Siberian Yupik

{{Short description|Yupik who live near the Bering Strait}} {{For|the language|Siberian Yupik language}} {{Infobox ethnic group | group = Siberian Yupik | native_name = Юпик, йупигыт | image = Siberian-eskimo-Nabogatova-.PNG | image_caption = A Siberian Yupik woman holding walrus tusks, photo by Nabogatova | pop = ''{{circa}} 2,828'' | poptime = | popplace = Chukotka in the Russian Far East, St. Lawrence Island in Alaska | region1 = Russia: * Chukotka (Chukchi Peninsula) | pop1 = 1,728 | ref1 = <ref name="пер.2010">[http://www.gks.ru/free_doc/new_site/perepis2010/perepis_itogi1612.htm Официальный сайт Всероссийской переписи населения 2010 года. Информационные материалы об окончательных итогах Всероссийской переписи населения 2010 года]</ref> | region2 = United States: * Alaska | pop2 = 1,100 | ref2 = | rels = Shamanism <br> Christianity (Moravian church and Russian Orthodox Church) | langs = Siberian Yupik, Russian, English | related = Alutiiq, Central Alaskan Yup'ik }} {{IPA notice}}

'''Siberian Yupiks''', or '''Yuits''' ({{langx|ru|Юиты}}), are a Yupik people who reside along the coast of the Chukchi Peninsula in the far northeast of the Russian Federation and on St. Lawrence Island in Alaska. They speak Central Siberian Yupik (also known as Yuit), a Yupik language of the Eskimo–Aleut family of languages.

Sirenik Eskimos also live in that area, but their extinct language, Sireniki Eskimo, shows many peculiarities among Eskimo languages and is mutually unintelligible with the neighboring Siberian Yupik languages.<ref name="linfranc">[http://unesdoc.unesco.org/images/0008/000861/086162e.pdf Menovshchikov 1990]: 70</ref>

Siberian Yupik communities actively maintain their language as a symbol of cultural identity. A significant resource is the 2008 St. Lawrence Island/Siberian Yupik Eskimo Dictionary. This 10,000-entry work covers dialects from both Alaska and Russia. It records traditional spiritual terms alongside new vocabulary for technology and healthcare. The dictionary is a key educational tool for the younger generations.<ref>{{Cite journal |last=Morgounova |first=Daria N. |date=July 2011 |title=St. Lawrence Island/Siberian Yupik Eskimo Dictionary. Vol. 1: Introduction And Bases A–S. Vol. 2: Bases T–W, Postbases, Enclitics, Appendixes, And Index . Compiled By Linda Womkon Badten (Aghnaghaghpik), Vera Oovi Kaneshiro (Uqiitlek), Marie Oovi (Uvegtu), and Christopher Koonooka (Petuwaq). Edited By, Steven A. Jacobson. Fairbanks: Alaska Native Language Center, University of Alaska, 2008. Pp. xl– 496 (vol. 1); 497–940 (vol. 2). |url=https://www.journals.uchicago.edu/doi/10.1086/660980 |journal=International Journal of American Linguistics |language=en |volume=77 |issue=3 |pages=455–457 |doi=10.1086/660980 |issn=0020-7071|url-access=subscription }}</ref>

== History == They are also known as '''Siberian''' or '''Eskimo''' ({{langx|ru|эскимосы}}). The name "'''Yuit'''" (юит, plural: юиты) was officially assigned to them in 1931 during a Soviet Union campaign to support indigenous cultures. Their self-designation is '''Yupiget''' (йупигыт), meaning "true people". Following this period, the Soviet government implemented a village relocation policy that closed dozens of traditional settlements, disrupted ancestral maritime mobility, and traditional social structures. In response, many community members are now in "spatial resistance" by reclaiming and reoccupying formerly closed settlement sites and hunting camps to reestablish a connection to their environment.<ref>{{Cite journal |last=Holzlehner |first=Tobias |date=2021 |title=Resettlement, Resistance, and Coastal Niches on the Chukchi Peninsula |url=https://www.jstor.org/stable/27136421 |journal=Études Inuit Studies |volume=45 |issue=1/2 |pages=121–146 |issn=0701-1008}}</ref>

* '''The Great Reform:''' Between 1955 and 1960. Soviet authorities implemented a "Great Reform" to centralize the economy. This policy labeled smaller villages as "unpromising" and forced residents to move to larger hubs * '''Closure of Naukan:''' In 1958, the ancient village of Naukan (Nuvuqaq) was closed. Its residents were relocated to various coastal villages, including Nunyamo and Pinakul, scattering the distinct Naukan community. * '''Resettlement to New Chaplino:''' Residents of the historical village of Ungaziq (Old Chaplino) were moved to the new settlement of Novo Chaplino between 1957 and 1960. Unlike traditional coastal villages, Novo Chaplino is located at the head of a deep fjord (Tkachen Bay), which was an unusual location for Yupik maritime hunters. * '''Loss of Cultural Heritage:''' This relocation period is often called the "End of Eskimo Land" because it broke the centuries-old connection between specific clans and their ancestral territories.<ref name=":2" />

=== Traditional organization === The Siberian Yupik are organized into territorial groups called "tribes". These tribes are typically named after a main ancestral village using the suffix -miit (Ungazighmiit) for those from Ungaziq.

