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Title

PP.

1.

Bernard Saladin d’Anglure

A new look on shamanism

5-36

3.

Jarich G. Oosten & Cornelius H. W. Remie

Aspects of Netsilik shamanism

75-101

5.

J. Garth Taylor

Tuurnatsuak and Tuurnaatsuk in Labrador Inuit religion

141-158

6.

Shelagh D. Grant

At Leaf River, Unava

159-188

7.

Christopher M. Fletcher & Laurence J. Kirmayer

Spirit work : Nunavimmiut experiences

189-208

8.

Christopher G. Trott

Amongst the Inuit of North Baffin Island

209-228

10.

Ann Fienup-Riordan

Yupik recollections of past shamans

229-244

11.

Klaus Georg Hansen

Unveiling the treasures left by Svend Frederiksen

245-248

"Svend Fredericksen ... spoke the Inuit language fluently ... and transcribed into Inuktitut the story of the accession to shamanism of Qimuksiraaq ... . ... From 1957 to 1965, Frederiksen conducted systematic fieldwork among ... shamans in the Keewatin, in Ammassalik, among the Inuvialuit, as well as in northern Alaska. ... Frederiksen’s data takes the form of manuscripts written in the Inuit language. Presently, this is the largest archival depository on Inuit shamanism."

"In Iqaluit, students at Nunavut Arctic College have requested a course on traditional cosmology and on the shamanistic practices of their ancestors. Young Inuit from Canada and Alaska even take part in workshops on shamanistic training in California at the school of Michael Harner."

p. 28

"C. Fletcher, collected in many villages of Nunavik accounts concerning the Uirsaliit and the Nuliarsaliit, ... respectively ... "she who has a virtual husband" and "he who has a virtual wife," {here, "virtual" would mean ‘deity’} and which can be considered as cases of possession by the spirits."

p. 29

"The question of sexual relations or even of marriage with these invisible spirits had also been mentioned by E. Burch Jr. (1971) ... . The invisible spouses {invisible, of course, only to persons lacking in spiritual perceptivity} are called iziraq (invisible), a dialectical variation of ijiraq (singular) or ijiqqat or ijirait (alternative forms of the plural), which have the same meaning and were described in the monographs of classical ethnographers such as F. Boas and K. Rasmussen, and ... in Igloolik (cf. B. Saladin d’Anglure 1992a)."

The Netsilik angakkuq ... was wounded by a walrus and thus became a shaman."

p. 77

Netsilik anakkuq are "people possessed of special gifts, that can bring them in communication with the spirits of the earth, the air and the sea. By means of preternatural beings they can see "the things that are hidden", and they can help their fellow men who have got into danger, either on account of sickness ... or if ... they have become possessed by an evil spirit (Rasmussen 1931:294)."

p. 79

Anakkuq "underwent special training, learned special ritual vocabulary, actively manipulated the spirit world, and used trance as a basic technique to communicate with the world of the supernatural."

p. 80

"The boundary between angakkuq and angakkungaruq may have been fluid and the qilasuqtuq was a specialist in divination. Among most Inuit groups it was particularly a technique for women. The angakkuq was selected by the spirits ... . He controlled various helping spirits and wore the shaman’s belt to which the gifts of all members of the community were attached. Thus he had the endorsement of the spirits as well as of the community".

"Various types of wife exchange have been distinguished and Saladin d’Anglure has studied the problem in depth (see Saladin d’Anglure 1988, 1991, 1992)."

p. 142

"tuurngaq (plural tuurngait) is a term widely used by various Inuit groups for a type of metaphysical being, most broadly translated spirit, which is often controlled by shamans (Merkur 1992:302)."

p. 142, fn. 1

"In Greenland, this relationship with a shaman appears to have been an essential characteristic of a tuurngaq (Sonne 1986:204), whereas in Alaska and the Canadian Arctic, tuurngait may or may not be helping spirits of the shamans (Lantis 1950:322)."

p. 143

tuurnait : " "spirits of the sea, the land, the sky ..." ... which are known ... as inuit (plural). As the possessive form of the noun inuk, which means person, inua (singular) has been translated ... "person of" ... "owner of" ..., and "indweller of"".

p. 145

"there were "many tuurngait" (beaucoup de Torngat) living in a mountain just to the south of Killinek."

