Project MUSE®: Arctic Anthropology - Latest Articles
https://muse.jhu.edu/journal/384
Project MUSE®: Latest articles in Arctic Anthropology.daily12026-05-16T00:00:00-05:00text/htmlen-USVol. 40 (2003) through current issueLatest Articles: Arctic AnthropologyTWOProject MUSE®Arctic Anthropology1933-81390066-6939Latest articles in Arctic Anthropology. Feed provided by Project MUSE®From Sea to Stone—Depictions of Halibut (Hippoglossus hippoglossus) in Norwegian Prehistoric Rock Art
https://muse.jhu.edu/article/984372
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Animals occupy a central role in the prehistoric hunter-fisher-gatherer rock art of northern Europe, reflecting their importance in subsistence, cosmology, and identity formation within these societies (e.g., Fuglestvedt 2018; Gjerde 2010; Helskog 2004; Mantere 2023). While previous research has primarily focused on large mammals such as Eurasian elk (Alces alces) and reindeer (Rangifer tarandus) that dominate the rock art imagery, northern rock art also features numerous other animal species. Although less commonly portrayed and studied, these depictions provide significant insight into the lifeways, economic practices, and symbolic expressions of hunter-fisher-gatherer societies. Within this context, the rock art
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmallFrom Sea to Stone—Depictions of Halibut (Hippoglossus hippoglossus) in Norwegian Prehistoric Rock Art2026-03-05text/htmlen-USFrom Sea to Stone—Depictions of Halibut (Hippoglossus hippoglossus) in Norwegian Prehistoric Rock Art2026-03-052026TWOProject MUSE®1598972026-05-16T00:00:00-05:002026-03-05Walking with, Walking Past/s: Contested Landscapes in Gilbbesjávri, Sápmi
https://muse.jhu.edu/article/984373
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Unlike sometimes incorrectly claimed, the glacier buttercup is not a victim of climate change, but of the environmental destruction caused by reindeer mass grazing Goodbye, glacier buttercup, goodbye Malla nature preserve! Thirty-two years of our buttercup expeditions are over because there is nothing left to study (Järvinen and Järvinen 2014:xx).This quote, attributed to the former director of the University of Helsinki's Biological Research Station in Gilbbesjávri (Fi. Kilpisjärvi) and his spouse, reveals various aspects of conflict in the village and the surrounding landscape. Nestled in the northwest corner of Finland, at the national borders with Norway and Sweden, Gilbbesjávri has long been at the center of
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmallWalking with, Walking Past/s: Contested Landscapes in Gilbbesjávri, Sápmi2026-03-05text/htmlen-USWalking with, Walking Past/s: Contested Landscapes in Gilbbesjávri, Sápmi2026-03-052026TWOProject MUSE®1515342026-05-16T00:00:00-05:002026-03-05"I had a reindeer called Onni …"—Values, Emotions, and Relationships with Working Reindeer in Stories Told by Reindeer Herders in Northern Finland
https://muse.jhu.edu/article/984374
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I had a reindeer called Onni. [My daughter] remembers that he was so smart you could have taken him to church. I was doing safaris with him at night, in [the name of a tourism center], and here, and once, as I was driving home, I fell asleep. Onni came home without guidance. He had a bell around his neck, it made a sound, and I didn't have to steer him at all. He knew everything, and when he crossed a road, he knew to look for cars. He was great. … I've had a lot of great bulls. And when they have grown old and gotten sick, parting from them has brought tears to my eyes. They have been like brothers to me (H12).The reindeer (Rangifer tarandus) is important for many Indigenous cultures and economies of the Eurasian
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmall"I had a reindeer called Onni …"—Values, Emotions, and Relationships with Working Reindeer in Stories Told by Reindeer Herders in Northern Finland2026-03-05text/htmlen-US"I had a reindeer called Onni …"—Values, Emotions, and Relationships with Working Reindeer in Stories Told by Reindeer Herders in Northern Finland2026-03-052026TWOProject MUSE®1253882026-05-16T00:00:00-05:002026-03-05The Mining Road That Sustains People: Food Sovereignty Practices amid Maintained and Ruined Infrastructures in Chukotka (the Russian Arctic)
https://muse.jhu.edu/article/984375
