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<title>Chillin' Polar - Inuit Family Life</title>
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<div id="content" >
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<h1>Inuit Family Life</h1>
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<h3>Values</h3>
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<p>
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The Inupiaq People have a profound sense of respect for each other,
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especially for the elders. Each generation learns their codes of
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conduct, morals, by observing the way their parents live. The elders
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in the community are seen as the teachers and are the voice of authority
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when problems arise. When having to deal with these problems, the
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elders, both men and women, get together, discuss the issue at hand,
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and come to a consensus. At times, it's a man who is the head of the
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group while other times it's a woman.
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<p>
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At the center of the Inuit culture is family. The family and the larger
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network of social relationships form the environment into which children
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are born and begin the learning process to become adults. A primary
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contribution that binds people together socially is the sharing of food
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and the willingness to cooperate when the need arises. "When animals are
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killed on the hunt, they are shared, when people are in need, they are
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looked after; it is the Inuit way and it represents a value" that they
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continue to honor.
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</p>
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<h3>Child Rearing</h3>
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<p>
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Somewhat similar to America, parents communicate with their child through
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their language, facial and body expressions and tone of voice. The child
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begins to learn the Inupiaq language and is sung to at a very young age.
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When discipline is needed, the Inuit prefer unspoken form of correction as
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they see loud, verbal disciplining as inappropriate and disrespectful. They
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believe that yelling at a child too much would make the child deaf to talk
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or reasoning. When spanking is the needed form of discipline, they believe
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that "a spanking hurt the skin, but constant yelling hurt the spirit."
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</p>
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<h3>Naming</h3>
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<p>
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Parent usually name their child based on a particular person for whom they
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admire but with an Eskimo name. At times, Grandparents, who know their
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forebears, are consulted for naming of the child. In other occasions,
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similar to something done in America, parents name their child after a
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recently deceased person or a name common within the family.
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</p>
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<h3>Rites of Passage</h3>
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<p>
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"Prior to Christian missionaries, boys had a "gargi" where the elders
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taught them how to make implements and the skills for hunting." Once
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this occurred, the adolescent was allowed by the teacher to follow the
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hunters in any season which provided important insight into the culture's
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reality.
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</p>
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<p>
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Adolescent girls usually stay at home and are taught how to sew, care for
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children, cook, and household management training. The girls were
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responsible for bringing food to the boys at the "gargi."
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</p>
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<h3>Gender and Status</h3>
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<p>
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Inupiaq women are not part of an urban underclass. Most women have
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stable incomes from employment in craft production and are homeowners.
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</p>
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<h3>Etiquette</h3>
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<p>
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"Tribal, village, clan and family affiliations are important to all
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Native people. When greeting a casual acquaintance "Where are you from?"
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is the most common greeting." Many Inupiaq people introduce themselves,
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naming their parents and village as this becomes the initial opportunity
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to understand the unique background and family ties of a new person and
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a show of mutual respect.
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</p>
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<h3>Social Distance</h3>
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<p>
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Public touching and hugging will not be witnessed by a visitor within the
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Alaska Native Inuit. When a grieving person expressed sadness and tears,
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it would not be appropriate to touch the distressed person. However, these
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intimate customs vary from village to village. Some Inupiaq display
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affection openly, but nose kissing is reserved for the interaction between
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mother and child.
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</p>
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<a href="ira.html">Ira</a> -
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<a href="maricela.html">Maricela</a> -
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<a href="matt.html">Matt</a>
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Copyright © 2006, Ira W. Snyder <br />
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This work is licensed under a <a rel="license" href="http://creativecommons.org/licenses/by-nc-sa/2.5/">Creative Commons Attribution-NonCommercial-ShareAlike2.5 License</a>.
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