Nuliajuk (Sedna) and her Shamanic Healing

Nuliajuk or Sedna, copyright by Paula Kuitenbrouwer. Notice Nuliajuk’s disorderly hair in which sea mammals are entangled. Also, notice also the healing hands of the shaman, running his/her fingers through Nuliajuk’s hair and thus setting free an Arctic unicorn (Narwhal), bearded seal, beluga, and a whale. The top of the drawing shows a successful hunt.

Nuliajuk, the sea goddess of the Nesilik Inuit

Nuliajuk or Sedna copyright by Paula Kuitenbrouwer. In this drawing the hands of a shaman take tenderly care of Nuliajuk’s hair. After a shaman has healed Nuliajuk’s anger, fish and sea mammals are set free, hunters are able to bring food home again. (Graphite drawing in Arches paper).

NULIAJUK, A TIMELESS SEA GODDESS

There is a tender beauty and quality in the ritual a shaman visiting Nuliajuk (also known by the name ‘Sedna’) performs when this fierce goddess is angry. Nuliajuk is the sea-deity on which Netsilik Inuit depend for food and living. When hunters cannot find food, Netsilik Inuit believe that their food is tangled up in Nuliajuk’s hair. A shaman will have to travel to the bottom of the icy cold sea where he or she will find the goddess upset with anger. The animals that have once been her fingers before they morphed into sea mammals are itching! They urgently need to be freed from her long hair.  

When the sea is mildly wild, Nuliajuk grows irritated. Her hair becomes tangled up with sea creatures. If only Nuliajuk could de-tangle her hair all would be well again. But she cannot because her father chopped off her fingers. Her fingers dropped next to her to the bottom of the sea where they grew into sea animals. The story of why her fingers got chopped up by her desperate father is another one, which a reader might like to research. For here, the focus lies on a tender and caring task an Inuit shaman has to perform in order to help calming down a frustrated sea goddess.  

Nuliajuk has grown so upset with itching and annoying animals, she tries wildly to release them by running her fingers through her hair. To no avail, Nuliajuk can only wildly shake her arms and head, stirring up high waves and as a result the sea becomes wilder and wilder. Hunters cannot find food or bring something edible home and even the sled dogs grow hungry. Animals cannot be hunted, hides cannot get preserved, and the health of the people is declining. It feels like spiralling down: Nuliajuk is so angry, one cannot hunt. And because the wild waves tangle up Nuliajuk’s hair even more, she grows increasingly vexed. Nuliajuk’s powers are thus either life giving when she is calm. But when she is not, people face starvation.

Shamanic Healing

Here a shaman needs to step in. He or she needs to tidy up Nuliajuk’s hair, set free animals after which Inuit are able to regain their hunt. All the shaman needs to do is reach Nuliajuk in a spiritual realm and take care of her hair. Often people relax when their hair is tenderly brushed and for Nuliajuk it is no different. This is the shaman’s task; calming down Nuliajuk, freeing sea mammals, and restoring an equilibrium that is both beneficial for the sea-goddess and for her people.

Can we see Nuliajuk’s mesmerizing hair? Yes, by looking in an ocean or sea. When you sit on a boat and you lean over, look under the surface and you will see movements. These undercurrents are Nuliajuk’s long strands of hair. Isn’t that beautiful? When we are confronted with plastic pollution (tangled up in Nuliajuk’s hair), we feel alarmed which is a good thing because – like in Nuliajuk’s tale -, plastic pollution kills sea animals; discarded fishing nets traps fish and sea mammals like Nuliajuk’s hair.  

What does the Inuit shaman look like? Well, just like any other Inuit except that he or she might dress up in a special coat. In 2015, the fashion label KTZ copied a unique shamanic Canadian Arctic garment that dated back to the early 1900s. According to Smithsonian researcher Sima Sahar Zerehi this garment was the ‘most unique garment known to have been created in the Canadian Arctic’. The design was used without the consent of the shaman’s descendants in Nunavut and thus it was pulled from stores. KTZ apologized to the family. But by then it had sparked interest in the origins of the parka and the meaning behind its symbolic designs. Do the large hands on the chest of the garment represent the hands of the shaman that help Nuliajuk with de-tangling her hair, a vital act to restore her mood?

