The Caribou Inuit, an inland-dwelling group of Inuit people, primarily inhabit the District of Keewatin in Nunavut, Canada. Their traditional territory encompasses a vast and varied landscape, and their lives are intricately connected to the resources it provides. Today, they are concentrated in communities such as Chesterfield Inlet, Baker Lake, Rankin Inlet, Whale Cove, and Arviat, where they maintain a unique cultural identity, blending traditional practices with modern influences. The significance of Clothing, Footwear and Territory of the Caribou Inuit cannot be overstated, as these elements define their relationship with the environment and their social structures.
A Land of Caribou and Contrasts: The Keewatin Landscape
The District of Keewatin presents a striking tapestry of geographical features. The southeastern region is characterized by low-lying terrain and extensive mudflats, while the northern reaches transition into a more rugged, hilly and rocky landscape. Intersecting this terrain are sinuous eskers – long, winding ridges of sand and gravel deposited by glacial meltwater. These eskers serve as invaluable navigational aids for the Caribou Inuit, who have traversed these lands for generations. Furthermore, they provide ideal locations for trapping arctic foxes, a valuable source of fur and income.
Vegetation in the Keewatin is sparse, reflecting the harsh Arctic climate. In sheltered areas of the southern region, isolated patches of black spruce and arctic willow manage to grow, reaching heights of up to three feet. The treeline, marking the northern limit of tree growth, lies approximately 100 miles west of Arviat, the southernmost community in the region.
The landscape is further defined by its abundance of water. Large lakes, shallow tundra ponds, and meandering rivers dominate the Keewatin, providing essential habitats for a diverse range of aquatic life. These waterways also serve as vital transportation routes for the Caribou Inuit, who have traditionally relied on canoes and kayaks for travel and hunting.
The Keewatin is renowned for being the home of the Beverly and Kaminuriak caribou herds, two of the largest migratory caribou populations in Canada. These herds are central to the Caribou Inuit’s traditional way of life, providing them with food, clothing, shelter, and tools. In addition to caribou, the region supports dispersed populations of other wildlife, including arctic hare, arctic ground squirrel, arctic fox, wolf, ptarmigan, and geese. Muskox, though present in the Keewatin, are primarily limited to the Thelon Game Sanctuary, located west of Baker Lake.
The inland waters teem with various species of fish, including arctic char, lake trout, whitefish, and grayling, which constitute a significant part of the Caribou Inuit diet. The marine waters of Hudson Bay, which border the eastern edge of the Keewatin, support populations of ringed seal, bearded seal, beluga whales, and polar bears. Walrus are also found along the west coast of Hudson Bay, particularly north of Rankin Inlet.
Historical Interactions: Trade and Cultural Exchange
The historical interactions between the Caribou Inuit and the outside world have shaped their culture and way of life. In the eighteenth century, contact was minimal, with trade primarily conducted through floating Hudson’s Bay Company posts. The Caribou Inuit exchanged goods such as furs and caribou skins for iron tools, beads, and other essential supplies. However, this direct trade was disrupted around 1790 when the company’s ships ceased navigating the Keewatin coastline.
Following this change, the Paallirmiut, the coastal Caribou Inuit in southern Keewatin, embarked on long journeys to Fort Prince of Wales to continue trading. This involved considerable travel and risk, but it was essential for maintaining access to necessary resources.
A century later, both inland and coastal groups from southern Keewatin engaged in extensive trade networks, traveling between Brochet in northern Manitoba and Bathurst Inlet near the Arctic coastline. These journeys facilitated trade with other Inuit groups, including the Copper and Netsilik Inuit, fostering cultural exchange and the dissemination of knowledge and skills.
From 1860 to 1904, the Caribou Inuit interacted with overwintering American whalers and the Aivilingmiut, a southern group of Iglulik Inuit, in the northwestern Hudson Bay area. These interactions provided opportunities for trade and cultural exchange, but also introduced new challenges and influences that gradually impacted the Caribou Inuit’s traditional way of life. The study of Clothing, Footwear and Territory of the Caribou Inuit provides insights into the evolving dynamics of these historical interactions.
Historical Clothing: A Reflection of Environment and Skill
In the nineteenth century, Caribou Inuit clothing was distinguished by its unique designs and materials, reflecting the harsh environment and the resourcefulness of the people. Parkas, crafted from caribou skin, were a central element of their attire, often adorned with intricate beaded decorations and featuring long, broad front and back tails. These tails provided additional warmth and protection from the elements, particularly during prolonged periods spent outdoors.
Kamiks, or boots, made before 1900 appear to have been constructed from two distinct pieces: a leg section and a sole. The construction involved a center front seam extending from the leg section to the toes, and the sole was a separate piece carefully sewn to the leg section without any pleating. This intricate construction ensured durability and protection from the cold and wet conditions.
