The bear story

A woman adopted a polar bear cub, Kunikdjuaq, raising him as her son. He grew into a skilled hunter, supporting her with seals and salmon. When envious villagers plotted his death, she warned him to flee but asked him to remain nearby. Despite his departure, their bond endured, with Kunikdjuaq providing for her during her times of need, exemplifying unwavering loyalty and love over many years.

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


► Themes of the story

Transformation through Love: The deep bond between the woman and Kunikdjuaq transforms a wild animal into a devoted provider, highlighting love’s power to transcend natural boundaries.

Family Dynamics: Despite being of different species, the woman and Kunikdjuaq form a familial relationship, exploring themes of maternal love, loyalty, and the complexities of non-traditional family structures.

Conflict with Authority: The villagers’ envy and decision to kill Kunikdjuaq represent societal opposition to the unconventional bond, illustrating the tension between individual relationships and communal norms.

► From the same Region or People

Learn more about Inuit peoples


Many moons ago, a woman obtained a polar bear cub but two or three days old. Having long desired just such a pet, she gave it her closest attention, as though it were a son, nursing it, making for it a soft warm bed alongside her own, and talking to it as a mother does to her child. She had no living relative, and she and the bear occupied the house alone. Kunikdjuaq, as he grew up, proved that the woman had not taught him in vain, for he early began to hunt seals and salmon, bringing them to his mother before eating any himself, and receiving his share from her hands. She always watched from the hilltop for his return, and if she saw that he had been unsuccessful, she begged from her neighbors blubber for his food.

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She learned how this was from her lookout, for if successful, he came back in the tracks made on going out, but if unsuccessful always by a different route. Learning to excel the Inuit in hunting, he excited their envy, and, after long years of faithful service, his death was resolved upon. On hearing this, the old woman, overwhelmed with grief, offered to give up her own life if they would but spare him who had so long supported her. Her offer was sternly refused. Upon this, when all his enemies had retired to their houses, the woman had a long talk with her son — now well known in years — telling him that wicked men were about to kill him, and that the only way to save his life and hers was for him to go off and not return. At the same time she begged him not to go so far that she could not wander off and meet him, and get from him a seal or something else which she might need. The bear, after listening to what she said with tears streaming down her furrowed cheeks, gently placed one huge paw on her head, and then throwing both around her neck, said, “Good mother, Kunikdjuaq will always be on the lookout for you and serve you as best he can.” Saying this, he took her advice and departed, almost as much to the grief of the children of the village as to the mother.

Not long after this, being in need of food, she walked out on the sea ice to see if she could not meet her son, and soon recognized him as one of two bears who were lying down together. He ran to her, and she patted him on the head in her old familiar way, told him her wants, and begged him to hurry away and get something for her. Away ran the bear, and in a few moments the woman looked upon a terrible fight going on between him and his late companion, which, however, to her great relief, was soon ended by her son’s dragging a lifeless body to her feet. With her knife she quickly skinned the dead bear, giving her son large slices of the blubber, and telling him that she would soon return for the meat, which she could not, at first carry to her house, and when her supply should again fail she would comeback for his help. This she continued to do for “a long, long time,” the faithful bear always serving her and receiving the same unbroken love of his youth.


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Kalopaling

Kalopaling is a mythical sea being from Inuit folklore with human-like features and clothing made from eider duck skins, earning him the nickname Mitiling. Feared for his oversized hood used to abduct drowning kayak hunters, Kalopaling swims noisily and basks on rocks or ice. A poignant tale recounts a grandmother who regrettably gave her grandson to Kalopaling. After repeated failed rescue attempts, Inuit hunters eventually retrieved the boy, who grew into a skilled hunter.

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


► Themes of the story

Supernatural Beings: Kalopaling is a mythical sea creature with human-like features, known for abducting drowning hunters using his oversized hood.

Family Dynamics: The story highlights the relationship between a grandmother and her grandson, focusing on her regret after giving him to Kalopaling in a moment of anger.

