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- Additional Information
- Artist Bio
|Dimensions||10.5 x 5.5 x 5" (26.67 x 13.97 x 12.7cm)|
Ashevak Adla was born on February 22, 1977, at the nursing station in Cape Dorset, Baffin Island, Northwest Territories. He is the eldest child of Kumajuk and David Adla, and the grandson of Cape Dorset carver Audla Pee.
It was his grandfather, Audla, who taught him how to carve. At the age of eleven, Ashevak used to watch Audla making carvings of birds, and soon he could not help but try out his grandfather’s tools. Adla also learned a lot by watching Nuna Parr and his late son, Jutani, carving bears.
Adla’s first pieces were simple carvings, such as the heads of birds or seals, but it was not long before he ventured into depicting more complex subject matter. He has since become one of the most promising Cape Dorset carvers of the younger generation.
Adla excels in depicting walking and dancing bears, birds with widely open wings, and playful, carefree seals and walrus. He carves in serpentine, a metamorphic rock indigenous to Baffin Island, with varying green, brown, or black colour. Adla tends to polish his carvings to a high degree to best exhibit the beauty of the stone.
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As goddess of the ocean, Sedna sets strict rules about the proper way to treat the animals of the hunt, which the Inuit require for sustenance. This includes proper treatment of the animals’ spirit when killed for food. If she feels the rules have been broken, she cuts off the supply of food. When this happens, the Inuit tribal shaman is required to take a mystical journey to the bottom of the ocean to speak to the goddess. It is considered the most dangerous journey an Inuit shaman is called upon to make.
Upon arrival at the bottom of the sea the shaman is required to comb Sedna’s hair, because Sedna has no fingers to comb it herself, and to find out what the tribe has done wrong that the food has been cut off. The shaman then makes a deal with Sedna, promising that if the tribe corrects whatever transgressions it has made, the goddess will return their food supply. The shaman then returns to the tribe with the list of things the goddess requires to be done to get the food back.