Women’s footwear consisted of specialized boots worn in conjunction with thigh-high stockings, providing exceptional warmth and coverage. The boots featured a vamp, leg section, inner sole, and outer sole, meticulously crafted from caribou skin. The leg section tapered to a small point at the upper thigh, secured with a loop or bone button to a belt.
A distinctive feature of Caribou Inuit women’s boots was the presence of a side pouch, similar to those used by the Iglulik Inuit. While the exact purpose of these pouches has been debated, various accounts suggest they served multiple functions. Some believe the pouches were used to carry small children, while others, like Ulayok Kaviok, recall that they were used to store and dry caribou skin diapers. The ingenuity and practicality of these designs underscore the deep connection between the Caribou Inuit and their environment.
The diaper system was a testament to the Caribou Inuit’s resourcefulness and adaptability. A large section of caribou neck skin served as a diaper for a naked baby carried in the mother’s parka pouch. When soiled, the diaper was replaced with a clean one from another boot pouch. The soiled diaper was then freeze-dried, cleaned with a caribou brow tine or dull scraper, and placed in the empty boot pouch to dry, ensuring a continuous supply of clean diapers. Additionally, mothers often used the boot pouches to store their mitts while breastfeeding, highlighting the multiple functionalities of these unique garments.
Contemporary Clothing: A Blend of Tradition and Modernity
Over the past sixty years, significant changes have impacted the traditional lifestyles and clothing of the Caribou Inuit. The establishment of Anglican and Roman Catholic missions, along with private trading posts, throughout the Keewatin during the 1920s marked the beginning of a gradual shift towards a more modern way of life.
Today, Caribou Inuit communities boast modern amenities such as indoor skating rinks, small shopping malls, Arctic Co-operatives, Northern stores, nursing stations, scheduled air flights, and regular mail delivery. These developments have increased the availability of mass-produced fabric clothing, including sweatshirts, blue jeans, sweaters, and jogging suits.
Despite these modern influences, the Caribou Inuit continue to value and wear traditional caribou and seal skin clothing, as well as fabric clothing made in traditional styles. Hunters, in particular, rely on inner and outer layers of caribou skin clothing during the extremely cold winter months, demonstrating the enduring practicality and effectiveness of these garments.
Contemporary seamstresses often blend traditional techniques with modern materials, decorating parkas with beaded pieces purchased from craft stores, along with rickrack, bias tape, and other trim. This innovative approach results in unique and modern variations of the traditional beaded parka, showcasing the Caribou Inuit’s ability to adapt and innovate while preserving their cultural heritage.
The Caribou Inuit are also known for their distinctive caribou skin boots, which feature the hair turned to the inside for added warmth. This style of boot is also made by Iglulik and Baffinland Inuit, but the Caribou Inuit use it more extensively. Caribou Inuit are also the primary makers of caribou skin boots worn with all the hair to the inside, though they seldom make caribou leg skin boots.
Sally Qimminu’naaq Webster noted that Caribou Inuit refer to short kamiks as ‘saaluqitiq’ and kamiks for everyday wear as ‘kubluuq’. Historically, they used fish oil to waterproof kamiks, which were then called ‘ipirausiq’.
Seal skin boots made in the southern part of the Caribou Inuit region share similarities with those of other communities, but also exhibit noticeable differences. The straight leg section is much narrower than the full, gathered leg section of the Iglulik and Baffinland Inuit. The height of the back heel seam is slightly lower than that used by Labrador Inuit and much higher than that used by Inuit in Greenland. The geometric decorative designs on the section are simpler than those on Iglulik and Baffinland Inuit boots. Soles made by Caribou Inuit feature diffused pleats that are larger and bulkier than those made by Baffinland Inuit. Caribou Inuit rarely use ankle straps on their boots but often use ties on their over slippers.
The Symbolism of Footwear: A Reflection of Social Values
Footwear holds symbolic significance within Caribou Inuit culture, often referenced when discussing social issues such as religious devotion or community spirit. This symbolism underscores the importance of clothing and footwear beyond their practical functions.
For example, an Anglican minister in Arviat once delivered a sermon drawing parallels between the different degrees of devotion shown by churchgoers and the varying amounts of wear observed on the skin, hair, and seams of winter boots. This analogy highlighted how the condition of one’s footwear could reflect the depth of their commitment to their faith.
Similarly, Ekuma Parr, an elder from Cape Dorset, likened the stitches holding boots together to the importance of community members working together to maintain their informal economy. This comparison emphasized the essential role of cooperation and mutual support in ensuring the well-being and resilience of the community. The study of Clothing, Footwear and Territory of the Caribou Inuit shows that these are not merely functional items but also powerful symbols of identity, resilience, and cultural values. The intricate designs, materials, and construction techniques reflect a deep understanding of the environment and a commitment to preserving traditional knowledge. Understanding Clothing, Footwear and Territory of the Caribou Inuit is crucial for appreciating the rich cultural heritage of this resilient community.