Trials and Tribulations: The narrative follows the challenges faced by the Inuit hunters in their repeated attempts to rescue the boy from Kalopaling’s grasp.

► From the same Region or People

Learn more about Inuit peoples


Kalopaling is a fabulous being that lives in the sea. His body is like that of a human and he wears clothing made of eider ducks’ skins. Therefore he is often called Mitiling (with eider ducks).

As these birds have a black back and a white belly, his gown looked speckled all over. His jacket has an enormous hood, which is an object of fear to the Inuit.

If a kayak capsizes and the boatman is drowned Kalopaling puts him into this hood. He cannot speak, but can only cry, “Be, be! Be, be!” His feet are very large and look like inflated sealskin floats.

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The Inuit believe that in olden times there were a great number of Kalopalit, but gradually their number diminished and there are now very few left. They may be seen from the land swimming very rapidly under the water and sometimes rising to the surface. While swimming they make a great noise by splashing with arms and legs. In Slimmer they like to bask on rocks and in winter they sometimes sit on the ice near cracks or at the edge of drifting floes. As they pursue the hunters the most daring men try to kill them whenever they can get near them. Cautiously they approach the sleeping Kalopaling, and as soon as they come near enough they throw the walrus harpoon at him. They must shut their eyes immediately until the Kalopaling is dead, else he will capsize the boat and kill the hunters. The flesh of the Kalopaling is said to be poisonous, but good enough for dog’s food.

An old tradition is handed down which refers to a Kalopaling:

An old woman lived with her grandson in a small hut. As they had no kinsmen they were very poor. A few Inuit only took pity on them and brought them seal’s meat and blubber for their lamps. Once upon a time they were very hungry and the boy cried. The grandmother told him to be quiet, but as he did not obey she became angry and called Kalopaling to come and take him away. He entered at once and the woman put the boy into the large hood, in which he disappeared almost immediately.

Later on the Inuit were more successful in sealing and they had an abundance of meat. Then the grandmother was sorry that she had so rashly given the boy to Kalopaling and wished to see him back again. She lamented about it to the Inuit, and at length a man and his wife promised to help her.

When the ice had consolidated and deep cracks were formed near the shore by the rise and fall of the tide, the boy used to rise and sit alongside the cracks, playing with a whip of seaweed. Kalopaling, however, was afraid that somebody might carry the boy away and had fastened him to a string of seaweed, which he held in his hands. The Inuit who had seen the boy went toward him, but as soon as he saw them coming he sang, “Two men are coming, one with a double jacket, the other with a fox-skin jacket”. Then Kalopaling pulled on the rope and the boy disappeared. He did not want to return to his grandmother, who had abused him.

Some time afterward the Inuit saw him again sitting near a crack. They took the utmost caution that he should not hear them when approaching, tying pieces of deerskin under the soles of their boots. But when they could almost lay hold of the boy he sang, “Two men are coming, one with a double jacket, the other with a foxskin jacket.” Again Kalopaling pulled on the seaweed rope and the boy disappeared. The man and his wife, however, did not give up trying. They resolved to wait near the crack, and on one occasion when the boy had just come out of the water they jumped forward from a piece of ice behind which they had been hidden and before he could give the alarm they had cut the rope and away they went with him to their huts.

The boy lived with them and became a great hunter.


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The black bear

Two brothers embarked on a journey across the sea, encountering a mythical black bear-like creature, the agli. After a tense battle in its lair, they killed the beast but fled from its fierce offspring. The brothers then parted ways, with one getting lost while hunting. The other returned home, astonishing his mother so greatly that she reacted with an involuntary outburst of disbelief.

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

Quest: The brothers embark on a journey across the sea, encountering challenges along the way.

Mythical Creatures: They confront the agli, a fabulous black bear-like creature from Inuit lore.

Family Dynamics: The tale concludes with the surviving brother’s return home, eliciting a profound reaction from his mother.

