Inuit religion is the shared spiritual beliefs and practices of Inuit, an indigenous people from Alaska, Canada, and Greenland. Their religion shares many similarities with religions of other North Polar peoples. Traditional Inuit religious practices include animism and shamanism, in which spiritual healers mediate with spirits. 
Today many Inuit follow Christianity, but traditional Inuit spirituality continues as part of a living, oral tradition and part of contemporary Inuit society. Inuit who balance indigenous and Christian theology practice religious syncretism.
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 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 the angakkuq was under the influence of Christian missionaries, and later he even converted to Christianity. Their study also analyses beliefs of several Inuit groups, concluding (among others) that fear was not diffuse.
First were unipkaaqs : myths, legends, and folktales which took place "back then" in the indefinite past (taimmani).
Among the Canadian Inuit, a spiritual healer is known as an angakkuq (Inuktitut) or Inuvialuk: ᐊᖓᑦᑯᖅ angatkuq. The duties of an angakkuq includes helping the community when marine animals, kept by Takanaluk-arnaluk or Sea Woman in a pit in her house, become scarce, according to the Aua, an informant and friend of the anthropologist 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) 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 a game called tunangusartut in which they imitated the adults behavior 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."
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.
Nuliajuk, the Sea Woman, was described as "the lubricous one". If the people breached certain taboos, she held marine animals in the tank of her lamp. 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 the Greenland Inuit, in which the Moon’s wrath could be invoked by breaking taboos.
Sila, often associated with weather, is conceived of as a power contained within people. Among the Netsilik, Sila was imagined as 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 Alaskan Natives (the Krenermiut, Aonarktormiut, Harvaktormiut, Padlermiut, and Ahearmiut) living in an area bordered by 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 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 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 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 the groups. In many instances it refers "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.
The Inuit believed that all things have 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 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 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 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 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 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 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). Helpful spirits can be called upon in times of need. 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 the community. He or she 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.
Shamans ("anatquq" or "angakkuq" in the Inuit dialects of Northern Alaska and Northeastern Canada) played an important role in the religion of Inuit peoples 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 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 peoples.
There is no strict definition of shaman and there is no strict role they have in society. Despite this, their ability to heal 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 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 crisis 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 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 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 him or her.
The Christianization of the Inuit peoples 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 the shamans as the connection between the human world and the other world.
Below is an incomplete list of Inuit deities believed to hold power over some specific part of the Inuit world:
Anishinabek Educational Institute (AEI) is an Aboriginal-owned and controlled post-secondary institution in Canada. Aboriginal institutes partner with colleges and universities to offer students degree programs, apprenticeships, certificate programs and diploma programs. AEI was founded to provide greater access to post-secondary education for Aboriginal peoples. AEI delivers post-secondary programs approved by the Ministry of Training, Colleges and Universities. The educational curriculum was adapted to meet the needs of Aboriginal learners to ensure it reflects community needs, cultural heritage and identity.First Nations in Saskatchewan
First Nations in Saskatchewan constitute many Native Canadian band governments. First Nations ethnicities in the province include the Cree, Assiniboine, Saulteaux, Dene and Dakota. Historically, the Atsina and Blackfoot could also be found at various times.