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The Iul'tinskaia Road, located in northern Chukotka (the Russian Arctic), is an all-year-round 200-kilometer-long road built in the Soviet era (1940–1950) to connect the mine near Iul'tin with the seaport at Egvekinot (Fig. 1). Nowadays, Egvekinot is a regional center and transportation hub with a population of more than 3,000 people. The mine and its settlement were closed in the 1990s, but the road is still maintained for 94 km, extending from Egvekinot to the site of a reindeer slaughterhouse near the reindeer-herding village of Amguema. This hamlet appeared immediately after the road was built in the 1950s and now has a predominantly Indigenous population of about 500. The rest of the Iul'tinskaia road
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmallThe Mining Road That Sustains People: Food Sovereignty Practices amid Maintained and Ruined Infrastructures in Chukotka (the Russian Arctic)2026-03-05text/htmlen-USThe Mining Road That Sustains People: Food Sovereignty Practices amid Maintained and Ruined Infrastructures in Chukotka (the Russian Arctic)2026-03-052026TWOProject MUSE®1579902026-05-16T00:00:00-05:002026-03-05Lost in Other-than-Human Worlds: Exploring Disorientation and Displacement in Siberian and Northwest Coast American Shamanic Topographies
https://muse.jhu.edu/article/984376
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One day, a man—a hunter—became completely lost while hunting for sable in a snowstorm and couldn't find his way back to his tipi]]. He walked and walked in the direction of his d'u but he got completely lost. He was walking around in vain. While he was wandering around like this in the dark, he fell into some kind of pit. He fell deep down, all the way down to the very bottom. "How did this happen?" he wondered. The man was surprised; he was completely frightened. At some point in the pit, he fell, maybe he fell asleep, or maybe not. At some point, he came to his senses and walked and walked; there was some kind of world down below. And he went toward that world. He walked and walked, and then he saw tipis; there
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmallLost in Other-than-Human Worlds: Exploring Disorientation and Displacement in Siberian and Northwest Coast American Shamanic Topographies2026-03-05text/htmlen-USLost in Other-than-Human Worlds: Exploring Disorientation and Displacement in Siberian and Northwest Coast American Shamanic Topographies2026-03-052026TWOProject MUSE®1453432026-05-16T00:00:00-05:002026-03-05Consulting Greenlandic Inuit Oral History for Archaeological Learnings
https://muse.jhu.edu/article/984377
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In recent years, archaeological research in the Eastern Arctic has increasingly centered on the interplay between climate change, environmental transformations, and human adaptation, with a strong emphasis on technological developments and subsistence strategies (Gotfredsen et al. 2018; Mønsted et al. 2018; Sørensen 2010). While previous studies of Inuit architecture and landscape often framed these structures through the lens of economic and functional rationalization (Binford 2001; Kelly 1995), architecture also operates as a medium for cosmological references and ontological conceptions (Cannon 2011; Ingold 2000; Pearson and Richards 1994; Richards 1996). The approach of this study resonates with an ongoing
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmallConsulting Greenlandic Inuit Oral History for Archaeological Learnings2026-03-05text/htmlen-USConsulting Greenlandic Inuit Oral History for Archaeological Learnings2026-03-052026TWOProject MUSE®550342026-05-16T00:00:00-05:002026-03-05From Sled Dogs to Cultural Icons: Human–Qimmit Relations in Greenland
https://muse.jhu.edu/article/984378
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Across northern and western Greenland, rapid environmental, technological, and socioeconomic changes are transforming traditional ways of life. The Arctic is warming nearly four times faster than the global average (Rantanen et al. 2022), affecting sea ice, animal migration, and hunting conditions—challenges that directly impact Inuit and Kalaallit subsistence practices, including the culturally and economically vital role of qimmit—the Greenland sled dogs.Specifically, the term qimmeq [plural qimmit] refers to the Greenland sled dog (Canis lupus familiaris), a unique landrace developed over generations through Inuit hunting and adaptation to arctic environments. Specialized hunting dogs known as nanorriutit are
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/384/image/coversmallFrom Sled Dogs to Cultural Icons: Human–Qimmit Relations in Greenland2026-03-05text/htmlen-USFrom Sled Dogs to Cultural Icons: Human–Qimmit Relations in Greenland2026-03-052026TWOProject MUSE®1436562026-05-16T00:00:00-05:002026-03-05