* '''Patrilineal Clans:''' Unlike many other Eskimo groups, the Siberian and St. Lawrence Island Yupik use a system of patrilineal clans called ramka. Members of these clans traditionally trace their descent through their father's line. * '''Leadership Roles:''' Traditional villages are often led by two types of figures: * '''Nunaleggtaq:''' The "master of the land" who serves as a ritual leader. * '''Umiilek:''' A wealthy boat captain or "big boss" who manages trade and hunting crews. * '''Marriage Customs:''' Marriage patterns include sister exchange and wife trading (spouse exchange). Polygamy, as well as the practices of levirate (marrying a sister's widower), were also common.<ref name=":2">{{Cite book |last=Krupnik |first=Igor |title=Yupik Transitions: Change and Survival at Bering Strait, 1900-1960 |last2=Chlenov |first2=Michael |date= |publisher=University of Alaska Press |year=2013 |isbn=9781602232167}}</ref>

=== Trade === The Siberian Yupik communities maintained a long distance trade across the Bering Strait. The Siberian Yupik exchanged goods with both Alaskan Native groups and Russian traders from the eighteenth to the twentieth centuries.<ref>{{Cite journal |last=Kishigami |first=Nobuhiro |last2=岸上 |first2=伸啓 |last3=キシガミ |first3=ノブヒロ |date=2007-03-01 |title=Indigenous Trade and Social Change of the Siberian Yupik Eskimos in the Bering Strait Region during the 18–20th Centuries |url=https://minpaku.repo.nii.ac.jp/records/650 |journal=人文論究 |language=ja |volume=76 |pages=39–57 |issn=0446-804X}}</ref>

== Material culture == thumbnail|350px|Asian/Siberian Yupik settlements (in Russia and the USA) === Traditional crafts === The Siberian Yupik on St. Lawrence Island live in the villages of Savoonga and Gambell, and are widely known for their skillful carvings of walrus ivory and whale bone, as well as the baleen of bowhead whales. These even include some "moving sculptures" with complicated pulleys animating scenes such as walrus hunting or traditional dances.

=== Traditional tattoos === Traditional tattooing was practiced among the Siberian Yupik women and were marked for important life stages, cultural identity, and social roles within their community or clan. The practice declined during the late nineteenth and early twentieth centuries due to religion practices, but recently it has been making a comeback in recent years as part of Indigenous cultural revitalization.<ref>{{Cite journal |last=Carrillo |first=Mariah |date=2014-12-01 |title=Transformative Skin: The Ongoing Legacy of Inuit and Yupik Women's Tattoos |url=https://digitalrepository.unm.edu/arth_etds/27 |journal=Art & Art History ETDs}}</ref>

=== Dwelling === {{Main|Yaranga}}

The winter building of Chaplino Eskimos (Ungazighmiit) was a round, dome-shaped building. It is called ''yaranga'' in the literature, the same word referring also to the similar building of the Chukchi. In the language of Chaplino Eskimos, its name was {{IPA|/məŋtˈtəʁaq/}}.<ref name=outside>Рубцова 1954: 514</ref> There was a smaller cabin inside it at its back part, the {{IPA|/aːɣra/}}, used for sleeping and living. It was separated from the outer, cooler parts of the yaranga with haired reindeer skins and grass, supported by a cage-like framework. But the household works were done in the room of the yaranga in front of this inner building, and also many household utensils were kept there. In winter storms, and at night also the dogs were there. This room for economical purposes was called {{IPA|/naˈtək/}}.<ref name=note>Рубцова 1954: 100–101</ref>

Other types of buildings among Chaplino Eskimos {{IPA|/aːwχtaq/}} include a modernized type,<ref>Рубцова 1954: 518–520</ref> and {{IPA|/pəˈɬʲuk/}} that was used for summer.<ref>Рубцова 1954: 521</ref>

=== Forge and gathering edible plants === Central Siberian Yupik communities have traditionally identified and used at least twenty-nine species of edible plants in the northeastern Chukotka. The collection of botanical resources involves specialized tools and techniques developed to suit the Arctic environment. Many of these methods have remained consistent for centuries. Digging implements: To harvest edible roots, collectors traditionally use mattocks made from whole walrus tusks. Tusks from female walruses are often selected because they are typically smaller and more slender. Archaeological data from the Old Bering Sea culture indicate that these tool designs have been used for approximately two thousand years. Harvesting and Storage: Berries and leafy plants are gathered by hand. Foragers carry and store these items in various containers made from animal products, such as processed skin bags, cleaned walrus stomachs, or sealskin floats. Marine plant collection: Specialized tools are used to gather seaweed. A nakrutka is a weighted stick with a crossbar that is lowered from boats or through sea ice to twist and pull kelp from the seafloor. For shore-based gathering, a zakidushka is used, a weighted line thrown from the shore to snag and retrieve plants. Locating caches: In the autumn, harvesters may use a method called "trampling" to find winter root supplies that have been stored in the underground burrows of voles or mice.<ref name=":1">{{Cite web |title=GovInfo |url=https://www.govinfo.gov/app/details/GOVPUB-I29-PURL-gpo74802 |access-date=2026-02-14 |website=www.govinfo.gov |language=en}}</ref>

== Spiritual culture ==

=== Shamanism === Many Indigenous Siberian cultures had persons working as mediator (between human and beings of the belief system, among others) — usually termed as "shamans" in the literature. As Eskimo cultures were far from homogeneous (although had some similarities), thus also shamanism among Eskimo peoples had many variants.