"In 1992, the federal and provincial governments signed a historic land claim agreement with Saskatchewan First Nations. Under the Agreement, the First Nations received money to buy land on the open market. As a result, about 761,000 acres have been turned into reserve land and many First Nations continue to invest their settlement dollars in urban areas."Indian Register
The Indian Register is the official record of Status Indians or Registered Indians in Canada. Status Indians have rights and benefits that are not granted to unregistered Indians, Inuit, or Métis, the chief benefits of which include the granting of reserves and of rights associated with them, an extended hunting season, a less restricted right to bear arms, an exemption from federal and provincial taxes, and more freedom in the management of gaming and tobacco franchises via less government interference and taxes.Indigenous land claims in Canada
Indigenous land claims in Canada are demands from indigenous peoples to have their land rights and their Aboriginal titles be respected by the authorities. They are one of the main issues facing indigenous peoples in Canada today.The Government of Canada started recognizing indigenous land claims in 1973. Federal policy divided the claims in two categories: comprehensive claims and specific claims. Comprehensive claims deal with indigenous rights of Métis, First Nations and Inuit communities that did not sign treaties with the Government of Canada. Specific claims, on the other hand, are filed by First Nations communities over Canada's breach of the Numbered Treaties, the Indian Act or any other agreement between the Crown and First Nations.Indigenous peoples in Northern Canada
The Indigenous peoples in Northern Canada consist of the First Nations, Métis, and Inuit located in Canada's three territories: Northwest Territories, Nunavut, and Yukon.Indigenous peoples in Quebec
Indigenous peoples in Quebec (French: Peuples autochtones du Québec) total 11 distinct ethnic groups. The 10 First Nations and the Inuit communities number 141,915 people and account for approximately 2% of the population of Quebec, Canada.Inuvialuit
The Inuvialuit (ɪnˈuviˌaluət) (sing. Inuvialuk; the real people) or Western Canadian Inuit are Inuit people who live in the western Canadian Arctic region. They, like all other Inuit, are descendants of the Thule who migrated eastward from Alaska. Their homeland - the Inuvialuit Settlement Region - covers the Arctic Ocean coastline area from the Alaskan border, east through the Beaufort Sea and beyond the Amundsen Gulf which includes some of the western Canadian Arctic Islands, as well as the inland community of Aklavik and part of the Yukon. The land was demarked in 1984 by the Inuvialuit Final Agreement.Kalaallit
Kalaallit make up the largest group of the Greenlandic Inuit and are concentrated in Kitaa. It is also a contemporary term in the Greenlandic language for the indigenous people living in Greenland (Greenlandic Kalaallit Nunaat). The Kalaallit (singular: Kalaaleq) are a part of the Arctic Inuit. The language spoken by Inuit in Greenland is Kalaallisut, also called Greenlandic.Malina (mythology)
Malina is a solar deity in Inuit religion. She is found most commonly in the legends of Greenland that link her closely with the lunar deity Anningan (also called Igaluk), her brother. Malina is constantly fleeing from Anningan as the result of strife between the two (legends vary as to the cause). Their constant chase is the traditional explanation for the movement of the sun and moon through the sky.Nanook
In Inuit religion, Nanook (; Inuktitut: ᓇᓄᖅ [naˈnuq], lit. "polar bear") was the master of bears, meaning he decided if hunters deserved success in finding and hunting bears and punished violations of taboos. The word was popularized by Nanook of the North, the first feature-length documentary.The Inuit believed that Nanuk, the polar bear, was powerful and mighty, and they thought that he was "almost man." The Inuit hunters would worship this great bear because they believed that he decided if the hunters would be successful. “In the past, the Inuit ate polar bear meat and used the fur to make warm trousers for men and kamiks (soft boots) for women”. Respect was given to Nanuk by the hunter hanging the bear’s hide in a special section of his igloo, where it would stay for several days. They would also offer the bear’s spirit weapons and other hunting tools if it was a male, and needle cases, scrapers (used to scrape the fat off hides) and knives if it was female. “Native people believed that polar bears allowed themselves to be killed in order to obtain the souls of the tools (tatkoit), which they would take with them into the hereafter.” “Legend says that if a dead polar bear was treated properly by the hunter, it would share the good news with other bears so they would be eager to be killed by him. Bears would stay away from hunters who failed to pay respect.”Native Education College
