmmakers have pointed out that the only cameras available to Flaherty at the time were both large and immobile, making it impossible to effectively capture most interior shots or unstructured exterior scenes without significantly modifying the environment and subject action.[22]Visit to the trading postIn one scene, Nanook and his family arrive in a kayak at the trading post. Going to trade his hunt from the year, including the skins of foxes, seals, and polar bears, Nanook comes in contact with white people and there is an amusing interaction as the two cultures meet. The trader plays music on a gramophone and tries to explain how a man cans his voice. Bending forward and staring at the machine, Nanook puts his ear closer as the trader cranks the mechanism again. The trader removes the record and hands it to Nanook who at first peers at it and then puts it in his mouth and bites it. The scene is meant to be a comical one as the audience laughs at the naivete of Nanook and people isolated from Western culture. In truth, the scene was entirely scripted and Allakariallak knew what a gramophone was.[23]Hunting of the walrusIt has been noted that in the 1920s, when Nanook was filmed, the Inuit had already begun integrating the use of Western clothing and were using rifles to hunt rather than harpoons,[9] but this does not negate that the Inuit knew how to make traditional clothing from animals found in their environment, could still fashion traditional weapons and were perfectly able to make use of them if found to be preferable for a given situation.The film is not technically sophisticated; how could it be, with one camera, no lights, freezing cold, and everyone equally at the mercy of nature? But it has an authenticity that prevails over any complaints that some of the sequences were staged. If you stage a walrus hunt, it still involves hunting a walrus, and the walrus hasnt seen the script. What shines through is the humanity and optimism of the Inuit.[3]— Roger EbertReceptionAs the first "nonfiction" work of its scale, Nanook of the North was ground-breaking cinema. It captured many authentic details of a culture little known to outsiders, and it was filmed in a remote location. Hailed almost unanimously by critics, the film was a box-office success in the United States and abroad. In the following years, many others would try to follow Flahertys success with "primitive peoples" films.[24] In 2005, film critic Roger Ebert described the films central figure, Nanook, as "one of the most vital and unforgettable human beings ever recorded on film."[3] In a 2014 Sight and Sound poll, film critics voted Nanook of the North the seventh-best documentary film of all time.[25]On review aggregator website Rotten Tomatoes, the film holds an approval rating of 100% based on 30 reviews, with an average rating of 8.68/10. The sites critics consensus reads: "An enthralling documentary and a visual feat, Nanook of the North fascinates with its dramatic depiction of life in an extremely hostile environment."[26]Home mediaIn 1999, Nanook of the North was digitally remastered and released on DVD by The Criterion Collection. It includes an interview with Flahertys widow (and Nanook of the North co-editor), Frances Flaherty, photos from Flahertys trip to the arctic, and excerpts from a TV documentary, Flaherty and Film.[27] In 2013, Flicker Alley released a remastered Blu-ray version that includes six other arctic films.Popular cultureDuration: 1 hour, 18 minutes and 4 seconds.1:18:04The full filmFilmThe 1923 silent film comedy A Tough Winter parodied Nanook of the North.[28][29] It was produced by Hal Roach and directed by Charley Chase, and starred Snub Pollard with Marie Mosquini and James Finlayson.[29][30]Kabloonak is a 1994 film about the making of Nanook of the North. Charles Dance plays Flaherty and Adamie Quasiak Inukpuk (a relative of Nanook) plays Nanook.[31]TelevisionIn episode 2 of the 2015 series Documentary Now! (IFC), "Kunuk Uncovered" is a mockumentary parodying the 1990 documentary about the making of Nanook of the North titled Nanook Revisited, especially addressing the staging and manipulation of the original documentary.[32]See alsoList of films with a 100% rating on Rotten Tomatoes, a film review aggregator websiteNotesInuit (/ˈɪnjuɪt/; Inuktitut: ᐃᓄᐃᑦ the people, singular: Inuk, ᐃᓄᒃ, dual: Inuuk, ᐃᓅᒃ; Iñupiaq: Iñuit the people; Greenlandic: Inuit)[5][6][7] are a group of culturally and historically similar Indigenous peoples traditionally inhabiting the Arctic and subarctic regions of North America, including Greenland, Labrador, Quebec, Nunavut, the Northwest Territories, Yukon (traditionally[a]), Alaska, and Chukotsky District of Chukotka Autonomous Okrug, Russia. Inuit languages are part of the Eskimo–Aleut languages, also known as Inuit-Yupik-Unangan, and also as Eskaleut.[8] Inuit Sign Language is a critically endangered language isolate used in Nunavut.