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Inuit astronomy
Inuit astronomy
Inuit astronomy
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View of the night sky, showing the Big Dipper constellation
Tukturjuit, meaning the “caribou". Known as the Big Dipper in western astronomy.

Inuit astronomy is centered around the Qilak, the Inuit name for the celestial sphere and the home for souls of departed people. Inuit beliefs about astronomy are shaped by the harsh climate in the Arctic and the resulting difficulties of surviving and hunting in the region. The stars were an important tool to track time, seasons, and location, particularly during winter.[1]

The Inuit are a group of circumpolar peoples who inhabit the Arctic and subarctic regions of Canada and Alaska (North America), Greenland/KalaallitNunaat (Denmark) and parts of northern Siberia (Russia). There are many similarities between the traditions and beliefs among the indigenous peoples in Arctic regions. For example, the Inuit, Chukchi and Evenks all have a worldview based on their religious beliefs and have related traditions about astronomy.[2] While differing traditions exist among groups, they overlap in the way the stars, weather, and folk tales assist in hunting, navigation and teaching their young about the world.[1]

Their astronomy and relationship to the sky is heavily influenced by their spiritual and pragmatic needs, as well as the high northerly latitudes where they reside. For those living above the Arctic Circle, the latitude affects the view of the night sky, especially the fact that during winter polar night may occur for multiple months and the midnight sun during summer.[2]

Impact of high north latitude

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Inuit Circumpolar Conference members

Polar night and midnight sun

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The latitudes within the Arctic Circle significantly influence both the behavior of the sun and the ability to see stars. Starting at approximately the end of November to mid-January, at around the 69th parallel north, the Inuit never see the sun. During this time, though dark, the sky is often obscured by weather conditions like blowing snow or cloud cover. Then, for 10 weeks beginning in mid-May, the sun never sets. This also means that in the spring, summer, and early fall, the skies are too bright to visibly see stars. These phenomenons and limitations have had a significant influence on Inuit relationships to the Sun and stars.[2]

Atmospheric refraction

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The latitude also means that some stars are not visible at all, while those that are visible, but near the horizon, are visibly affected by atmospheric refraction because of the low temperatures.[2] The appearance of these stars near the horizon changes throughout the day and during "dark days of winter without sunrise, the stars signal the time for villagers to wake up, for children and hunters to begin their days, and for the village to start the routines of the day."[2]

Refraction also affects the appearance of the Sun, in particular when it first re-appears on the horizon after the long, dark winter. This was a time of great anxiety, so the Inuit observed strict taboos "to ensure the sun's rapid and full return."[2] The Sun was not believed to be safely and securely back until it reached a height in the sky roughly equivalent to the width of a mitten on an outstretched hand. Only at this point would longer dog-team journeys be taken and the preparations for moving to spring camps begin.[2]

Time telling

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Inuit use the Moon to keep track of the 'calendar year', counting thirteen "moon months." Each month is named for a predictable seasonal characteristic, mostly related to animal behavior, which coincide with a particular moon. For example, one month is called "the nesting of eider ducks" while another is called "the birth of seal pups." The moon month during the polar night is referred to as tauvijjuaq or the "great darkness."[2]

Observing the winter solstice was very important, though the equinoxes and summer solstice were not given much attention. Winter solstice marks both the darkest part of winter and the turning point when light begins to increase, marking the promise of the Sun's return. The first appearance of Aagjuuk happens around mid-December and is used across the Arctic to signal winter solstice's arrival. For some tribes, this would also signal the time for a midwinter celebration.[2]

Some constellations have only seasonal appearances, which help mark the passage of time. For example, Ullakut (Orion) and Sakiattiak (Taurus) are only visible in the winter. Throughout winter, many stars within Tukturjuit (Big Dipper) were used as hour hands to keep track of time during the night or as calendar stars to determine the date. Aagjuuk (Aquila) and Kingulliq (Lyra) begin to appear near the end of winter, signaling that light will be returning to the region.[1]

Spiritual cosmology

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See also: Inuit religion, Inuit § Traditional beliefs, and Sun and Moon (Inuit myth)

