134:, and men could become an angakkuq, although it was rarer for women to do so. The process for becoming an angakkuq varied widely. The son of a current angakkuq might be trained by his father to become one as well. A shaman might make a prophecy that a particular infant would become a prophet in adulthood. Alternatively, a young man or woman who exhibited a predilection or power that made them stand out might be trained by an experienced mentor. There are also instances of angakkuit claiming to have been called to the role through dreams or visions. Mistreated orphans or people who had survived hard times might also become angakkuit with the help of the spirits of their dead loved ones.
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member was trying to live again through the infant, and that the infant should be named for that person. In cases where the family was not able to determine the name of the deceased person, perhaps because the infant's condition was too grave to provide enough time, the angakkuq could name the infant for one of their auxiliary spirits, providing the child with life-saving vigor. Saladin d'Anglure reported that such children would be more likely to become shamans, connected by name to that auxiliary spirit. Sometimes the name given would be that of a non-human spirit; the individual might then identify with that spirit later in life.
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the cause of such misfortune, the angakkuq would undertake a spirit-guided journey outside of their body. They would discover the cause of the misfortune on this journey. Once they returned from the journey, the angakkuq would question people involved in the situation, and, under the belief that they already knew who was responsible, the people being questioned would often confess. This confession alone could be declared the solution to the problem, or acts of penance such as cleaning the urine pots or swapping wives might be necessary.
31:
196:, and smooth out her hair. According to myth, this was of great assistance to Sedna because she lacks fingers. The angakkuq would then beg or fight with Sedna to ensure that his people would not starve, and the Inuit believed that his pleading and apologies on behalf of his people would allow the animals to return and hunters to be successful. After returning from this spirit journey, communities in which the rite was practiced would have communal confessions, and then celebration.
220:
situation: a man called Nanuq ("polar bear") had been named for an older cousin. When the cousin died, the younger man was distraught and felt that he, too, had suffered a death. A shaman brought a new name for him from the dream world, which he adopted. Going forward, he was called
Qimuksiraaq, and his old name and identity, Nanuq, was considered to be an auxiliary spirit associated with polar bears. Following this, Qimuksiraaq took on the identity of an angakkuq.
240:
274:), continues as part of Inuit cosmology and world-view today, although modified through contact with Christianity. A 2002 research and interview project with Inuit elders, found that while some Inuit reject shamanism out of Christian belief, others advocate for it, sometimes using Christian concepts, as a matter of preserving traditional identity and ways of life. The elders reported that
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Finally, an angakkuq might pass on their own personal name to their descendants, either before or after their death. In posthumous cases, the shaman might appear in a dream and direct the family personally, or the family might decide to honor the angakkuq of their own accord to maintain their link to
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Name and identity could be more fluid in adulthood, and at times of crisis a shaman might ritually rename a person; going forward, their old name would be considered an auxiliary spirit. This sometimes served as an initiation into shamanism for the renamed person. Saladin d'Anglure describes one such
157:
Until spiritual guidance or assistance was needed, an angakkuq lived a normal life for an Inuit, participating in society as a normal person. But when sickness needed to be cured, or divination of the causes of various misfortunes was needed, the angakkuq would be called on. The services of angakkuit
184:
If these three are not obeyed, then the angakkuq may need to intervene with the offending party in order to avoid harmful consequence to the person or group. Breaking these laws or taboos was seen as the cause of misfortune, such as bad weather, accidents, or unsuccessful hunts. In order to pinpoint
215:
referred to as "auxiliary spirits". These spirits could be the souls of the deceased or non-human entities, and each had an individual name, which could be used to invoke that spirit. When a birth was particularly dangerous, or an infant could not be quieted down, it was believed that a dead family
137:
Training to become an angakkuq consisted of acculturation to the rites and roles necessary for the position, as well as instruction in the special language of the angakkuit, which consisted largely of an archaic vocabulary and oral tradition that was shared across much of the
158:
might also be required to interpret dreams. If they were called to perform actions that helped the entire village, the work was usually done freely. But if they were called to help an individual or family, they would usually receive remuneration for their efforts.
154:, or who could fly, with the assistance of their tuurngaq. In some traditions, the angakkuq would be either stabbed or shot, receiving no wound because of the intervention of their tuurngaq, thus proving their power.
192:, the Sea Woman. The Inuit believed that Sedna became angry when her taboos were broken, and the only way to appease her was for an angakkuq to travel in spirit to the underworld where she lived,
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came from the past, knowledge of it should be carried forward and the benefits that it could provide to modern Inuit should be carefully understood. They also suggested that
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areas the Inuit occupied. During their training, the angakkuq would also gain a familiar or spirit guide who would be visible only to them. This guide, called a
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the family. A person who was named for a shaman might inherit some of their spiritual powers, but was not necessarily bound to become a shaman themselves.
646:
860:
551:
Saladin D'Anglure, Bernard (2006). "The
Construction of Shamanic Identity among the Inuit of Nunavut and Nunavik". In Christie, Gordon (ed.).
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was traditionally practised. The elders interviewed in 2002, while emphasizing that they were
Christian, proposed that Christian ministry and
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Oosten, Jarich; Laugrand, Frédéric; Remie, Cornelius (2006). "Perceptions of
Decline: Inuit Shamanism in the Canadian Arctic".