[9]Canadian Inuit live throughout most of Northern Canada in the territory of Nunavut, Nunavik in the northern third of Quebec, Nunatsiavut and NunatuKavut in Labrador, and in various parts of the Northwest Territories and Yukon (traditionally), particularly around the Arctic Ocean, in the Inuvialuit Settlement Region.[a] With the exception of NunatuKavut, these areas are known, primarily by Inuit Tapiriit Kanatami, as Inuit Nunangat.[10][11] In Canada, sections 25 and 35 of the Constitution Act of 1982 classify Inuit as a distinctive group of Aboriginal Canadians who are not included under either the First Nations or the Métis.[12][13]Greenlandic Inuit, also known as Kalaallit, are descendants of Thule migrations from Canada by 1100 CE.[14] Although Greenland withdrew from the European Communities in 1985, Inuit of Greenland are Danish citizens and, as such, remain citizens of the European Union.[15][16][17] In the United States, the Alaskan Iñupiat are traditionally located in the Northwest Arctic Borough, on the Alaska North Slope, the Bering Strait and on Little Diomede Island. In Russia, few pockets of diaspora communities of Russian Iñupiat from Big Diomede Island, of which inhabitants were removed to Russian Mainland, remain in Bering Strait coast of Chukotka Autonomous Okrug, particularly in Uelen, Lavrentiya, and Lorino.Many individuals who would have historically been referred to as Eskimo find that term offensive or forced upon them in a colonial way; Inuit is now a common autonym for a large sub-group of these people.[18][19][20][21] The word Inuit (varying forms Iñupiat, Inuvialuit, Inughuit, etc.), however, is an ancient self-referential to a group of peoples which includes at most the Iñupiat of Bering Strait coast of Chukotka and northern Alaska, the four broad groups of Inuit in Canada, and the Greenlandic Inuit. This usage has long been employed to the exclusion of other, closely related groups (e.g. Yupik, Aleut).[22][23][24][25] Therefore, the Aleut (Unangan) and Yupik peoples (Alutiiq/Sugpiaq, Central Yupik, Siberian Yupik), who live in Alaska and Siberia, at least at an individual and local level, generally do not self-identify as Inuit.[22][better source needed]HistoryPre-contact historyFor earlier pre-contact history, see Indigenous peoples in Canada § Paleo-Indians period.Dorset, Norse, and Thule cultures 900–1500Inuit are the descendants of what anthropologists call the Thule people,[26] who emerged from the Bering Strait and western Alaska around 1000 CE. They had split from the related Aleut group about 4000 years ago and from northeastern Siberian migrants. They spread eastward across the Arctic.[27] They displaced the related Dorset culture, called the Tuniit in Inuktitut, which was the last major Paleo-Eskimo culture.[28]Inuit legends speak of the Tuniit as "giants", people who were taller and stronger than Inuit.[29] Less frequently, the legends refer to the Dorset as "dwarfs".[30] Researchers believe that Inuit society had advantages by having adapted to using dogs as transport animals, and developing larger weapons and other technologies superior to those of the Dorset culture.[31] By 1100 CE, Inuit migrants had reached west Greenland, where they settled.[14] During the 12th century, they also settled in East Greenland.[32][33]Faced with population pressures from the Thule and other surrounding groups, such as the Algonquian and Siouan-speaking peoples to the south, the Tuniit gradually receded.[34] The Tuniit were thought to have become completely extinct as a people by about 1400 or 1500. But, in the mid-1950s, researcher Henry B. Collins determined that based on the ruins found at Native Point, on Southampton Island, the Sadlermiut were likely the last remnants of the Dorset culture, or Tuniit.[35] The Sadlermiut population survived up until winter 1902–1903 when exposure to new infectious diseases brought by contact with Europeans led to their extinction as a people.[36]In the early 21st century, mitochondrial DNA research has supported the theory of continuity between the Tuniit and the Sadlermiut peoples.[37][38] It also provided evidence that a population displacement did not occur within the Aleutian Islands between the Dorset and Thule transition.[39] However a subsequent 2012 genetic analysis showed no genetic link between the Sadlermiut and the Dorset or Tuniit people.[40] In contrast to other Tuniit populations, the Aleut and Sadlermiut benefited from both geographical isolation and their ability to adopt certain Thule technologies.