Inuit tradition closely links the Earth and sky, with a spatial understanding of the Earth as a large flat disk ending in cliffs and surrounded by sky. The sky itself is understood as four to five layers of celestial realms. Each layer is a separate land of the dead and its own world. The aurora borealis bears special significance as the place where spirits who died from blood loss, murder, or childbirth dwell. Legends warn Inuit against wrongdoing and taboo acts by telling the stories of people being transformed into stars after committing transgressions. For example, "the ubiquitous Inuit epic in which greed, murder, incest, and retribution account for the creation of the sun, moon, and the first stars."[2]

Constellations

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The Inuit have traditional names for many constellations, asterisms, and stars. Inuit astronomy names thirty-three individual stars, two star clusters, and one nebula. The stars are incorporated into 16 or 17 asterisms, though seven stand alone with individual names.

Distinctively, the star Polaris or the North Star is a minor one for the Inuit, possibly because at northern latitudes its location is too high in the sky to be useful for navigation. It is called Nuutuittuq, which means "never moves." It is only used for navigation by the southernmost Inuit.[1]

Naming

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Naming practices fall into two main categories: human or animal personification and "intrinsic" designation, drawing from a particular visible feature of the star(s). Intrinsic designation might be based on color, distance to surrounding stars, and movement or progression across the sky. Many stars have two names, an everyday name and "literary" name which would be used when stars personify a mythic character. The stars never collectively make the image of an animal or person because of the belief that each individual star was once an animate being living on Earth. Inanimate objects like the soapstone "lamp-stand" or "collar-bones" are represented by groupings of stars.[2]

Mythology

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The names of the stars are recalled through myths and legends, which "reflected social ethics and universal concerns about creation, social and cosmic order, nourishment, retribution, and renewal."[3] These stories are both used as explanations for the way things are or came to be and as a narrative tool to help people remember the location of stars and their relationship to each other, crucial when using the stars for navigation or time telling.[2]

Table of constellations, asterisms, and principle stars
Constellation or asterism name Translation Related western constellation Principal stars of the Inuit Related traditions or legends
Aagjuuk Aquila Altair, Tarazed Used to mark daytime and coming of spring.[1]
Akuttujuuk Two placed far apart or those [two] apart Orion Betelgeuse, Bellatrix (top two stars of "shoulders" of Orion Indicator of the change of seasons. Sources conflict on if their appearance marks the beginning or end of winter.[1][4]
Aviguti Divider, separator or that which divides [the sky] Milky Way One story says that Aviguti is the track left "by Raven's snowshoe when he walked across the sky creating the inhabitants of the Earth".[1]
Kingulliq* The one behind Lyra The Old Woman (Vega) Vega is also known in some legends as "a brother of the Sun" since it is the second star visible during the beginning of spring.[1]
Kingulliq*(second) The one behind Orion Rigel (right "foot" of Orion) Kingulliq is known as a hunter, who is trailing behind Ullakut or "the runners" (three Orion's belt stars) because he dropped his glove.[1]
Nanurjuk* Like or having the spirit of a polar bear Taurus Aldebaran Many tales where Nanurjuk is a polar bear being hunted by the nearby stars surrounding it.[1]
Nuutuittuq*

(alternate spelling: Niqirtsuituq)[5]