► From the same Region or People

Learn more about the Inuit peoples


Two brothers left their home, going far away over the sea. Finally they reached land again. Here they saw an agli (black bear) [a fabulous animal also in Baffin Land, where it is called agdlaq], a large animal living in a hole in the ground, and having no claws from digging, but possessing large teeth. They threw stones at him but missed him, and he retreated into his cavern. The brothers entered the cavern, and one of them thrust his spear down the agli’s throat into his vitals. His young ones jumped at the men and bit at them like dogs, and they came out again, leaving the spear in the agli, from which wound he soon died. The two brothers now separated. One went ptarmigan-hunting, and was lost, but the other finally reached his home again. When his mother saw him return (whom she believed dead), she defecated from amazement and surprise.

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The man who married a goose

A man encounters geese that transform into women and seizes their feather garments. After returning most, he keeps one woman, marries her, and they have two children. Later, she discovers hidden wings, transforms herself and the children back into geese, and flees. The husband pursues them with the help of a mysterious figure but faces disbelief and resistance upon finding them. Ultimately, tragedy unfolds as he kills his wife and the geese, while two escape.

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

Transformation: The geese transform into women by removing their feather garments, and later revert to their avian forms, highlighting themes of change and metamorphosis.

Forbidden Knowledge: The man’s act of hiding his wife’s feather garment to keep her with him involves the concealment of crucial information, leading to eventual consequences when she discovers the hidden wings.

Family Dynamics: The narrative explores complex relationships within the family, including the union between the man and the goose-woman, the birth of their children, and the eventual separation and tragedy that befalls them.

► From the same Region or People

Learn more about the Inuit peoples


A man who was walking, once upon a time, came to a pond, where there were a number of geese. These geese had taken off their garments and had become women, and were now swimming in the pond. The man came up to them without being seen, and seized their feather-garments. He gave them all back but two, whereupon the women put them on and flew away.

Finally he gave one of the two remaining ones hers, whereupon she also flew off. The last woman, however, he kept with him, took to his house, and married. Soon she became pregnant and gave birth to two children.

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One day, when her husband had gone away, she found some wings, which she took into the house, and hid behind the skin-coverings of the walls. When her husband again went away, she put these on herself and her two children, whereupon they turned to geese and flew away. When the husband returned, they were already far away. However, he decided to follow them, and set out. He walked along the beach, where the tide was low, and kept traveling in this manner a long time. Finally he came to a large pot (Qolifsiuxssuang), where it was hot, and he had (cooked) codfish to eat. He stepped over this, and went on his way once more. [This obscure incident is made more intelligible by a version of this story from Cumberland Sound in the possession of Dr. Boas. In this the man must pass not only a boiling kettle, but a huge lamp, two bears, and approaching stones. Some of these obstacles are also mentioned in the accounts of Arnarquagssaq, in the tale of Giviok, and that of Atungak from Labrador.] Then he came to a large man, named Qayungayung, or Qayungayuqssuaq, who was chopping with an axe, making seals and walruses. He threw the chipped pieces into the water, saying to them, “Be a qajuvaq,” and they would be hooded seals, or “Be an uxssung,” and they would be ground-seals. Qayungayuq then offered to take him to his wife. He took him into his boat, but told him to keep his eyes closed, and they started off. Soon the husband heard voices of people, and was preparing to look, when Qayungayuq forbade him. This happened several times until they reached the shore.

Meanwhile the two children had seen their father coming, and had gone indoors to inform their mother. She, however, said that they were mistaken, for they had gone entirely too far for him ever to come. The children then told her to come out and look for herself, but she was so certain that she did not even do this. Soon the children came in again, saying that their father was coming, and again she refused to believe them or to look. Then the man himself entered, and now she quickly feigned to be dead. Her husband took her up, carried her away, and buried her, covering her with stones. Then he went back and sat down, pulling his hood down as a sign of mourning. Meanwhile his wife arose again, and began walking about the tent in which her husband was. Then he took his spear and killed her. Thereupon a great many geese came, which he also killed, but two (the two boys?) went away.