[citation needed]In Canada and Greenland, Inuit circulated almost exclusively north of the Arctic tree line, the effective southern border of Inuit society. The most southern "officially recognized" Inuit community in the world is Rigolet[41] in Nunatsiavut.South of Nunatsiavut, the descendants of the southern Labrador Inuit in NunatuKavut continued their traditional transhumant semi-nomadic way of life until the mid-1900s. The Nunatukavummuit people usually moved among islands and bays on a seasonal basis. They did not establish stationary communities. In other areas south of the tree line, non-Inuit Indigenous cultures were well established. The culture and technology of Inuit society that served so well in the Arctic were not suited to subarctic regions, so they did not displace their southern neighbors. As a result, being challenged by the groups below the tree line including Chukchi and Siberian Yupik for Russian Iñupiat, Arctic Athabascan and Gwichʼin for Alaskan Iñupiat and Inuvialuit, Cree for Nunavummiut (Nunavut Inuit) and Nunavimmiut (Northern Quebec Inuit), and Innu for Nunatsiavummiut (Labrador Inuit), Inuit did not make significant progress further south.Inuit had trade relations with more southern cultures; boundary disputes were common and gave rise to aggressive actions. Warfare was not uncommon among those Inuit groups with sufficient population density. Inuit such as the Nunamiut (Uummarmiut), who inhabited the Mackenzie River delta area, often engaged in warfare. The more sparsely settled Inuit in the Central Arctic, however, did so less often.Their first European contact was with the Vikings who had settled in Greenland centuries prior. The sagas recorded meeting skrælingar, probably an undifferentiated label for all the Indigenous peoples whom the Norse encountered, whether Tuniit, Inuit, or Beothuk.[42]After about 1350, the climate grew colder during the period known as the Little Ice Age. During this period, Russian and Alaskan natives were able to continue their whaling activities. But, in the high Arctic, Inuit were forced to abandon their hunting and whaling sites as bowhead whales disappeared from Canada and Greenland.[43] These Inuit had to subsist on a much poorer diet, and lost access to the essential raw materials for their tools and architecture which they had previously derived from whaling.[43]The changing climate forced Inuit to work their way south, pushing them into marginal niches along the edges of the tree line. These were areas First Nations had not occupied or where they were weak enough for Inuit to live near them. Researchers have difficulty defining when Inuit stopped this territorial expansion. There is evidence that Inuit were still moving into new territory in southern Labrador when they first began to interact with European colonists in the 17th century.[citation needed]Post-contact historyA European ship coming into contact with Inuit in the ice of Hudson Bay in 1697CanadaEarly contact with EuropeansThe lives of Paleo-Eskimos of the far north were largely unaffected by the arrival of visiting Norsemen except for mutual trade.[44] The Labrador Inuit have had the longest continuous contact with Europeans.[45] After the disappearance of the Norse colonies in Greenland, Inuit had no contact with Europeans for at least a century. By the mid-16th century, Basque whalers and fishermen were already working the Labrador coast and had established whaling stations on land, such as the one that has been excavated at Red Bay, Labrador.[46][47] Inuit do not appear to have interfered with their operations, but raided the stations in winter, taking tools and items made of worked iron, which they adapted to their own needs.An anonymous 1578 illustration believed to show Kalicho (left), and Arnaq and Nutaaq (right)Martin Frobishers 1576 search for the Northwest Passage was the first well-documented contact between Europeans and Inuit. Frobishers expedition landed in Frobisher Bay, Baffin Island, not far from the settlement now called Iqaluit. Frobisher encountered Inuit on Resolution Island where five sailors left the ship, under orders from Frobisher, with instructions to stay clear of Inuit. They became part of Inuit mythology. Inuit oral tradition tells that the men lived among them for a few years of their own free will until they died attempting to leave Baffin Island in a self-made boat and vanished.[48] Frobisher, in an attempt to find the men, captured three Inuit and brought them back to England. They were possibly the first Inuit ever to visit Europe.[49]The semi-nomadic Inuit were fishermen and hunters harvesting lakes, seas, ice platforms, and tundra. While there are some allegations that Inuit were hostile to early French and English explorers, fishermen, and whalers, more recent research suggests that the early relations with whaling stations along the Labrador coast and later James Bay were based on a mutual interest in trade.[50] In the final years of the 18th century, the Moravian Church began missionary activities in Labrador, supported by the British[51] who were tired of the raids on their whaling stations. The Moravian missionaries could easily provide Inuit with the iron and basic materials they had been stealing from whaling outposts, materials whose real cost to Europeans was almost nothing, but whose value to Inuit was enormous. From then on, contacts between the national groups in Labrador were far more peaceful.The Hudsons Bay Company ships Prince of Wales and Eddystone with Inuit boats off the Upper Savage Islands, Hudson Strait, CanadaHudsons Bay Company Ships bartering with Inuit off the Upper Savage Islands, Hudson Strait, 1819The exchanges that accompanied the arrival and colonization by