Never moves Ursa Minor Polaris Nuutuittuq is a minor star and cannot be used for navigation by most Inuit. Depicted on the flag and coat of arms of the Canadian territory of Nunavut.[5]
Pituaq The lamp-stand Cassiopeia Scadar, Caph
Qimmiit Dogs Taurus Hyades (star cluster) In one legend, Qimmiit (the star cluster of Hyades) are dogs who have cornered a polar bear, Nanurjuk (Aldebaran).[1]
Quturjuuk Collar bones Gemini and Auriga Pollux / Castor and Capella / Menkalinan Used to keep time throughout the night.[1] Each pair of stars denotes a bone each of the collar bone.[6]
Sakiattiak Breast bone Taurus Pleiades (star cluster) Sometimes believed to be either dogs or hunters
Sikuliarsiujuittuq* The one who never goes onto the newly formed sea-ice or murdered man Canis Minor Procyon In legends, referred to as "a large man who went hunting".[1] Other legends refer to the man as the one who stole food from fellow village hunters because he was too obese to hunt on ice. He was then killed by the other hunters who convinced him to go on the sea ice anyway. The color of Procyon can often appear red and this color was associated with his bloody end.[7]
Singuuriq* Flickering or it pulsates Canis Major Sirius The star is located very low on the horizon at northern latitudes. Might be named "flickering" because of atmospheric refraction.[1]
Sivulliik The first ones or those [two] in front Boötes Artcturus, Muphrid Called "the first ones" because this pair of stars because they mark the beginning of winter.[1]
Tukturjuit Caribou (pl.) Ursa Major Dubhe, Merak, Phecda, Megrez, Alioth, Mizar-Alcor, and Alkaid Made up of the same seven stars which are referred to collectively as the Big Dipper
Ullaktut The runners Orion's Belt Alnitak, Alnilam, Mintaka Ullakut represents "three heroic runners" chasing down their prey.[1]
Ursuutaattiaq Seal-skin oil or blubber container Cassiopeia Same stars as in western Cassiopeia
Qangiamariit Nephews and nieces or cousins Orion Nebula Qangiamariit is "thought to be a group of children".[1]

*Asterisks mark names of principle stars, not full constellations or asterisms.

References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Inuit astronomy

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Inuit astronomy encompasses the traditional knowledge and observational practices of the peoples inhabiting the regions of , , and northeastern , where celestial phenomena such as the sun, , , and aurora borealis play integral roles in , timekeeping, , mythology, and spiritual cosmology. This system reflects adaptations to high-latitude environments above the , characterized by a unique with circumpolar remaining visible year-round and extreme seasonal variations in daylight, including months of continuous darkness or light. Rooted in oral traditions and shamanistic beliefs, Inuit astronomy integrates practical survival needs with narratives that explain natural cycles and enforce cultural taboos. Prominent celestial features in Inuit lore include constellations adapted to Arctic visibility and hunting motifs. For instance, is often depicted as tukturjuit (a group of caribou) or tukturjuk (a single caribou) in regions like , , with its stars symbolizing animals pursued across the sky. , known as nuuttuittuq ("the one that never moves"), serves as a fixed navigation point, though its utility diminishes at higher latitudes like 69°N. stars (Ullaktut), along with (Nanurjuk as the ) and the Hyades cluster (Qimmiit as dogs), form a legendary hunting scene where three brothers chase a bear, illustrating seasonal migrations and communal values. Other notable asterisms include the as Sakiattiaq (baying dogs or breastbone) and Cassiopeia as Pituaq (a lamp stand), each tied to stories of orphans, chases, or domestic scenes. Mythological narratives further embed astronomy in Inuit worldview, often portraying celestial bodies as anthropomorphic figures. A widespread Greenland Inuit tale describes the sun as the goddess Malina and as her brother Anningan, who eternally pursues her across the sky after a childhood betrayal, accounting for eclipses, 's phases (from Anningan's "hunger"), and their rare conjunctions. The aurora borealis, or northern lights, is interpreted as the spirits of the dead engaging in games—such as playing football with a skull or —producing audible sounds and serving as omens for weather or ancestral presence, though some traditions warn of danger if approached. These stories, passed through elders, reinforce ethical behaviors and connect the living to the in the Qilak (celestial dome). Practically, Inuit astronomy facilitated adaptation to harsh conditions by tracking seasonal shifts for hunting and travel. Stars like Akuttujuuk ( and in Orion) and Aagjuuk ( and Tarazed in Aquila) marked time intervals for activities, with Aagjuuk's rising signaling midwinter festivals around December. Sirius (Singuuriq) predicted cold snaps or storms, while the sun's annual absence guided preparations for the long night. Though much knowledge was orally transmitted, contemporary efforts by institutions like the Research Institute document and preserve it amid cultural changes.

