Eskimo Oversized Sherpa Hoodie Sweatshirt Blanket - Warm and Cozy - Reversible with Pockets Grey

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Children's clothing was similar in function to adult clothing, but typically made of softer materials like caribou fawn, fox skin, or rabbit. Once children were old enough to walk, they would wear a one-piece suit called an atajuq, similar in form to a modern blanket sleeper. This garment had attached feet and often mittens as well, and unlike an adult's trousers, it opened at the crotch to allow the child to relieve themselves. [69] [71] Many of these suits had detached caps, which could be tied down with fringe to prevent them from getting lost. [72] The hood shape and position of decorative flourishes on these suits differentiated between genders. [69] Driscoll-Engelstad, Bernadette (2005). "Dance of the Loon: Symbolism and Continuity in Copper Inuit Ceremonial Clothing". Arctic Anthropology. 42 (1): 33–46. doi: 10.1353/arc.2011.0010. ISSN 0066-6939. JSTOR 40316636. S2CID 162200500.

Alaska Mountain Shirt, State Shirt, Alaska Cruise Travel Shirt, Camping Shirt, Adventure Shirt, Camping Sweatshirt, Camping, Outdoor Shirt While they became common, these new materials, tools, and techniques generally did not alter the basic design of the traditional skin clothing system, which has always remained consistent in form and function. In many cases Inuit were dismissive of so-called "white men's clothing"; the Inuvialuit referred to cloth pants as kam'-mik-hluk, meaning "makeshift pants". [125] The Inuit selectively adopted foreign elements that simplified the construction process (such as metal needles) or aesthetically modified the appearance of garments (such as seed beads and dyed cloth), while rejecting elements that were unsuitable (such as metal fasteners, which may freeze and snag, and synthetic fabrics, which absorb perspiration). [55] [126] Construction and maintenance [ edit ] Inuit women wearing Mother Hubbard parkas scraping a caribou hide with their uluit (woman's knives). Photo from Fifth Thule Expedition, 1921–24. The Eskimo Blanket has extra-large arms and sleeves measuring to a total of 34.5” (87.5cm) long and 28” (71cm) diameter. Specific rituals existed to placate the spirits of polar bears, which were seen as particularly powerful animals. It was believed that the spirits of polar bears remained within the skin after death for several days. When these skins were hung up to dry, desirable tools were hung around them. When the bear's spirit departed, it took the spirits of the tools with it and used them in the afterlife. [170] Copper Inuit caribou skin trousers, pre-1927, showing distinctive placement of seams away from stress points

Kral, Michael J.; Idlout, Lori (2012). "It's All in the Family: Wellbeing Among Inuit in Arctic Canada". In Selin, Helaine; Davey, Gareth (eds.). Happiness Across Cultures. Science Across Cultures: The History of Non-Western Science. Vol.6. Dordrecht: Springer Netherlands. pp.387–398. doi: 10.1007/978-94-007-2700-7_26. ISBN 978-94-007-2699-4. Carlsen, Lars; Feldthus, Anders; Schmidt, Anne Lisbeth (1995). "The Preservation of Inuit Clothing Collected during the Fifth Thule Expedition (1921-24)". Arctic. 48 (4): 333–337. doi: 10.14430/arctic1256. ISSN 0004-0843. JSTOR 40511935.

Issenman, Betty Kobayashi (2007). "The Art and Technique of Inuit Clothing". McCord Museum. Archived from the original on 16 April 2021 . Retrieved 16 April 2021. The modern hooded overcoat known generically as a parka or anorak in English is descended from the Inuit garment. [32] The terms parka and anorak were adopted into English as loanwords from Aleut and Greenlandic, respectively. [33] Trousers and leggings [ edit ] Boy's trousers made from ringed seal, National Museum of Denmark, collected 1989 Through socialization and trade, Inuit groups throughout their history disseminated clothing designs, materials, and styles between themselves. There is evidence indicating that prehistoric and historic Inuit gathered in large trade fairs to exchange materials and finished goods; the trade network that supported these fairs extended across some 3,000km (1,900mi) of Arctic territory. [92] They also encountered and incorporated concepts and materials from other indigenous Arctic peoples such as the Chukchi, Koryak, and Yupik peoples of Siberia and the Russian Far East, the Sámi people of Scandinavia, as well as non-Inuit North American indigenous groups. [93] [94] [95] Caribou and seal [ edit ] Prepared ringed seal hide, German Federal Fur School [ de]Bird, Phillip (July 2002). Intellectual Property Rights and the Inuit Amauti: A Case Study (PDF) (Report). Pauktuutit Inuit Women's Association. Schneider, Lucien (1985). Ulirnaisigutiit: An Inuktitut-English Dictionary of Northern Quebec, Labrador, and Eastern Arctic Dialects (with an English-Inuktitut Index). Quebec City: Presses Université Laval. ISBN 978-2-7637-7065-9. Cresswell, Julia (22 July 2021). Oxford Dictionary of Word Origins. Oxford: Oxford University Press. ISBN 978-0-19-263937-0. The first stage was the harvesting of the skin from the animal carcass after a successful hunt. Generally, the hunter would cut the skin in such a way that it could be removed in one piece. Skinning and butchering an adult caribou could take an experienced hunter up to an hour. [148] While butchering of caribou was handled by men, butchering of seals was mostly handled by women. [142] [149]