the Europeans greatly damaged Inuit way of life. Mass death was caused by the new infectious diseases carried by whalers and explorers, to which the Indigenous peoples had no acquired immunity. The high mortality rate contributed to the enormous social disruptions caused by the distorting effect of Europeans material wealth and the introduction of different materials. Nonetheless, Inuit society in the higher latitudes largely remained in isolation during the 19th century.The Hudsons Bay Company opened trading posts such as Great Whale River (1820), today the site of the twin villages of Whapmagoostui (Cree-majority) and Kuujjuarapik (Inuit-majority), where whale products of the commercial whale hunt were processed and furs traded. The expedition of 1821–23 to the Northwest Passage led by Commander William Edward Parry twice over-wintered in Foxe Basin.[52] It provided the first informed, sympathetic and well-documented account of the economic, social and religious life of Inuit. Parry stayed in what is now Igloolik over the second winter. Parrys writings, with pen and ink illustrations of Inuit everyday life, and those of George Francis Lyon were widely read after they were both published in 1824.[53] Captain George Comers Inuk wife Shoofly, known for her sewing skills and elegant attire,[54] was influential in convincing him to acquire more sewing accessories and beads for trade with Inuit.Early 20th centuryDuring the early 20th century a few traders and missionaries circulated among the more accessible bands. After 1904, they were accompanied by a handful of North-West Mounted Police (NWMP). Unlike most Aboriginal peoples in Canada, however, Inuit did not occupy lands that were coveted by European settlers. Used to more temperate climates and conditions, most Europeans considered the homeland of Inuit to be hostile hinterland. Southerners enjoyed lucrative careers as bureaucrats and service providers to the people of the North, but very few ever chose to visit there.Once its more hospitable lands were largely settled, the government of Canada and entrepreneurs began to take a greater interest in its more peripheral territories, especially the fur and mineral-rich hinterlands. By the late 1920s, there were no longer any Inuit who had not been contacted by traders, missionaries or government agents. In 1939, the Supreme Court of Canada found, in a decision known as Re Eskimos, that Inuit should be considered Indians and were thus under the jurisdiction of the federal government.Native customs were worn down by the actions of the RCMP, who enforced Canadian criminal law on Inuit. People such as Kikkik often did not understand the rules of the alien society with which they had to interact. In addition, the generally Protestant missionaries of the British preached a moral code very different from the one Inuit had as part of their tradition. Many Inuit were systematically converted to Christianity in the 19th and 20th centuries, through rituals such as the Siqqitiq.The Second World War to the 1960sWorld War II and the Cold War made Arctic Canada strategically important to the great powers for the first time. Thanks to the development of modern long-distance aircraft, these areas became accessible year-round. The construction of air bases and the Distant Early Warning Line in the 1940s and 1950s brought more intensive contact with European society, particularly in the form of public education for children. The traditionalists complained that Canadian education promoted foreign values that were disdainful of the traditional structure and culture of Inuit society.[55]In the 1950s, the Government of Canada undertook what was called the High Arctic relocation for several reasons. These were to include protecting Canadas sovereignty in the Arctic, alleviating hunger (as the area currently occupied had been over-hunted), and attempting to solve the "Eskimo problem", by seeking assimilation of the people and the end of their traditional Inuit culture. One of the more notable relocations was undertaken in 1953, when 17 families were moved from Port Harrison (now Inukjuak, Quebec) to Resolute and Grise Fiord.[56] They were dropped off in early September when winter had already arrived. The land they were sent to was very different from that in the Inukjuak area; it was barren, with only a couple of months when the temperature rose above freezing, and several months of polar night. The families were told by the RCMP they would be able to return to their home territory within two years if conditions were not right. However, two years later more Inuit families were relocated to the High Arctic. Thirty years passed before they were able to visit Inukjuak.[57][58][59][60]By 1953, Canadas prime minister Louis St. Laurent publicly admitted, "Apparently we have administered the vast territories of the north in an almost continuing absence of mind."[61][62] The government began to establish about forty permanent administrative centers to provide education, health, and economic development services.