King, J.C.H.; Pauksztat, Birgit; Storrie, Robert, eds. (2005). Arctic Clothing. Montreal: McGill-Queen's Press. ISBN 978-0-7735-3008-9. Traditional ceremonial and shamanic clothing also incorporated masks made of wood and skin to invoke supernatural abilities, although this practice largely died out after the arrival of Christian missionaries and other outside influences. [268] While Alaskan religious masks were typically elaborate, those of the Canadian Inuit were comparatively simple. [269] Gender expression [ edit ] To ensure the survival of the family unit and the community as a whole, garments had to be sewn well and properly maintained. Heat loss from poorly constructed clothing reduced the wearer's ability to perform essential tasks in camp and on the hunt and limited their ability to travel. [131] It could also lead to negative health outcomes including illness, hypothermia, or frostbite, which in extreme cases can result in loss of limbs and eventually death. [79] [131] [132] For this reason, most garments, especially boots, were constructed from as few pieces as possible to minimize the number of seams, which in turn minimized heat loss. [90] [91] Oakes, Jill (February 1991b). "Environmental Factors Influencing Bird-Skin Clothing Production". Arctic and Alpine Research. 23 (1): 71–79. doi: 10.2307/1551440. ISSN 0004-0851. JSTOR 1551440. Reitan, Janne Beate (2007). Improvisation in Tradition: a Study of Contemporary Vernacular Clothing Design Practiced by Iñupiaq Women of Kaktovik, North Alaska. Oslo: Oslo School of Architecture and Design. ISBN 978-82-547-0206-2. OCLC 191444826.

Inuit shamans, called angakkuq, [c] usually wore garments like those of laypeople, but which included unique accessories or design elements to differentiate their spiritual status. The intricately designed parka of the angakkuq Qingailisaq, inspired by spiritual visions, is an example of such a garment. It was acquired for the American Museum of Natural History in 1902 and has been studied extensively by scholars of Inuit culture. [261] Bird, Phillip (July 2002). Intellectual Property Rights and the Inuit Amauti: A Case Study (PDF) (Report). Pauktuutit Inuit Women's Association. Using modern man-made heat retaining fabrics and some extra key features we’ve made this unbelievably warm over-sized hoodie blanket that’s useable anywhere! You won’t be afraid of the cold inside or out, it is the extra cosy layer of warmth you have always dreamed of. Waterproofing: Making garments waterproof was a major concern for Inuit, especially during the wetter weather of summer. The skin of marine mammals like seals sheds water naturally, but is lightweight and breathable, making it extremely useful for this kind of clothing. Before artificial waterproof materials became available, seal or walrus intestine was commonly used to make raincoats and other wet-weather gear. Skilful sewing using sinews allowed the creation of waterproof seams, particularly useful for footwear. [186]

Q & A

Reed, Fran. "The Poor Man's Raincoat: Alaskan Fish-skin Garments". In King, Pauksztat & Storrie (2005), pp.48–52.

Eskimos live in some of the coldest conditions known to man, they keep warm by wearing layers of fur.

Features

Farr, Dorothy (Fall 2002). "Amauti: Exploring the Presence of Inuit Women as Subject and as Artist" (PDF). Inuit Art Quarterly. p.47 . Retrieved 24 June 2021. Issenman, Betty Kobayashi (1997). Sinews of Survival: the Living Legacy of Inuit Clothing. Vancouver: UBC Press. ISBN 978-0-7748-5641-6. OCLC 923445644. McGregor, Heather E. (January 2011). Inuit Education and Schools in the Eastern Arctic. Vancouver: UBC Press. ISBN 978-0-7748-5949-3.

Using modern man-made heat retaining fabrics and some extra key features we’ve made this unbelievably warm over-sized hoodie blanket that’s useable anywhere!The concept of Inuit clothing encompasses the traditional wear of a geographically broad range of Inuit cultures from Alaska to Greenland. For the sake of consistency, this article uses Canadian Inuktitut terminology, unless otherwise noted. Osborn, Alan J. (2014). "Eye of the Needle: Cold Stress, Clothing, and Sewing Technology During the Younger Dryas Cold Event in North America". American Antiquity. 79 (1): 45–68. doi: 10.7183/0002-7316.79.1.45. ISSN 0002-7316. JSTOR 24712726. S2CID 163867275. Historically, women were responsible for managing every stage of the clothing production process, from preparation of skins to the final sewing of garments. The skills relating to this work were traditionally passed down in families from grandmothers and mothers to their daughters and grandchildren. [10] [127] Women learned not only sewing skills, but information about game animals, the local environment, and the seasons. [128] An extensive vocabulary existed to describe the specifics of skin preparation and sewing. [128]