Eskimo Oversized Sherpa Hoodie Sweatshirt Blanket - Warm and Cozy - Reversible with Pockets Grey

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Petersen, Robert (2003). Settlements, Kinship and Hunting Grounds in Traditional Greenland. Copenhagen: Danish Polar Center. ISBN 978-87-635-1261-9. Carlsen, Lars; Feldthus, Anders; Schmidt, Anne Lisbeth (1995). "The Preservation of Inuit Clothing Collected during the Fifth Thule Expedition (1921-24)". Arctic. 48 (4): 333–337. doi: 10.14430/arctic1256. ISSN 0004-0843. JSTOR 40511935. Buijs, Cunera. "Clothing as a Visual Representation of Identities in East Greenland". In King, Pauksztat & Storrie (2005), pp.108–114. Driscoll-Engelstad, Bernadette (1984). "Sapangat: Inuit Beadwork in the Canadian Arctic". Expedition. Vol.26, no.2. pp.40–47.

Rholem, Karim (2001). Uvattinnit: The People of the Far North. Montréal: Stanké. ISBN 2-7604-0794-2. OCLC 46617134. The Inuit clothing system bears strong similarities to the skin clothing systems of other circumpolar peoples such as the indigenous peoples of Alaska, Siberia and the Russian Far East. Archaeological evidence indicates that the history of the circumpolar clothing system may have begun in Siberia as early as 22,000 BCE, and in northern Canada and Greenland as early as 2500 BCE. After Europeans began to explore the North American Arctic in the late 1500s, seeking the Northwest Passage, Inuit began to adopt European clothing for convenience. Around the same time, Europeans began to conduct research on Inuit clothing, including the creation of visual depictions, academic writing, studies of effectiveness, and museum collections. Nakashima, Douglas (Fall 2002). "Inuit Women's Knowledge of Bird Skins and its Application in Clothing Construction, Sanikiluaq, Nunavut". Material Culture Review. 56. Pharand, Sylvie (2012). Caribou Skin Clothing of the Igloolik Inuit. Iqaluit, Nunavut: Inhabit Media. ISBN 978-1-927095-17-1. OCLC 810526697.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]

Both men and women wore trousers called qarliik. During the winter, men typically wore two pairs of fur trousers to provide warmth on lengthy hunting trips. [34] [35] Qarliik were waist-high and held on loosely by a drawstring. The shape and length depended on the material being used, caribou trousers having a bell shape to capture warm air rising from the boot, and seal or polar bear trousers being generally straight-legged. [36] In some regions, particularly the Western Arctic, men, women, and children sometimes wore atartaq, leggings with attached feet similar to hose, although these are no longer common. [36] [37] In East Greenland, women's trousers, or qartippaat, were quite short, leaving a gap between the thigh-length boots and the bottom of the trousers. [38] Grant, Meghan (25 May 2018). "Inuit 'Wear Their Culture on Their Sleeve, Literally': Inuk Designer Gears Up for Indigenous Fashion Week". CBC News . Retrieved 17 October 2020.

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Humidity control: Perspiration eventually leads to the accumulation of moisture in closed garments, which must be managed for the comfort and safety of the wearer. [12] [185] The carefully tailored layers of traditional clothing allowed fresh air to circulate through the outfit during physical exertion, removing air that was saturated with perspiration and keeping both the garments and the body dry. [87] As well, animal skin is relatively porous and allows some moisture to evaporate. [45] When temperatures are low enough for moisture in the air to freeze, it accumulates on the surface of fur as frost crystals that can be brushed or beaten away. Fur ruffs on hoods collect moisture from breath; when it freezes it can be brushed away with one hand. [178] For footwear, animal skin provides greater condensation control than nonporous materials like rubber or plastic, as it allows moisture to escape, keeping the feet drier and warmer for longer. [45] In comparison to skin and fur, woven fibres like wool absorb moisture and hold it against the body; in freezing temperatures, this causes discomfort, limited movement, and eventually, life-threatening heat loss. [12] [23] [185] Emanuelsen, Kristin (2020). The Importance of Sewing: Perspectives from Inuit Women in Ulukhaktok, NT (Report). Ulukhaktok Community Corporation, Indigenous Services Canada, and University of the Sunshine Coast. 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. 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]