This work retraces the various phases of the evolution of a small East Greenlandic society throughout the twentieth century and sums up its present-day transformations as a result of its contact with the western world. Discovered barely a century ago, the Ammassalik Eskimo ethnic group was in a way a "perfect" model of an isolate -- whether from a biological or a cultural point of view. It opened to the outside world, slowly before the Second World War, then consistently faster after the 1940's. This society of nomadic sea mammal hunters under-went a real demographic explosion, became sedentary, diversified its activities and lifestyles and is beginning to show some social stratification. Demographic analysis, on a genealogical basis, has been at the heart of this re-search on change; it allows us to appreciate transformations in the biological heritage, as well as in family organisation and social and economic structures. This approach draws attention to the existing interactions between the various phenomena which make up the life of a small society and determine its evolution. In conclusion, the contemporary history of some 2300 Ammassalimmiut of Ammassalik district is placed in the wider context of Greenland's accession to Home Rule (in 1979) and of the unifying movement initiated between three of the territories where the Inuit live today: Alaska, Canada and Greenland.

‘Authenticity’ and authentication is at the heart of museums’ concerns in displays, objects, and interaction with visitors. These notions have formed a central element in early thought on culture and collecting. Nineteenth century-explorers, commissioned museum collectors and pioneering ethnographers attempted to lay bare the essences of cultures through collecting and studying objects from distant communities. Comparably, historical archaeology departed from the idea that cultures were discrete bounded entities, subject to divergence but precisely therefore also to be traced back and linked to, a more complete original form in de (even) deeper past. Much of what we work with today in ethnographic museum collections testifies to that conviction. Post-structural thinking brought about a far-reaching deconstruction of the authentic. It came to be recognized that both far-away communities and the deep past can only be discussed when seen as desires, constructions and inventions. Notwithstanding this undressing of the ways in which people portray their cultural surroundings and past, claims of authenticity and quests for authentication remain omnipresent. This book explores the authentic in contemporary ethnographic museums, as it persists in dialogues with stakeholders, and how museums portray themselves. How do we interact with questions of authenticity and authentication when we curate, study artefacts, collect, repatriate, and make (re)presentations? The contributing authors illustrate the divergent nature in which the authentic is brought into play, deconstructed and operationalized. Authenticity, the book argues, is an expression of a desire that is equally troubled as it is resilient.

The Yupiit in southwestern Alaska are members of the larger family of Inuit cultures. Including more than 20,000 individuals in seventy villages, the Yupiit continue to engage in traditional hunting activities, carefully following the seasonal shifts in the environment they know so well. During the twentieth century, especially after the construction of the trans-Alaska oil pipeline, the Yup'ik people witnessed and experienced explosive cultural changes. Anthropologist Ann Fienup-Riordan explores how these subarctic hunters engage in a "hunt" for history, to make connections within their own communities and between them and the larger world. She turns to the Yupiit themselves, joining her essays with eloquent narratives by individual Yupiit, which illuminate their hunting traditions in their own words. To highlight the ongoing process of cultural negotiation, Fienup-Riordan provides vivid examples: How the Yupiit use metaphor to teach both themselves and others about their past and present lives; how they maintain their cultural identity, even while moving away from native villages; and how they worked with museums in the "Lower 48" on an exhibition of Yup'ik ceremonial masks. Ann Fienup-Riordan has published many books on Yup'ik history and oral tradition, including Eskimo Essays: Yup'ik Lives and How We See Them, The Living Tradition of Yup'ik Masks and Boundaries and Passages. She has lived with and written about the Yupiit for twenty-five years.

This second edition of Historical Dictionary of the Inuit provides a history of the indigenous peoples of North Alaska, arctic Canada including Labrador, and Greenland. This is done through a chronology, an introductory essay, an extensive bibliography, and over 400 cross-referenced dictionary entries on significant persons, places, events, institutions, and aspects of culture, society, economy, and politics. This book is an excellent access point for students, researchers, and anyone wanting to know more about the Inuits.

The first two papers describe King Island and North Baffin kayaks, their construction and their equipment. Other articles are on kayak design variation, Greenland kayaks, “kayak fear”, Canadian revival and the fascinating Aleut designs. All papers are illustrated and reflect the Canadian Museum of Civilization’s collection.