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The origin of the narwhal

A blind boy lived with his mother and sister in isolation. Despite his blindness, he killed a bear with his mother’s help, but she deceived him and kept the meat. His sister secretly fed him. A loon later restored his eyesight. Discovering his mother’s treachery, he drowned her during a narwhal hunt, turning her into a narwhal. The siblings later encountered cannibalistic adlit; the sister was devoured but revived by her brother. They eventually found new communities, marrying and starting families

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

Transformation: The mother transforms into a narwhal after being pulled into the water, with her twisted hair becoming the narwhal’s tusk.

Family Dynamics: The story explores complex relationships within the family, highlighting the mother’s deceit, the sister’s loyalty, and the son’s quest for justice.

Revenge and Justice: The son seeks retribution against his mother for her betrayal, leading to her transformation into a narwhal.

► From the same Region or People

Learn more about the Inuit peoples


This tale also is of wide occurrence, being found among the Athabascan tribes, and even among the Heiltsuk on the Pacific coast. It varies remarkably little over this great extent of country.

There was a blind boy (or young man) who lived with his mother and sister. They went to a place where there was no one and lived alone. One day, when they were in their tent, a bear came up to it. Though the boy was blind he had a bow, and the woman aimed it at the bear for him. The arrow struck the bear and killed it. The mother, however, deceived her son and told him he had missed it. She cut it up and then cooked it. The young man now smelled the bear-meat, and asked his mother whether it was not bear he was smelling. She told him he was mistaken. Then she and her daughter ate it, but she would give him nothing. His sister, however, hide half of her food in her dress, to give him later. When her mother asked her why she was eating so much, the girl answered that she was hungry. Later, when her mother was away, she gave the meat to her brother. In this way he discovered that his mother had deceived him. Then he wished for another chance to kill something, when he might not be thus deceived by his mother.

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One day, when he was out of doors, a large loon came down to him and told him to sit on its head. The loon then flew with him toward its nest, and finally brought him to it, on a large cliff. After they had reached this, it began to fly again, and took him to a pond [the ocean?]. The loon then dived with him, in order to make him recover his eyesight. It would dive and ask him whether he was smothering; when he answered that he was, it took him above the surface to regain his breath. Thus they dived, until the blind boy could see again His eyesight was now very strong; he could see as far as the loon, and could even see where his mother was, and what she was doing. Then he returned. When he came back, his mother was afraid, and tried to excuse herself, and treated him with much consideration.

One day he went narwhal-hunting, using his mother to hold the line. “Spear a small narwhal,” his mother said, for she feared a large one would drag her into the water by the line fastened around her. He speared a small one, and she pulled it ashore. Then they ate its blubber. The next time two appeared together, a small white whale and a large narwhal. “Spear the small one again,” she told him. But he speared the large one, and when it began to pull, he let go the line, so that his mother was dragged along, and forced to run, and pulled into the water. “My knife,” she cried, in order to cut the rope. She kept calling for her knife, but he did not throw it to her, and she was drawn away and drowned. She became a narwhal herself, her hair, which she wore twisted to a point, becoming the tusk.

After this, the man who had recovered his sight, and his sister, went away. Finally they came to a house. The brother was thirsty, and wanted water. He asked his sister for some, telling her to go to the house for it. She went up to it, but was at first afraid to go in. “Come in, come in!” cried the people inside, who were murderous adlit. When she entered, they seized her and ate her. She had stayed away a long time, and finally her brother went to look for her. He entered the house, but could not find her. An old man there, after having eaten of her, tried to say he did not have her, and did not know where she was. The brother, however, kept stabbing the inmates of the house with a tusk he had, trying to make them confess, but vainly, and finally killed them. Then her brother put her bones together and went away, carrying them on his back. Then the flesh grew on the bones again, and soon she spoke, “Let me get up!” But he said to her, “Don’t get up!” At last she got up, however. Then they saw a great many people, and soon reached them. By this time his sister had quite recovered; she ate, and went into a house. She married there, and soon had a child. Her brother also married.


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Story of the narwhal

A snow-blind young man, cruelly neglected by his mother, survives thanks to his sister’s secret help. Tricked into believing he missed killing a bear, he discovers his mother’s deceit and plots revenge. When his sight returns, he hunts a whale and ties the line to his mother, dragging her into the sea. Her cries echo among the whales, believed to linger eternally.

