By Eben van Tonder, 10 March 25
Introduction: The Inughuit People and Their Isolation
The Inughuit, often referred to as the Polar Eskimos, are the northernmost Inuit group living in northwestern Greenland, primarily around Qaanaaq (formerly Thule). They are considered the final migration of the Thule culture, having settled in this region between the 13th and 15th centuries. Due to their extreme geographic isolation and the harsh Arctic environment, the Inughuit developed unique customs, technologies, and spiritual practices distinct from other Inuit groups.
For centuries, the Inughuit lived completely cut off from other societies, believing they were the last people on Earth. Their world was bounded by ice and snow, and their survival depended entirely on the skillful harvesting and preserving of animals from their environment.
This isolation ended in 1818, when British explorer Sir John Ross encountered the Inughuit during his expedition to discover the Northwest Passage. Sailing into the area now known as Inglefield Gulf, Ross and his crew met the Inughuit for the first time. The Inughuit, astonished by the arrival of outsiders, witnessed metal tools, ships, and foreign goods for the first time. They had believed themselves to be the sole survivors of humankind until this moment (Ross, 1819).
Inughuit Meat Preservation Techniques
The Inughuit lived in an environment of extreme scarcity. Food security was a constant concern, and they developed highly effective techniques to preserve meat and ensure survival through the long polar winters when hunting was dangerous or impossible.
1. Freezing
The Arctic environment itself provided the perfect conditions for freezing meat. Large cuts of seal, walrus, and polar bear were stored on the surface of the ice or buried in permafrost, where they remained frozen indefinitely (Weyer, 1932). Frozen meat could be eaten raw, thawed by chewing, or left inside clothing to warm before consumption.
2. Drying (Paniqtuq)
Meat was also preserved by air-drying, which involved cutting thin strips of seal, fish, or caribou and hanging them on drying racks or laying them out on the tundra during the brief summer (Fitzhugh & Kaplan, 1982). The drying process removed moisture, preventing bacterial decay and making the meat lightweight and portable.
3. Fermentation (Igunaq and Kiviaq)
- Igunaq was one of the most important preservation methods. Walrus or seal meat was buried in the ground during the summer and left to ferment. By winter, the meat had softened and developed a strong flavor. Igunaq was eaten raw during special occasions or lean times (Wikipedia contributors, 2023a).
- Kiviaq was another fermented delicacy. Hundreds of auks (small seabirds) were stuffed into a hollowed-out seal skin, which was then sewn shut and sealed with fat. It was buried under stones and left to ferment for several months. The result was eaten during important community events or as a winter food (Laugrand & Oosten, 2010).
4. Storage in Seal Oil
Chunks of meat were placed in containers and submerged in seal oil. This prevented oxygen from reaching the meat, preserving it from spoilage. This technique also enhanced flavor and added a valuable source of fat during winter (Rink, 1875).
Spiritual Practices Associated with Meat Preservation
The Inughuit viewed hunting and the processing of meat as not only physical necessities but also spiritual obligations. Animals were believed to possess spirits, and the act of taking their lives required reverence and ritual.
Offering Fresh Water to the Seal’s Spirit
One common practice was to offer a drink of fresh water to the seal immediately after its death. It was believed that this act honored the seal’s spirit, making it more likely that other seals would allow themselves to be caught in the future (Laugrand & Oosten, 2010).
Respecting the Animal’s Soul
Hunters would sometimes place tools, weapons, or other items near the remains of the animal. For example, polar bears were believed to have human-like souls. After a bear was killed, its skull might be placed on a small platform, and offerings made to Nanook, the spirit master of bears (Fitzhugh & Kaplan, 1982).
Proper Disposal and Use
Wastefulness was taboo. Every part of the animal was used, and the sharing of meat within the community was both a practical and spiritual practice. Generosity ensured that good fortune in hunting would continue.
Quviasukvik: The Winter Feast of the Inughuit and Inuit Peoples
Timing and Significance
The Quviasukvik festival is traditionally held around the winter solstice in late December. It marks the end of one year and the beginning of another, a time of renewal and spiritual reconnection (Arctic Kingdom, 2021).
