Carnivore Diet

Paniaq is the kind of man one cannot help noticing. His eyes are brown, with a humorous gleam; his mouth is wide and sensitive. The forehead is well arched, the nose high-bridged and straight. The black-browed temples project a little; the chin bone too is clearly marked, but not strikingly so. His complexion is rather dark. He is about fifty, but his hair has no tinge of grey. He is a tall, splendidly built man, broad-chested, narrow at the hips, with sinewy limbs. His height is 5 feet 9 inches. He weighs about 175 pounds. His hands are small and well shaped. He seems as well trained as a long-distance runner and has the easy walk of the mountain dwellers.

We start talking about all kinds of things, mostly of animals, nature, and the Eskimos' life is days gone by. From time to time there is a touch of humour, and he bursts into a roar of laughter. He also a very good memory. "My good memory comes from my mother," he says. "She remembered everything, and when I was little she told me no end of things about the old times."

He has an admirable mental balance, a capacity for taking reverses calmly. 

...

At last Paniaq's wife, Umialaq, sets before us some cooked and some raw meat, and we eat it. 

Umialaq is about twenty-nine--twenty years younger than her husband. She is pretty, small, and slight, but as tought as a willow. 

The youngest boy, Wiraq, crawls about the floor of willow boughs, almost naked. He is only a year old, but has already begun to suck meat. 

Paniaq's father in law Kakinnaq, aged fifty, lives nearby. Kakinnaq is an individual type, a thick-set little fellow with a black mustache, as quick as a weasel and bubbling over with life. 

Kakinnaq is the umialik (rich man) of the tribe. According to our ideas he does not own much, but the Eskimos tell one with profound respect that Kakinnaq has more dried fat than he can use himself and both wolf and wolverine skins from previous years. 

Aguk is about seventy. A more vigorous old fellow I have never seen, active from the early morning til late in the evening. He runs over the hills like a wolf. It is a sight to see him out hunting, getting over the ground in a very pronounced forward crouch of his own. And when he fires he never misses; ten of fifteen caribou in one hunt is nothing out of the ordinary for him. He has a bright face covered with laugh wrinkles. He is a thoroughly good fellow, of the type which is always eager to help others. And he helps himself where most get stuck.

Then there is Agmalik, a capable hunter of about fifty. He is tall and thin, with a rather curved nose and protruding lips, and seems generally rather different from the others. 

The most distinguised among the Killik people is Maptiraq, about seventy-five years old, a tall, upright gentleman of the old school, with a quiet manner and a warm gleam in his eye. His whole personality bears the stamp of the culture which has been created in the course of the years by a distinguised hunting people. When he was young, there were still people who hunted the caribou with bow and arrows. He has experienced a good deal that to other Eskimos is history. In spite of his age he still hunts the caribou and wolf and cuts a good figure. 

Inualujaq is another veteran; he may well be about sixty-five. He is reputed to have been one of the best runners in the mountains in his younger days. He is a quiet, pleasant man and an energetic hunter. 

The many children are like a fresh breeze blowing through this little community among the mountains. And these children are something out of the common. They are mountain children, these--with deep, wide chests and powerful limbs and aglow with vitality. At three years old they dash up the hillsides like goats, at seven they can run for a long time without getting tired. They are like animals in their sensitive alertness and swift reactions. And they are sharp. 

It is something of a marvel to find an Eskimo community in Alaska so sound and vital as this one. This is due in the first place to the people having had so little contact with civilization. While the coast Eskimos have felt the full blast of modern culture--brandy, civilized food, disease, and a view of life based on dollars--the Nunamiuts have, on the whole, escaped it. They have their mountain world to themselves. 

Venereal diseases do not exist, and I know of only one case of tuberculosis. It is also worth mentioning that there is no alcohol. Their greatest danger is the aircraft, which can introduce sicknesses which the Eskimos have little power to resist. Last year, after a plane had landed at the camp for a short time, the whole population was struck down by severe influenza. Three children and one adult died, and others only just pulled through.

There is something so good-humoured and cordial about these people that one cannot help liking them. They have an infectious humour which makes life brighter, a broad humanity with few reservations. Yet it is easy enough to put one's finger on things that jar. And there are dark spaces in their souls. Suddenly, and at times when one least expects it, some utterly primitive feeling will flash out, savage and incomprehensible. Sometimes the situation becomes such that it is better for a white man to exercise patience than to prove himself right. 

But one can say unreservedly that they are easy to live with. It is a solace to be with people who are absolutely themselves, who make no effort to assert themselves, who make it their object in life not to elbow forward, but to get some brightness out of the days as they pass. 

Transcribed by Travis Statham - from the physical book. Some passages/sentences are ommitted for sake of space and importance. 

We are sixty-five human beings who have to eat our fill every day, and nearly two hundred dogs. Whether we shall depends on hunting. I brought a quantity of provisions with me, but obviously I, the only white man, cannot sit brooding over my possessions. Some went to the children, some to other people, and in an incredibly short time it was all gone. It was a relief in a way, for now we are all in the same boat.