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

Family Dynamics: The narrative delves into complex familial relationships, highlighting the mother’s cruelty towards her son and the sister’s secretive support, showcasing both betrayal and loyalty within a family unit.

Revenge and Justice: The son’s calculated retribution against his mother for her deceit and mistreatment underscores the pursuit of justice and the consequences of betrayal.

Supernatural Beings: The transformation of the mother into a being whose cries are eternally echoed among the whales introduces an element of the supernatural, blending human actions with mystical outcomes.

► From the same Region or People

Learn more about Inuit peoples


There was once a young man who lived with his mother and sister. He was snow-blind, and for some reason his mother wished to get rid of him. She tried to starve him. But his sister on the sly, used to bring him bits of meat. He could not hunt because he was snow-blind. But one day a bear came to the snow-house, and his mother guided his bow so that he could shoot the bear through the window. He shot the bear, and killed him. But his mother did not want him to know that he had killed the bear, so she told him that he had missed it, and that his arrow had stuck into the hard ice on the side of the snow-house. So she was living on the meat of the bear, she and her daughter, while her son was starving.

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But his sister managed to feed him something on the sly. At first she would not tell him where the meat came from, but he kept questioning her, and at last she told him that he had killed the bear. Then he knew that his mother was trying to starve him, and he planned to be revenged on her. So in the spring, after the ice had broken up, when he had got his sight back, he used to hunt for white whales along the shore.

One day he and his mother and sister were all standing on the beach, and he was waiting with his harpoon to strike a whale.

He struck one with his whale harpoon, which had a long line attached. He tied the end around his mother’s waist; as the whale swam out to sea, it dragged her down the beach and into the water. As she went, she kept crying, innialuma, “My son did it.” When the whale went down, she would go down too, and when it came up, she would come up too, crying, innialuma, “My son did it,” over and over again. Finally she disappeared.

She still lives with the white whales, and in the spring, when they are going along the shore, the people can hear her crying, luma, luma, innialuma, and say that she is still alive among them.


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Angangujuk

This tale recounts the story of Angangujuk, a child who mysteriously vanishes while playing outside. His mother, fearing her husband’s wrath, admits her loss, prompting him to summon spirit finders. The child’s location is revealed as being held by inland folk, leading the father to rescue him after using magic to lull his captors to sleep. The family flees to safety, abandoning the mainland forever.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Supernatural Beings: The tale involves the father using magic and encountering inland folk, indicating interactions with supernatural elements.

Family Dynamics: The narrative centers on the parents’ desperate efforts to find and rescue their missing child, highlighting familial bonds and responsibilities.

Conflict with Authority: The father’s confrontation with the inland folk who took his child reflects a challenge against those who have wrongfully asserted control over his family.

► From the same Region or People

Learn more about Inuit peoples


It is said that Angangujuk’s father was very strong. They had no other neighbours, but lived there three of them all alone. One day when the mother was going to scrape meat from a skin, she let the child play at kayak outside in the passage, near the entrance. And now and again she called to him: “Angangujuk!” And the child would answer from outside.

And once she called in this way, and called again, for there came no answer. And when no answer came again, she left the skin she was scraping, and began to search about.

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But she could not find the child. And now she began to feel greatly afraid, dreading her husband’s return. And while she stood there feeling great fear of her husband, he came out from behind a rock, dragging a seal behind him.

Then he came forward and said: “Where is our little son?”

“He vanished away from me this morning, after you had gone, when he was playing kayak-man out in the passage.”

And when she had said this, her husband answered: “It is you, wicked old hag, who have killed him. And now I will kill you.”

To this his wife answered: “Do not kill me yet, but wait a little, and first seek out one who can ask counsel of the spirits.”

And now the husband began eagerly to search for such a one. He came home bringing wizards with him, and bade them try what they could do, and when they could not find the child, he let them go without giving them so much as a bite of meat.