[62] Inuit from hundreds of smaller camps scattered across the north began to congregate in these hamlets.[63]Regular visits from doctors and access to modern medical care raised the birth rate and decreased the death rate, causing a marked natural increase in the population that made it more difficult for them to survive by traditional means. In the 1950s, the Canadian government began to actively settle Inuit into permanent villages and cities, occasionally against their will (such as in Nuntak and Hebron). In 2005 the Canadian government acknowledged the abuses inherent in these forced resettlements.[64] By the mid-1960s, encouraged first by missionaries, then by the prospect of paid jobs and government services, and finally forced by hunger and required by the police, most Canadian Inuit lived year-round in permanent settlements. The nomadic migrations that were the central feature of Arctic life had become a much smaller part of life in the North. Inuit, a once self-sufficient people in an extremely harsh environment were, in the span of perhaps two generations, transformed into a small, impoverished minority, lacking skills or resources to sell to the larger economy, but increasingly dependent on it for survival.Although anthropologists like Diamond Jenness (1964) were quick to predict that Inuit culture was facing extinction, Inuit political activism was already emerging.Cultural renewalIn the 1960s, the Canadian government funded the establishment of secular, government-operated high schools in the Northwest Territories (including what is now Nunavut) and Inuit areas in Quebec and Labrador along with the residential school system. Inuit population was not large enough to support a full high school in every community, so this meant only a few schools were built, and students from across the territories were boarded there. These schools, in Aklavik, Iqaluit, Yellowknife, Inuvik and Kuujjuaq, brought together young Inuit from across the Arctic in one place for the first time and exposed them to the rhetoric of civil and human rights that prevailed in Canada in the 1960s. This was a real wake-up call for Inuit, and it stimulated the emergence of a new generation of young Inuit activists in the late 1960s who came forward and pushed for respect for Inuit and their territories.Inuit began to emerge as a political force in the late 1960s and early 1970s, shortly after the first graduates returned home. They formed new politically active associations in the early 1970s, starting with the Inuit Tapirisat of Canada (Inuit Brotherhood and today known as Inuit Tapiriit Kanatami), an outgrowth of the Indian and Eskimo Association of the 60s, in 1971, and more region-specific organizations shortly afterward, including the Committee for the Original Peoples Entitlement (representing the Inuvialuit),[65] the Northern Quebec Inuit Association (Makivik Corporation) and the Labrador Inuit Association (LIA) representing Northern Labrador Inuit. Since the mid-1980s the Southern Labrador Inuit of NunatuKavut began organizing politically after being geographically cut out of the LIA, however, for political expediency the organization was erroneously called the Labrador Métis Nation. These various activist movements began to change the direction of Inuit society in 1975 with the James Bay and Northern Quebec Agreement. This comprehensive land claims settlement for Quebec Inuit, along with a large cash settlement and substantial administrative autonomy in the new region of Nunavik, set the precedent for the settlements to follow. The northern Labrador Inuit submitted their land claim in 1977, although they had to wait until 2005 to have a signed land settlement establishing Nunatsiavut. Southern Labrador Inuit of NunatuKavut is currently in the process of establishing land claims and title rights that would allow them to negotiate with the Newfoundland Government.Canadas 1982 Constitution Act recognized Inuit as Aboriginal peoples in Canada.[13] In the same year, the Tunngavik Federation of Nunavut (TFN) was incorporated, in order to take over negotiations for land claims on behalf of Inuit living in the eastern Northwest Territories, that would later become Nunavut, from Inuit Tapiriit Kanatami, which became a joint association of Inuit of Quebec, Labrador, and the Northwest Territories.Inuit cabinet members at the federal levelOn October 30, 2008, Leona Aglukkaq was appointed as Minister of Health, "[becoming] the first Inuk to hold a senior cabinet position, although she is not the first Inuk to be in cabinet altogether."[66] Jack Anawak and Nancy Karetak-Lindell were both parliamentary secretaries respectively from 1993 to 1996 and in 2003.NomenclatureSee also: Eskimo § NomenclatureThe term Eskimo is still used by people,[18][67][68] but in the 21st century, usage in North America has declined.[19][20]In the United States the term Eskimo was, as of 2016, commonly[18] used to describe Inuit and the Siberian and Alaskan Yupik, and Iñupiat peoples. Eskimo is still used by some groups and organizations to encompass Inuit and Yupik, as well as other Indigenous Alaskan and Siberian peoples.