For the Inughuit, Quviasukvik was a time to welcome the return of the sun after months of polar darkness and to appease wandering spirits to ensure good luck in the coming year (Laugrand & Oosten, 2010).
Rituals and Practices
The festival involved both spiritual ceremonies and community gatherings:
- Elders conducted rituals to honor the animal spirits, thanking them for their gifts.
- Masks and dances were performed, dramatizing hunting stories and spiritual myths.
- Games and contests such as wrestling and blanket tossing were held to entertain and strengthen communal bonds (Fitzhugh & Kaplan, 1982).
Communal Sharing of Preserved Meat
A central part of Quviasukvik was the communal sharing of preserved meats:
- Large caches of igunaq, dried fish, kiviaq, and frozen walrus meat were brought out and shared among the families.
- The sharing of preserved rather than fresh meat during this festival served several purposes:
- Practical Reason: Fresh meat was scarce during mid-winter when hunting opportunities were limited, making preserved stores the primary source of nourishment (Burch, 1971).
- Spiritual Reason: Preserved meat symbolized the successful storage of past hunts, embodying continuity, survival, and respect for the animals whose lives had sustained the community. Consuming preserved meat during the dark period of the year was a ritual affirmation that life continued despite the sun’s absence (Laugrand & Oosten, 2010).
- Sharing preserved meat was also an act of reciprocity, reinforcing social ties and communal obligations.
- Eating preserved meat during the festival symbolized survival, gratitude, and hope for continued abundance in the coming year (Oosten, Laugrand & Rasing, 1999).
Conclusion
The Inughuit believed they were the last humans on Earth until their discovery by Europeans in 1818. Their innovative preservation techniques—freezing, drying, fermenting, and storing meat in seal oil—were critical to their survival.
But more than just survival strategies, these practices were embedded in spiritual beliefs and communal rituals.
The Quviasukvik winter festival, held at the turn of the year, brought together the spiritual, practical, and social aspects of their way of life.
Through the sharing of preserved meats, they honored the spirits of animals, reinforced social bonds, and celebrated life in the face of one of the planet’s most unforgiving environments.
References
Arctic Kingdom. (2021). Quviasukvik: The Inuit Winter Festival (Christmas). Retrieved from https://resources.arctickingdom.com/quviasukvik-the-inuit-winter-festival-christmas
Burch, E. S. (1971). The Traditional Eskimo Hunters of Point Hope, Alaska: 1800–1875. University of Alaska Press.
Fitzhugh, W. W., & Kaplan, S. A. (1982). Inua: Spirit World of the Bering Sea Eskimo. Smithsonian Institution Press.
Holtved, E. (1967). Contributions to Polar Eskimo Ethnography. Meddelelser om Grønland.
Laugrand, F., & Oosten, J. (2010). Inuit Shamanism and Christianity: Transitions and Transformations in the Twentieth Century. McGill-Queen’s University Press.
Oosten, J., Laugrand, F., & Rasing, W. (1999). Perspectives on Inuit Culture. Iqaluit: Nunavut Arctic College.
Rink, H. (1875). Tales and Traditions of the Eskimo. Edinburgh: William Blackwood and Sons.
Ross, J. (1819). A Voyage of Discovery: Made Under the Orders of the Admiralty in His Majesty’s Ships Isabella and Alexander. London: John Murray.
Van Deusen, K. (2009). Kiviuq: An Inuit Hero and His Siberian Cousins. McGill-Queen’s University Press.
Weyer, E. M. (1932). The Eskimos: Their Environment and Folkways. Yale University Press.
Wikipedia contributors. (2023a). Igunaq. In Wikipedia, The Free Encyclopedia. Retrieved from https://en.wikipedia.org/wiki/Igunaq
Wikipedia contributors. (2023b). Nalukataq. In Wikipedia, The Free Encyclopedia. Retrieved from https://en.wikipedia.org/wiki/Nalukataq
Let me know if you want additional examples from the oral traditions, or more details about the ritual roles of women and elders during Quviasukvik!