And seeing that none of them could help him, he now sought for a very clever finder of hidden things, and meeting such a one at last, he took him home. Then he fastened a stick to his face, and made him lie down on the bedplace on his back.

And now he worked away with him until the spirit came. And when this had happened, the spirit finder declared: “It would seem that spirits have here found a difficult task. He is up in a place between two great cliffs, and two old inland folk are looking after him.”

Then they stopped calling spirits, and wandered away towards the east. They walked and walked, and at last they sighted a lot of houses. And when they came nearer, they saw the smoke coming out from all the smoke holes. It was the heat from inside coming out so. And the father looked in through a window, and saw that they were quarrelling about his child, and the child was crying.

“Who is to look after him?”

So he heard them saying inside the house; each one was eager to have the child. When the father saw this, he was very angry.

And the people inside asked the child: “What would you like to eat?”

“No,” said the child.

“Will you have seal meat?”

“No,” said the child.

And there was nothing he cared to have. Therefore they asked him at last: “Do you want to go home very much?”

Angangujuk answered quickly: “Yes.” And his father was very greatly angered by now. And said to those with him: “Try now to magic them to sleep.”

And now the wizard began calling down a magic sleep upon those in the hut, and one by one they sank to sleep and began to snore. And fewer and fewer remained awake; at last there were only two. But then one of those two began to yawn, and at last rolled over and snored.

And now the great finder of hidden things began calling down sleep with all his might over that one remaining. And at last he too began to move towards the sleeping place. Then he began to yawn a little, and at last he also rolled over.

Now Angangujuk’s father went in quickly, and now he caught up his son. But now the child had no clothes on. And looking for them, he saw them hung up on the drying frame. But the house was so high that they had to poke down the clothes with poles.

At last they came out, and walked and walked and came farther on. And it was now beginning to be light. As soon as they came to the place, they cut the moorings of the umiak, and hastily made all ready, and rowed out to the farthest islands. They had just moved away from land when they saw a number of people opposite the house.

But when the inland folk saw they had already moved out from the land, they went up to the house and beat it down, beating down roof and walls and all that there was of it.

After that time, Angangujuk’s parents never again took up their dwelling on the mainland.

Here ends this story.


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The man who stabbed his wife in the leg

Neruvkaq and Navarana lived at Natsivilik, but Neruvkaq’s cruelty drove Navarana to flee to her inland-dwelling brothers. Seeking vengeance, they attacked Neruvkaq, who cleverly evaded death using a magical tunic and decoy tactics. Despite his triumph, Navarana, terrified of her husband, hid and refused to emerge, ultimately dying in her hiding place. This tale reflects themes of betrayal, resilience, and tragic fear.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Family Dynamics: The narrative centers on the relationship between Neruvkaq and his wife Navarana, highlighting domestic abuse and the involvement of Navarana’s brothers in seeking retribution.

Cunning and Deception: Neruvkaq employs clever tactics to evade his attackers, such as disguising his dog to mislead them, demonstrating the use of wit to outsmart adversaries.

Divine Intervention: Neruvkaq’s mother provides him with strength through magical means during the confrontation, indicating the influence of supernatural assistance in human affairs.

► From the same Region or People

Learn more about Inuit peoples


There was once a man whose name was Neruvkaq, and his wife was named Navarana, and she was of the tunerssuit, the inland-dwellers. She had many brothers, and was herself their only sister. And they lived at Natsivilik, the place where there is a great stone on which men lay out meat.

But Neruvkaq was cruel to his wife; he would stab her in the leg with an awl, and when the point reached her shinbone, she would snivel with pain.

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“Do not touch me; I have many brothers,” she said to her husband.

And as he did not cease from ill-treating her, she ran away to those brothers at last. And they were of the tunerssuit, the inland-dwellers.

Now all these many brothers moved down to Natsivilik, and when they reached the place, they sprang upon the roof of Neruvkaq’s house and began to trample on it. One of them thrust his foot through the roof, and Neruvkaq’s brother cut it off at the joint.

“He has cut off my leg,” they heard him say. And then he hopped about on one leg until all the blood was gone from him and he died.