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The angakkuit of the central Inuit participated in an annual ceremony to appease the mythological figure
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Qaujimajatuqangit and social problems in modern Inuit society. An elders workshop on angakkuuniq
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may be proceeding today in hiding, which is not out of keeping with the discretion with which
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601:"Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic"
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Shamanism: Traditional and
Contemporary Approaches to the Mastery of Spirits and Healing
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could be of benefit in dealing with contemporary Inuit social problems such as
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continue to practise in contemporary Inuit communities. Some practices of
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could each have their own differing benefits. They felt that although
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and social problems in modern Inuit society: An elders workshop on
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Traditional Inuit spirituality, including the role of shamanism (
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Becoming Half Hidden: Shamanism and
Initiation among the Inuit
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Angakkuit often had associations with entities that
Canadian
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Aboriginality and
Governance: A Multidisciplinary Approach
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Amongst the Inuit, there are notions comparable to laws:
418:"Dreams and Angakkunngurniq : Becoming an Angakkuq"
527:. Santa Barbara, California: ABC-CLIO. pp. 47–49.
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726:
714:
702:
690:
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386:"Eastern Canadian Inuktitut-English Dictionary ᐊᖓᒃᑯᖅ"
361:"Eastern Canadian Inuktitut-English Dictionary ᐊᖓᑦᑯᖅ"
420:. Francophone Association of Nunavut. Archived from
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27:Intellectual and spiritual figure among the Inuit
38:wife, Higalik (Ice House), between 1913 and 1916
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829:- by Jarich Oosten and Frédéric Laugrand, 2002
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106:) is an intellectual and spiritual figure in
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523:Bastian, Dawn E.; Mitchell, Judy K. (2004).
766:Oosten, Jarich; Laugrand, Frédéric (2002).
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833:Shamanism - the powers of the angakkuq
649:from the original on 14 November 2007
525:Handbook of Native American Mythology
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200:Auxiliary spirits and personal names
1305:Traditional healthcare occupations
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588:. New York: Messner. p. 132.
499:. New York: Messner. p. 136.
470:Often previously transliterated
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563:: Theytus Books. p. 142.
1:
122:has many forms and variants.
639:"Tirigusuusiit and Maligait"
599:Stone, Thomas (2010-01-01).
313:Der Schamanismus des Eskimos
114:. Other cultures, including
46:Angakkuq as depicted in the
336:J. Oosten and F. Laugrand,
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1269:Sun and Moon (Inuit myth)
753:10.1215/00141801-2006-001
584:Freuchen, Dagmar (1960).
495:Freuchen, Dagmar (1960).
213:Bernard Saladin d'Anglure
617:10.1163/156852710X487565
557:Penticton Indian Reserve
444:"Inuinnaqtun to English"
727:Saladin D'Anglure 2006
715:Saladin D'Anglure 2006
703:Saladin D'Anglure 2006
691:Saladin D'Anglure 2006
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667:Saladin D'Anglure 2006
120:Alaska Native religion
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1300:Religious occupations
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126:Role in Inuit society
110:who corresponds to a
49:Dictionnaire Infernal
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783:Études/Inuit/Studies
130:Both women, such as
69:Inuktitut syllabics
729:, p. 147–148.
705:, p. 145–146.
681:, p. 143–144.
643:tradition-orale.ca
250:. You can help by
174:, things to follow
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34:Ikpukhuak and his
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1226:Objects and terms
770:Qaujimajatuqangit
424:on April 17, 2021
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1161:Qallupilluit
1050:Tarqiup Inua
959:Qailertetang
835:- SILA, 2005
807:the original
789:(1): 17–44.
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769:
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741:Ethnohistory
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651:. Retrieved
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422:the original
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112:medicine man
103:
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73:Inuvialuktun
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55:
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18:Inuit shaman
1233:i'noGo tied
1015:Eeyeekalduk
954:Pukkeenegak
899:Arnakuagsak
774:angakkuuniq
327:D. Merkur,
296:angakkuuniq
292:angakkuuniq
288:angakkuuniq
284:angakkuuniq
280:angakkuuniq
272:angakkuuniq
229:Angakkuuniq
85:Greenlandic
1284:Categories
1248:Silap Inua
1212:Atanarjuat
1166:Saumen Kar
1075:Tuluŋigraq
1065:Torngarsuk
1045:Silap Inua
985:Aipaloovik
653:2007-10-17
570:1894778243
347:References
311:E. Haase,
1207:Apanuugak
1171:Tariaksuq
1146:Kigatilik
1106:Ahkiyyini
1035:Nootaikok
877:Goddesses
803:130384005
625:1568-5276
276:angakkuit
259:July 2022
65:angakkuit
63:(plural:
1202:Angakkuq
1181:Tizheruk
1101:Agloolik
1070:Tulugaak
1030:Negafook
1020:Ignirtoq
1005:Aulanerk
944:Nuliajuk
934:Nerrivik
647:Archived
178:piqujait
172:maligait
144:tuurngaq
96:angakkut
89:angakkoq
79:angatkuq
61:angakkuq
36:angatkuq
1243:Kikituk
1186:Tupilaq
1136:Ishigaq
1131:Ijirait
1096:Adlivun
1025:Issitoq
1010:Aumanil
990:Alignak
969:Tootega
939:Nujalik
914:Ataksak
472:angekok
300:suicide
194:Adlivun
152:caribou
146:in the
132:Uvavnuk
104:aŋatkuq
100:Iñupiaq
1217:Kiviuq
1195:People
1156:Qiqirn
1151:Nanook
1141:Keelut
1121:Atshen
1116:Amarok
1111:Akhlut
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1000:Anguta
995:Amaguq
894:Akycha
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365:Glosbe
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333:(1985)
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140:Arctic
1262:Tales
1091:Adlet
964:Sedna
949:Pinga
929:Kadlu
909:Asiaq
810:(PDF)
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779:(PDF)
605:Numen
447:(PDF)
231:today
190:Sedna
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1253:Nuna
1238:Inua
1040:Pana
978:Gods
889:Akna
621:ISSN
565:ISBN
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458:2020
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