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Spirituality

Unit 9

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OUTLINESPIRITUALITYUnit 9

PolarHusky.com© NOMADS Online Classroom Expeditions Arctic Transect 2004 Curriculum1

Overview:“It is the Inuit experience with the land that is the source of Inuit learning,healing, nourishment, propagation and child rearing. It is the respectfulrelationship with the land and its species that is the core of traditional Inuitspirituality” (Bell). In this unit students explore elements of traditionalInuit spirituality, such as sila, anirniq and dreams. They will also evaluatethe role religion and spirituality play in their lives and in cultures aroundthe world.

Trail Reports:Report 14 and 15

Chat Topic:Tolerance

Subject Areas:ArtHealthLanguage ArtsScienceSocial Studies

Skills:- reading- writing- researching- reflecting- comprehending- comparing and

contrasting- observing and

recording information.

National Standards:

EconomicsForeign LanguageGeographyScienceTechnologyU.S. HistoryVisual ArtsWorld History

Concepts:

1. Traditional Inuit spirituality is closely connected to the land.2. Ceremonies and traditions shape religion, holidays and

culture.3. Interpreting and understanding the sky and its lights has

fascinated people since the beginning of time.4. Tolerance is a component of healthy global culture.

Table of Contents

Background Information“We Don’t Believe. We Fear.”............................................2The Power of Religion .....................................................4

The Importance of Earth and Sky9-1 Experience: Check the Sila .........................................69-2 Explore: Dream Journals ............................................89-3 Expand: Ghosts? No, Anirniq .....................................10

Ceremonies and Traditions9-4 Experience: What Is, What Was .................................129-5 Explore: Sacred Places ............................................139-6 Expand: Coming of Age ...........................................14

Extension Ideas...............................................................16

The Science of Astronomy ..................................................17

Online Chat 09 - Tolerance .................................................19

Questions for the Team .....................................................20

Student Pages/Teacher Notes..............................................21

References and Resources..................................................36

BACKGROUNDSPIRITUALITYUnit 9

“We Don’t Believe. We fear”

When the Arctic Explorer Knud Rasmussen asked his guide what Inuit believe, he was told, “Wedon’t believe. We fear.” Thousands of years of life and survival on the land are the foundation ofthe Inuit cosmology, and therefore, its spirituality. “It is the Inuit experience with the land that isthe source of Inuit learning, healing, nourishment, propagation, and child rearing. It is therespectful relationship with the land and its species that is the core of traditional Inuit spirituality”(Bell).

Before colonization by Europeans, the Inuit lived a life centered on the earth, the animals and thespirit of their ancestors. The Inuit were a nomadic people, traveling on the land, encounteringconstant change. “Early Inuit had to be able to adjust. In doing so they developed a very fluidculture, ready for unexpected tricks the land might throw at them… So the Inuit culture began torely on one thing: that nothing could be depended upon” (Attitug Oitsualik). As Rachel AttitugQitsualik, Inuit columnist for Indian Country and Nunatsiq News, explains, this reliance on selfillustrates why:

“Few pre-colonial Inuit believed there was any point in exploring relationships withnebulous forces…[They] have been haphazardly labeled ‘animalistic’ in the past,mainly under the assumption that all ‘primitive’ peoples worship spirits inhabitingrocks, plants, etc. But Inuit not only did NOT worship spirits, they did not evenworship gods…If anything, Inuit relied upon only one, simple philosophy: What willyou do once you know?”

In other words, traditional Inuit did not practice a religion; their lives were at the mercy of nature.Instead of religion, they focused on knowledge and skills in which they could use to improve theirchances of survival in the Arctic.

Shamanism is an element of traditional Inuit spirituality that continues to embody the people’sattachment to the land and the environment. Shamans, or angagakkuit in Inuktitut, are viewed asdoctors, advisors and healers. These healers are men and women who were born with and skilledin the ability to vision, to see spirits. Shamanism is a skill and anagakkuit are looked upon astradesmen rather than priests. In the past angagakkuit were central figures in ceremonies. Theyforetold weather patterns and movements of game animals, cured illnesses and retrieved lost orstolen souls. Good and bad spirit helpers, known as tuunngait, assist Shaman in protecting andensuring the health and welfare of their communities. Today Inuit typically will not discussshamanism. However, Rachel Attiituq Qitsualik notes, “Inuit elders are becoming less reticentabout discussing shamanism.” She believes that “the coming forth of Elders becomes all the morevital to the health of Inuit culture.” It is important to note that “the way Inuit view theirrelationship to animals, supernatural beings, anirniit (miscellaneous souls), land (mysteriousNuna) and the sky (life-giving Sila) was and is completely independent from the practices ofanagakkuit” (Attitug Qitsualik).

Traditionally Inuit are a spiritual people, believing that everything has a spirit whether it be aperson, animal, land, sky or ocean. However, they do not worship these spirits. For example,every person is believed to have a spirit. When Inuit die it is believed that their spirits live on.Peter Ernerk, in The Nunavut Handbook, shares, “I believe in my spirits who help me in life, whenI am in danger on the land or seeking and finding animals. One of those spirits that I believe in ismy father. Even though my father died in 1971, I believe he sometimes hunts animals throughme. I also believe that he speaks the thoughts of goodness through me” (p. 83).

© NOMADS Online Classroom Expeditions Arctic Transect 2004 Curriculum2 PolarHusky.com


The introduction of Christianity began in the early 1900s as a result of efforts by Europeans tocolonize and “civilize” Native peoples. The government of Canada played a major role in thereligious conversion and assimilation of the Inuit. One of the most detrimental efforts by thefederal government was to take Inuit children away from their families and force them to attendresidential schools for years at a time. While in school Native language and cultures, includingspiritual beliefs, were stripped away from entire generations of Inuit children. According to AnnMeekitjuk Hanson in The Nunavut Handbook,

“Many young Inuit who’d gone away to residential schools had a difficult timereadjusting to the Inuit way of life with their families. Children as young as five yearsold were taken from their families…Once they entered school, they were not allowedto speak Inuktitut…I was away for over three years without ever coming home.Grandparents, parents, older siblings and aunts and uncles were strangers when wecame home. We were strange to them too, because we dressed differently, hadhaircuts, squeaky-clean shirts, a different language and altered manners. From thattime on we, without knowing it, were in mourning for the loss of language, culture,skills and spirituality that is connected to nature” (p. 88).

The Inuit Tapiriit Kanatami website notes, “We often hear non-Inuit talk about how missionarieswere not good for us. When Inuit talk about this, they usually give another opinion and tell oftheir respect for the religious teachings, and for the other roles they played, especially in thoseearly days. Some have recently turned to more fundamental religions while individuals continueto stay with the churches of their childhood. One way or another, these teachings have becomepart of our life and culture.”

In Nunavut today Inuit are primarily Christian. According to the 2001 Canadian Census, over 80%of people in Nunavut are Christian, 67% Anglican, 23% Catholic, 4% Pentecostal, 8% other and6% no religion. Traditional Inuit spirituality is not openly practiced and is rarely discussed.



The Power of Religion. There are countless religions in the world and from one corner to thenext people are practicing their faith. Religion differs from spirituality however. Religion, inaccordance with divine commands found in sacred writings or declared by authoritative teachers,is a system of beliefs regarding conduct. Some religions focus on good behavior (orthopraxy)while others involve a commitment to worship a god or gods (orthodoxy). Throughout the worldreligions are as diverse and individual as are people and culture. Followers of Buddhism, Islam,Christianity, Hinduism, Judaism, Animism, Wicca and Native Spirituality have fundamentallydifferent views on not only religion but also on life itself. Within each of these religions peoplehave differing opinions and attitudes on the same issues. These different religious traditions andunderstandings around the world are but another color in the tapestry of culture.