But Neruvkaq hastened to put on his tunic, and this was a tunic he had worn as a little child, and it had been made larger from time to time. Also it was covered with pieces of walrus tusk, sewn all about. None could kill him as long as he wore that.

And now he wanted to get out of the house. He put the sealskin coat on his dog, and thrust it out. Those outside thought it was Neruvkaq himself, and stabbed the dog to death.

Neruvkaq came close on the heels of the dog, and jumped up to the great stone that is used to set out meat on. So strongly did he jump that his footmarks are seen on the stone to this day. Then he took his arrows all barbed with walrus tusk, and began shooting his enemies down.

His mother gave him strength by magic means.

Soon there were but few of his enemies left, and these fled away. They fled away to the southward, and fled and fled without stopping until they had gone a great way.

But Navarana, who was now afraid of her husband, crept in under the bench and hid herself there. And as she would not come out again, her husband thrust in a great piece of walrus meat, and she chewed and gnawed at it to her heart’s content.

“Come out, come out, for I will never hurt you any more,” he said. But she had grown so afraid of him that she never came out any more, and so she died where she was at last — the old sneak!


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The woman who had a bear as a foster-son

An old woman adopts a bear cub gifted by a hunter’s wife. Raising it with care, she teaches it human ways, earning its loyalty. The bear grows strong, aiding hunters and becoming renowned for its unique sinew collar. After a deadly encounter with a man, the foster-mother urges the bear to leave for safety. Legend says it roams the north, marked by a black spot on its side.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Transformation: The bear undergoes a significant change, adopting human behaviors and understanding through the nurturing care of its foster mother.

Supernatural Beings: The bear, though an animal, exhibits human-like intelligence and emotions, blurring the line between the natural and supernatural realms.

Family Dynamics: The relationship between the old woman and the bear highlights themes of adoption, caregiving, and the bonds that form between individuals, regardless of species.

► From the same Region or People

Learn more about Inuit peoples


There was once an old woman living in a place where others lived. She lived nearest the shore, and when those who lived in houses up above had been out hunting, they gave her both meat and blubber. And once they were out hunting as usual, and now and again they got a bear, so that they frequently ate bear’s meat. And they came home with a whole bear. The old woman received a piece from the ribs as her share, and took it home to her house. After she had come home to her house, the wife of the man who had killed the bear came to the window and said: “Dear little old woman in there, would you like to have a bear’s cub?”

► Continue reading…

And the old woman went and fetched it, and brought it into her house, shifted her lamp, and placed the cub, because it was frozen, up on to the drying frame to thaw. Suddenly she noticed that it moved a little, and took it down to warm it. Then she roasted some blubber, for she had heard that bears lived on blubber, and in this way she fed it from that time onwards, giving it greaves to eat and melted blubber to drink, and it lay beside her at night.

And after it had begun to lie beside her at night it grew very fast, and she began to talk to it in human speech, and thus it gained the mind of a human being, and when it wished to ask its foster-mother for food, it would sniff.

The old woman now no longer suffered want, and those living near brought her food for the cub. The children came sometimes to play with it, but then the old woman would say: “Little bear, remember to sheathe your claws when you play with them.”

In the morning, the children would come to the window and call in: “Little bear, come out and play with us, for now we are going to play.”

And when they went out to play together, it would break the children’s toy harpoons to pieces, but whenever it wanted to give any one of the children a push, it would always sheathe its claws. But at last it grew so strong, that it nearly always made the children cry. And when it had grown so strong the grown-up people began to play with it, and they helped the old woman in this way, in making the bear grow stronger. But after a time not even grown men dared play with it, so great was its strength, and then they said to one another: “Let us take it with us when we go out hunting. It may help us to find seal.”

And so one day in the dawn, they came to the old woman’s window and cried: “Little bear, come and earn a share of our catch; come out hunting with us, bear.”

But before the bear went out, it sniffed at the old woman. And then it went out with the men.

On the way, one of the men said: “Little bear, you must keep down wind, for if you do not so, the game will scent you, and take fright.”