Environmental Goddess

Nuliajuk is a timeless goddess but by now we have trade Nuliajuk’s mood for the Beaufort scale, an empirical measure that relates wind speed to observed sea conditions. When sea animals get trapped in fishing nets, we need people interfering, like shamans calming Nuliajuk. When sea-weeds, which remarkably look like Nuliajuk’s hair, disappear, we find food resources depleting. Taking care of the Great Barrier Reef of Australia by replenishing its coral feels like scientists stepping in for shamans taking care of Nuliajuk’s world. 

No matter how we tell a story about our seas and oceans, mythologically or environmentally, we know that the sea takes care of us when we take care of her.

When ancient people of Island of Man prayed to their Celtic sea god, Manannán (or Manann) to shroud their island in thick mists to protect it from marauding Vikings, people had to pray. Gods like communicating with men, they like offerings and prayers. According to mythological stories they also like to be properly thanked. In the story of Nuliajuk one sees this element of reciprocity: she takes care of her peoples, they need to help her because of her missing ability to run her fingers through her hair and thus keep it tidy. This reciprocity can be extended to all nature gods, in fact to Nature herself. We have very few shamans left but, wisely, our children are educated on environmental issues at school. Beach cleaning school trips raise lasting awareness of pollution (and contributes to ‘keeping Nuliajuk’s hair well kept).

Nuliajuk’s statue, with her sea mammal tale, in Leiden’s National Museum of Ethnology, Netherlands. About 15 cm. Probably made of soapstone.

Illustration

This illustration is for sale. It could be used as a book cover or a book illustration. Or a lesson plan illustration. Contact me should you like to use it. The link is here. Its price is negotiable in relation to its copyright.

Education

How can we educate our children on Nuliajuk? When trying to buy a book on this goddess, I find only one title: ‘Nuliajuk’ by the explorer Knud Rasmussen, published in 2017 for Grade 3 readers. This is great for young children for learning about the interaction between nature and man by anthropomorphizing nature forces. When these children become high school students, they will remember their mythological education and see stories morphing into environmental science. They might even recognize the small Nuliajuk statute in Leiden’s National Museum of Ethnology (Netherlands). Her small, soapstone statute carries a beautiful historical, environmental, and mythological tale of nature’s power over peoples and over healing reciprocity.

Paula Kuitenbrouwer

2020

Some lesson ideas are:

Explain the role of the shaman and compare him/her to priests, doctors and environmental activists. Look up the four animals that are trapped in Nuliajuk’s hair. Explain why they are mammals and not fish. Explain why Nuliajuk has become an environmental goddess who needs our help; explain on a larger scale taking care of our environment. Explain why we need seas and oceans for food and future food (seaweeds and algae). Compare Nuliajuk’s hair with discarded fishing nets. Explain why we need nature and why nature needs our care.

At Etsy

The Sorcerer of Trois Frères, Ariège France

Let me introduce The Sorcerer discovered in 1960 in Ariège, France. He has been regarded a mythical figure, a shaman, leading a ritual dance. The fact that he directly looks at us as if he is interrupted, is remarkable. Why is he doing that? My method of getting to know him better is through drawing him and paying attention to what I observe during the process of drawing. This I combine with research. I will never be able to see the Sorcerer, thus I fully depend on reference photos and interpretations by the man who set out to show the world all cave painting by sketching, Henri Breuil.

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The Sorcerer in Trois Frères, Ariège, France

By looking at these two images, a controversy becomes immediately manifest; is Henri Breuil’s drawing a reliable copy or is it his interpretation? This has been hotly debated but I won’t go into this. I trust Jean Clottes who has asserts Breuil’s drawing after having seen the original perhaps over 20 times over many years.