Everything depends on the caribou. The caribou is always in our thoughts. When we come together they are the main subject of our conversation, and if we are doing one thing or another with outside the tent, we cannot help searching the valleys and hills with our eyes. 

From Raven Lake two long lines of cairns have been set up, one running up the hillside, the other along the valley. The cairns are made of turf, and are about forty yards apart, and serve to lead the caribou down to the lake.

Peace prevails in the settlement. An old woman is sitting in front of the tents peering out with eagles eyes across the flat valley. She has been sitting like this for several hours, almost motionless. Suddenly she jumps up crying, "Tuttu! Tuttu!" (Caribou! Caribou!) And the children immediately take up the same cry.

The camp is transformed. People tumble out of their tents and stand staring, while the hunters drop whatever they have in their hands, seize their guns, and dash off at full speed across the valley. 

There they are, a herd of about fifty caribou. Their grey-brown fur blends almost perfectly with the moss and marsh grass. They are going northeast at a good pace. The animals move forward lightly and gracefully over boulders and tussocks. The leader is a cow, then come several bulls with mightly antlers, and after them the rest. 

Here and there out in the flat valley and up the slopes toward the mountains I catch a glimpse of the Eskimo hunters. They are still running at full speed in different directions. Then they throw themselves to the ground and wait.

Suddenly the caribou herd stops as at a word of command; the animals stand dead still and gaze. The long row of cairns across their path rises out of the landscape as dark threatening objects. The beasts give a frightened start and run nervously now in one direction, now in another. Shots ring out, caribou fall. The herd is seized with panic and dashes off like the wind in the direction from which it came. More shots. Again the animals approach the caribou fence, but swing off sharply and hurry along it; not a single animal dares to pass between the cairns. At last the herd finds its way right out into the valley and continues northward at a high speed. 

It is not uncommon for herds to come so close to the camp; now and then the beasts start to swim across Raven Lake and are an easy prey. But what we shoot in the neighbourhood of the camp is quite insufficient. Sometimes we have to go a long way into the wide pass or in among the mountains. 

The Eskimos are masterly hunters. They train from boyhood and are still young when they bring down their first beast. To their own experience is added all the knowledge accumulated by generations: a comprehensive instinct for animal psychology. There are a multitude of things which are so accustomed to observe and work upon that they know what ought to be done without reasoning further. The hunters know how the caribou will react in given conditions, which route it will choose in accordance with the nature of the ground, where it will graze, and much else. Thus, they are able to place themselves favourably that they often get to close quarters with the herds.

As I wandered into this endless mountain world, I often stumbled upon old signs of caribou hunting--traces of vanished times. Along the slopes of the valley where the caribou have their tracks, I quite often came upon rows of little stone cairns. These were to lead the caribou to the spot where the marksman lay in wait with bow and arrows. At some places the hunters had built themselves stone screens, sometimes in a square like a small house without a roof.

On one beach a mass of caribou bones, half overgrown, lay strewn around. Here the beasts must have been driven into the water and then slaughtered from kayaks, being stabbed with a spear behind the last rib, close to the spine. The Eskimos have many stories of this kind of hunting, which was formely of great importance. Sometimes hundreds of animals were killed, and were usually divided equally between the families which took part in the drive.

The daughter of the house, the widow Paniulaq, had carried on with her work all the time without taking very much notice of what was going on. Then her four-year-old son woke up, threw the hides on one side, and sat up, with caribou hairs among his own dark locks. He suddenly became aware of his mother and caught hold of her. She bared her breast, and the sturdy boy began sucking, while the flow of words continued undisturbed.

I am writing at the beginning of October. Now the women are going for trips up the hillsides in small parties and enjoying themselves picking berries and gossiping. They find a fair number of cranberries and whortleberries, but no great quantities. Cloudberries are scarce in the Anaktuvak Pass; there are said to be more farther north, on the tundra.

The berries are stored raw, sometimes in a washed-out caribou's stomach, and mixed with melted fat or lard. This dish is called asiun and is considered a special delicacy.

They also dig up some roots. The most sought after are maso, qunguliq (mountain sorrel), and airaq. What is collected is consumed before winter sets in. No new green food is to be had till May; then roots and the fresh shoots and inner bark of the willow are eaten. Thus, for about seven months the Nunamiuts live on an exclusively meat diet, and for the rest of the year their vegetable nourishment is very scanty.

The caribou is dealt with traditionally. Every single part of the animal is eaten except the bones and hooves. The coarse meat, which in civilization is used for joints and steaks, is the least popular. In autumn and spring it is used to a certain extent for dried meat; otherwise it is given to the dogs. The heart, liver, kidneys, stomach and its contents, small intestines with contents (if they are fat), the fat round the bowels, marrow fat from the back, the meat which is near the legs, etc., are eatn. Both adults and children are very fond of the large white tendons on the caribou's legbones; they maintain that food of this kind gives one good digestion. The head is regarded as a special delicacy; the meat, the fat behind the eyes, nerves, muzzle, palate, etc., are eaten. Finally, there are the spring delicacies--the soft, newly grown horns and the large yellowish-white grubs on the inside of the hide(those of the gadfly) and in the nostrils. The grubs are eaten alive.