Environmental Influences on Observation

High Latitude Phenomena

The extreme latitudes of Inuit territories, spanning , , , and parts of —generally above 60°N—affect the annual light cycles dramatically, creating periods of continuous darkness and daylight that profoundly influence astronomical observations. The , occurring from to January in regions above the (approximately 66.5°N), brings extended darkness lasting from days to weeks depending on latitude; for instance, at 70°N, twilight persists for about 10 hours on the , allowing prolonged viewing of stars without solar interference. Conversely, the midnight sun from mid-May to mid-July results in continuous daylight, severely limiting nighttime observations and disrupting traditional sleep patterns, though it extends workable hours for summer activities. In the farthest northern Inuit communities, such as Utqiaġvik in or in , these cycles can extend to nearly six months of altered light conditions, with polar night up to 65 days in Utqiaġvik. These high-latitude conditions uniquely shape the visibility of celestial bodies, with stars—those circling the without setting—dominating the sky and providing constant reference points for observation. At latitudes above 60°N, stars with declinations greater than 90° minus the observer's latitude remain perpetually above the horizon, forming tight circular paths around , which appears nearly overhead in places like , (around 69°N). This contrasts sharply with equatorial regions, where most stars rise in the east and set in the west daily, offering a full rotation of the sky; in the , however, access to the southern sky is restricted, as constellations with declinations south of about −30° never rise at 60°N, while those with more northern declinations skim low near the southern horizon, limiting views of phenomena like the southern . Visibility is further modulated by atmospheric factors such as haze during the , which can obscure fainter stars, though the extended darkness enables clear sightings of bright objects like Sirius south of 73°N in mid-January. Historically, Inuit communities adapted to these phenomena by intensifying reliance on stellar observations during the long winters of , when stars served as critical guides for survival amid isolation and harsh conditions. In regions like and , the unchanging presence of circumpolar asterisms allowed for consistent tracking of time and seasonal shifts, essential for timing communal activities without solar cues. These altered star paths—smaller, non-setting arcs rather than the linear risings and settings seen nearer the —facilitated practical adaptations, such as using the first appearances of stars like to signal midwinter transitions around December. The extended light cycles also influenced hunting and migration patterns; for example, the 's darkness prompted reliance on starlit nights for tracking game, while the midnight sun's perpetual light supported extended summer hunts for migratory animals like caribou, aligning human movements with faunal cycles disrupted by the seasonal extremes. In Siberian Chukchi areas, similar cycles shaped coastal migrations, with winter star visibility aiding navigation to grounds.

Atmospheric Refraction and Optical Effects

Atmospheric refraction in the Arctic involves the bending of light rays from celestial bodies as they pass through layers of air with varying densities, primarily caused by temperature gradients near the horizon. In high-latitude environments, cold air trapped near the surface under warmer overlying air creates strong temperature inversions, which enhance this effect compared to temperate regions where such stable layers are less common. These inversions cause light rays to curve upward, making stars and other objects appear elevated or elongated above their true positions, a qualitative path distortion that can extend visibility beyond geometric horizons. Specific optical phenomena arising from these conditions include superior mirages, which produce inverted or elevated images of distant landforms or horizons due to the in inversion layers, often creating illusory cliffs or floating islands over ice-covered seas. halos, formed by the and reflection of sunlight or moonlight through suspended hexagonal s in high-altitude clouds, manifest as 22-degree rings or colorful parhelia (sundogs) around the sun or , more prevalent in the dry, cold atmosphere. The , a brief emerald burst at the sun's during sunrise or sunset, is observable under clear conditions, with the sun's path near the horizon in the potentially prolonging the effect. Inuit traditional knowledge incorporates these distortions, with elders noting changes in the apparent positions of the sun during twilight as indicators of impending shifts, such as warmer air layers causing celestial bodies to appear closer or "zoomed in" compared to cooler conditions where they seem more distant. Oral histories from Greenlandic and other groups describe the sun setting kilometers off its expected horizon, attributed to refractive bending from atmospheric inversions, a honed through generations of daily monitoring for survival. For instance, in accounts documented among elders, these twilight distortions signal temperature changes, aiding predictions of storms or clear skies, while halos around the sun or were recognized as omens of shifting patterns.