Breuil’s drawing is however problematic, even if it is a truthful copy of the original rock art drawing. I start to draw the Sorcerer, scaling it up in size, working on his head. It is said that the sorcerer isn’t a shaman, it isn’t a human; it is a composite figure bringing together many drawings of Ariège cave. Here we see, the antlers of a stag, the ears of a wolf, the face of a deer, the eyes of an owl, the beard of a bison, the claws of a bear, the pose and the tail of a rearing horse, and the (hind) legs and genitalia of a man.

Drawing Sorcerer’s deer face, I run into trouble with the position of his eyes and ears. The position of the neck in relation to the head and ears is flawed. Equally flawed is the neck of the body in relation to the en-profile position of the face. A face that looks at us over one shoulder would show only one ear, the other would be obscured, visually missing, which is not the case with the Sorcerer. The antlers seem to be incorrectly positioned as well; in case a (horse or human) body is rearing to the front and the head is turned, looking to the viewer full face, then the front antler would seem bigger and the antler more positioned to the back would look a tiny bit smaller, as is not the case with Breuil’s drawing. In fact, the back antler looks bigger! This leads to the conclusion that the head is distorted. Either the painter had this in mind or as cave art is palimpsest art, meaning that painting are re-used, altered and traces of early paintings are often visible in later versions, the compositional flaws could be caused by more than one artists working at this piece of rock art over a long period of time.

The Sorcerer by Paula Kuitenbrouwer
The Sorcerer by Paula Kuitenbrouwer. The cave wall is suggested by using Conté. The drawing is done with graphite and charcoal.

The second feeling of unease that I experience whilst drawing the Sorcerer is related to the difference in style and skill regarding the head and the body. The body of the Sorcerer is very well done, technically and anatomically. We see a well proportioned horse body with a waving tail and strong human legs. But what about the head? The bison beard has no movement; the antlers seems to be done by somebody lacking drawing skills. Thus I wonder how this composite head would look like (drawn by me in this case, but I invite you to do the same). Whilst drawing all the animal attributes, I observe that this composite figure has portrayed very well chosen and formidable animal qualities. Is this portrait then an obituary to a beloved and charismatic shaman? ‘He had formidable eyesight like the eyes of an owl’. It is almost as if we hear somebody remembering him during his funeral. ‘He wore antlers of a stag and could hear with the ears of a wolf’. ‘He had such a kind face, like that of a deer’. ‘He had a well groomed beard as one of a bison’. ‘He could run like a horse, but despite his superior qualities, he was just a man’ (hence the human genitalia).

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The Sorcerer and his composite head by Paula Kuitenbrouwer

The Sorcerer shape-shifts in many animals, most of them mammals. With the superior eyes of an owl, he perhaps isn’t looking at us, but trying to find his way back, through the dark, to his human body and to his community who has gathered deep inside Ariège cave. A community that thought high of him and went through huge efforts to make an intriguing portrait of him.

Paula Kuitenbrouwer

On Etsy

@mindfuldrawing on Instagram

 

Desborough Iron Age Mirror Drawing & Essay

In 2017, I followed ‘Who were the Celts?’ at Oxford Department for Continuing Education. I enjoyed reading an essay on Iron Age mirrors. ‘Mirrors in the British Iron Age: Performance, Revelation and Power, by Melanie Giles and Jody Joy. It inspired me immensely.  Celtic Mirror.png

Iron Age 50 BC – AD 50
Found in 1908 near Desborough

After reading about Iron Age mirrors, I set out to draw the Iron Age Desborough mirror. Through drawing I would gain more insights into its decorations and its function. Iron Age mirrors that were beautifully decorated and made of bronze and iron were found in graves of high status Iron Age women.

I like to say something about high status Iron Age women. One might think ‘high status’ refers to rich women or wives of rulers or kings. But although both accounts can be correct, high status refers in the Iron Age more to women being leaders or shamans themselves.

The essay discusses how Iron Age metallurgy and how a whole community was involved in the making process. Also, it discusses social relations, grave goods, and the compass drawn motifs of repeated and distinctive forms arranged into intricate and flee flowing designs. Fascinating, to say in the least. The question begs why were mirrors used as grave goods? The easiest answer does not always work, one being that the Iron Age lady was buried with her belongings. Perhaps the mirrors were not possessions but (diplomatic) gifts. And why would a deceased lady take a mirror, she wouldn’t need it in her afterlife, or would she?