Decorative techniques [ edit ] Amauti decorated with spoons and beads, year unknown, Musée national des beaux-arts du Québec MacDonald, Jessica (10 May 2021). "10 Works of Motherly Love". Inuit Art Quarterly . Retrieved 20 April 2022. With inspiration from Eskimo clothing, we decided to make a modern twist on how they keep warm and created the Snug-Rug® Eskimo™ Sherpa Fleece Hoodie Blanket! Increased cultural assimilation and modernization at the beginning of the 20th century led to reduced production of traditional skin garments for everyday use. The introduction of the Canadian Indian residential school system to northern Canada disrupted the cycle of elders passing down knowledge to younger generations informally. [300] [301] Even after the decline of the residential schools, most day schools did not include material on Inuit culture until the 1980s. [302] [303] Both men and women wore trousers called qarliik. During the winter, men typically wore two pairs of fur trousers to provide warmth on lengthy hunting trips. [34] [35] Qarliik were waist-high and held on loosely by a drawstring. The shape and length depended on the material being used, caribou trousers having a bell shape to capture warm air rising from the boot, and seal or polar bear trousers being generally straight-legged. [36] In some regions, particularly the Western Arctic, men, women, and children sometimes wore atartaq, leggings with attached feet similar to hose, although these are no longer common. [36] [37] In East Greenland, women's trousers, or qartippaat, were quite short, leaving a gap between the thigh-length boots and the bottom of the trousers. [38]When the hide was ready, the process of creating each piece could begin. The first step was measuring, a detailed process given that each garment was tailored for the wearer. No standardized sewing pattern was used, although older garments were sometimes used as models for new ones. [10] [157] Traditionally, measurement was done by eye and by hand alone, although some seamstresses now make bespoke paper patterns following a hand and eye measurement process. [23] [46] [49] The skins were then marked for cutting, traditionally by biting or pinching, or with an edged tool, although in modern times ink pens may be used. [158] The direction of the fur flow is taken into account when marking the outline of the pieces. [159] Most garments were sewn with fur flowing from top to bottom, but strips used for trim had a horizontal flow for added strength. [160] Once marked, the pieces of each garment would be cut out using the ulu, taking care not to stretch the skin or damage the fur. Adjustments were made to the pattern during the cutting process as need dictated. The marking and cutting process for a single amauti could take an experienced seamstress an entire hour. [161] Up to forty pieces might be cut out for the most complex garments like the outer parka, although most used closer to ten. [162] Inuktitut syllabics were standardized in 1976 by the now-defunct Inuit Cultural Institute to reflect the Romanized spelling of Inuktitut words. [13] [14]

Rathwell, Kaitlyn J. (2020). " "She is Transforming": Inuit Artworks Reflect a Cultural Response to Arctic Sea Ice and Climate Change". Arctic. 73 (1): 67–80. doi: 10.14430/arctic69945. ISSN 0004-0843. JSTOR 26974875. S2CID 216498025. Keep collections to yourself or inspire other shoppers! Keep in mind that anyone can view public collections - they may also appear in recommendations and other places. The Inuit clothing system bears strong similarities to the skin clothing systems of other circumpolar peoples such as the indigenous peoples of Alaska, Siberia and the Russian Far East. Archaeological evidence indicates that the history of the circumpolar clothing system may have begun in Siberia as early as 22,000 BCE, and in northern Canada and Greenland as early as 2500 BCE. After Europeans began to explore the North American Arctic in the late 1500s, seeking the Northwest Passage, Inuit began to adopt European clothing for convenience. Around the same time, Europeans began to conduct research on Inuit clothing, including the creation of visual depictions, academic writing, studies of effectiveness, and museum collections. Traditional ceremonial and shamanic clothing also incorporated masks made of wood and skin to invoke supernatural abilities, although this practice largely died out after the arrival of Christian missionaries and other outside influences. [268] While Alaskan religious masks were typically elaborate, those of the Canadian Inuit were comparatively simple. [269] Gender expression [ edit ] Buijs, Cunera. "Clothing as a Visual Representation of Identities in East Greenland". In King, Pauksztat & Storrie (2005), pp.108–114.Waterproofing: Making garments waterproof was a major concern for Inuit, especially during the wetter weather of summer. The skin of marine mammals like seals sheds water naturally, but is lightweight and breathable, making it extremely useful for this kind of clothing. Before artificial waterproof materials became available, seal or walrus intestine was commonly used to make raincoats and other wet-weather gear. Skilful sewing using sinews allowed the creation of waterproof seams, particularly useful for footwear. [186] MacDuffee, Allison (31 August 2018). "The Shaman's Legacy: The Inuit Angakuq Coat from Igloolik". National Gallery of Canada . Retrieved 16 April 2021.