Religion is one of the most powerful forces in the world, influencing and shaping global andnational policies, politics, diet, economics, calendars, travel and architecture, as well as individuallifestyles and beliefs. Throughout history religion has been the catalyst of numerous wars andconflicts and it continues to play a major role in world events today. The very nature of religion—influencing many, if not all, aspects of life — can make it difficult for people of different faiths tolive together peacefully. Tolerance for other religions and people who practice them has alwaysbeen, and continues to be, a contentious issue in the world.

Around the globe religious leaders have proven to wield as much power and influence as manypolitical leaders. For example, both the Christian Pope and the Buddhist Dalai Lama arerecognized worldwide by religious and non-religious people alike. Religion is as powerful on anindividual scale as it is on a global one. The depth of a person’s beliefs and the degree to which aperson’s religion influences his or her behavior are impossible to measure. Potentially religion hasthe power to shape all aspects of a person’s life, from dictating diet and routines to moldingbeliefs and values.

Religion and spirituality are popular topics today. Books about religion and spirituality are in greatdemand. The Tibetan leader, the Dalai Lama, for example, has written over forty books with manyof them focused on how to live a spiritual life rather than a life focused on a particular faith; “Ialways believe that it is much better to have a variety of religions, a variety of philosophies,rather than one single religion or philosophy.”

Oprah, the famous talk show host, is also tapping into the spiritual “revival” through a “Spirit andSelf” section on her website and magazine, as well as a “Remembering Your Spirit” segment onher TV show (http://www.oprah.com).


SPIRITUALITYUnit 9 The Importance of Earth and Sky

The Importance of Earth and Sky

Traditionally Inuit had a great respect for and connection to the earth (Nuna) and the sky(Sila). Both the land and the sky determined daily survival which explains why they are thefoundations of traditional Inuit spirituality and the traditional way of life. “It is the Inuitexperience with the land that is the source of Inuit learning, healing, nourishment,propagation and child rearing. It is the respectful relationship with the land and its speciesthat is the core of traditional Inuit spirituality” (Bell).

Traditional Inuit were not a religious people; they were spiritual and believed in the powerof spirits, the land, the sky and dreams. The activities in this section will introduce you tosome of the elements that continue to influence Inuit life: sila, dreams and ghosts.

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9-1. Check the Sila ............................................................................ 6Students first look at the role the sky, or sila, played in traditional Inuit culture. Next theyobserve the sky and record its happenings, discussing the role it plays in their lives.Teacher Note: Article by Rachel Attituq Qitsualik........................................ 21

9-2. Dream Journals.......................................................................... 8Students will attempt to remember their dreams by keeping a dream journal. The importanceof dreams for self-reflection and personal understanding is the focus of this activity.Teacher Note: Explanation of Dream Journals ........................................... 23Student Page.................................................................................... 24

9-3. Ghosts? No, Anirniq .................................................................. 10Students read and discuss an Inuit “ghost” story, using it as a backdrop to discuss thedifferent definitions of “ghost” across cultures.Student Pages .................................................................................. 25


Unit 9 SPIRITUALITY: The Importance of Earth and Sky ACTIVITY 9-1


Check the Sila

Background: To Inuit the most important knowledge was thatwhich enabled them to survive: that of the Nuna and Sila (Land andSky). In order to live Inuit had to interpret and respect themysterious rules of Sila and Nuna.Due to the unpredictability of the weather, the Inuit of Nunavutwere always watching with the sky (sila). Although neverworshipped or regarded as a god or goddess, the sila, for better orfor worse, played a daily role in the lives of traditional Inuit people.

Procedure:

See page 7 for procedure.

Activity Level:Experience

Subject Areas:EnglishSocial Studies

Objectives:Students will...

• Understand theimportance the skyplayed in traditional Inuitculture.

• Consider the impact ofweather on their lives.

Time Consideration:30 minutes – 1 hour

Materials:• Teacher Notes 9-1:

“Learning to Observe…”

Vocabulary:sila

Assessment:Upon completion of thisactivity students should...

• Discuss the role of sila inInuit culture as well astheir own.

• Observe and recordweather.

• Discuss how weatheraffects their daily lives.

Additional Resources:

http://www.weather.com/ The Weather Channel- want to know whatthe weather will be like? Plug in your city or zip code and get the weatherforecast for your community!

http://www.nunatsiaq.com/index.html Nunatsiaq News - go here formore articles from Rachel Attituq Qitsualik! Nunatsiaq News is anEnglish-Inuktitut weekly newspaper that has served the people ofNunavut since 1973.


Check the Sila - Continued

Procedure:

1. In preparation for this activity, read the background information at the beginning of thechapter. Also read Teacher Notes 9-1, an article by Rachel Attituq Qitsualik entitled,“Learning to Observe: Read Sila All-Important to Inuit.”

2. Explain to the students the role the sky (sila) played in traditional Inuit life, usinginformation from the background information and the Teacher Notes for this activity toinform your explanation. (i.e. Why was the sky so important to the Inuit? What does theword “sila” mean?)

3. Discuss the role the sky and weather play in students’ lives today.

4. For the next week, students should pay particular attention to the sky and weather and itseffect on their lives. Each day during class, observe and record the features of the sky - itscolor, composition, etc. Also discuss how and if those features effect their daily routines.You could also discuss how the weather is affecting the team on the trail.

5. Add observations to the Phenology Zone in the Online Classroom of the websitehttp://www.PolarHusky.com.


PolarHusky.comUnit 9 SPIRITUALITY: The Importance of Earth and Sky ACTIVITY 9-2

Dream Journals

Background: “The way one perceives the world, and one’senvironment, is in large part shaped by one’s culture. In manysocieties, dreams and visions are considered the link between thevisible and invisible universe. This is often the case in culturesthat have or have a shamanistic tradition” (Kappianaq, Pisuk, &Qalisiq, 2001).

To a varying degree due to personal, familial and localdifferences, dreams play important roles in contemporary Inuitculture, although dream experiences are seldom addressed orrecorded. Written accounts of dreams in traditional Inuit cultureare also uncommon.

According to Inuit elders interviewed in the book Dreams andDream Interpretation, some dreams are important and others areof no use at all. “You can believe in dreams in which you feelcompletely awake. Dreams that you forget as soon as you wakeup don’t have any meaning… When you start being aware of yourdreams, then you can start seeing things that might happen inthe near future. You can learn this from your dreams.”

It is believed that dreams are one medium for spirits and thedeceased to communicate with people on Earth. Dreamsconsidered to be communications from the spirit world are calledvisions. Not all dreams are visions however, and not all peoplecan have visions.

Being aware of dreams is the first step. Itillimaniq (sleepwalking),animals in dreams, tarniq (soul), burial practices, reoccurrences,dreams of an angakkuq (shaman), out of body travel, baddreams, and naming are just some of the aspects of dreamingthat are considered when Inuit interpret dreams.

Procedure: Please see page 9

Activity Level:Explore

Subject Areas:HealthLanguage Arts


• Recognize that dreamsare important in manycultures.

• Use a dream journal tohelp to remember theirdreams.

• Analyze personal dreams.

Time Consideration:Varies

Materials:• Teacher Notes 9-2:

“Explanation of DreamJournals”

• Student -2:“Dream Journal”(optional)

• Paper

• Pen or pencil

• Project materials(optional)

Vocabulary:Spirituality


• Discuss the role dreamsplay in different cultures.

• Create or obtain a dreamjournal.

• Record dreams in ajournal and reflect uponwhat the dreams couldmean.


http://dreamemporium.com/index.html Dream Emporium -comprehensive site about dreams. Discover why we dream andunderstand some common dream symbols. Also contains many links todream sites. Enjoy the mystical music!

Dream Dictionary: An A to Z Guide to Understanding YourUnconscious Mind – written by Tony Crisp. An excellent dreamreference book.

© NOMADS Online Classroom Expeditions Arctic Transect 2004 Curriculum8 9PolarHu


Dream Journals - Continued

Procedure:

1. Have students take out a piece of scratch paper. Instruct them to write down (or draw) adream, or part of a dream, they had last night. If they cannot remember a dream from lastnight, ask the students to write about a dream they have had in the past. When they arefinished, students should make some observations on dreaming. Why do so many or sofew people remember their dreams? Do people tend to remember entire dreams or justpieces? Are dreams important in their cultures?