The meat is often cooked, but to a large extent it is also eaten raw. The children often sit on a freshly killed caribou, cut off pieces of meat, and make a good meal. It is also common practice to serve a dish of large bones to which the innermost raw meat adheres. Dried meat and fat are always eaten raw. 

The Nunamiuts' cuisine also offers several choice delicacies. First and foremost is akutaq. To prepare this dish, fat and marrow are melted in a cooking-pot, which must not get t oo warm, meat cut fine is dropped in on the top, and then the woman uses her fist and arm as a ladle to stir it about. The result is strong and tastes very good. Akutuq has since ancient times been used on journeys as an easily made and nourishing food and is fairly often mentioned in the old legends. 

Then there is qaqisalik, caribou's brains stirred up with melted fat. A favourite dish is nirupkaq, a caribou's stomach with its contents which is left in the animal for a night and then has melted fat added to it. It has a sweetish taste which reminds one of apples. Finally, there is knuckle fat. The knuckles are crushed with a stone hammer to which a willow handle has been lashed. Then the mass is boiled til the fat flies up. The Eskimos attach great importance to the boiling's not being too hard; delicate taste. Sometimes it is mixed with blood, and then becomes a special dish called urjutilik. 

The Nunamiuts like chewing boiled resin and a kind of white clay which is found in certain rivers. Salt is hardly used at all. If an Eskimo family has acquired a little, it is used very occasionally, with roast meat. The small amount of sugar, flour, etc., which is flown in in autumn is of little significance and has, generally speaking, disappeared before the winter comes. Some Eskimos do not like sugar.

For a while coffee or tea is drunk, but these are quickly finished. Then the Eskimos fall back on their old drink, the gravy of the cooked meat.

The Nunamiuts thrive on this almost exclusively meat diet; scurvy or other diseases due to shortages of vitamins do not exist. They are, in fact, thoroughly healthy and full of vitality, so long as sicknesses are not imported by aircraft. They live to be quite old, and it is remarkable how young and active men and women remain at a considerable age. Hunters of fifty have hardly a trace of grey hair, and no one is bald. All have shining white teeth with not a single cavity. The mothers nurse their children for two or three years.

It is an interesting question whether cancer occurs among the Nunamiuts or among primitive peoples at all. On this point I dare not as a layman express an opinion, but I heard little of stomach troubles. During my stay among the Apache Indians in Arizona (1936) a doctor in the reservation told me that cancer had not been observed among the people. According to a Danish doctor, Dr. Aage Gilberg (Eskimo Doctor, George Allen and Unwin, London, 1948), cancer is never sene among the Thule Eskimos in northwestern Greenland. The matter deserves more detailed investigation; it may possibbly give certain results of assistance to cancer research.

The Indian caribou hunters I once lived with in Arctic Canada had a similar meat diet and good health. As for myself, my fare was the same as the Indians' and the Eskimos'--practically speaking, I lived only on meat for nearly five years. I felt well and in good spirits, provided I got enough fat. My digestion was good and my teeth in an excellent state. After my stay with the Nunamiuts I had not a single hole in my teeth and no tartar.

No doubt the hunters of the Ice Age, in Norway and elsewhere, lived in a similar way many thousand years ago. We are probably in the presence of what is most ancient among the traditions of primitive peoples. Taught by experience, they have arrived at a manner of living which, despite its onesideness, fully satisifies the body's requirements. The principle is to transfer almost everything that is found in the caribou to the human organism. 

It is interesting to note that the stomach and liver of animals are regular features in the diet of primitive peoples, whereas modern science has only quite recently established that these contain elements of special value to human beings. The remedy for the previously deadly pernicious anemia is obtained from them. The contents of the caribou's stomach and the newly grown horns merit a closer examination by modern methods. It is a question, for example, whether the cellulose of the moss decomposed in the caribou's stomach and thereby becomes available to the human organism. With regard to the horns, it is of interest that certain deer's horns from northeastern Manchuria have from time immemorial been a regular article of commerce in China, where they have been used as a cure for impaired virility.

Typed up by Travis Statham from physical book. This is the best quote in the entire book. 

Note: Helge Ingstad lived to be 101 (1899-2001).

The Eskimos usually have two meals a day, one in the morning and one when the man comes home from hunting in the afternoon or evening. When we sit down on the willow-bough floor and the dish of steaming caribou meat is set before us, the procedure is scarely that of a smart dinner party in our own world, but is civilized after a fashion. The common idea that primitive peoples fling themselves upon their food and gulp it down like wolves is wrong. Certainly the hands are used, and it is permissible to pick about in the in the dish to find a tidbit, but eating is controlled and follows definite rules. Eating has its own technique; there is an art in tearing the flesh away from the bones in the most effective manner. Sometimes the eaters dig their teeth into one end of a piece of meat while holding onto the other, and then cut off piece after piece close to the mouth. At other times the knife is used while the bone is held in the hand. Every scrap of meat, sinews, and fat is cut off and eaten. Finally, they attack the raw bones and cleave them with a few blows of a stone or axe, so skilfully that the marrow is disclosed undamaged. When the meal is over a heap of bare bones is left.