p. 143

"Turner (1894:201) ... describes a "huge white bear" that controlled the spirits of dead caribou from a cave near Cape Chidley at the northern tip of the Labrador coast."

p. 144

"The cave-dwelling bear in this description resembles shamanic initiators that have been reported from Inuit in other regions, including in both West (Cranz 1767:212) and East Greenland (Holm 1914:89)."

p. 150

"the shamanic flights to the Moon Man reported from several Inuit, including those of Baffin Island (Boas 1888:598) and the Iglulik region (Rasmussen 1929:76) were regarded as "the greatest art" of the shaman (Hopedale 1786:April 9)".

p. 151

"some Inuit, including those of Iglulik (Rasmussen 1929:75) and Netsilik regions (Rasmussen 1931:231), thought that Moon Man had an important role in making women pregnant."

p. 153

"in Baffin Island the moon (taqqiq) was thought to provide both seals and caribou to the Inuit when they were in need and asked for help (Warmow 1859:19, quoted in Boas 1888:583). Similarly the polar Inuit believed that the moon brought living animals to earth from his house in the afterlife realm, for which he was periodically thanked by hunters (Holtved 1951:9, Rasmussen 1908:173)."

"At the time of the new moon, however, the tuurngaq is inaccessible to him [the shaman] because he leaves to go hunting in order to have something to eat during his stay in the vicinity of men. [The period of time other that its monthly night of darkness is thus reckoned as the moon’s "stay in the vicinity of" humans.] He returns from the hunt at the moment when the moon reappears. ... (Waldmann 1909-10:437. Transl. J. G. Taylor)."

p. 154

"the Moon Man ... in mythology as brother of the sun."

"shamans of the closely related Polar Inuit might have Moon Man among their helpers (Freuchen 1961:213)."

"Moon Man who, according to a widespread Inuit legend reported from northern Que’bec (Turner 1894:266) and the Iglulik region (Rasmussen 1929:81), had once committed incest with his sister."

"the stars were "little holes in the floor of the upper world" and each star "the eye of a spirit looking down" {each eye "looking down" through one of the "little holes"}, and how animals and bird such as "raven, had powerful spirits and these must be treated with deepest respect or trouble would ensue" (Fleming 1956:188-189)."

"The rainbow or kataujaq represents the ‘healing arch’ under which the shaman passed his patient for healing". {" Kane descended on the rainbow" (HFT, p. 21) : Kane was owner of "water of life" (ka-wai-ola-loa-a-Kane) capable of "resuscitating" (HFT, p. 23); Kane teacheth (HM, p. 117) "the properties of medicinal herbs."} {Specifically, the rainbow’s "ARCH" is able to provide "Rainbow Mana" for "healing" ("ARCH").}

"Treatments involved physical manipulations, the application of medicines derived from local flora (Avataq Cultural Institute 1984) and the intervention of shamans (angakkuq) ... . ... Shamanic practices involved manipulation of spirits (mitiliit, ... anirniit) through journeys to an invisible realm inhabited by the souls or essence of animals and people during which the shaman would confront hostile spirits and placate or defeat them with his or her own spirit allies (Saladin d’Anglure 1986)."

p. 197

"One of these ... (uuttuluttaq) concerns ... formless spirits, while the second involves the acquisition of a spirit "husband" or "wife," termed uirsaq and nuliarsaq, respectively."

p. 198

uuttuluttaq : "it began to speak to her. Once when it was speaking, her husband was also in bed and he became paralyzed (uqumangirtuq), unable to move or speak." [p. 198, fn. 5 : "Uqumangirtuq has been referred to elsewhere as ‘sleep paralysis’ (Bloom and Gelardin 1967).]

p. 199

"In contrast to the shapeless form or power of uuttuluttaq, the uirsaq/nuliarsaq spirit manifests itself in a human form, establishing an ongoing relationship with the ... person."

p. 200

"While outwardly they look quite normal to the person experiencing them, nuliarsaq and uirsaq have some unusual physical characteristics. ... If you look into one of their ears, you will see out the other side."

