The protracted winter

A group of boys disrupted nature’s balance by moving a piece of seaweed, causing winter to return prematurely, bringing hardship to their village. A blue jay later led them to a nearby town, Kilna’xe, where summer persisted and food was plentiful. This story, from near Wrangell, highlights how people in the past respected nature’s delicate harmony, recognizing small actions could have significant consequences.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Conflict with Nature: The boys’ interference with the seaweed disrupts the natural order, leading to an unexpected return of winter and subsequent hardships for their community.

Moral Lessons: The narrative underscores the importance of respecting nature and how seemingly minor actions can have significant consequences, teaching a lesson about the delicate balance between humans and the environment.

Supernatural Beings: The appearance of the blue jay, which guides the villagers to a place where summer persists, introduces a supernatural element, suggesting that animals may possess otherworldly knowledge or serve as messengers in folklore.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Sitka, Alaska
January-April 1904

One time some boys pulled a piece of drifting seaweed out of the water on one side of their canoe and put it in again on the other. It was almost summer then, but, for having done this, winter came on again and snow was piled high in front of the houses so that people began to be in want of food. One day, however, a blue jay perched on the edge of a smoke hole, with elderberries in its mouth, and cried, “Kilna’xe.” This was the name of a neighboring town. So the people took all the cedar bark they had prepared to make houses out of and went to Kilna’xe where they found that it was already summer and the berries were ripe. Only about their own town was it still winter. This happened just beyond the town of Wrangell.

I tell you this story to show how particular people used to be in olden times about things, for it was only a piece of seaweed that brought winter on.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Stories of the Monster Devilfish and the Cry-Baby

In this story, a group of people camped to dry salmon, unaware of a devilfish lurking nearby. The fish destroyed their camp and swept everything into the sea. The hunters sought revenge, tracking the devilfish and ultimately killing it. Meanwhile, a boy who constantly cried was fed “blackberries” by a land-otter-man, which turned out to be poisonous creatures. These creatures consumed the boy’s flesh, and after a special broth was given, they were expelled, leaving only his skin.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Conflict with Nature: The narrative centers on a community’s encounter with a formidable devilfish that devastates their camp, highlighting the challenges humans face against natural forces.

Revenge and Justice: In response to the destruction, the hunters embark on a mission to track and kill the devilfish, seeking retribution for their lost community members.

Supernatural Beings: The tale features interactions with extraordinary entities, including the devilfish and a land-otter-man, reflecting the rich presence of supernatural elements in Tlingit folklore.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Sitka, Alaska
January-April 1904

Many people once went to a certain camp to dry salmon. They did not know that a big devilfish lived under a steep cliff not very far from this place. In olden times, besides using hooks, they caught salmon by means of traps (cal), and when the trap was full, they would take out the fish and hang them on drying frames. When these people had many fish on the frames, they took off their covers, so that the red color shone out on the ocean very distinctly.

A man and his two brothers living at this camp were fond of hunting, and one day, when very many salmon were on the frames, they started out. While they were gone the devilfish saw the glow on the water from the red salmon, threw his tentacles around the camp and swept every vestige of it into the sea.

► Continue reading…

In those times a hunter washed in urine before going out hunting and was then sure to kill something, but on that day everything the hunters speared got away. When they returned to the camp, they saw many pieces of canoes drifting about the bay. Then they were very sad on account of the loss of their friends, but they did not know what had destroyed them.

After they had remained there for four days, they told the youngest to climb to the top of a high hill and watch them. Then the eldest told his other brother to cut four young spruce trees, and he sharpened these, making two for himself and two for his brother. Early in the morning they loaded their canoe with rocks and prepared to meet the dangerous animal. They went out in front of the high cliff and began throwing rocks down there, the elder saying to his youngest brother, “Look down.”

After a while they saw the large devilfish coming up right under them. Then they took the sharpened sticks and began to pierce its flesh. The youngest watched all that happened. When their canoe was broken up, they climbed on top of the devilfish and continued running the sticks into it until it died. When that happened it carried them down along with it.

Then the youngest brother started off to find some settlement, and when he came to one, the people set out at once to look for his brothers. Finally they discovered the place to which the devilfish had floated, along with the hunters and their canoe. But it did not get the salmon it had destroyed so many people for. Then the people gave a death feast and all cut their hair off short.

