How Denes Handle Caribou: Evidence Respectful Practices

The article “the inuit paradox” starts off with an Inupiat woman describing the most common foods that she consumed growing up in an Inuit community in which foraging is necessary for survival. She describes that the traditional Inuit diet focused primarily on meat that was foraged from the environment.

Walruses and narwhals have ivory that were used as harpoons heads, and could have been used as knives. That assists them in cutting the food. Driftwood was used as wood, but it only is found in the ocean. Driftwood could be used for fuels and heat to cook the food. These natural resources have helped the Inuit tribe to provide food.

In Farley Mowat’s, “Observing Wolves”, Never Cry Wolf, 1963 story he writes about his trip to the Keewatin Barren Land in the Northwest Territories. He was sent there by the Canadian government to prove or disprove that the wolves were eating the caribou. Before Mowat went on his journey he would have planned what equipment he needed to bring, how to prove or dis-prove to the Canadian government that the wolves are eating the caribou, and how Mowat would have prevented the wolves from attacking him.

Hunting is a common activity all around the world, and if performed properly, can have many benefits to us and the rest of the planet. The art of hunting has been around since the beginning of time. Living off of the land used to be a necessity across the world, until the mass production of food came along. In America, people do not usually need to hunt to survive. However, the population of animal species needs to be controlled. Too many of one type of animal can cause a drastic change to any ecosystem. Food supplies decline quickly, leaving many animals without food. Hunting can help keep the population of a group of animals at a good number, making the lives of the other

The Inuit Indians also catch lots of other animals. The Inuit people rely on fish, sea mammals, and land animals for food, heat, light, clothing, tools, and shelter( ? ). The Inuit Tribe is all about not wasting any part of animals they kill. They will use animals fat for lighting homes, animal bones are turned into tools and weapons, and animal bones are also used for arts (Sontella 20). Animals are a big part of the Inuit’s culture. They have many traditions and cultural beliefs based around the animals of the north.

When the townspeople encounter the moose, they treat him as though he was their property because they attempt to control and overpower the moose. For example, Nowlan uses the image of the men pry[ing] open [the moose's] jaws with bottles" to show how humans try to have power over the moose. Although this image illustrates how humans are able to control the moose, I believe the use of the word "pry" suggests that this control was not easy, but was rather hard and difficult, which further suggests the idea that the moose and the townspeople are clashing rather than blending together. I believe this situation suggests that humanity and nature will continue to clash because humans believe that they are superior to nature, and therefore, they view nature as something they can control and exploit. In addition, this situation reflects humanity's powerful need to control themselves because the townspeople believe that by controlling the moose, they are able to keep not only the moose's wild nature under control, but also they are able to control the wildness inside of themselves. Nowlan further illustrates the townspeople's attempt to incorporate the wild moose into their society when he uses a simile to compare the moose to a "tolerant old collie." This comparison suggests that not only do the townspeople believe that they can control a wild moose just

As suggested earlier, small bodies of water that may have been present provided the tribe a source of drinking water. Since they have terms for cow, pig, calf, and sheep but no terms for beef, pork, veal, leather, or mutton, it is most likely that the tribe did not slaughter these animals for food or clothing. The tribe lived among these animals, and one might assume they valued them as living creatures. Based on the focus on grains, one might also assume that they are vegetarians based on the provided data; however, while they did not eat red meat, the possible presence of rivers and lakes suggests the availability of fresh water fish.

The economic and cultural influences of the 19th century Hudson Bay Company had a significant impact on the diet and food practices of the Northern First Nations Peoples, which impact created a dependency on the government. From this dependency Northern Canada emerged as a welfare state. Prior to European contact, the First Nations exercised regular hunting and gathering practices, relying on game animals as a key meat source. These Peoples, such as the Barren Ground caribou hunters and the Ojibwa fishing villagers, were considered affluent as they had stable food resources which supplied a surplus to their needs (Coates 1989). Resource management strategies, such as hunting multiple species, had been established and were practiced by the hunters to avoid food shortages or scarcities (Coates 1989). Most tribes which based their food supply on a primary large animal – such as the barren ground caribou – would also hunt secondary prey sources, like the beaver (Coates 1989). However, modifications were made to these management strategies as the First Nations responded to the demands created by the open market of the 19th century Hudson Bay Company. The Peoples developed as commercial