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Imagine looking into this mirror. The effect of seeing your face in the reflective properties of the plate, disrupted or enhanced by its La Tene decorations would …yes, what would you see?

Giles and Joy describe how the decorations on the mirrors are not only used to deceive the eye, but also to reinforce the reflective qualities of the mirror plate. The anthropologist Alfred Gell points out that Iron Age mirrors could have expressed political power and legitimise associations with the supernatural. This is hard for us to understand but in order to understand what Gell states requires us to imagine a time in which you only saw your reflection in (restless or calm) water, in shiny objects, like copper, bronze, silver or gold. How special such mirrors would be! Imagine now that next to not frequently seeing your reflection, you were raised to notice all sorts of shapes in water, smoke, old trees, and rocks. We have a clear sense of what we see is real and what is imagination, but for ancient people perhaps seeing was just seeing, whether it was imagination or fact. If the under-upper and middle world aren’t having hard borders, perhaps seeing imaginative, hallucinative and factual weren’t compartmentalised either.

Working on Desborough Iron Age Celtic Mirror
Working on Desborough Iron Age Celtic Mirror; adding a golden border.

When I suffer a migraine aura, I see things that do not exist and things that I need to see are gone. I can be passed in the streets by somebody who is missing his head. Perhaps looking into an Iron Age mirror yields a similar effect as having a migraine aura because Iron Age mirrors have blanked out spaces and thus provide viewers with a disorienting and distorted image of themselves. Yet, an Iron Age mirror has not only missing parts (blanked out spaces, decorated with a basket woven texture) but carefully chosen synchronised but flow-like playful, witty, and mischievous botanical and animal patterns. What effect would looking into a shiny plate, with a deliberate disorienting pattern have? Here the essay explains more about the ‘technology of enchantment‘ and goes deeper into psychological war-fare though powerful visceral and visual effects. It informs the reader about the Fang People of Gabon who used hallucinogens before looking into mirrors, and states that these Iron Age mirrors were not real mirrors (not for checking hair or make-up). In fact, the mirrors played a role in rituals to release the soul to its afterlife.

Desborough Mirror copied by Paula Kuitenbrouwer
Desborough Mirror copied by Paula Kuitenbrouwer. Mixed media; Derwent graphite & metallic pencils, and bronze coloured ink.

During the time that I spent drawing this Iron age mirror, I tried many things. I tried to project my face behind the decorations, fusing my face and the decorations and then see all sorts of animals. Of course, this is a very poor attempt to understand its magic. But I have to do it with a large doses of imagination and hours of drawing as there is no way I would be able to hold the mirror up and have a look in it. And even if I could do that, there wouldn’t be a ritual that would be helpful performed by an Iron Age shaman who would be experienced in travelling between worlds. (Or brainwaves, or different stages of consciousness, whatever way you might define shamanistic journeying).

My concluding thoughts are that by looking into this mirror, in an Iron Age ritual ceremony, with an Iron Age cognitive mindset, maybe, as a dying lady of high status, I would find great comfort in seeing my old face being obscured with these splendid swirling decorations. I would be calm as I have seen, thanks for my migraines, often enough things that aren’t there and fail to notice things that are there. I would probably enter theta brainwaves the same way as after sitting down for a longer time in meditation or -more Iron Age style- looking into the smoky swirls of an open campfire. I might start seeing my face, combined with the swirly flowing embellishments turning into animal and ancestral spirits. One has to understand that the Iron Age was full of spirits, spirits we have carefully abandoned from our modern life. But just as they have been forgotten, it doesn’t mean these spirits aren’t there. I would most certainly find an ancestral spirit that would ‘present’ itself as so much of my own face would be blanked out, and only essential and familiar facial lines would still linger in the reflective image. Or perhaps, I would see a beautiful stag or other horned mammal, and experience it as my guiding spirit animal. Perhaps I would see the hybrid human-animal dressed-up shaman of the village giving me instructions to journey to the Other-world.