Time and Seasonal Tracking

Traditional Timekeeping Methods

The Inuit relied on a comprising 13 months, each determined by the phases of the and named according to associated natural events or environmental conditions, such as the nesting period of eider ducks in Manniliut or the calving of caribou in Nuqarti. This system provided a framework for tracking shorter-term cycles, with months typically spanning 28 to 30 days based on observations of the 's waxing (piruqpalliajuq) and waning (nungupalliajuq) phases, culminating in the (naaqquruktuq). To align the lunar year with the and prevent drift, communities intercalated an extra month periodically, guided by observations of the , which served as a pivotal marker for resetting the annual count. For daily timekeeping, particularly during the extended winter darkness at high latitudes, the observed the positions of circumpolar stars, which remained visible throughout the night and rotated predictably around (known as nuuttuittuq, "the one that never moves"). The asterism Tukturjuit (, or "group of caribou") was especially significant, with individual stars within it functioning like hour markers to divide the night into segments for activities such as hunting or travel. Other circumpolar features, including Aagjuuk ( and Tarazed), helped estimate time by their rising or setting positions, signaling transitions like the approach of . Historically, no mechanical clocks were used; instead, time was gauged orally through memorized cycles and communal recounting of celestial events. During the midnight sun period in summer, when shadows were absent and stars invisible, timekeeping shifted to approximations based on the sun's arc across the sky or the duration of activities, though this era posed challenges compared to the star-rich winter nights. Variations existed among subgroups; for instance, the Iglulingmiut of emphasized ecological ties in month names, while Inupiat in and Yupik in adapted similar lunar and stellar methods with regional nomenclature differences, such as alternative terms for key asterisms like Tukturjuit. These techniques ensured practical accuracy for daily routines, with the overall system's reliability anchored in direct sky observations passed down through .

Seasonal Calendars and Solstices

The annual cycle is closely tied to astronomical events such as solstices and equinoxes, which serve as key markers for seasonal transitions in the environment. The , occurring around mid-December, signals the shortest day and the gradual return of daylight, often observed through the of the asterism Aagjuuk ( and Tarazed in Aquila), which appears in the northeast before dawn to herald the new year and the promise of renewed light. This event marks a pivotal point in the cycle, integrating solar and stellar observations to predict the shift from prolonged darkness to increasing illumination. Inuit seasonal tracking integrates these celestial cues with natural phenomena, using star positions to anticipate animal behaviors and environmental changes. For instance, the position of , known as tukturjuit (group of caribou) in some Inuit traditions, helps forecast caribou migrations and calving seasons, guiding hunting activities during spring transitions. The calendar's structure comprises 13 lunar months, reflecting the lunar cycle's irregularity and allowing adjustments for regional ecological variability, such as ice formation or patterns. Cultural practices around solstices emphasize renewal and community, with the symbolizing rebirth through the observed return of light via star risings like Aagjuuk. In the central , the Quviasukvik celebrates this period, involving feasts, games, and rituals to honor the lengthening days and ensure prosperity, often coinciding with the solstice's timing. Regional differences exist, with eastern Canadian incorporating Christian elements into these observances post-contact, while maintaining traditional taboos against certain activities during the darkest nights to respect spiritual balances. Recent ethnographic studies highlight how disrupts these seasonal calendars, altering star-based predictions for migrations and ice conditions, as observed in communities where shifting weather patterns misalign traditional markers with environmental cues. These impacts, documented since 2021, include shorter winters, earlier springs, and later formation in Inuit regions as of 2024.

