Pharand, Sylvie (2012). Caribou Skin Clothing of the Igloolik Inuit. Iqaluit, Nunavut: Inhabit Media. ISBN 978-1-927095-17-1. OCLC 810526697. Through socialization and trade, Inuit groups throughout their history disseminated clothing designs, materials, and styles between themselves. There is evidence indicating that prehistoric and historic Inuit gathered in large trade fairs to exchange materials and finished goods; the trade network that supported these fairs extended across some 3,000km (1,900mi) of Arctic territory. [92] They also encountered and incorporated concepts and materials from other indigenous Arctic peoples such as the Chukchi, Koryak, and Yupik peoples of Siberia and the Russian Far East, the Sámi people of Scandinavia, as well as non-Inuit North American indigenous groups. [93] [94] [95] Caribou and seal [ edit ] Prepared ringed seal hide, German Federal Fur School [ de] Inuit clothing expert Betty Kobayashi Issenman identifies five aspects common to the clothing worn by all circumpolar peoples, made necessary by the challenges particular to survival in the polar environment: insulation, control of perspiration, waterproofing, functionality, and durability. [6] Other researchers of Arctic clothing have independently described similar governing principles, generally centred around warmth, humidity control, and sturdiness. [105] [174] Archaeologist Douglas Stenton noted that cold-weather garments such as Inuit clothing must maintain two attributes to be useful: "(i) protection of the body and (ii) the maintenance of task efficiency." [175] Interviews with Qikirtamiut seamstresses in the late 1980s found they sought similar attributes when deciding which bird skins to use and where. [111] Red Wearable Blanket. Soft Fleece Blanket for Adults, Blanket with Sleeves Gift for Family. Soft Snuggie Christmas Gift Idea, Happy New Year Cotel, Aline J.; Golingo, Raymond; etal. (2004). "Effect of Ancient Inuit Fur Parka Ruffs on Facial Heat Transfer". Climate Research. 26 (1): 77–84. Bibcode: 2004ClRes..26...77C. doi: 10.3354/cr026077. ISSN 0936-577X. JSTOR 24868710.

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. 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. The spiritual, personal and social text stitched into footwear designs are difficult or impossible to understand from objects removed from their makers or wearers. Modern Kalaallit formal women's outfit with beadwork collar, and avittat or skin embroidery at the ends of the sleeves, acquired 1979 Issenman, Betty Kobayashi; Rankin, Catherine (1988b). Ivalu: Traditions Of Inuit Clothing. Montréal: McCord Museum of Canadian History. ISBN 0-7717-0182-9. OCLC 17871781.The problem with a blanket is freedom of movement and there is always a cold spot unless you completely wrap yourself up. Shamans from groups which permitted the hunting of albino caribou, such as the Copper and Caribou Inuit, might have parkas whose colouration was inverted compared to regular garments: white for the base garment and brown for the decorative markings. [262] The fur used for a shaman's belt was white, and the belts themselves were adorned with amulets, coloured cloth, and tools, often representative of important events in the shaman's life or given to the shaman by supplicants seeking magical assistance. [263] [264] [265] Mittens and gloves, though not always visually distinct, were important components of shamanic rituals; they were considered to protect the hands and serve as a symbolic reminder of the shaman's humanity. [266] [267] The use of stoat skins for a shaman's clothing invoked the animal's intellect and cunning, while foot-bones taken from foxes or wolves invoked running speed and endurance. [95] [258] Sealskin mask from Igloolik, Baffin Island; acquired during Fifth Thule Expedition (1921–1924) In the modern era, changes to the Inuit lifestyle led to a loss of traditional skills and a reduced demand for full outfits of skin clothing. Since the 1990s, efforts by Inuit organizations to revive historical cultural skills and combine them with modern clothing-making techniques have led to a resurgence of traditional Inuit clothing, particularly for special occasions, and the development of contemporary Inuit fashion as its own style within the larger indigenous American fashion movement.