In the town to which these people belonged once lived a little boy who was always crying. His parents tried to rear him properly, yet he cried, cried all the time. Finally his father shouted out, “Come this way Djinakaxwa’tsa [the name of some man that had been captured by land otters]. Pull this boy away, for he cries too much.” Toward evening he repeated the same words, and this time a land-otter-man behind the house shouted out stutteringly, “Bring my grandchild here and let him eat galkadaxa’ku to keep him quiet.” So the little boy was taken away and given what appeared to him to be blackberries.

Two days afterward they began searching for him, and they finally found him far up in the woods. When they brought him down he had a big belly and did not cry as loudly as he had before, so they thought that something was wrong. Then they boiled some dried salmon and gave him broth made from it. The heat of this broth expelled all of the small creatures that had been given him to eat under the appearance of blackberries. Spiders began running out of his mouth, cars, nose, eyes, and buttocks. His insides were filled with them, and they had eaten out all of his flesh. When these were expelled, nothing was left but the skin which they threw away.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Origin of the killer whale

Natsalane’, of the Tsague’di, created killer whales, attempting various woods before succeeding with yellow cedar. He commanded them to hunt sea creatures but avoid harming humans. Killer whales, capable of going ashore, captured a woman after her husband stole their provisions. Following her disappearance, the husband sought her in the killer-whale village, aided by sharks. This led to a fierce battle between sharks and killer whales, with the woman’s fate unknown.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Creation: Natsalane’ crafts the first killer whales, detailing their origins.

Supernatural Beings: The narrative features killer whales with human-like abilities, such as making campfires and capturing humans.

Conflict with Nature: The tale depicts a man’s encounter with the killer whales, leading to his wife’s abduction and his subsequent pursuit.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Sitka, Alaska
January-April 1904

A man named Natsalane’, belonging to the Tsague’di (Seal people), made killer whales. He first tried to carve them out of red cedar, then out of hemlock, then out of all other kinds of wood in succession. He took each set of figures to the beach and tried to make them swim out, but instead they floated up on the surface. Last of all he tried yellow cedar, and was successful.

He made these of different sorts. On one he marked white lines with Indian chalk from the corners of its mouth back to its head. He said, “This is going to be the white-mouthed killer whale.” When he first put them into the water he headed them up the inlet, telling them that whenever they went up to the heads of the bays they were to hunt for seal, halibut, and all other things under the sea; but he told them not to hurt a human being.

► Continue reading…

When you are going up the bay, people will say to you, “Give us something to eat.” Before this people did not know what the killer whale is.

Another thing people did not know was that the killer whale could go ashore and camp. One time a man married a high-caste woman and went up to the head of a certain bay with her, because he knew that the killer whales always went there. On the way they saw a camp fire blazing upon the shore. There were killer whales encamped here, but he thought they were human beings and landed to see them. When they got close in, he jumped into the water to urinate. All at once the killer-whale chief said, “I feel people’s looks. Go outside and look on the beach.” But, when they saw him urinating, they started off, leaving their camp just as it was, jumped into the water, and swam away.

Then he went up to the camp with his wife, and they saw all kinds of food there. His wife said, “It is lucky that we came across this;” and after awhile the man said, “Let us cook some, my wife.” Then the woman took her cooking basket and put some water into it. Presently she said, “Way out there is a canoe coming.” It was a black canoe. She said, “We better leave this alone until the canoe comes so that we can invite them to eat with us.” Her husband said, “All right.” By and by his wife said, “What is the matter? To my eyes it does not appear like a canoe. It is too black.” It was really a young killer whale, under which the other killer whales were swimming to make it appear like a canoe. When the supposed canoe reached land, the whales rushed ashore, seized the woman, who had concealed herself behind her husband, and carried her down to the sea. They took her away because her husband had taken their provisions. This time, when the killer whales rose again, instead of appearing like only one canoe, they came up out of the water thick everywhere and began to swim down the bay very fast. Meanwhile the husband went down to his canoe, got in, and paddled after them along the shore. But, when they came to a high cliff where the water went down deep, all the whales suddenly dived out of sight.