Stellar Navigation Techniques

Inuit stellar navigation relied primarily on the observation of and constellations to maintain direction during nighttime travel across and , particularly in the long polar nights when other cues were limited. , referred to as Nuutuittuq ("the one that never moves"), functioned as a stable north-pointing reference particularly for at lower latitudes. Instead, emphasis was placed on brighter, more reliable and asterisms that remained visible year-round due to their motion. Orion's Belt, known as Ullaktut ("the runners"), provided a key east-west orientation line, with its three rising nearly due east and setting due west, allowing travelers to align routes to their path for cross-checking direction. This configuration was especially valuable during winter voyages on dog sleds, where sled teams followed paths to navigate vast, featureless ice expanses without deviating from intended headings. like those in Ullaktut were preferred over variable planets, as their predictable positions ensured consistent reliability in the absence of daylight. Techniques involved mentally mapping star arcs and relative positions against the horizon, often cross-referenced with patterns or drifts for verification, enabling precise adjustments during extended journeys. In historical trans-Arctic migrations and hunting expeditions, such as those across the Canadian Arctic Archipelago, elders memorized star trails to guide groups over hundreds of kilometers, ensuring safe return even in overcast conditions by recalling patterns from clear nights. For coastal travel, reflections of prominent s on calm water surfaces helped confirm offshore positions, supplementing direct overhead observations. Among related Yup'ik groups in , stellar navigation integrated constellations like Tunturyuk () and Agyarrluk () to track nightly movements, with Qengartarak (Cassiopeia) serving as an additional directional marker; these methods supported tundra crossings for centuries.

Orientation in the Arctic Landscape

Inuit navigators integrate celestial observations with terrestrial features to achieve holistic spatial awareness in the Arctic environment, where vast, featureless expanses challenge orientation. Stars and constellations are aligned with prominent landmarks such as mountains, ice flows, and animal trails to create reliable directional cues; for instance, the , known as Tukturjuit or "caribou" in Inuit lore, is used to point toward coastal landmarks during winter travels. This method relies on mental maps that link sky patterns directly to ground , forming a cognitive framework passed through oral traditions and enabling precise across and . Seasonal conditions necessitate adaptive strategies, as the midnight sun obscures stars in summer while prolonged darkness aids stellar visibility in winter. During summer months, when stars are invisible due to continuous daylight, Inuit rely on sun shadows cast by natural objects or improvised markers to determine direction, often combining this with auditory cues like surf or calls in foggy conditions. In winter, snowdrifts—known as or uqalurait—formed by serve as primary orienting features, with their shapes indicating cardinal directions; these are supplemented by "star winds," named directional winds like Uangnaq (northeast) and Nigiq (northwest) that align with stellar positions for consistent guidance. Mental maps linking celestial and terrestrial elements are central tools, exemplified in Alaskan Iñupiat kayak routes where navigators correlate star paths with coastal landforms and ice edges to plot safe passages. Oral traditions further embed these practices, including accounts of "star-guided hunts" where hunters use constellations to track animal migrations alongside visible trails, ensuring efficient resource gathering in remote areas. Recent research from the 2020s highlights the resilience of these traditional methods amid climate change, which disrupts ice flows and wind patterns, prompting comparisons with GPS technology. In communities like Hopedale, Nunatsiavut, Inuit integrate stellar and landmark-based orientation with GPS and satellite tools like SIKU maps for safer travel on shifting sea ice, though traditional knowledge provides critical context when technology fails or landmarks erode; as of September 2025, SIKU continues to blend Indigenous knowledge with satellite data to support safe Arctic travel. Studies emphasize that while GPS offers precision, holistic Inuit approaches foster adaptability, addressing gaps in modern systems during environmental flux.