Children's clothing was similar in function to adult clothing, but typically made of softer materials like caribou fawn, fox skin, or rabbit. Once children were old enough to walk, they would wear a one-piece suit called an atajuq, similar in form to a modern blanket sleeper. This garment had attached feet and often mittens as well, and unlike an adult's trousers, it opened at the crotch to allow the child to relieve themselves. [69] [71] Many of these suits had detached caps, which could be tied down with fringe to prevent them from getting lost. [72] The hood shape and position of decorative flourishes on these suits differentiated between genders. [69] Dubuc, Élise (Fall 2002). "Culture Matérielle et Représentations Symboliques Par Grands Froids: les Vêtements de Pindustrie du Plein Air et la Tradition Inuit". Material Culture Review (in French). 56. Although the learning process began in early childhood, fully mastering these skills could take until a woman was into her mid-thirties. [10] [127] Learning to make traditional clothing has always been a process of acquiring tacit knowledge by observing and learning the sewing process, then creating items independently without explicit verbal directions in what can be characterized as learning-by-doing. [129] Traditionally, young girls practiced by creating dolls and doll clothes from scraps of hide before moving on to small clothing items like mittens intended for actual use. [130] Stern, Pamela R. (2010). Daily Life of the Inuit. Santa Barbara: Greenwood. ISBN 978-0-313-36312-2. While they became common, these new materials, tools, and techniques generally did not alter the basic design of the traditional skin clothing system, which has always remained consistent in form and function. In many cases Inuit were dismissive of so-called "white men's clothing"; the Inuvialuit referred to cloth pants as kam'-mik-hluk, meaning "makeshift pants". [125] The Inuit selectively adopted foreign elements that simplified the construction process (such as metal needles) or aesthetically modified the appearance of garments (such as seed beads and dyed cloth), while rejecting elements that were unsuitable (such as metal fasteners, which may freeze and snag, and synthetic fabrics, which absorb perspiration). [55] [126] Construction and maintenance [ edit ] Inuit women wearing Mother Hubbard parkas scraping a caribou hide with their uluit (woman's knives). Photo from Fifth Thule Expedition, 1921–24.Schneider, Lucien (1985). Ulirnaisigutiit: An Inuktitut-English Dictionary of Northern Quebec, Labrador, and Eastern Arctic Dialects (with an English-Inuktitut Index). Quebec City: Presses Université Laval. ISBN 978-2-7637-7065-9. Bird, Phillip (July 2002). Intellectual Property Rights and the Inuit Amauti: A Case Study (PDF) (Report). Pauktuutit Inuit Women's Association. Schmidt, Anne Lisbeth (2018). "The Holmberg Collection of Skin Clothing from Kodiak Island at the National Museum of Denmark". Études/Inuit/Studies. 42 (1): 117–136. doi: 10.7202/1064498ar. ISSN 0701-1008. JSTOR 26775763. S2CID 204265611. Renouf, M. A. P.; Bell, T. (2008). "Dorset Palaeoeskimo Skin Processing at Phillip's Garden, Port au Choix, Northwestern Newfoundland". Arctic. 61 (1): 35–47. doi: 10.14430/arctic5. ISSN 0004-0843. JSTOR 40513180.

Demand for skin garments shrank with lifestyle changes, including wider availability of manufactured clothing, which can be easier to maintain. [285] [304] Overhunting depleted many caribou herds, and opposition to seal hunting from the animal rights movement crashed the export market for seal pelts; there was a corresponding drop in hunting as a primary occupation. [305] [306] [307] Reduced demand meant that fewer practitioners retained their skills, and even fewer passed them on. [302] By the mid-1990s, the skills necessary to make Inuit skin clothing were in danger of being completely lost. [308] [309] Fluffy Shaggy Oversized Hoodie Blanket, Large Reversible Sherpa Fleece Sweatshirt In 6 Colours, Gift For HerMacDuffee, Allison (31 August 2018). "The Shaman's Legacy: The Inuit Angakuq Coat from Igloolik". National Gallery of Canada . Retrieved 16 April 2021.

Historically, European images of Inuit were sourced from the clothing worn by Inuit who travelled to Europe (whether voluntarily or as captives), clothing brought to museums by explorers, and from written accounts of travels to the Arctic. The earliest of these was a series of illustrated broadsides printed after an Inuit mother and child from Labrador were brought to the European Low Countries in 1566. [322] Other paintings and engravings of Inuit and their clothing were created over the following centuries. [323] 19th century techniques such as photography allowed for a wider dissemination of images of Inuit clothing, especially in illustrated magazines. [323] Nakashima, Douglas (Fall 2002). "Inuit Women's Knowledge of Bird Skins and its Application in Clothing Construction, Sanikiluaq, Nunavut". Material Culture Review. 56. Petersen, Robert (2003). Settlements, Kinship and Hunting Grounds in Traditional Greenland. Copenhagen: Danish Polar Center. ISBN 978-87-635-1261-9.Oversized Hoodie Blanket | Reversible Sherpa | Hooded Sweatshirt | Warm Hoodies | UK | Gifts For Her Snuggled on the sofa, doing some household jobs or outside camping you will be amazed at how warm and cosy you feel wearing the Snug-Rug® Eskimo™, it really is the most versatile blanket available.