Now the man climbed to the top of this cliff, fastened a bough to his head and another slim spruce bough around his waist, filled the space inside of his shirt with rocks, and jumped into the ocean at the spot where his wife had disappeared, falling upon a smooth, mossy place on the bottom. When he awoke, he arose, looked about, and saw a long town near by. He entered the last house, which proved to belong to the chief of the shark people.

In this house he saw a man with a crooked mouth peeping out at him from behind a post. A long time before, when he had been fishing, a shark had cut his line and carried off the hook, and it was this hook that now peeped out at him. It said, “Master, it is I. When your line broke, they took me down here and have made me a slave.”

Then he said to the shark chief, “Is there any news in this town?” and he replied, “Nothing especial in our town, but right across from us is the killer-whales’ town, and recently we heard that a woman had been captured there and is now married to the killer whale chief.” Then the shark chief continued: “The killer-whale chief has a slave, who is always chopping wood back in the forest with a stone ax. When you come to him, say within yourself, ‘I wish your stone ax would break.’ Wish it continually.” So the shark instructed him.

Then he went over to the killer-whale town, and, when the slave’s ax did break, he went up to him and said, “I will help you to fix that stone ax if you will tell me where my wife is.” So he began to fix it in place for him. It was the only stone ax in the killer-whale tribe. Then the slave said, “I always bring wood down and make a fire in the evening, after which my master sends me for water. When you see me going after water, come to the door and wait there for me. As soon as I come in I am going to push over the fire. At the same time I am going to empty the water into it so as to make a quantity of steam. Then rush in and carry out your wife.”

The man followed these directions and started away with his wife. Then his halibut hook shouted, “This way, my master, this way.” So he ran toward the shark people’s town, and they pursued him. Now the killer whales attacked the shark people because they said that the sharks had instructed him what to do, and they killed many sharks.

In return the sharks began to make themselves strong. They were going out again to fight the killer whales. They went to some rocks and began sharpening their teeth. Then they began the battle, and whenever the killer whales approached, the sharks would run against their bellies and rip them open, letting out their entrails. The whole bay was full of killer whales and sharks. What happened to the woman is not told.

When the killer-whale tribe start north the seals say, “Here comes another battle. Here come the warriors.” They say this because the killer whales are always after seals. Killer whales are of different kinds, and the one that always swims ahead is the red killer whale, called “killer-whale-spear” (Kit-wusa’ni). It was so named by the man who made these animals because he shaped it long and slender. The Tsague’di, to which this man belonged, are a branch of the Daqlawe’di; therefore the Daqlawe’di are the only people who make the killer whale their emblem.

On their way to us the first killer whales came into a bay called Kotse’l, after Tsel, the first man who came to that bay. They encamped at its head and the day after began digging into the cliff. The land there is not very high, so they were soon through, laid skids down, and carried their canoes across. Some people watched them. The killer whales always used to cross at the place where they laid down these skids, and now people cross there. It is called Killer-whale-crossing place (Kitgu’ni), but is now overgrown with trees and underbrush. [This place is said to be on the north arm of Tenakee bay, where a canal has been projected to enable boats to reach Huna more easily.]


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Man-Worm

In ancient times, a Man-Worm and his son, also a Worm, lived together. The son, guided by his father, used magic to find a wife. He married a beautiful woman but was later killed by a shaman Worm. The father sought revenge, killing villagers with magic until an old woman’s charm caused the sea and ice to destroy him, ending his terror.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Supernatural Beings: The protagonists are Man-Worms with magical abilities, highlighting interactions with otherworldly entities.

Revenge and Justice: The father seeks vengeance for his son’s murder, demonstrating the pursuit of retribution.

Conflict with Nature: The old woman’s charm invokes natural forces—rising seas and breaking ice—to defeat the Man-Worm, illustrating a struggle against nature.

► From the same Region or People

Learn more about Inuit peoples


from Kotzebue Sound

In very ancient days there lived a large Worm who was married to a woman, and they had a son who was also a Worm. When the son was fully grown the father told him to go to the middle of the earth plain and there in a small house he would find a wife. The son then used his magic powers and made himself small, so that he could travel faster, and journeyed away. When he came near the small house of which his father had told him, he felt the earth shake and tremble under his feet, and he feared that he would be killed. This happened several times, until finally he reached the house. Here he found that the cause of the shaking of the earth was the talk of an old woman who lived in the house with her daughter. These people received him hospitably, and finding that the girl was very beautiful, he married her.