2. Explain to the students that dreams are important in many cultures. Using the backgroundinformation provided at the beginning of this activity, explain the role dreams play in Inuitculture.

3. Explain to the students that they will be keeping dream journals. Refer to Teacher Notes 9-3 for information on dream journals and for guidance on the assignment.

4. Instruct students to keep their dream journals for a certain length of time. Instruct themto make a conscious effort to remember their dreams over this period, perhaps remindingoneself before they go to bed, “I will remember my dreams tonight.”

5. At the conclusion of the activity, invite students to share with the class, or in an essay,what they learned about themselves.

6. If students wish to construct their own dream journals, here are some supplies that couldbe used: magazines, construction paper, 3-hole punch, stapler, tape, yarn, ribbon, tagboard, watercolor paints, markers, crayons, non-lined paper in an assortment of colors,lined paper, copies of Student Page 9-2.

© NOMADS Online Classroom Expeditions Arctic Transect 2004 Curriculum9PolarH

PolarHusky.com


Ghosts? No, Anirniq

Background: People around the world believe in ghosts. However,the definition or understanding of what a ghost is differs from oneculture to the next. Inuit writer Rachel Attituq Qitsualik explains:

“When a North American says ‘ghost’ he can only mean what aghost means to him in his particular culture…When the BrazilianTapirape mentioned ‘anchunga’ they meant only a guardianancestor. When the Santals of Bengal mention a ‘churel’ they meantonly a malicious woman, dead from childbirth…And when Inuitspoke of an anirniq, they never mentioned a ghost, but only a livingbreath which animates and is in turn shaped by the body, set freeupon its death.”

The following activity explores the story of an Inuit ghost, or anirniqin Inuiktitut.

Procedure:

1. Review the background information at the beginning of theunit, paying close attention to the paragraphs dealing withshamanism. Share this information or a summary of it withstudents.

2. Hand out Student Pages 9-3a, “An Inuit ‘Ghost’ Story,” and9-3b, “Questions for the Story.”

3. Read Student Page 9-3a, “An Inuit ‘Ghost’ Story” by RachelAttituq Quitsualik, individually or collectively.

4. Answer the questions listed on Student Page 9-3b. Discussthe answers.

5. Discuss how ghosts are a cultural phenomenon. Using thebackground information provided at the beginning of thisactivity and the information they learned about Inuit ghoststhrough the story, have students brainstorm what a “ghost”is in their cultures.

Activity Level:Expand

Subject Areas:Language ArtsSocial Studies


• Recognize the differentcultural conceptions ofghosts.

• Understand the Inuitanirniq.

Time Consideration:45-90 minutes

Materials:

• Student Page 9-3a: “AnInuit Ghost Story”

• Student Page 9-3b:“Questions for Story”

• Pen or pencil

Vocabulary:anirniq, shaman, and otherwords encountered in thestory


• Read the story.

• Complete Student Page9-3b.

• Compare and contrast theInuit conception of ghostwith their culturesconceptions.


http://www.indiancountry.com/?search=anirniq&showabstract=1 Linksto articles where Anirniq: An Inuit ‘Ghost” Story” was firstpublished - read all six segments for the story and a discussion about‘ghosts’ in Inuit culture – Fascinating!http://www.cabrillo.cc.ca.us/~crsmith/shaman.html Shamanism - justin case you wanted to learn more about shamanism!


CEREMONIES AND TRADITIONSSPIRITUALITYUnit 9

Ceremonies and Traditions

Traditional Inuit spiritual activities and ceremonies were closely tied to their hunting andgathering lifestyle. These rituals and festivals established relationships with animals, the dead,helping spirits and breaches of taboo.

Around the world birthdays, graduations, weddings, funerals and holidays are a few of the manyceremonies that people participate in. Although ceremonies are present in all cultures, how, when,where and why these ceremonies and traditions are observed and celebrated differs according toculture. In fact, ceremonies and traditions are one of the largest determiners of culture. Learningabout different cultural and/or religious traditions and ceremonies helps foster an appreciation forand understanding of differences. It is through such understanding that respect for and toleranceof other religions and cultures is born.

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9-4: What Is, What Was ...................................................................... 12Historical and personal perspectives of holidays are compared and contrasted using a Venndiagram. Students then research the history of a particular holiday and share their findingswith the class.Student Page.................................................................................... 31

9-5: Sacred Places .......................................................................... 13Sacred sites around the world are identified and researched during this activity. Studentsresearch one sacred site, using the historical, mythological and geographical information in apresentation to the class.

9-6: Coming Of Age ......................................................................... 14After students reflect upon “coming of age” traditions in their cultures, they will becompleting a personal “coming of age” project. There are many project options to choosefrom.Student Page.................................................................................... 32


Unit 9 SPIRITUALITY: CEREMONIES ANDTRADITIONS ACTIVITY 9-4

What Is, What Was

Background. Holidays are celebrated around the world. A holiday isa day that people are usually exempt from work, a day thatcommemorates or celebrates a particular event or is a religious holyday. Cultures share many holidays but each culture also has uniquecelebrations that highlight an important day, event or person in thatparticular culture. For example, Martin Luther King Day is celebratedin the United States in January of every year. The day is important inU.S. culture because Dr. King was an influential person in the civilrights movement that shaped the country’s history.

Procedure:1. Ask the students to name some of their favorite holidays. Make

columns across the board so that you have room to writeunderneath the holiday. Try to list ten holidays.

2. Have students share what each holiday means to them. Forexample, under the “Halloween” column, pumpkin carving,costumes and candy could be listed. Responses can be recordedon the board by the teacher or by the students themselves.

3. Once all of the holiday columns have been filled in, break thestudents into small groups of 2 to 3 people. Assign each groupone of the holidays listed on the board.

4. Hand out Student Page 9-4. Instruct each group to write thename of their assigned holiday in the middle of the Venn diagram.The group should also copy down the information listed on theboard onto the right side (“What the Holiday Means to Me”) of theVenn diagram.

5. Each group is now responsible for researching the origin of theirassigned holiday. Teachers can direct students to appropriateresources.

6. Once information has been collected, groups need to fill in the leftside of the Venn diagram (“Origins of the Holiday”). Groupsshould present what they learned to the class.

Activity Level:Experience

Subject Areas:Social Studies


• Analyze personalmeanings of holidays.

• Use a Venn diagram tocompare and contrastholidays.

• Investigate the origins ofparticular holidays.

Time Consideration:30 minutes – 1 hour

Materials:• Student Page 9-4:

“Holiday Venn Diagram”

• Black or marker board

• Access to researchmaterials

Vocabulary:none


• List examples of holidaysand the meaningsassociated with them.

• Conduct research on aspecific holiday.

• Complete Student Page9-4 “Holiday VennDiagram”.


http://www.historychannel.com/perl/print_book.pl?ID=90587 TheHistory Channel - explanations on the history of Halloween. Detailedyet brief.

http://www.yahooligans.com/Around_the_World/Holidays/yahooligans! Around the World: Holidays – directory of links toinformation on history of holidays all around the world! This site is akeeper!



Sacred Places

Background: Most people have a place or an object they considerto be sacred. The item or place could be sacred because of religiousreasons, such as a religious place of worship or holy book. Otherplaces or items such as secrets, mornings or journals simply havespecial meaning to a person and are therefore respected.

Sacred sites are found in every nation around the world. Stonehenge,Manchu Pichu, Chichen Itza, Mecca, the Egyptian Pyramids and theGanges River are all considered sacred or holy, meaning that theyhave religious importance. Many people believe that each of theseplaces contains some sort of power. However, the explanation behindthe power remains a mystery.

Procedure:1. Begin this activity with posting a question on the board or

overhead: “What makes something sacred?” A short discussioncould follow or students could answer on a piece of paper.

2. Next, have students, individually or in small groups, compile listsof sacred sites within their own communities. They should alsoexplain why the sites they list are sacred.