(Higgins, 2008) The Beothuk had mainly a marine diet consisting largely of harp seal as well as other various types of fish, their diet also included birds. (Pastore) The island was rich and abundant in marine food sources but had limited food sources inland. When the Europeans settled along the coastal shore the Beothuk were forced to move inland and so they adjusted their hunting practices and lifestyle to inland practices such as hunting caribou. (Higgins, 2008) Many Beothuk as a result were malnourished and starving. (Pastore) Due to resources being scarce and irregular provision sources the Beothuk would jerk meat such as fish, seal flesh, venison and birds to preserve it. (Howley, 1915) The Beothuk also made sausages with seal guts stuffed with seal flesh, seal fat, eggs and a variety of other ingredients. (Howley,

You just learned about how dissimilar, and the same two tribes can be to each other, and how they are comparable, how the Dene’s style varies, and how the Inuit are distinct. The Dene and the Inuit are similar on caribou, clothing, and location. The Dene is different because of the houses they live in. The Inuit is different because more of their territory is close to water. Think about this; how unlike do you live, than a person your age living in another place, like London, Paris, Moscow, or the

The Canadian Inuit were a domestic, tribal, egalitarian society in the 19th century. And some cultural changes occurred; making the Inuit adapt and become more aware of other resources they could get hold of, for gathering and hunting for food. In the 19th Century, the Europeans discovered the Inuit culture and this provided new resources for the Inuit to gain an easier way to gather and hunt for food. But because of the European influence, the Inuit’s culture changed to adapt with European Individuals living in their land, and European resources that had been made access to them. By this cultural change in the 19th century there was “an increased diversity in the social structure and material culture of the Labrador Inuit society” (Auger, 1993:27). The Labrador Inuit was a significant Inuit Society to have an ethnographical research made to understand a little bit more to; how the Inuit was affected and how the food process was changed. It will also be discussed the significant ideas and techniques that the Inuit used to gather and hunt for resources.

The Sioux ate what they found in the homelands. Buffalo was an important food, it was mostly hunted in the fall. None of the buffalo was wasted. It was eaten and made into clothing, tipi coverings, shields, and weapons. The Sioux also made pemmican from dried meats, dried berries, dried fruits, nuts, and melted buffalo fat. The meat, berries, fruits, and nuts were crushed. Then they poured melted buffalo fat over the mixture. The pemmican was stored in animal intestines and bladders. The containers were lightweight, watertight, and safe from insects.

Drum portrays the Gwich’in ontology through indigenous theories of substantive kinship, cosmology, and structuring legal order. The Gwich’in ancestors have relied of the Porcupine Caribou herd for their “nutritional, cultural, and spiritual needs” (Drum, 3); a relationship that lasts to this day. Drum illustrates the dependent relationship between the Gwich’in and the Caribou to strengthen the kinship between humans and non-humans. In 2004, the Gwich’in Steering Committee stated, “In our creation story, the Gwich’in came from the caribou when there was a separation of humans from animals” (Drum, 14). The origin of the Gwich’in is centralized around the caribou also strengthening the spirituality between human and non-human entities. This statement

The linguistic data provide evidence of the way the Massaii feed themselves. They have dozens of terms meaning grains. One might conclude that they farm a lot and grow mostly grains. They also have eight terms for wheat alone perhaps they feed themselves with different foods where wheat is the main ingredient in the dish. They have words designating “cow”, “pig”, “calf” and “sheep” but no terms for “beef”, “pork”, “veal”, “leather” or “mutton”. These facts show perhaps how animals have a very important place in their lives. They do not eat meat. They do not kill animals or use their skin for leather or fur. Furthermore, we might infer that they breed animals for their milk, and these animals help them in their daily activities such as farming and transporting goods and people from one place to another. All this evidence might suggest that they are vegetarians and animal activists.

In the Congo, of Africa, lives a tribe known as the Mbuti. They are pygmies (dwarf like people) living in a luscious rain forest known as the Ituri. The Ituri Forest existed prior to the last ice age. The universe of the rainforest is one of purged sunlight below a lofty, expansive cloak of trees, where abysmal peace exists with the punctuating cries of the numerous birds and animals that share the forest with the Mbuti. A consistent, peacefully affable warmth, ample rainfall, damp air, and rich earth nurture the abundance of vegetation that grows. The abundance of vegetation benefits animals, birds, and insects that are soon to become a nutrimental source of the Mbuti diet. The culture of the Mbuti derived from their dependents on the