► Continue reading…

After he had lived there four years he remembered his parents and started to go back to visit them, but on the road he was killed by another Man-worm, who was a shaman. In a short time after this the father felt a strong desire to see his son, so he started to go to him. On the way he found the body of his son, and looking about saw a large village close at hand. He went to the spring where the villagers got their water, and making himself small, hid in it, where, by the use of magic, he killed nearly all the people in revenge for his son’s death. When there were only a few people left, an old woman in the village, knowing that some magic was employed against them, worked a strong charm which caused the sea to rise and break the ice upon its surface and carried it over the land until the spring was covered; then the floating ice blocks were dashed together until the Man-worm was ground to pieces and destroyed, so that the people were freed from his magic.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The rivals

Two rivals sought to prove their superior strength. One created an island by throwing a massive rock into the sea. The other pushed it with his foot so forcefully that it landed atop a distant island, leaving a visible footprint. This site became known as Tu kik’ tok, symbolizing their extraordinary contest of power.

Source: 
Ethnology of the Ungava District, 
Hudson Bay Territory 
by Lucien M. Turner 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eleventh Annual Report, 1889-1890 
Washington, 1894


► Themes of the story

Conflict with Nature: The rivals manipulate natural elements—rocks and the sea—to showcase their strength.

Cultural Heroes: The protagonists’ extraordinary feats contribute to local lore, embodying traits admired in their culture.

Mythical Creatures: While the story doesn’t feature traditional mythical beings, the rivals themselves perform superhuman acts, elevating them to legendary status.

► From the same Region or People

Learn more about Inuit peoples


A tale from Labrador:

Between two men there existed keen rivalry. Each asserted himself to be the stronger and endeavored to prove himself superior to the other.

One of them declared his ability to form an island where none had hitherto existed. He picked up an immense rock and hurled it into the sea where it became an island. The other, with his foot, pushed it so hard that it landed on the top of another island lying far beyond.

The mark of the footprint is visible to this day, and that place is now known as Tu kik’ tok.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Inugpaqdjuqdjualung

Inugpaqdjuqdjualung, a giant among the Inuit, lived by a fjord, towering so tall he could straddle it. He caught whales as effortlessly as others might scoop up trinkets. In one instance, he placed whale-hunting boats and their prey onshore with ease. Dismissing massive bears as mere foxes, he crushed one in his hand and strangled another in his boot’s eyelet, showcasing his incredible strength and indifference.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Mythical Creatures: Inugpaqdjuqdjualung himself embodies this theme, being a giant with abilities beyond those of ordinary humans.

Supernatural Beings: The protagonist’s extraordinary size and strength place him in the realm of the supernatural, interacting with the natural world in ways that defy human limitations.

Conflict with Nature: The tale highlights Inugpaqdjuqdjualung’s interactions with natural elements, such as whales and bears, showcasing his dominance over formidable aspects of the natural world.

► From the same Region or People

Learn more about Inuit peoples


In days of yore, an enormous man, whose name was Inugpaqdjuqdjualung, lived in company with many other Inuit in a village on a large fjord. He was so tall that he could straddle the fjord. He used to stand thus every morning and wait for whales to pass beneath him. As soon as one came along he stooped and caught it, just as another man would scoop up some little thing that had fallen into the water, and he ate it as other men eat a small piece of meat. One day all the natives had manned their boats to hunt a whale. Inugpaqdjuqdjualung at the time was sitting lazily near his hut, but when he saw the efforts of the men he scooped both whale and boats from the water and placed them upon the beach.

► Continue reading…

At another time, being tired from running about, he lay down on a high hill to take a nap. The Inuit told him that a couple of huge bears had been seen near the village, but he said he didn’t care, and told his friends to rouse him by throwing large stones upon him if they should see the bears coming. They did so and Inugpaqdjuqdjualung, suddenly starting up, cried: “Where are they? Where are they?” When the Inuit pointed them out he said: “What! those little things? Those are not worth the bustle; they are small foxes, not bears,” and he crushed one between his fingers, while he put the other into the eyelet of his boot and strangled it there.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Great Flood

Long ago, a sudden oceanic flood submerged the land, covering mountains and leaving ice stranded as caps on their peaks. Shells and bones of marine life remain as evidence of this event. Many Inuit perished, but those who escaped in kayaks survived. This tale reflects resilience and adaptation during a catastrophic natural event, preserved in Inuit oral history.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Conflict with Nature: The sudden and overwhelming flood represents a direct struggle against natural forces, highlighting humanity’s vulnerability and resilience.