One day when they had been out hunting and were returning home, they called in to the old woman: “It was very nearly killed by the hunters from the northward; we hardly managed to save it alive. Give therefore some mark by which it may be known; a broad collar of plaited sinews about its neck.”

And so the old foster-mother made a mark for it to wear; a collar of plaited sinews, as broad as a harpoon line.

And after that it never failed to catch seal, and was stronger even than the strongest of hunters, and never stayed at home even in the worst of all weather. Also it was not bigger than an ordinary bear. All the people in the other villages knew it now, and although they sometimes came near to catching it, they would always let it go as soon as they saw its collar.

But now the people from beyond Angmagssalik heard that there was a bear which could not be caught, and then one of them said: “If ever I see it, I will kill it.”

But the others said: “You must not do that; the bear’s foster-mother could ill manage without its help. If you see it, do not harm it, but leave it alone, as soon as you see its mark.”

One day when the bear came home as usual from hunting, the old foster-mother said: “Whenever you meet with men, treat them as if you were of one kin with them; never seek to harm them unless they first attack.”

And it heard the foster-mother’s words and did as she had said.

And thus the old foster-mother kept the bear with her. In the summer it went out hunting in the sea, and in winter on the ice, and the other hunters now learned to know its ways, and received shares of its catch.

Once during a storm the bear was away hunting as usual, and did not come home until evening. Then it sniffed at its foster-mother and sprang up on to the bench, where its place was on the southern side. Then the old foster-mother went out of the house, and found outside the body of a dead man, which the bear had hauled home. Then without going in again, the old woman went hurrying to the nearest house, and cried at the window: “Are you all at home?” — “Why?” — “The little bear has come home with a dead man, one whom I do not know.”

When it grew light, they went out and saw that it was the man from the north, and they could see he had been running fast, for he had drawn off his furs, and was in his underbreeches. Afterwards they heard that it was his comrades who had urged the bear to resistance, because he would not leave it alone.

A long time after this had happened, the old foster-mother said to the bear: “You had better not stay with me here always; you will be killed if you do, and that would be a pity. You had better leave me.”

And she wept as she said this. But the bear thrust its muzzle right down to the floor and wept, so greatly did it grieve to go away from her.

After this, the foster-mother went out every morning as soon as dawn appeared, to look at the weather, and if there were but a cloud as big as one’s hand in the sky, she said nothing.

But one morning when she went out, there was not even a cloud as big as a hand, and so she came in and said: “Little bear, now you had better go; you have your own kin far away out there.”

But when the bear was ready to set out, the old foster-mother, weeping very much, dipped her hands in oil and smeared them with soot, and stroked the bear’s side as it took leave of her, but in such manner that it could not see what she was doing. The bear sniffed at her and went away. But the old foster-mother wept all through that day, and her fellows in the place mourned also for the loss of their bear.

But men say that far to the north, when many bears are abroad, there will sometimes come a bear as big as an iceberg, with a black spot on its side.

Here ends this story.


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Another tale from East Greenland

A widow and her son, Kongajuk, faced neglect and hunger from their housemates. After the widow’s death, the ailing Kongajuk was left alone, hearing eerie grave sounds. The spirits of his mother, father, and others emerged, taking him to join them in their otherworldly realm. The tale intertwines themes of suffering, abandonment, and reunion in the afterlife.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Underworld Journey: Kongajuk is visited by the spirits of his deceased family members, who take him to their otherworldly realm, indicating a journey into the afterlife.

Family Dynamics: The narrative centers on Kongajuk’s relationship with his mother and father, highlighting themes of familial neglect and eventual reunion in the afterlife.

Community and Isolation: Kongajuk and his mother experience neglect and isolation from their community, leading to their suffering and abandonment.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A widow and her son were despised by their housemates, and suffered want of food.

At last she died, and the child, named Kongajuk, being very sick, was left alone in the house.

There it heard the bones of the graves rattling, and in came its mother, leading another child in her hand, and afterwards its father, accompanied by other deceased people, who took Kongajuk along with them to their abodes.

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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