The NEC Native Education College is a registered private aboriginal college based in Vancouver, British Columbia. It is governed by non-profit society and is a registered charitable organization.Pana
Pana or PANA may refer to:
Pana (mythology), a god in Inuit religion
PANA, in telecommunications, a Plain ANAlog loop Alarm circuit
Protocol for carrying Authentication for Network Access, a network access authentication protocol
Pana, used for PanaPress of Pan African NewsAgency
Another name for punch marked coins used in India until the third century
Pana, the term for a snow knife in Inuktitut
Pana language, a language spoken in the Central African Republic
Pa Na language, a language spoken in Hunan, China
Pana language (Gur), a language spoken in Burkina Faso and Mali
Pana Wave or Pana Wave Laboratory, a Japanese new religious groupR v Powley
R. v. Powley 2003 SCC 43, commonly called the Powley ruling, is a Supreme Court of Canada case defining Métis Aboriginal rights under section 35(1) of the Constitution Act, 1982.Religion in Greenland
The majority of the Greenlandic population is Christian and associates with the Church of Denmark, which is Protestant in classification and Lutheran in orientation. The Church of Denmark is the established church through the Constitution of Denmark; this applies to all of the Kingdom of Denmark, except for the Faroe Islands, as the Church of the Faroe Islands became independent in 2007. But traditional Inuit spiritual beliefs remain strong in many of Greenland's remote communities.Tizheruk
In Inuit religion, the Tizheruk is a mythical large snake-like creature that is said to inhabit the waters near Key Island, Alaska. It is said to have a 7-foot head and a tail with a flipper. The local Inuit claim that it has snatched people off piers without their noticing its presence. It is also called Pal-Rai-Yûk. It is said to be similar to Naitaka of the Okanakanes (Ogopogo) and the Haietlik of the Nuu-chah-nulth.Treaty 11
Treaty 11, the last of the Numbered Treaties, was an agreement established between 1921 and 1922 between King George V and various First Nation band governments in what is today the Northwest Territories.
Henry Anthony Conroy was appointed treaty commissioner and conducted the negotiations and signings in 1921. However, he was unable to gain signatures from some bands in the Liard district during that summer. Further complicating matters was Conroy's death in April 1922. Thomas William Harris, the Indian Agent at Fort Simpson, Conroy's replacement, conducted the remaining treaty signings at Liard in July 1922. The signatories included Bishop Gabriel-Joseph-Elie Breynat of the Apostolic Vicariate of Mackenzie.Treaty 2
Treaty 2 was entered in to on 21 August 1871 at Manitoba House, Rupertsland with Representatives of the Queen of England and Ireland. The original Anishinaabe (Chippewa and Cree), who were present constitute Treaty 2 today. It is known that many of the Chiefs and leaders within the territory were at the early gathering and after the treaty was agreed to. Those who were not present were represented through Mekis until they indicated where they wished their farming reserves to be established. The Treaty reaffirmed the Inherent rights that the Anishinaabek had prior to European contact. Located in where southwestern Manitoba is today and a small part of southeastern Saskatchewan;Tunumiit
Tunumiit are Greenlandic Inuit from Tunu, the eastern part of Greenland. The Tunummiit live now mainly in Tasiilaq and Ittoqqortoormiit and are a part of the Arctic people known collectively as the Inuit. The singular for Tunumiit is Tunumiu.
Northern and Western Greenlanders call themselves Inughuit and Kalaallit, respectively. About 80% to 88% of Greenland's population, or approximately 44,000 to 50,000 people identify as being Inuit.Tupilaq
In Greenlandic Inuit religion, a tupilaq (tupilak, tupilait, or ᑐᐱᓚᒃ) was an avenging monster fabricated by a practitioner of witchcraft or shamanism by using various objects such as animal parts (bone, skin, hair, sinew, etc.) and even parts taken from the corpses of children. The creature was given life by ritualistic chants. It was then placed into the sea to seek and destroy a specific enemy.
The use of a tupilaq was risky, however, because if it was sent to destroy someone who had greater magical powers than the one who had formed it, it could be sent back to kill its maker instead, although the maker of tupilaq could escape by public confession of her or his own deed.Because tupilaqs were made in secret, in isolated places and from perishable materials, none have been preserved. Early European visitors to Greenland, fascinated by the native legend, were eager to see what tupilaqs looked like so the Inuit began to carve representations of them out of sperm whale teeth.
Today, tupilaqs of many different shapes and sizes are carved from various materials such as narwhal and walrus tusk, wood and caribou antler. They are an important part of Greenlandic Inuit art and are highly prized as collectibles.
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