3. After lists are shared, have students brainstorm a list of sacredplaces around the world. (This will probably be more difficult.)

4. Inform the students that there are thousands of sacred placesaround the world! It is time to find out about them. Each studentwill be doing a research project on a different sacred place. Placescan be assigned or students can choose a place to research. Thewebsites listed under “Additional Resources” would be a greatplace to start!

5. Projects should be presented to the class. Each project shouldinclude a map of the country in which it is located, pictures of theplace, an explanation of why the place is considered sacred,mythology surrounding the place and its history.

Activity Level:Explore

Subject Areas:Social Studies


• Recognize the sacredplaces within theircommunities and aroundthe world.

• Research a sacred place.

• Foster an appreciation forsacred places around theworld.

Time Consideration:45 minutes – 90 minutes,Additional student researchtime required

Materials:• Access to research

materials

• Overhead or blackboard

• Project materials

Vocabulary:sacred


• Define “sacred”.

• Brainstorm a list of sacredplaces in theircommunities.

• Complete a project andpresentation on aparticular sacred place.


http://www.sacredsites.com Places of Peace and Power - Martin Gray,photographer of hundreds of sacred architecture and pilgrimage sitesaround the world, has amassed this stunning collection of photos andexplanations of sacred places. It is a priceless research tool; A+ site!Includes an atlas of sacred places, links to other cool sites and MUCHMORE!

http://www.newagetravel.com/robert/mappage.htm New Age Travel:Sacred Places Directory - this site allows you to click on regions of theworld in order to obtain information on the sacred places in each regionwith short, yet detailed, descriptions of sacred places. Easy to use!



Coming of Age

Background: People in every culture around the globe celebratethe cycles of life in some way, shape or form. Ceremonies andtraditions vary from culture to culture but the purpose is the same– to acknowledge and celebrate the stages of life. “Coming ofage,” the transition from child to adult, is one of these stages.

“Coming of age” can carry a variety of meanings and emotions foradolescents; traditions can range from pleasant to painful. Forexample, in the United States, the public acknowledges “comingof age” with religious ceremonies (bar mitzvahs, confirmation),club inductions (Girl and Boy Scouts) and birthday parties.Adolescents also tend to personally “celebrate” or symbolize theirtransformation from child to adult with clothing, tattoos, bodypiercings, etc. In parts of Africa, adolescent females undergo apainful “coming of age” ritual of circumcision. In many Nativecultures, adolescents go on a vision quest. These quests requireadolescents to fast, leave their communities for a length of timeand venture out into nature and solitude in search of a vision fromthe spirits.

Procedure: see page 15

Activity Level:Expand

Subject Areas:Language ArtsSocial StudiesArt


• Reflect on what it meansto “grow up” in theirculture.

• Analyze how they feelabout the traditions oftheir culture.

• Create a personal“coming of age” project.

Time Consideration:20 minutes for writing anddiscussion; project worktime

Materials:• Student Page 9-6:

“Coming of Age”

• Pen or pencil

• Project materials

Vocabulary:Coming of age


• Complete Student Page9-6.

• Participate in a discussionabout “coming of age.”

• Create a meaningful,personal “coming of age”project.


http://www.tucsoncitizen.com/history_culture/sunrise_ceremony/7_26_01apache_ceremony.html Coming of Age- a newspaper article describingthe Apache Sunrise Ceremony, a four-day tribal ceremony which twosisters took part in on White Mountain Apache Reservation.

http://www.chipublib.org/001hwlc/litlists/comingofage.html List ofComing of Age Book Titles – a selected list of fiction about youngpeople making choices that affect their lives forever” compiled byChicago Public Libraries.



Coming Of Age - Continued

Procedure: 1. Hand out Student Page 9-6. Read through the paragraph at the top of the page.

Student should answer all of the questions on the handout. Once they have finished, discusstheir answers. Answers for the fill-in-the-blank section appear below:

dependence independence

innocence experience

freedom responsibility

adolescence maturity

2. After completing and discussing Student Page 9-6, read about another culture’s tradition foracknowledging “coming of age.” Compare and contrast the tradition with those the studentslisted on their handout. (An excellent article is “Coming of Age” by Paul Allen. The link islisted in this activity under “Additional Resources.”)

3. Students will be completing a personal “coming of age” project. Explain the two choices forthe “coming of age” project they will complete.

a. Develop a “coming of age” ceremony or tradition that truly celebrates “self” and theimportance of growing up. Write a paper explaining the ceremony and the meaningbehind it or give a presentation to the class on the ceremony, simulating parts ifpossible.

b. Create a work of art, for example a mask or painting, which truly reflects self or spiritself. The work should represent what their hopes and fears are for the future.Symbols and colors are important. Students should supply a short written descriptionexplaining the meaning behind their work of art.


Unit 9 SPIRITUALITY EXTENSIONSEX

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What does it mean to grow up? How do you know when you are grown up? Create a list ofpros and cons about growing up.

Students should create a watercolor painting of one of their dreams. The painting canreflect what the dream was about or how the dream made them feel.

What does the word “sacred” mean? Have students reflect on places, people and/orobjects that are sacred to them.

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Develop and act out a small skit about growing up in your country. The skit shouldhighlight pros and cons of growing up as well as stresses and concerns adolescents face. Thepurpose of the skit is to educate adults about the stresses of adolescence.

What is your favorite holiday or tradition? Write an essay explaining what the holiday ortradition means to you.

Read and compare ghost stories from cultures around the world!

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Research shamanism and its role in nomadic cultures around the globe.

Do you ever wonder what holidays people celebrate around the world? Do research onholidays in other countries. (The links listed under “Additional Research” should be helpful.)Compare and contrast them with holidays celebrated in your own country.

Research one of the religious conflicts that have plagued the world during the lastcentury. What was the reason or reasons for the conflict? Was the conflict solved? Why orwhy not? Be sure to research all sides to the conflict. Try to explain it to the class.

Additional Resources

http://www.earthcalendar.net Earth Calendar: Celebrate Every Day! – bookmark this site for accessto holidays and celebrations around the world! You can search by date, country or religion!

http://www.cdi.org/issues/World_at_War/wwar00.html The World At War - this site would be a greatplace to start for identifying a religious conflict to research. Lists parties involved, the year the conflictbegan and the cause of the conflict.

http://www.religioustolerance.org OCRT: An Agency Promoting Religious Tolerance – containsinformation on many religions, religious conflicts, tolerance/intolerance and other spiritual conflicts.The site is not affiliated with any religious organization.


Unit 9 SPIRITUALITY THE SCIENCE OF…

Activity Level:ExperienceExploreExpand

Subject Areas:ScienceArt

Objectives:Students will…• Observe the night sky.

• Understand the life cycleof a star.

• Research a skylightincluding the storiesabout it and the sciencebehind why it gives offlight.

Time Consideration:20 minutes observationtime; 15 minutes discussiontime; 2 hours project worktime

Materials:• Student Page 9-7: “Sky

Gazing”• Teacher Notes 9-7: “Star

Life Cycle Demonstration”• White balloon• Small pebble or BB• Yellow and red markers• Pin• Access to research

materials• Project materials

(optional): black butcherpaper, constructionpaper, glue, glow-in-the-dark paint, glitter,scissors, masking tape

Vocabulary:Nebula, protostar, mainsequence star, red giant,white dwarf, black dwarf,constellations, auroraborealis, astronomy

Assessment:See page 18


http://www.ras.ucalgary.ca/~gibson/starnames/starnames.html StarNames - excellent resource to use in finding stories or explanationsbehind constellations. Simply click on the name of the constellation!

http://www.athropolis.com/links/const.htm Athropolis ConstellationsPage - there are a ton of links on this page that are kid-friendly,including an interactive feature with real time maps of the night sky!

Background:For thousands of years people all around the world have looked to thesky. Sometimes the lights in the sky would show the way home. Othertimes the lights were inspirations for cultural stories. Although themysteries behind the lights in the sky are closer to being understood, therich stories that evolved about them over the centuries are stillenchanting today.

