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- Additional Information
- Artist Bio
|Dimensions||7 x 3.5 x 1.5"|
Born in 1995, Salamonie (Samonie, Saimonie) is proving to be a promising young artist. He began carving at the age of 9. The oldest of his siblings, Salamonie has watched and learned from his maternal grandfather Axangayuk Shaa and his father Isacie Petaulassie. When Salamonie began carving, he started with inukshuks for 7 years, and has been carving bears for about 3 years. Salamonie worked with Malittuk Akesuk and Qavavau Shaa at times when he began carving. They taught him how to make inukshuks and showed him ways to improve the details of his carvings. Salamonie regularly helps Isacie by filing and sanding his carvings. Salamonie is an excellent sander and his father feels he is the best at finishing a piece. He spends time with his dad and his grandfather observing, helping and asking questions and his style is a result of these influences.
Before Salamonie begins carving, he envisions what he would like to make based on the shape of the stone. He finds making dancing bears the easiest, though he has also experimented with making seals and a small jet with wheels 3 years ago. His work has fluidity and movement; it is amazing how quickly he was able to learn how to carve polar bears. He admires the work of his father and grandfather, who have inspired him to pursue a carving career. He hopes to further his career by selling more carvings and improving his skills.
*courtesy Cape Dorset Inuit Art
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Coiled lime grass, Thread (coloured), Serpentine stone
The process of basket-making is long and arduous as it can take up to a month to weave a large basket. Baskets are made from repeatedly coiling the grass from the bottom of the basket and building the basket up. Designs are created by stitching thread onto the basket, however some designs are actually woven in. This thread can be made from a number of materials, such as de-haired sealskin, leather, and yarn.
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.