All in all, it would perhaps release my soul into an in-between world in which I would be able to project comfortably to what I would need to see. I would probably have been fasting during the last days of my life, I would be susceptible for my imaginative mind to dominate and thus the softly and dreamily reflecting mirror would get a transitional quality and function. Or perhaps I would look and whisper some wise words, like Tibetan shamans who look into mirrors to see the future and the past, wise words that would be helpful to my tribe. The Fang people of Gabon use mirrors to contact their ancestors. Do Iron Age mirrors have a similar function?

Obviously, many things become possible should such a highly valued mirror be available to a tribe. It is therefore that there many more than this Desborough mirror only. One by one these mirrors and their fascinating embellishments are showing us that Iron Age metallurgy and shamanism practises were interrelated and that highly decorated ‘magic’ Iron Age mirrors were much appreciated by Iron Age peoples.

Paula Kuitenbrouwer

October 2019

www.mindfuldrawing.com

@mindfuldrawing on Instagram

At Etsy

P.S. During the hours that I was my drawing of the Desborough mirror, I travelled between worlds too. I had to descend from my creative, spiritual plane of manifesting ideas to the mundane world of running errands. As the trees were shedding their leaves, I noticed many decomposed leaves with open parts resembling mini Iron Age mirrors scattered on the street. If you can not enjoy looking into the Desborough Iron Age mirror at the British Museum, do not despair, mini versions are freely available every autumn.

Art cards are available at Etsy (and can be framed as small memories to this exquisite mirror):

Cernunnos Inspired Stag in Ancient Worlds

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The oldest (Celtic) god is Cernunnos, depicted with the antlers of a stag, seated cross-legged, associated with animals, and holding or wearing a torc (is a large rigid or stiff neck ring in metal, made either as a single piece or from strands twisted together).
Not much is known about Cernunnos but interpretations identify him as a beneficent god of nature, life, or fertility. I find it interesting that Cernunnos is half man, half stag. We clearly like to relate ourselves to such a magnificent animal. It looks well built yet elegant, noble and humble, strong but vulnerable.
I remember driving on Island of Mull and being redirected due to roadworks. As we continued our journey on small roads, all the sudden a huge stag stood in front of us. My husband stopped the car and for a moment we looked in awe to this mighty animal. It looked at us and we looked at him with instant respect, so close and intense was the encounter, that we can still recall the moment, decades later.  It will linger in our memory probably forever.

It is therefore that I have drawn stags and deer often. The challenge is always to capture the strength and elegance. Recently, I drew a full stag but I was disappointed because it didn’t stand out. It had not the mightiness that I was looking for. I then applied the ‘Celtic’ method of looking which lines and shadows were essential and which I should leave out. Say 90% of my initial lines were erased and as a result I not only ended up with a more powerful stag, the space that became available allowed me to work on applying beautiful lines and figures (see how the eyes of the stag are also birds). Thus, the stag is complied of many seemingly loose elements, connecting and giving it form.

Ancient Stones
Ancient Stone Graves Copyright Paula Kuitenbrouwer

I placed it in an ancient Upperworld, Middle world, and Underworld. The Upperworld shows the sun and the moon and the antlers of the stag shapeshift into birds that fly away, symbolizing a shamanistic journey to the Upperworld. The Middle world is shown as tree branches and tree trunks. The Underworld can be entered by visiting an ancient burial site, or being close to dolmens, as is the belief of ancient peoples. I knitted all worlds together by using patterned borders.

Paula Kuitenbrouwer

At Etsy

Artist Info:  I used Derwent Graphite H7 and H3 only, on Winsor & Newton cold press paper. Using only Derwent H pencils gives a drawing very soft tones. Personally, I favour this, but others might judge that it needs more enforcement of darker areas. A few small prints of my drawing show a more enhanced or ‘harder’ version. There are many ‘Celtic’ pattern vectors freely available but I decided to design my own irregular patterns.