Astronomy is the science of stars and other celestial bodies. This sciencehas its beginnings in ancient Greece. The Greeks, including Aristotle,came up with many theories about the nature of the universe. A Polishastronomer, Nicolas Copernicus, proposed the controversial idea that thesun, not the earth, was the center of the universe. He also suggestedthat the earth spins on an axis. In the 1600s Johannes Kepler formulatedthree laws of planetary motion that still hold true today and Galileorevolutionized astronomy with his telescope. Using these historicaldiscoveries as a backdrop, astronomy evolved into the science it istoday.

Astronomy is a science that everyone can be a part of. After all, the skyand its lights are in all of our backyards! The first step is to simply stepoutside and enjoy the canvas of the sky.

“Astronomy teaches us the right use ofthe sun and the planets.”

- Stephen Leacock

The Science of

Astronomy


Unit 9 SPIRITUALITY: THE SCIENCE OF PROCEDURE

Procedure:

1. The day before the activity begins, have students observe the night sky. Pick a time wheneveryone will be studying the sky, for example, 9:00 pm. (If it is cloudy that night, you willneed to reschedule the viewing time – check the weather!) Have students record what theysee on Student Page 9-7a and bring their notes to class.

2. As an icebreaker activity, ask students to come up to the board and each write down one thingthey observed while sky watching. When everyone has recorded something begin a discussionabout his or her experiences. Did people observe the same things? Did anyone observeanything out of the ordinary? What were some of the questions they listed on Student Page 9-7?

3. Most students will have observed stars shining during their observations–did they questionhow and why stars shine? A simple demonstration will explain the life of a star for students.Use instructions listed on Teacher Page 9-7 to demonstrate the life cycle of a star using aballoon.

4. After the demonstration, explain to students that there are many different theories and storiesabout stars. Throughout history people have observed the night sky – and they have alwayshad questions and theories about it! Students (individually or in small groups) need to chooseone skylight (a constellation, the sun, the moon, the aurora borealis) to research. Be sure thatno one is researching the same skylight.

5. Once skylights have been chosen, students need to complete a project. The project has threerequirements:

a. Find the story or stories behind their skylight. They can do research on the Internetor in the library.

b. Research why their skylight gives off light. Students need to understand the sciencebehind the sky (e.g. why do stars twinkle or shine? Why do the planets shine?)

c. Construct a representation of the skylight for display that includes an illustrationand a description of the science behind it and the stories associated with it. It maybe a good idea to construct the constellations on black paper using glow-in-the-darkpaint for the stars. Students could also use glitter or construction paper.Representations should be as large as possible!



• Record observationson Science Page 9-7.

• Participate orobserve Star Life CycleDemonstration.

• Create a “skylight”project.

Tolerance

Background: The twentieth century will go down in the history books asone of the most violent in history. It was riddled with war and injusticeincluding the World Wars, the Vietnam War, the Korean War, the PersianGulf War, etc. Many of these conflicts have their roots in intolerance, an“unwillingness or refusal to tolerate or respect contrary opinions or beliefs,persons of different races or backgrounds” (Webster’s Dictionary).

Today intolerance is rampant on regional, national and international scales. Hate language andactions seem to be a common occurrence in communities around the world. People are ridiculedbecause of their sexual identities, race, religion and socioeconomic status - anything that makesthem different. In the wake of the terrorist attacks, the American public seems suspicious, andat times intolerant, of Islamic peoples. In the Netherlands, Slobodan Milosevic, the formerpresident of Yugoslavia, was tried in international court for “crimes against humanity.” Duringthe 1990s he led the Serb (Eastern Orthodox Christian) population of Yugoslavia in an effort todeport and murder the Albanian (Muslim) population in Kosovo. Northern Ireland is home to theconflict between the Protestants and the Catholics. In the Middle East, Jewish, Muslim andChristian people have been fighting over the holy city of Jerusalem with tension still mounting.

We are at the dawn of a new century. Perhaps the twenty-first century will be the century oftolerance and peace.

Procedure:

1. Access the Online Classroom at http://www.PolarHusky.com.

2. Add your own opinion or thoughts to the discussion boards. Think about and answer thefollowing questions:

a. List some examples of intolerance that have occurred in yourcommunity.

b. What causes intolerance?

c. What are some steps to becoming a tolerant person?

3. Participate in the chat on “Tolerance” during week 14 and 15 of Arctic Transect 2004 –Check in the chat section of the website http://www.PolarHusky.com for the exact schedule.

ONLINE CHATSPIRITUALITYUnit 9


QUESTIONSSPIRITUALITYUnit 9

Questions for the Team!

Team Arctic Transect 2004 will have opportunities to experience adifferent way of life and a different spirituality during theirjourney.

Use this simple worksheet to send questions to team members on the trail:

• Email your questions to [email protected]

• Check out your answers in the Question and Answer section of the website:

http://www.PolarHusky.com

Here are some questions other folks have asked:

1. What holidays and celebrations are important to the Inuit?

2. Were you invited to participate in any religious celebrations or ceremonies?

3. Do the students in Nunavut study religion in school?

Now it is your turn!

1.

2.

3.


TEACHER NOTES 9-1SPIRITUALITY: The Importance of Earth and SkyUnit 9

Learning to Observe, Read Sila All-Important to InuitPosted: November 02, 2001 - 7:06pm ESTby: Rachel Attituq Qitsualik / Indian Country Today

How was the weather behaving? That was always our primary concern upon rising from sleep.“Go out and see the sila,” my father would instruct. We were to scan the horizon, practicing ourpowers of observation.

Was there anything unusual, out of place, not in keeping with the sila? What was the aspect ofsila … calm … thunderous … threatening?

What was the color of sila, gray, red or blue? The edge of sila, the horizon, what did it tell you?Was it dark? If so, a storm was on its way. Were the clouds white on gray, or gray on white, acritical difference. It was all-important to be able to read sila.

Sila and nuna (earth) determined your existence. It was no wonder the word sila also meant“wisdom.” A person with a “large sila” was wise.

You didn't mess around with sila, she might determine your fate. While you stood at the floeedge, waiting in vain for the seal which never came, sila could cause the ice-pan upon which youstood to drift out to sea.

When sila was good, she was a real treat. There was plenty to eat, travel was a pleasure and thevery sun seemed to smile down like a blessing from above. At such times, it seemed as thoughthe nuna and sila were in harmony. And, witnessing them, you felt as though you were inharmony within your own soul.

At other times, the sila was treacherous. It played tricks on an unsuspecting mankind. The silamight start out calm and well, then like an injured friend suddenly turn upon you. It could makeyou distrust your own senses by throwing mirages and all manner of wretched weather at you.When sila was angry, there was no appeasing her. You had to make a personal decision. Youcould wait out her temper, miserable in your tent. You could don your waterproof boots, andboldly challenge the storm. It was always a gamble, a game whose odds only the oldest huntershad learned to play well.

As suddenly as it had started, the fury of sila could abate, leaving behind flowers glistening withfresh drops of dew, shining like diamonds in clear light. The nuna felt refreshed. The wind wasonce again your friend.

When tales were told in the dark of winter, the teller would begin with the state of sila that day.“... The day was windy ...” So much of what humanity did was dependent upon sila. Sila was withor against us that day.

Inuit looked to the heavens constantly, and to other cultures it might have seemed like Inuit werea tribe bent upon worshiping sila. But while in ways sila was akin to a sky-mother, nuna to anearth-father, Inuit thinking was not as concrete as that.



Learning to Observe, Read Sila All-Important to Inuit - Continued

Sila and nuna did not possess exact genders or familial associations; they simply were what theywere. And while nuna was typically friend, sila was both friend and foe. Earth was always stableand reliable.

One could tame earth to a degree, forcing one's will where needed. Sila was always chaotic. Andthus did order and chaos continually revolve around one another, ever exchanging roles andlevels of influence. And all be damned who stood in sila's way.

