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of Eskimo-society began to be disturbed by European influence
more than a century ago. However, the communism in living
still flourishes, but without being sufficiently restricted by the
original customary obligations and at the same time without
being counterbalanced by a satisfactory development of the idea
of individual or family-property. The natural consequence has
been impoverishment.
The explorations of Dr. Boas in BAFFIN’S LAND embody
another of the few essays calculated to throw light on the
social organisation of the Eskimo. On account of the scantiness
of the whole population, the numerous divisions of it here grow
so small, that in some cases it seems doubtful whether they
ought to be compared with tribes or with gentes, but that
tribes exist, is confirmed also by these investigations. In the
usages observed in their intercourse we recognise very strikingly
what on similar occasions is related in the traditional tales of
Greenland. The remarks on intertribal marriages and the
predominating custom that the husband removes to the home of
his wife, the use of adoption and the cases of families or
individuals having disappeared, contain indications of, at least a
tendency to gentes institutions and on the other hand the
hindrance they meet with in the isolation caused by the manner of
life. At the same time we learn that each tribe has its leader,
especially during their wanderings, a so called «Pimmain»
which term resembles what in Greenland signifies: an expert
man perfect in his business.
The majority of the LABRADOR ESKIMO have been submitted
to foreign Influences just as the Greenlanders have. It might
be noted that the tribes who are not as yet Christianised have
their chiefs, here called «Angajorkak», which in Greenland is
used for: parents. A Norwegian, Mr. Olsen who has lived 17
years in the Hudson’s bay territory has given me information
about several questions concerning the Labradorians. He says
that the authority of the Angajorkaks seems to be confined to
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