Cosmology and Spirituality

The Structure of the Universe

In Inuit cosmology, the , known as Qilak, is conceptualized as a solid, dome-like celestial vault that serves as the abode for departed souls, particularly those of humans and animals who ascend through shamanic journeys or natural pathways. This dome, often likened to the curved roof of an in traditional microcosmic representations, encompasses layers of spiritual realms where celestial bodies reside alongside ancestral spirits. The uppermost layers are reserved for powerful shamans and souls who met violent ends (Ullurmiut), while the (Qimiujaq or Alliit) accommodates animal spirits and souls of those who died naturally (Qimiujarmiut), forming a tripartite structure— above, in the middle, and below—that reflects the interconnectedness of , , and rebirth. The overall structure of the Inuit universe positions Earth as a flat, disc-shaped landmass sandwiched between the overarching sky (Qilak) and the underworld (Qimiujaq or Alliit), with the Earth supported by four pillars that extend into a lower realm beneath the sea. This tripartite layering—sky above, earth in the middle, and underworld below—emphasizes a geocentric, non-heliocentric worldview where the cosmos operates through cyclical seasonal influences governed by principles like Sila (cosmic order or intelligence, encompassing the atmosphere, weather, and universal balance). Stars are perceived as fixed, eternal lights embedded in the firmament, functioning as lamps for the souls in the afterlife or as dwellings for star beings, visible through igloo air shafts that symbolically connect the earthly microcosm to the celestial macrocosm. The underworld, lacking a ceiling, allows its inhabitants—such as marine mammal spirits ruled by figures like Kannaaluk (a variant of Sedna)—to observe and interact with the living world above, facilitating reincarnation through naming practices or physical contact. Variations in this cosmological framework exist across Inuit groups, reflecting regional environmental and cultural adaptations; for instance, () emphasize sky pillars connecting to a more fluid upper realm, while Central Canadian Inuit's igloo-dome analogy prevails. These differences highlight localized perceptions of as a stable yet permeable plane, with no evidence of spherical or orbiting models in traditional lore. Ethnographic studies up to the early , including those commemorating historical figures like Ataguttaaluk in 2004, indicate evolving views post-colonization, where traditional layered realms blend with Christian influences and modern scientific education, yet core elements like Qilak as a soul's eternal home persist in contemporary Inuit narratives and shamanic revivals.

Role of the Aurora Borealis

In Inuit mythology, the aurora borealis, known as aqsarniit or similar terms across regions, is often interpreted as the —frequently those who died violently or in other circumstances such as hunts or —engaging in eternal play within the sky dome. These spirits are depicted as tossing a or head back and forth, with the flickering lights representing the motion of their game and the accompanying sounds—described as whistling, rustling, or crackling—emanating from this celestial activity. This belief positions the aurora as a of the , particularly Qilak, where souls find peace after earthly turmoil. The aurora serves as both a warning and a medium for interaction in spiritual practices. Bright or intense displays were viewed as omens signaling impending danger, such as conflict or misfortune, prompting communities to exercise caution and sometimes carry knives or ulus to protect against malevolent spirits that might descend. , or angakkuq, were believed to communicate with these spirits by responding to the aurora's sounds with whispers or chants, seeking guidance or interpreting messages from the beyond during the when the phenomenon is most visible. Regional variations enrich this lore. Among Alaskan Inuit groups, the lights are seen as dancing ancestors or the spirits of hunted animals like seals, , deer, and beluga whales, celebrating in the sky. In contemporary , the aurora continues to inspire and , bridging traditional beliefs with modern expression. A 2023 analysis of Tanya Tagaq's novel Split Tooth highlights the aurora's role in Inuit narratives of imagination, dreams, and legend, portraying it as a living entity intertwined with personal and communal identity. Exhibitions like those at the Art Gallery's Qaumajuq in 2023 further integrate auroral motifs into Inuit , emphasizing as a means to preserve spiritual significance amid environmental changes.