[67][68]In 2011, Lawrence Kaplan of the Alaska Native Language Center at the University of Alaska Fairbanks wrote that Inuit was not generally accepted as a term for the Yupik, and Eskimo was often used as the term that applied to the Yupik, Iñupiat, and Inuit.[69] Since then Kaplan has updated this to indicate that the term Inuit has gained acceptance in Alaska.[19]Though there is much debate, the word Eskimo likely derives from a Innu-aimun (Montagnais)[70][71][72] exonym meaning a person who laces a snowshoe,[21][25][70][73] but is also used in folk etymology as meaning eater of raw meat in the Cree language.[74] Though the Cree etymology has been discredited, "Eskimo" is considered pejorative by some Canadian and English-speaking Greenlandic Inuit.[74][75][76][77]In Canada and Greenland, Inuit is preferred. Inuit is the Eastern Canadian Inuit (Inuktitut) and West Greenlandic (Kalaallisut) word for the people.[5] Since Inuktitut and Kalaallisut are the prestige dialects in Canada and Greenland, respectively, their version has become dominant, although every Inuit dialect uses cognates from the Proto-Eskimo *ińuɣ – for example, "people" is inughuit in North Greenlandic and iivit in East Greenlandic.In Alaska, though there has been criticism against Eskimo, it is still commonly used in daily conversation to this day. However, as an alternative word, more specific word describing Alaskan Inuit such as Inupiaq or Inupiaq-Eskimo has been gaining more acceptance as well to distinct themselves from Yupik or Unangax.Cultural historyMain article: Inuit cultureLanguagesMain article: Inuit languagesInuktitut dialect map with labels in Inuktitut inuujingajut or local Roman alphabetDistribution of Inuit dialectsInuit speak Inupiaq (Inupiatun), Inuinnaqtun,[78] Inuktitut,[79] Inuvialuktun, and Greenlandic languages,[80] which belong to the Inuit-Inupiaq branch of the Inuit-Yupik-Unangan language family.[22]Inupiaq (Inupiatun) is spoken in Russia (extinct) and Alaska, which is one of the 22 official languages of the State of Alaska. In Russia, due to the replacement from their traditional territory in Big Diomede Island to Mainland Russia, Inupiaq language has been nearly extinct with most of them speaking Central Siberian Yupik or Russian predominantly with some Inupiaq linguistic features.In Canada, three Inuit languages (Inuvialuktun, Inuinnaqtun, Inuktitut) are spoken. Inuvialuktun is spoken in the Inuvialuit Settlement Region, Northwest Territories, with official language status from the territorial government. Inuinnaqtun is spoken across the Northwest Territories and the Kitikmeot Region of Nunavut with official language status from both territories. Inuktitut, the most widely spoken Inuit language in Canada, however, is an official, and one of two main languages, alongside with English, of Nunavut and has its speakers throughout Nunavut, Nunavik (Northern Quebec), Nunatsiavut (Labrador), and the Northwest Territories, where it is also an official language.[81][82][83][84][85][86]Kalaallisut is the official language of Greenland.[87] The Greenlandic languages are divided into: Kalaallisut (Western), Inuktun (Northern), and Tunumiit (Eastern). As Inuktitut was the language of the Eastern Canadian Inuit[79] and Kalaallisut is the language of the Western Greenlandic Inuit,[80] they are related more closely than most other dialects.[88]Inuit in Alaska and Northern Canada also typically speak English.[89] In Greenland, Inuit also speak Danish and learn English in school. Inuit in Russia mostly speak Russian and Central Siberian Yupik. Canadian Inuit, particularly those from Nunavik, may also speak Québécois French.Finally, deaf Inuit use Inuit Sign Language, which is a language isolate and is almost extinct as only around 50 people still use it.[90]DietMain article: Inuit dietInuit have traditionally been fishermen and hunters. They still hunt whales (esp. bowhead whale), seal, (esp. ringed seal, harp seal, common seal, bearded seal), polar bears, muskoxen, caribou, birds, and fish and at times other less commonly eaten animals such as the Arctic fox. The typical Inuit diet is high in protein and very high in fat – in their traditional diets, Inuit consumed an average of 75 per cent of their daily energy intake from fat.[91] While it is not possible to cultivate plants for food in the Arctic, Inuit have traditionally gathered those that are naturally available. Grasses, tubers, roots, Plant stems, berries, and seaweed (kuanniq or edible seaweed) were collected and preserved depending on the season and the location.[92][93][94][95] There is a vast array of different hunting technologies that Inuit used to gather their food.In the 1920s, anthropologist Vilhjalmur Stefansson lived with and studied a group of Inuit.