Even today, traditional Inuit wisdom maintains that the body has its own sila. Sila is the air andwe who have our own air also have a part of sila -- a part of its life force.

Such wisdom also maintains that people who have undergone surgery or severe injury have a“disturbed sila.”

This seems reminiscent of modern medicine's knowledge of electrolyte depletion, which hindersnervous functions or perhaps of trauma care's “golden hour,” the precious hour within which theeffects of shock must be reversed or nothing can save the patient.

In homeopathic medicine, increasingly acceptable in recent years, many healing arts are basedupon the principle of aiding a patient through the manipulation of magnetic fields.

It would be interesting to find out what traditional references to an individual's “sila” were meantto encompass. Perhaps science still has a lot to learn from ancient wisdom, which at times onlylacks the vocabulary possessed by science. One who is silatujuq, “endowed with a large sky,” haswisdom. And one can never have too much of that.Pijariiqpunga.

Reprinted with author’s permission



Explanation of Dream Journals

Name_____________________________

Dream journals are a wonderful way to get to know one’s self better! The process of writing is anintimate process that encourages reflection on how you are feeling or things you haveexperienced. Similar to writing, dreams can also be used for self-reflection. They are the clues toidentifying experiences and emotions your brain wrestles with while you are sleeping.

• What is a dream journal? A dream journal is a place for one to record one’s dreams.

• Where do I get a dream journal? You can buy one at a bookstore or a drugstore. Spiralnotebooks work well. Other people prefer no lines on their journal pages so that they canhave the freedom to draw, write at angles, etc. It is also fun to create your own journal.Design a cool cover, include as many pages as you would like (lined, unlined, colored) andbind it using yarn, staples, etc. The possibilities are endless! The most important thing isto use a kind of journal in which you are comfortable writing.

• What do I write about in my dream journal? Your dreams, of course! Recordeverything you can remember, even if you can only remember a single image, sound orperson. If you cannot capture a dream in words, try drawing! What is important is toinclude as many things as possible: smells, sounds, colors, feelings, reoccurrences,people, places, etc. BE DESCRIPTIVE. USE THOSE ADJECTIVES! Instead of writing, “I wasin a basement,” try, “I was in a dark basement room with a lighted stairway. The cementwalls were slanted and damp.”

• When should I write in my journal? In the morning, when you get home from school,before you go to bed, in the middle of the night – whenever you remember a dream! Youmay want to try keeping your journal and a writing utensil by your bed. (A flashlight ishandy too!) If you wake up in the middle of the night and remember a dream, you cansimply write down a few words and go back to bed! The words you recorded in the middleof the night will help you remember the dream in the morning when you can write about itin greater detail.

• Some other words of advice: Be patient! You may not remember a dream every night.In fact, you may only remember one dream a week! Do not get discouraged. The longeryou keep your dream journal, the more often you will remember your dreams and thebetter you will understand yourself!

If you are interested in figuring out what your dreams mean, there are several resources you canuse. Most bookstores carry dream dictionaries that list common dream symbols and theirmeanings; there are also many websites you can visit for further information.


STUDENT PAGE 9-2SPIRITUALITY: The Importance of Earth and SkyUnit 9

Dream Journal

****************************************************************************

Date______________________

Dream Description:

Place(s):

People/Animals:

Sights:

Sounds:

Touch:

Smells/Tastes:

Emotions:

I think this dream means….

****************************************************************************Sweet Dreams!


STUDENT PAGE 9-3aSPIRITUALITY: The Importance of Earth and SkyUnit 9

“An Inuit Ghost Story”

Written by Rachel Attitug Qitsualik for Indian Country, 2002 Reprinted with author’s permission

There was once a community along the shore. The people were quite peaceable, but there livedamong them a single, nasty old man. He was cruel and greedy, and not a tear was shed when hefinally met his violent death. The way in which he died is not especially important -- what doesmatter is the way in which his body was treated.

Taboo dictated that a cadaver was to be wrapped in caribou skins, then carefully covered withheavy stones, in order to prevent wolverines and other scavengers from desecrating it. But thesepeople had so hated the old man that they were loathe to even touch his corpse. So they carriedhis body away from camp, laying it down without first enwrapping it. They placed only a fewstones upon it, not especially caring that animals would take their toll.

The people tried to get on with their lives. But there was an angakoq (shaman) among them whowould not let them forget that they had violated a taboo. And so, when the hunting went bad,when no animals could be found, the angakoq blamed it upon their actions.

The people were eventually forced to move from that place. They traveled inland, where theyfound more animals to hunt. Time went by, and they again knew peace.

As generations passed, there came to be a boy who was very, very lazy. He greatly dislikedhunting, preferring instead to tinker around with rocks and sticks. He also experienced weirddreams and ideas, and so became apprenticed to an angakoq. He displayed a talent forshamanism, but the rest of the people were still sick of supporting him. He found himself plaguedby comments like, “Why don’t you catch something to eat like everyone else? You eat everyoneelse’s food, and never hunt anything yourself.”

One day, tired of such derision, the boy resolved to prove that he could hunt (besides, peoplewere beginning to be less and less hospitable toward him). He packed his kamotik for a longhunting trip, but when it came down to actually leaving, he wasn’t sure which way to travel. Hewas too embarrassed to ask for advice, so he decided to head toward the seashore, where fewhunters ever journeyed.

He traveled for a few hours, and quickly became exhausted. Just as he was getting desperatelybored and hungry, having failed to spot a single animal, he noticed a tiny community ahead ofhim. There, in the distance, close to the seashore, he could spot several dark shapes: tents.As he approached, however, he quickly noticed that there were no signs of life -- no children, nohides or fish drying, no dogs. Pulling up amid the tents, he again fell to feeling sorry for himself.“Just my luck,” he muttered as he watched forlorn bits of tattered hide flutter in the wind. “Theplace is abandoned. Well, at least I can pick a tent to sleep in.”The boy’s suspicions were quickly affirmed: no one had lived in these tents for a long time. Howstrange, he thought, that tools and skins had been left, as though the people had moved in agreat hurry. But he was in no mood to complain. It was getting colder, and he was glad to havean abandoned tent -- weathered or not -- to shelter in.



“An Inuit Ghost Story” - continued

He unloaded the komatik, noting while he did so that the dogs would have to go hungry, since hehad failed to catch anything since leaving camp. As he unpacked it and the numbing wind beganto rise, he became aware of just how poor he really was -- the only things he owned were hisdisheveled clothes. Everything else, sled, dogs, tools, had been loaned to him by the angakoq(shaman) to whom he was apprenticed. He stared, for a moment, at the fine pualuuk (mitts) hewas wearing, trimmed with luxuriant, tawny wolverine fur. They, too, belonged to his mentor. Heno longer owned pualuuk of his own. He felt at their odd insides, which had tiny talismans sewninto them. Turning one inside out, he could see a yellowed, ivory kanayuq (sculpin), a weaseladjacent to that. While he examined them, he remembered what his angakoq had told him: theseobjects held great power, especially when one spoke at them, “Help me, my pup.”

It was all too bizarre to think about overly long, so the boy trudged off to his chosen tent. Therewas a fair bit of snow piled up against its sides, and a lot of old, hanging skins inside. He had noidea how to build a snow shelter, and he doubted if this snow was of the right consistency,anyway. And the tent was here.Soon, he was fast asleep.

“Boy ... boy ... go out quickly ... the ghost is going to seize you ... boy ... boy ... go out quickly ...the ghost is going to seize you ...” The tent was shaking violently, and the boy was shocked tohorrified wakefulness by it and the mournful voice that warned him over and over to leave.

Then that voice, so like the soughing of wind, was suddenly shattered by a hideous wail from afar,a wail that crested and died in a snarl of rage. Whatever was happening outside, the boy couldnow hear the panicked cries of his dogs. They formed a chorus of terrified yips and whines, overwhich resounded a single voice -- something that gibbered and panted, but in a horribly humantone. It was a thing at once filled with malice and hunger.

