Inuit Cosmology
In spite of the effects of the christianization, the tradition connected to the shamanism (angakkuuniq in inuktitut) continues, but with adjustments. If Inuit are today Anglican, Catholic or Pentecostal, many people always believe in shamanism: “we believe in these two systems” say the elders in the Canadian Arctic.
Animals and Humans
Formerly, animals constituted an essential source of food, fuel and clothes. It is not thus surprising that the Inuit cosmology insists on the mutual nature of the relations between human and animal. We said that animals gave themselves up to the hunters who pleased them…
Animals and humans own both a spiritual entity (tarniq), but animals serve as food to humans and have no name (atiq) : that differentiates them. Only dogs have a particular status, because they possess a name and share the spirit (inua) of their owner.
Silajjuaq, “the Universe”
Inuit societies are traditionally animistic, like most of the First Nations’cultures. According to the Inuit thought, the universe (silajjuaq) is occupied by human beings (humans, animals, vegetables), deceaseds and spirits (tuurnngait) each who live in different but inter-penetrating worlds. Every human being is provided with an anirniq “breathing, breath of life ” which, when the subject dies integrates a new animal or human body. The conception of the Inuit world represents a continuum, where every element is a part of a whole.
Rachel Attituq Qitsualik, Inuit writer explains: “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.”
Shamanism
The shaman serves as intermediary between these various worlds and maintains the balance. He can be helped by protector auxiliary spirits - tuurnngait - to realize this task; they get to the shaman strength and power. ” Yes, obviously there is still shamans. There will be till the end of time.” answered an elder interviewed by young people in the Nunavut Arctic College in Iqaluit.
It is when the shaman travels from a world to the other one, thus entering communication with the deceased’s or spirits’ world as he can change its appearance and be human and animal at the same time… This is what we called the shaman’s transformation. This topic is frequently represented in the contemporary art, in carving with Tukiki Mannomee, Alasua Sharky as in graphic arts with Simon Tookoomee and Noah Maniapik for examples.
http://www.tradition-orale.ca/english/cosmology-and-shamanism-b24.html