[96] The study focused on Stefanssons observation that Inuits low-carbohydrate diet apparently had no adverse effects on their health, nor indeed, on his own health. Stefansson (1946) also observed that Inuit were able to get the necessary vitamins they needed from their traditional winter diet, which did not contain any plant matter. In particular, he found that adequate vitamin C could be obtained from items in their traditional diet of raw meat such as ringed seal liver and whale skin (muktuk). While there was considerable skepticism when he reported these findings, the initial anecdotal reports were reaffirmed both in the 1970s,[97] and more recently.[98][99]Modern Inuit have lifespans 12 to 15 years shorter than the average Canadians, which is thought to be influenced by factors such as their diet[100] and limited access to medical services.[101] The life expectancy gap is not closing and remains stagnant.[101][102][103]TattoosMain article: KakiniitThe ancient art of face tattooing among Inuit women, which is called kakiniit or tunniit in Inuktitut, dates back nearly 4,000 years. The facial tattoos detailed aspects of the womens lives, such as where they were from, who their family was, their life achievements, and their position in the community.[104] When Catholic missionaries arrived in the area in the early 20th century[105] they outlawed the practice, but it is now making a comeback thanks to some modern Inuit women who want to honor the practices of their ancestors and get in touch with their cultural roots.[106] The traditional method of tattooing was done with needles made of sinew or bone soaked in suet and sewn into the skin, but today they use ink.[104] The Inuit Tattoo Revitalization Project is a community that was created to highlight the revitalization of this ancient tradition.[107][108][109]Transport, navigation, and dogsSee also: Inuit navigationPhotograph of an Inuit man seated in a kayak, holding a paddleInupiat man in a kayak, Noatak, Alaska, c. 1929 (photo by Edward S. Curtis)Urbanization in GreenlandInuit hunted sea animals from single-passenger, seal-skin covered boats called qajaq (Inuktitut syllabics: ᖃᔭᖅ)[110] which were extraordinarily buoyant, and could be righted by a seated person, even if completely overturned. Because of this property, the design was copied by Europeans and Americans who still produce them under Inuit name kayak.Covered Inuit basket, Alaska, undatedInuit also made umiaq ("womans boat"), larger open boats made of wood frames covered with animal skins, for transporting people, goods, and dogs. They were 6–12 m (20–39 ft) long and had a flat bottom so that the boats could come close to shore. In the winter, Inuit would also hunt sea mammals by patiently watching an aglu (breathing hole) in the ice and waiting for the air-breathing seals to use them. This technique is also used by the polar bear, who hunts by seeking holes in the ice and waiting nearby.In winter, both on land and on sea ice, Inuit used dog sleds (qamutik) for transportation. The husky dog breed comes from the Siberian Husky. These dogs were bred from wolves, for transportation. A team of dogs in either a tandem/side-by-side or fan formation would pull a sled made of wood, animal bones, or the baleen from a whales mouth and even frozen fish,[111] over the snow and ice. Inuit used stars to navigate at sea and landmarks to navigate on land; they possessed a comprehensive native system of toponymy. Where natural landmarks were insufficient, Inuit would erect an inukshuk. Also, Greenland Inuit created Ammassalik wooden maps, which are tactile devices that represent the coastline.Dogs played an integral role in the annual routine of Inuit. During the summer they became pack animals, sometimes dragging up to 20 kg (44 lb) of baggage and in the winter they pulled the sled. Yearlong they assisted with hunting by sniffing out seals holes and pestering polar bears. They also protected Inuit villages by barking at bears and strangers. Inuit generally favoured, and tried to breed, the most striking and handsome of dogs, especially ones with bright eyes and healthy coats. Common husky dog breeds used by Inuit were the Canadian Eskimo Dog, the official animal of Nunavut,[112] (Qimmiq; Inuktitut for dog), the Greenland Dog, the Siberian Husky and the Alaskan Malamute.Industry, art, and clothingMain articles: Inuit art and Inuit clothingCaribou skin amauti from NunavutKalaallit girls clothing from Western GreenlandInuit industry relied almost exclusively on animal hides, driftwood, and bones, although some tools were also made out of worked stones, particularly the readily worked soapstone. Walrus ivory was a particularly essential material, used to make knives. Art played a big part in Inuit society and continues to do so today. Small sculptures of animals and human figures, usually depicting everyday activities such as hunting and whaling, were carved from ivory and bone. In modern times prints and figurative works carved in relatively soft stone such as soapstone, serpentinite, or argillite have also become popular.Traditional Inuit clothing and footwear is made from animal skins, sewn together using needles made from animal bones and threads made from other animal products, such as sinew. The anorak (parka) is made in a similar fashion by Arctic peoples from Europe through Asia and the Americas, including Inuit. The back part of an amauti (womens parka) was traditionally made extra-large with a separate compartment below the hood to allow the mother to carry a baby against her back and protect it from the harsh wind.