The boy required no further warning. Too terrified to flee through the front of the tent, he insteaddug frantically at the back, barging his way past rocks and ice to emerge like a lemming from therear. With all the speed he could muster, he plunged into another tent and covered himself inwhatever tattered skins he could find.

Yet, despite his trembling, he found himself desperately curious. After a minute or so, he loweredhis covering so that one eye could peer over it. The entrance of this tent was still open, flapping inthe wind, and through it he could see the back of the tent he had just fled. There was a sicklygreen light in there, illuminating the tent like a great, dying lamp. As he watched, it seemed tomove about the tent, side to side, as though searching for something. He suspected it wassearching for him. And all the while, he could hear it talking to itself in that loathsome voice,saying something like, “Where, oh where, is the skin and fat I’d like to taste?”

He covered himself again for a time, until the voice seemed to fade. Then there were the soundsof terrified dogs again, and at last silence. After a small eternity of listening, the boy once morepeered out from under the skins. The light was gone. After some hesitation, he roused himself,and leaned out of the tent. There, far in the distance, over a shallow mound that he had notnoticed until now, hovered a tiny ball of light. Twisting and writhing in the air, it exuded its evil,viridian glow.




Almost hypnotized by the distant glow, by that ghost-light that spun and bobbed over the darkmound, the boy stared for a time. Between fear and cold, he became unaware even of his ownshaking. It was not until he heard a pitiful whine that he suddenly remembered the dogs. If theghost had harmed or killed them, he might not be able to get home. He began to creep out of thetent, his gaze ever locked upon the distance. Using the abandoned tents for cover, he wove hisway toward where the dogs and kamotik lay. He felt weak with relief when he finally came withinsight of the dogs, seeing that they were fine. Balled up in terror, eyes stark and wild, they hadobviously been panicked by the ghost’s passing. But the ghost had not attacked them.

The boy immediately set to preparing the dogs to leave. From his new position, he could moreclearly see the mound over which the ghost-light hovered: a single grave. It was old, and itsrocks had been scattered, so that scavengers had been at it. He remembered, then, what hisangakoq had once told him about human souls that became inverted, hostile toward the livingbecause taboos concerning disposal of their bodies had not been observed. This spirit wasprobably one such perverse anirniq, the offended dead.

The dogs were just about ready to go, when soft tones seemed to flow into the boy’s ears. It wasthat same, mournful voice that had first warned him about the ghost. Now it said, “Boy ... boy ...hide yourself ... the ghost is coming ...”

He was torn between heeding this protective spirit and trying to finish readying the dogs to leave.He decided that whatever the warning voice represented, it must be wiser than himself, so heabandoned the dogs and sled, and raced back toward his hiding place.

Just as he got there, the air was torn by a hateful cry -- the ghost returning. The boy summonedenough courage to turn and look, and saw that the light had left its place over the grave, and wasspeeding toward the camp. As it approached, it increasingly took on the ghastly semblance of ahuman form ...

The boy dove into the tent just as his dogs, noticing the ghost’s approach, erupted into a chorusof terror. But he had not hidden for long when the gentle, warning voice again spoke to him,saying, “Boy ... boy ... the ghost has seen your footprints, and knows where you are hiding.”In response, the boy desperately wormed his way in behind some old, hanging skins, hoping theywould cover him. Just as he did so, a green glow filled the tent. The boy could hear frenziedbreathing, like that of an animal, and the ghost’s guttural voice muttering, “Skin, fat, where?” Andthere were the sounds of skins being shuffled about the tent. The boy tried to make himself assmall as he could. He even thought about dashing out, perhaps racing the ghost to the kamotik.But even his breath froze in his throat when he saw a single, glowing hand, its fingers desiccatedlike dried meat, its nails long and broken, pawing about only inches from his knee. Numbly, hewatched as the skeletal digits groped about for him, then finally withdrew. And after a time, eventhe glow subsided from the tent, as the ghost gave up and returned to its gravesite.When the boy thought he had given the ghost enough time to return, he fled the tent with all thespeed he possessed. In seconds, he was again readying the dogs. Periodically glancing up fromhis work, he could see that the ghost-light again danced in the air over its grave.




At last, the boy leapt onto the kamotik. No crack of a whip was necessary, as the dogs forced thesled forward in a horror-induced burst of speed.Minutes later, racing along, the boy felt that something was wrong. While he should have feltrelief at leaving that forsaken encampment, his stomach felt leaden. The hairs on the back of hisneck were prickling. Turning, he saw the streaming ball of bilious light, winding its way throughthe air behind him.

The ghost was chasing him.

The dogs were fast, but every time the boy peered behind him, that horrible ghost-light was stillthere. They raced for an eternity. Sometimes the ghost fell behind -- at other times it surgedforward with frightful speed. The boy couldn’t think of anywhere to go, so he headed towardhome. Always, the ghost was gaining on him.

The thought of home reminded him of his teacher, how the angakoq had provided him with thethings for his trip: sled, dogs, supplies -- and the strange pualuuk lined with old, yellowedtalismans. He remembered what the angakoq had told him, how the pualuuk held power.So it was that when the boy was at last consumed with utter desperation, when the ghost wasvirtually upon him, he yanked a pualuuk from his hand. At the top of his lungs, he yelled thephrase his angakoq had taught him: “Help me, my pup!” And he cast the mitt backward at theonrushing ghost.

There was a terrible flash, accompanied by a roar of frustration. Suddenly, the ghost-light fellbehind. The boy watched it recede, and it appeared to ripple, undulate, as though it were fightingsomething in mid-air.

But after a time the boy again turned his head, and again saw that hideous green light in thedistance, closing on him. His lash cracked forward once more, and the dogs were all too eager toincrease their pace.

It was futile. The distance between the ghost and the kamotik narrowed quickly. The thing wasnearly over the boy’s shoulder -- he could hear it muttering madly to itself -- when he cast hisother pualuuk at it with the almost pleading cry of, “Help me, my pup!” The flash nearly blindedhim, but he could see that the ghost was wracked with effort as it fought off the power of theangakoq’s pualuuk. But, he knew, there was no third pualuuk.

He gave up after that, numb with fear, hunger, cold, and exhaustion. He rode along like a limpbundle of rags as the dogs continued their race to escape the ghost. But the dogs were on theirway home. They were racing back to their owner, the angakoq. And so, when they finally pulledup near the angakoq’s dwelling, the boy wept with relief. Desperately, he stumbled toward theangakoq’s igluvigaq, alight with a pleasant orange glow from within. He collapsed in the entrance,and soon felt the angakoq shaking him, asking, “Boy, what happened to you?”




It was the ghost itself that answered, with a sudden cry of hate and want. The angakoq’s skinprickled at the sound of it and his dogs, raised a great, mournful howl at the thing’s approach. Hestepped outside to see the spirit raging toward him, a ghastly, emerald figure that he recognizedimmediately, for he had known it in life. It was the ghost of the evil old man whose body no onewould properly bury. The angakoq remembered admonishing the people so long ago, accusingthem of breaking taboos, bringing this reversed spirit down upon them, forcing them to move to anew camp.

Now the angakoq called upon his bound spirits, which emerged from his mouth and sleeves.There were seven, six of which were savage tunrait, while the last was the spirit of his own great-grandfather. He set them upon the onrushing ghost. And while the battle raged between thoseentities, the angakoq sang ancient verses that seized the ghost, wringing it in the grip of unseenforces.

The boy, who passed in and out of consciousness for quite some time, finally awoke to thebeautiful smell of caribou soup. He recalled the abandoned camp and the vengeful ghost asthough it were all a distant nightmare. Looking around, his eyes fell upon the angakoq, who wasstirring the soup, smiling at him, and saying, “That is why people should obey taboos.”

The End.