Loss and Renewal: The narrative describes widespread loss of life due to the flood, followed by the survival and continuation of the Inuit people, symbolizing a cycle of destruction and rebirth.

Transformation: The landscape is irrevocably changed by the flood, with ice caps forming on mountain peaks and marine life remains left ashore, indicating physical transformations in the natural world.

► From the same Region or People

Learn more about Inuit peoples


A long time ago the ocean suddenly began to rise, until it covered the whole land. The water even rose to the top of the mountains and the ice drifted over them.

When the flood had subsided the ice stranded and ever since forms an ice cap on the top of the mountains. Many shellfish, fish, seal, and whales were left high and dry and their shells and bones may be seen to this day.

A great number of Inuit died during this period, but many others, who had taken to their kayaks when the water commenced to rise, were saved.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Tornit

In ancient times, the Inuit shared their land with the Tornit, a taller, stronger tribe skilled in stone-tool hunting. Despite initial harmony, the Tornit’s practices, like crude food preparation and borrowing Inuit kayaks, caused tension. A fatal conflict over a kayak led the Tornit to flee, fearing Inuit retaliation. Their stone dwellings and traditions, including unique hunting methods, remain a testament to their once-coexistent lives.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Conflict with Nature: The Tornit and Inuit both relied on hunting for survival, employing distinct methods that reflect their interactions with the natural world.

Cultural Heroes: The narrative highlights the Inuit’s strength and ingenuity, portraying them as foundational figures who shaped their society’s practices and values.

Community and Isolation: Initially coexisting, the eventual discord between the Inuit and the Tornit led to the latter’s departure, illustrating themes of societal harmony and subsequent separation.

► From the same Region or People

Learn more about Inuit peoples


In olden times the Inuit were not the only inhabitants of the country in which they live at the present time. Another tribe similar to them shared their hunting ground. But they were on good terms, both tribes living in harmony in the villages. The Tornit were much taller than the Inuit and had very long legs and arms. Almost all of them were clear eyed. They were extremely strong and could lift large boulders, which were by far too heavy for the Inuit. But even the Inuit of that time were much stronger than those of today, and some large stones are shown on the plain of Miliaqdjuin, in Cumberland Sound, with which the ancient Inuit used to play, throwing them great distances.

► Continue reading…

Even the strongest men of the present generations are scarcely able to lift them, much less to swing them or throw them any distance.

The Tornit lived on walrus, seals, and deer, just as the Eskimo do nowadays, but their methods of hunting were different. The principal part of their winter dress was a long and wide coat of deerskins, similar to the jumper of the Eskimo, but reaching down to the knees and trimmed with leather straps. When sealing in winter they wore this garment, the lower edge of which was fastened on the snow by means of pegs. Under the jacket they carried a small lamp, called tuminjang (literally, resembling a footprint) or quming, over which they melted snow in a small pot. Some Eskimo say that they opened the seals as soon as they were caught and cooked some meat over these lamps. When the seal blew in the hole they whispered, “Kapatipara” (I shall stab it) and, when they had hit it, “Igdluiliq.” Frequently they forgot about the lamp and in throwing the harpoon upset it and burned their skin.

All their weapons were made of stone. For the blades of their knives they used green slate (uluqsaq, literally material for women’s knives), which was fastened by ivory pins to a bone or ivory handle.

The points of their harpoons were made of bone, ivory, or slate; those of their lances, of flint or quartz, which was also used for drillheads; and they made neither kayaks nor bows. Their method of hunting deer was remarkable. In a deer pass, where the game could not escape, they erected a file of cairns across the valley and connected them by ropes. Some of the hunters hid behind the cairns, while others drove the deer toward them. As the animals were unable to pass the rope they fled along it, looking for an exit, and while attempting to pass a cairn were lanced by the waiting hunter, who seized the body by the hind legs and drew it behind the line.

This tale is related as a proof of their enormous strength and it is said that they were able to hold a harpooned walrus as the Eskimo hold a seal.

