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【Religion and World View】
In the traditional Inupiaq world, animals as well as humans were thought
to possess souls and to act with intent. Hunting in many respects is a sacred
activity; customarily it was aided by charms, amulets, or divination, but
today it is primarily dependent on the hunter maintaining a correct attitude
toward his or her animal counterparts. Although individuals possessed varying
degrees of ritual knowledge that enabled them to act effectively in the
world, the shamans, who were specialists, were called on to help in times
of sickness or animal shortage.
The relationship between animals and humans is considered one of mutual
cooperation and respect. Animals give themselves up to deserving hunters
but only in conjunction with the proper behavior of both husband and
wife. Customarily, amulets and charms were part of a man's tool kit for a
successful hunt. His clothing could carry the power to attract animals,
which was created during his wife's sewing. For her part, a wife is still
expected to maint?in a peaceful state of mind and to share her husband's
catch generously when he brings it home to her. In part, this is done because
husbands and wives are expected to help each other. Just as important,
however, proper behavior on both their parts is thought to be
important in convincing animals that they have found good hosts to whom
they can give themselves. "The animals come to me, they know I share,"
said Harry Brower, Sr., of Barrow (personal communication to Michael
Jeffrey, 1984). It is that relationship that led Elijah Kakinya (an outstanding
hunter from Anaktuvak Pass) to say, "I'm not the great hunter; my wife
is" (personal communication to Leona Okakok, 1983). He was not referring
to her ability to kill animals but, rather, to her ability ro attract them
to him.
Anyone who helps during the hunting will earn a share of the catch. This
sharing is especially important to those who cannot take part for one reason
or another. Shared food constantly travels between households often
between communities, to parents, siblings, and others who may not be so
fortunate. Sharing reflects the way many Inupiat regard the social relationship
between humans and animals: humans share with each other so that
animals will share with them. This is most clearly stated during the community
feasts that celebrate a successful whaling season. According to Patrick
Aftungan?, the whale "gives itself to all of the community," （3） and in
order for the whale spirit to return, the whale meat must be shared throughout
the community. Nalukataq (a traditional festival marking the end of
the whaling season), Thanksgiving, and Christmas continue to be events
during which all of the whaling communities of northern Alaska give
thanks in their own way for the generous gift of the whale and celebrate
it with feasting, singing, and traditional dancing. Thus, not only is the
opportunity to eat Inupiaq food important for one's own sense of Inupiaq
identity, the opportunity to share it with others is crucial in creating a sense
of Inupiaq communiry.
The dominant religion in Alaskan Inupiaq communities today is Christianity,
in various denominations. Whalers today now sing hymns while
the whaling feasts of Thanksgiving and Christmas take place in the community
churches. Patrick Attungana of Point Hope, a whaling captain and
an Episcopalian minister, told the following story in 1985 to illustrate his
understanding of the relationship between whales and human beings.
（つづく）