STUDENT PAGE 9-3bSPIRITUALITY: The Importance of Earth and SkyUnit 9

Ghosts? No, Anirniq

Name_________________________

Questions for “An Inuit Ghost Story”

1. What taboo was broken at the beginning of the story? What was the consequence?

2. Describe the main character in three sentences.

3. Why does the boy go on the hunting trip? What happens to him during the trip?

4. Describe the ghost in the story. What conclusion does the boy draw about it?

5. Who or what is warning the boy about the ghost?

6. How does the boy attempt to get rid of the ghost? How does his angakoq attempt to get rid ofthe ghost?

4. Identify at least five Inuit cultural anecdotes that you can draw from the story.

5. Describe the similarities and differences between the ghost in this story and the ghosts presentin your culture.

© NOMADS Online Classroom Expeditions Arctic Transect 2004 Curriculum30

STUDENT PAGE 9-4SPIRITUALITY: CEREMONIES ANDTRADITIONSUnit 9


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SPIRITUALITY: CEREMONIES ANDTRADITIONS STUDENT PAGE 9-6Unit 9

Coming of Age

Name________________________

Most cultures have a way to acknowledge and/or celebrate “coming of age,” the transition from child to adult.For example, in Japan, “coming-of-age ceremonies have been held since time immemorial. The second Mondayof January is Coming-of-Age Day, a national holiday to encourage those who have newly entered adulthood tobecome self-reliant members of society. Municipal governments host special coming-of-age ceremonies for 20-year-olds, since an ‘adult’ in Japan is legally defined as one who is twenty or over. They gain the right to voteon their twentieth birthday, and they're also allowed to smoke and imbibe alcohol. But along with these rightscome new responsibilities as well. Age twenty is a big turning point for the Japanese. Males generally wearsuits to their coming-of-age ceremony but a lot of females choose to wear traditional furisode - a special typeof kimono for unmarried women with extra-long sleeves and elaborate designs. For unmarried women,furisode is about the most formal attire they can wear and so many of them don it to the event marking thestart of their adult life” (Kids Web-Japan).

1. After reading the paragraph above, explain what it means to “grow up” in your country usingthe space below. List any books or films you believe explore the concepts of growing up.Give examples of benchmarks that you must pass before you are “grown up.” Are thebenchmarks different for females and males?

2. What does ‘coming of age” symbolize? Fill in the blanks.

dependence _______________

____________________ experience

freedom ______________

____________________ maturity

3. Now make a list of things that you WISHED happened during the transition from child toadult in your culture. What traditions or rituals would you change? Why?


SPIRITUALITY: CEREMONIES ANDTRADITIONS TEACHER NOTES 9-7Unit 9

Star Life Cycle Demonstration

1. Before the beginning of the demonstration, put a small rock or BB inside a white balloon.Explain to the students that the life of a star is similar to a person’s: they have a birth, a lifeand a death. All stars are born from a huge cloud of gas and dust called a nebula. The nebulaswirls around, gathering more particles until the pressure inside the cloud is so great, thecloud contracts, forming a “protostar.” A protostar is a cloud that shrinks, compressing itscontents. The compression causes immense heat and pressure.

2. Invite a student to the front of the room. Give the student the white balloon. Ask the studentto blow up the balloon to about a third of its capacity. Explain to the class that the balloon issymbolic of a star which is now in the protostar stage.

3. Direct the student to continue blowing up the balloon to about half of its capacity. Inform theclass that the star is now a “main sequence star.” Using a yellow marker, color the balloonyellow. A star is called a main sequence star when the heat rises to millions of degrees andpressure inside the star increases to the point where nuclear fusion occurs. An example of ayellow or “main sequence star” is our sun. It is about halfway through its life cycle. (NOTE:Depending on the size of the nebula it is formed from, a star can either be a yellow mainsequence star or a blue giant main sequence star. A larger nebula develops into a blue giant.)

4. Instruct the student to continue blowing up the balloon to 3/4 of its capacity. Share with thestudents that the star is now in its golden years. During this time, stars continue to create andexpend energy.

5. Now have the student completely blow up the balloon. Using a red marker, color the balloonred. Tell the student that the star has reached old age, known as a “red giant.” A red giantstar is a star that is out of its primary nuclear fuel, hydrogen. At this point the star expandsand its surface cools. When our sun reaches the red giant stage, it will expand and engulf allthe inner planets – those planets from Mercury through Mars – in our solar system.

6. Using a pin, pop the balloon. Inform students that after a star expands, it will explode, leavingbehind a “white dwarf” (which is the small rock or BB that should fall out of the poppedballoon). A white dwarf is the core of the sun. It is very dense and very hot. Afterwards allthat is left is this small star. When the small star runs out of energy it will turn cold and darkknown as a black dwarf.

© NOMADS Online Classroom Expeditions Arctic Transect 2004 Curriculum33

STUDENT PAGE 9-7SPIRITUALITY: CEREMONIES ANDTRADITIONSUnit 9

Sky Gazing

Name ________________________

You are on a mission! You need simply to observe the night sky on the date and time listedbelow. If the night is cloudy, you may need to reschedule the observation. Record things you seeand any observations that you make.

DATE: _______________________

TIME: ________________________

(Make observation here in writing or pictures)

After you have completed the observation, list below 3 questions you have about what you viewedin the sky.

1.

2.

3.

(Don’t forget to bring this sheet to class!)


Unit 9 SPIRITUALITY

Attitug Oitsualik, Rachel. “Anirniq: An Inuit “Ghost Story – Philosophy Revealed in Compelling Tale”, IndianCountry, Aug. 1, 2002. http://www.indiancountry.com/?1028048589

Attitug Oitsualik, Rachel. “Inuit Deity: What Will You Do Once You Know?”, Inuit Country Today. May 15,2003. http://www.IndianCountry.com/?1053005620

Attitug Oitsualik, Rachel. “The Unspeakable Tradition”, Nunatsiag News. June 15, 2001.http://www.nunatsiaq.com/archives/nunavut010630/nunani.html#unspeakable

Bell, Mike. “Nunavut Literacy Development in the Context of Inuit Qaujumajatuqanginnut (IQ)”. Yellowknife:Inukshuk Management Consultants, 2002

Catherwood, Christopher. Why the Nations Rage: Killing in the Name of God. London: Hodder andStoughton, 1997

Kappianaq, George Agiaq, Pisuk, Felix, & Qalasiq, Salome Ka&&ak. Inuit Perspectives on the 20th Century:Dreams and Dream Interpretation. Iqaluit: Nunavut Arctic College, 2001

MacLean, Hope. Indians – An Introduction to Canada’s People. Ottawa: Woodland Studios, 1976

“The Meeting of Two Worlds: Our 5000 Year Heritage.” Inuit Tapiriit Kanatami – Canada’s National InuitOrganization. Sept. 3, 2003. http://www.tapirisat.ca/

“Name That Constellation.” World School. Oct. 5, 2001.http://www.wvaworldschool.org/html/lesson/lplans/science/oconnell/constell.htm

“Native American Spirituality.” Religious Movements. Nov. 19, 2001.http://www.relgiousmovements.lib.virginia.edu/nrms/naspirit.html

“Native American Spirituality.” Religious Tolerance. Nov. 19, 2001.http://www.religioustolerance.org/nataspir.htm

“Nunavut.” Faces: People, Places, and Cultures. May, 1999. Peterborough, NH: Cobblestone PublishingCompany. Vol 15, Number 9.

“Nunavut: Anglicans the largest religious group”, Canadian Statistics-Census 2001,http://www12.statcan.ca/english/census01/Products/Analytic/companion/rel/nu.cfm

The Nunavut Handbook. Iqualuit: Nortext Multimedia Inc., 1998

“Star Names.” Canadian Galactic Plane Survey.Nov. 14, 2001. http://ras.ucalgary.ca/~gibson/starnames/

Scott, Jon C. “Spirits in the Snowhouse: The Inuit Angakok (Shaman) in Children’s Literature”, The CanadianJournal of Native Studies, Vol V, Number 2, 1985. 193-200

Soubliere, Marion and Greg Coleman, eds. (1999) Nunavut ’99: Changing Map of Canada. Iqaluit: NortextMultimedia Inc. and Nunavut Tunngavik Incorporated

References and Resources


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