[113] Styles vary from region to region, from the shape of the hood to the length of the tails. Boots (mukluk[114] or kamik[115]), could be made of caribou or seal skin, and designed for men and women.Group of Inuit building an iglooDuring the winter, certain Inuit lived in a temporary shelter made from snow called an igloo, and during the few months of the year when temperatures were above freezing, they lived in tents, known as tupiq,[113] made of animal skins supported by a frame of bones or wood.[116][117] Some, such as the Siglit, used driftwood,[118] while others built sod houses.[119]Inuit also used the Cape York Meteorite as a primary resource of Iron, using a technique called cold forging, which consisted in slicing a piece of the meteorite and giving it shape by smashing it with rocks until getting the desired shape, for example, tools for fishing. They used this meteorite for centuries until Robert E. Peary sold it to the American Natural History Museum in 1883.[120]Gender roles, marriage, birth, and communitySee also: Eskimo kinship and Inuit womenInupiat woman, Alaska, circa 1907The division of labor in traditional Inuit society had a strong gender component, but it was not absolute. The men were traditionally hunters and fishermen, and the women took care of the children, cleaned the home, sewed, processed food, and cooked. However, there are numerous examples of women who hunted, out of necessity or as a personal choice. At the same time, men, who could be away from camp for several days at a time, would be expected to know how to sew and cook.[121]The marital customs among Inuit were not strictly monogamous: many Inuit relationships were implicitly or explicitly sexual. Open marriages, polygamy, divorce, and remarriage were known. Among some Inuit groups, if there were children, divorce required the approval of the community and particularly the agreement of the elders. Marriages were often arranged, sometimes in infancy, and occasionally forced on the couple by the community.[122]An Inupiat family from Noatak, Alaska, 1929Marriage was common for women at puberty and for men when they became productive hunters. Family structure was flexible: a household might consist of a husband and wife (or wives) and children; it might include his parents or his wifes parents as well as adopted children; it might be a larger formation of several siblings with their parents, wives, and children; or even more than one family sharing dwellings and resources. Every household had its head, either an elder or a particularly respected man.[123]There was also a larger notion of community as, generally, several families shared a place where they wintered. Goods were shared within a household, and also, to a significant extent, within a whole community.Inuit were hunter–gatherers,[124] and have been referred to as nomadic.[125] One of the customs following the birth of an infant was for an Angakkuq (shaman) to place a tiny ivory carving of a whale into the babys mouth, in hopes this would make the child good at hunting. Loud singing and drumming were also customary at birth.[126]RaidingVirtually all Inuit cultures have oral traditions of raids by other Indigenous peoples, including fellow Inuit, and of taking vengeance on them in return, such as the Bloody Falls massacre. Western observers often regarded these tales as generally not entirely accurate historical accounts, but more as self-serving myths. However, evidence shows that Inuit cultures had quite accurate methods of teaching historical accounts to each new generation.[127] In northern Canada, historically there were ethnic feuds between the Dene and Inuit, as witnessed by Samuel Hearne in 1771.[128] In 1996, Dene and Inuit representatives participated in a healing ceremony to reconcile the centuries-old grievances.[129]The historic accounts of violence against outsiders make it clear that there was a history of hostile contact within Inuit cultures and with other cultures.[130] It also makes it clear that Inuit nations existed through history, as well as confederations of such nations. The known confederations were usually formed to defend against a more prosperous, and thus stronger, nation. Alternately, people who lived in less productive geographical areas tended to be less warlike, as they had to spend more time producing food.Justice within Inuit culture was moderated by the form of governance that gave significant power to the elders. As in most cultures around the world, justice could be harsh and often included capital punishment for serious crimes against the community or the individual. During raids against.
LIVRE ROBERT FLAHERTY SIGNÉ La chaise du capitaine, une histoire du Nord INUIT RARE remises
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