![]() ![]() About the effige of orca on the tools of the marine hunter, see the beliefs concerning this peculiar marine mammal below.Ĭoncepts regarding the animal world ![]() hunting amulets were attached to something or worn.figures carved out of stone in shape of walrus head or dog head, worn as individual amulets.a head of raven hanging on the entrance of the house, functioning as a familiar amulet.Amulets Īmulets could be manifested in many forms, and could protect the person wearing them or the entire family, and there were also hunting amulets. In case of sickness, it was hoped that giving additional names could result in healing. The name was important: if the baby died, it was thought that he/she has not given the "right" name. After the birth, the baby's physical traits were compared to those of the deceased person. Even before the birth of the baby, careful investigations took place: dreams, events were analyzed. Similarly to several other Indigenous cultures, the name-giving of a newborn baby among Siberian Yupik meant that a deceased person was affected, a certain rebirth was believed. ![]() But if the ritual worked, the spirit would be forced to leave. The spirit would only spare two people to bury all the rest. The spirit of smallpox was supposed to be very powerful, and if the shaman's ritual failed, all the local people would die. Tradition says that the smallpox spirit changed from a woman to a red bull when she was attacked. Others in the tribe helped with this ritual. If the shaman saw the spirit of the disease in the caravan, several shaman worked together to fight it off with a seance. A local shaman would be there to greet migrating reindeer herders (who sometimes brought the disease with them). The Evan people, a tribe that lived on the far eastern side of Russia, believed that the spirit of smallpox could be seen as a Russian woman with red hair. or made such fine distinctions like "thing, given to someone who has none", "thing, given, not begged for", "thing, given to someone as to anybody else", "thing, given for exchange" etc. (The many kinds of presents and the words designating them were related to the culture: fests, marriage etc. This payment had a special name, /aˈkiliːɕaq/ - in their language, there were many words for the different kinds of presents and payments and this was one of them. Ungazighmiit people (the largest of Siberian Yupik variants) had /aˈliɣnalʁi/s, who received presents for the shamanizing, healing. Compared to the variants found among Eskimo groups of America, shamanism among Siberian Yupiks stressed more the importance of maintaining good relationship with sea animals. As Eskimo cultures were far from homogeneous (although had some similarities), thus also shamanism among Eskimo peoples had many variants. Many Indigenous Siberian cultures had persons working as mediator (between human and beings of the belief system, among others) - usually termed as " shamans" in the literature. Other types of buildings among Chaplino Eskimos /aːwχtaq/ include a modernized type, and /pəˈɬʲuk/ that was used for summer. This room for economical purposes was called /naˈtək/. In winter storms, and at night also the dogs were there. But the household works were done in the room of the yaranga in front of this inner building, and also many household utensils were kept there. It was separated from the outer, cooler parts of the yaranga with haired reindeer skins and grass, supported by a cage-like framework. There was a smaller cabin inside it at its back part, the /aːɣra/, used for sleeping and living. In the language of Chaplino Eskimos, its name was /məŋtˈtəʁaq/. It is called yaranga in the literature, the same word referring also to the similar building of the Chukchi. The winter building of Chaplino Eskimos (Ungazighmiit) was a round, dome-shaped building. ![]()
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