[quoted from NAC RG 85, vol. 1017, file 18101] At Arctic Bay in Winter of 1946-7, "Spirits walked on the roof {spirits’ walking noisily on rooftops is likewise reported from Bali}, various utensils in the igloo moved by themselves".

p. 219

"Ikummaq’s initial revelations were very coherent and believable, but ... as the "voices" continued they made less and less sense."

p. 220

"some ... female [Ikummaq] had died and risen again to life. Later on ... she had several disciples ... preaching ... the sharing of wives ... (Mary-Rousselie`re 1949:12)."

"bilingual book, Yuut qanemcitt (Yupik Lore) (Tennant and Bitar 1981), which included three tales of angalkut".

"Mather ... published a detailed description of the traditional ceremonial cycle as Cauyarnariuq (A time for drumming), a book entirely in Yup>ik ... . Phyllis Morrow (1984) published an English summary of Mather’s work ..., but Mather’s book has never been translated ... because of ... including lengthy quotes describing shamanic activity."

p. 232

"The angalkuq was also described as tuunralek (one with tuunraq or spirit helper). ... The angalkuq could have masks made of animals ... if the animal had become the tuunraq of that angalkuq. When people heard the song ..., an angalkuq could actually see the animals."

p. 233

"Angalkut created masks in the images of their tuunrat. Some angalkut even had deceased humans as their tuunrat – deceased angalkut."

"described a wolf mask used in healing" : "... many angalkut had the wolf as their tuunraq [helping spirit]."

p. 234

"the nepcetaq, literally "something that sticks to the face." Nepcetat (plural) were masks made and worn only by angalkut and were distinguished from kegginaqut, or dancing masks. All nepcetaq were the property of angalkut, but not all angalkut had power enough to possess them."

p. 235

"Nepcetat masks were amazing. The mask was placed on the floor in front of the angalkuq. When he bowed, the mask rose up to his face. ... suggested that a park be placed over the mask. ... And if they placed the parka of a person who was to live long, it would rise. Then they put down a second parka. ... When the shaman bowed again, his mask would begin to rise. They could not add any more after the third parka."

p. 236

"When the shaman ... got ready to use his nepcetaq, he first placed a seal-gut garment on it, then a woman’s squirrel parka, then two caribou fawn skins. As [he] began to bend forward over the mask, the mask flew up to his face. ... . ... the nepcetaq mask was used to look into the future."

p. 236

"She had a huge nepcetaq fully adorned. ... When she got ready to use it, she would put on a seal-gut parka which she had soaked in fermented urine and dried. Her parka was so dry it made a loud crackling sound. When she performed with the nepcetaq, she placed four different parkas on it and had her hands tied back. ...

p. 237

Tut>angap ... invited the ircenrrat ["extraordinary {praeternatural} persons {deities} that may appear in either animal or human form"] with her tuunrat, helping spirits. The ircenrrat came to us through the ground. When they came she would ... let everyone know that since they were present, things would go well in the future. My ... grandmother used to invite two tuunrat. Her tuunrat could speak like us, but ... Their voices were muffled and sounded like they were coming from inside a 55-gallon drum. One of her tuunrat spoke the meryiggluni dialect and the other spoke qaggluni ... . ... The voices of her tuunrat ... Sometimes she would say ... were coming too close and told them to move further away. ...

When she was a girl, before she became angalkuq, ... she saw the figure of a person. She began to run from house to house, but she would run into a face at the doorway and couldn’t enter. ... finally she reached the qasgiq. At the entrance she suddenly ... began to push the shade {spectre}’s head down with the weight of her hand. But as she stepped over it, ... it totally disappeared into the ground ... . ... She became an angalkuq after that experience."

"Old Eskimo beliefs (1946-[1959]) ... It was meant to be the first volume of a larger publication. The manuscript is the dictated autobiography of the Canadian shaman Qimuksiraaq (app. 1876-1948). ... . ... a 476 page manuscript".

"Studies on the psychomental complex of the Eskimos (1967) This manuscript was meant to be volume two of Svend Frederiksen’s large publication". [pp. 31 + 55 + 95 + 203]

"Qu`persiman (1961) ... ‘Qu`persiman’ the name of the east Greenlandic shaman whose autobiography makes up a large part of the manuscript. ... . ... this manuscript is written in the same way as the Qimuksiraaq manuscript, with interlinear translation from the original language. The Qimuksiraaq manuscript is written in Inuktitut and the Qu`persiman manuscript in East Greenlandic. The manuscript covers 351 pages."