Star Lore and Constellations

Naming Conventions and Identification

Inuit naming conventions for celestial objects rely on descriptive terms in , often evoking shapes, apparent functions, or associations with wildlife and daily life to facilitate recognition and cultural resonance. These names typically highlight visual or practical attributes, such as resemblances to animals, tools, or natural phenomena, reflecting the environmental context of the where the sky serves as a familiar extension of the landscape. For instance, the asterism known in Western astronomy as the is called Tunturyuk or Tukturjuit, meaning "the caribou" or "caribou herd," due to its linear form suggesting a herd of the animal vital to survival. Similarly, three stars in Cassiopeia form Ullaktut, or "the three runners," based on their aligned positions evoking human figures in motion, while a bright star like may be termed Pituaq, resembling a "lamp stand" used in traditional dwellings. Such linguistic choices emphasize utility and observation over abstract categorization, with names varying by and region—for example, might use distinct terms influenced by local hunting practices or terrain compared to those in or . In total, Inuit traditions identify 33 individual stars, two star clusters (the Hyades and ), and one nebula (Orion), integrated into 16 or 17 asterisms that aid in . Identification occurs through oral transmission across generations, supported by mental or communal seasonal visibility charts that track rising, setting, and circumpolar positions to distinguish objects amid the long polar nights. Historically, no formal written catalogs existed, as knowledge was embedded in spoken narratives and elder teachings, though contemporary initiatives have documented it to safeguard Indigenous knowledge amid cultural changes, including collaborations drawing on elder interviews.

Key Constellations and Associated Myths

Inuit star lore features a rich array of asterisms, or constellations, drawn from , animals, and moral tales, with approximately 16 major ones identified across regions. These narratives, preserved through , often explain natural phenomena, enforce social norms, and encode seasonal knowledge, varying slightly by community such as or . For instance, stories emphasize perseverance, the consequences of taboo-breaking, and the cyclical return of light, serving as educational tools for hunters and families. One prominent asterism is Tukturjuit, corresponding to the in [Ursa Major](/page/Ursa Major), depicted as a group of caribou (or sometimes a single caribou) being pursued by wolves represented by nearby stars like Alcor and in its tail. In traditions, this grouping symbolizes a scene, teaching the importance of communal effort in survival, with regional variations such as "Qallutik" (dipper) in Northern Quebec or "Kalîp Kamutai" (Karl’s Sled) in West Greenland. Ullaktut, the three stars of (Mintaka, , and ), portrays three fleeing siblings or hunters racing across the sky, part of the "Great Polar Bear Hunt" narrative. Accompanied by Kingulliq (, the fourth hunter who dropped his mittens), they chase Nanurjuk ( in Taurus, the polar bear spirit) harried by Qimmiit (the Hyades cluster, a pack of dogs). This myth, common in central Arctic Inuit groups, illustrates perseverance amid hardship—the bear's pursuit teaches endurance during long winters—and warns against laziness or rule-breaking, as the dropped mittens symbolize carelessness. The story explains seasonal movements, with the hunters rising in winter to signal hunting times. Aagjuuk, comprising and Tarazed in Aquila, marks the as two figures—a boy and his pursuing grandmother—who ascend to the sky, heralding the sun's return and the around mid-December. This asterism triggers midwinter festivals and shamanistic rituals, embodying renewal and the triumph of light over darkness in cosmology. In some variants, it represents sunbeams piercing the horizon, reinforcing themes of hope and seasonal transition. Sivulliik, including and Muphrid in (the "first ones" or old man and orphan boy), along with in as the grandmother or helpful brother Nelarsik, stems from a tale of pursuit and ascension. An orphan boy and elder escape a chase by climbing to the , promoting values of and ; this grouping aids in tracking day length and navigation during the dark season. Other notable asterisms include Sakiattiaq (, as baying dogs or a seal's breastbone, tied to the polar bear hunt for moral lessons on cooperation); Quturjuuk (, Castor, Pollux, and Menkalinan in Auriga and Gemini, resembling collarbones with no surviving but evoking human ); Sikuliaqsiujuittuq (, an oversized man killed for endangering the community, its red hue as spilled warning of ); and Singuuriq (Sirius, a flickering lamp tied to an old woman's tale, used for weather prediction). Pituaq (three stars in Cassiopeia as a lamp stand) and Uqsuutaattiaq (Cassiopeia as a blubber container) reflect domestic life without deep myths, while Nuuttuittuq (, the "never-moving" star) serves navigation in southern Inuit areas. Aviguti () acts as a sky divider or animal incision line, explaining winds. Planets, termed "ulloriaqjuat" or wandering , appear minimally in lore— as a transformed seal hunter (Naalagssartoq) or as the sun's mother—but lack the fixed roles of asterisms, with myths focusing more on their erratic paths as omens rather than central figures.

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