The Tornit could not clean the sealskins so well as the Inuit, but worked them up with part of the blubber attached. Their way of preparing meat was disgusting, since they let it become putrid and placed it between the thigh and the belly to warm it.

The old stone houses of the Tornit can be seen everywhere. Generally they did not build snow houses, but lived the whole winter in stone buildings, the roofs of which were frequently supported by whale ribs. Though the Eskimo built similar structures they can be easily distinguished from one another, the bed of their huts being much larger than that of the Tornit.

Though both tribes lived on very good terms, the Inuit did not like to play at ball with the Tornit, as they were too strong and used large balls, with which they hurt their playfellows severely. A remarkable tradition is told referring to the emigration of this people.

The Tornit did not build any kayaks, but as they were aware of the advantages afforded by their use in hunting they stole the boats from the Inuit, who did not dare to defend their property, the Tornit being by far their superiors in strength. Once upon a time a young Tuniq had taken the kayak of a young Inung without asking him and had injured it by knocking in the bottom. The Inung got very angry and ran a knife into the nape of the Tuniq’s neck while he was sleeping. (According to another tradition he drilled a hole into his head; this form is also recorded in Labrador.) The Tornit then became afraid that the Inuit would kill them all and preferred to leave the country for good. They assembled at Qernirtung (a place in Cumberland Sound), and in order to deceive any pursuers they cut off the tails of their jumpers and tied their hair into a bunch protruding from the crown of the head.

In another form of the tradition it is said that while playing with the Tornit a young Inung fell down and broke his neck. The Tornit feared that the Inuit might take revenge upon them and left the country.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Igimassuxssuq

Igimassuxssuq, a giant man from Cape Parry, was notorious for killing and eating people. Fearing him, his wife fled to Saunders Island, but he pursued her. Despite his size, he squeezed into a house where villagers confronted him. Denying his deeds, he was bound by his wife, who, urged by the villagers, killed him with a knife, ending his reign of terror.

Source: 
Tales of the Smith Sound Eskimo 
by Alfred L. Kroeber 
[The American Folklore Society] 
Journal of American Folklore 
Vol.12, No.46, pp.166-182 
July-September, 1899


► Themes of the story

Supernatural Beings: Igimassuxssuq is depicted as a giant, a being of extraordinary size and strength, which sets him apart from ordinary humans and aligns with the theme of encounters with supernatural entities.

Conflict with Nature: The narrative unfolds in the harsh Arctic environment, where survival is a constant challenge. Igimassuxssuq’s journey over the ice to pursue his wife highlights the struggle against natural elements inherent in Inuit life.

Revenge and Justice: The villagers, along with Igimassuxssuq’s wife, take decisive action to end his reign of terror. Their collective effort to bind and kill him serves as a form of communal justice, restoring peace to their society.

► From the same Region or People

Learn more about the Inuit peoples


Labrador and Greenland story

Igimassuxssuq, or Igimarassuxssuq, was a very large man, who lived at Oangaxssut (Cape Parry), and killed and ate people. His wife became afraid, and weeping ran away to Akpan (Saunders Island). He followed her, going over the ice, until he also reached the house. “Let me come into the house,” he said. The door of the house was small, and Igimassuxssuq was a large man, but at last he managed to squeeze into the house. When the people asked him where those were whom he had eaten, he said, “Some one else has eaten them.” Then his wife tied his hands with thongs, and the people said: “Let his wife stab him with a knife.” Then his wife stabbed and killed him.

It is also said that another man later strangled her, and slashed her open in front.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The owl and the raven

The owl and the raven quarreled, leading to the owl tipping a lamp over the raven, covering him in soot. Ashamed, the raven flew away, crying “kaq, kaq.” This explains why ravens are black in this tale.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Origin of Things: The tale provides an explanation for the raven’s black coloration.

Conflict with Nature: The quarrel between the owl and the raven represents a struggle between natural creatures.

Cunning and Deception: The owl’s act of tipping the lamp over the raven involves a deceptive action leading to the raven’s transformation.

► From the same Region or People

Learn more about Inuit peoples


Once the owl and the raven had a quarrel.

The owl became angry and tipped a lamp over the raven.

He was completely covered with soot.

He was very much ashamed, and flew off, crying, “kaq, kaq.”

That is why he is black.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page