Siberian Yupiks had shamans as well.<ref>Menovščikov 1968:442</ref><ref name=ssipr>[http://www.nsu.ru/ip/eskimos.php#3 Духовная культура (Spiritual culture)] {{webarchive|url=https://web.archive.org/web/20070830162420/http://www.nsu.ru/ip/eskimos.php |date=2007-08-30 }}, subsection of [http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)] {{webarchive|url=https://web.archive.org/web/20071103005547/http://www.nsu.ru/ip/ |date=2007-11-03 }}</ref> Compared to the variants found among Eskimo groups of America, shamanism among Siberian Yupiks stressed more the importance of maintaining good relationship with sea animals.<ref name=submit/> Ungazighmiit people (the largest of Siberian Yupik variants) had {{IPA|/aˈliɣnalʁi/}}s, who received presents for the shamanizing, healing. This payment had a special name, {{IPA|/aˈkiliːɕaq/}} — in their language, there were many words for the different kinds of presents and payments and this was one of them.<ref name=shamfare>Рубцова 1954:173</ref> (The many kinds of presents and the words designating them were related to the culture: fests, marriage etc.;<ref name=shamfare/> or made such fine distinctions like "thing, given to someone who has none", "thing, given, not begged for", "thing, given to someone as to anybody else", "thing, given for exchange" etc.<ref>Рубцова 1954:62</ref>).

Becoming a Shaman individuals are often called to shamanism through unexpected spiritual encounters, such as hearing mysterious voices or seeing visions of spirit helpers in human or animal form, including killer whales or polar bears. These spirits propose a mutual relationship, offering supernatural assistance in exchange for offerings. Physical or psychological signs are also interpreted as a divine summons, which is then typically verified by and experienced shaman.<ref>{{Cite journal |last=Tein |first=Tassan |title=Shamans of the Siberian Eskimos |url= |journal=Arctic Anthropology |volume=31 |issue=1 |pages=117-125 |via=EBSCO}}</ref>

==== Fighting the spirit of smallpox ====

The Even people, a tribe that lived on the far eastern side of Russia, believed that the spirit of smallpox could be seen as a Russian woman with red hair. A local shaman would be there to greet migrating reindeer herders (who sometimes brought the disease with them). If the shaman saw the spirit of the disease in the caravan, several shaman worked together to fight it off with a seance. Others in the tribe helped with this ritual.

Tradition says that the smallpox spirit changed from a woman to a red bull when she was attacked. The spirit of smallpox was supposed to be very powerful, and if the shaman's ritual failed, all the local people would die. The spirit would only spare two people to bury all the rest. But if the ritual worked, the spirit would be forced to leave.<ref>{{Cite book|title=Spirits of the snow : Arctic myth.|last=Tony.|first=Allan|date=1999|publisher=Time-Life Books|others=Phillips, Charles., Kerrigan, Michael, 1959-, Duncan Baird Publishers.|isbn=0705436535|location=Amsterdam|oclc=43438183|url=https://archive.org/details/spiritsofsnowarc00alla}}</ref>

=== Name giving === Similar to several other Indigenous cultures, the name-giving of a newborn baby among the Siberian Yupik meant that a deceased person was affected, a certain rebirth was believed. This belief was so literal that the community treated the child as the actual returning individual, often addressing the infant using the kinship terms that applied to the deceased ancestor (such as a parent calling their child "grandfather").<ref name=":0">{{Cite journal |last=Panova |first=Anastasia |date=2024-06-18 |title=The Chukchi Influence on Chaplinski Yupik: A Case Study of Personal Names |url=https://brill.com/view/journals/jlc/17/1/article-p218_6.xml |journal=Journal of Language Contact |volume=17 |issue=1 |pages=218–245 |doi=10.1163/19552629-01701006 |issn=1877-4091|doi-access=free }}</ref>

Even before the birth of the baby, careful investigations took place where dreams and events were analyzed. After the birth, the baby's physical traits were compared to those of the deceased person to confirm this connection. The name was important: if the baby died, it was thought that he/she has not given the "right" name. In case of sickness, it was hoped that giving additional names could result in healing,<ref>Burch & Forman 1988: 90</ref> as illness was often viewed as a sign that the spirit had been incorrectly identified.<ref name=":0" />

=== Amulets === Amulets could be manifested in many forms, and could protect the person wearing them or the entire family, and there were also hunting amulets. Some examples: * a head of raven hanging on the entrance of the house, functioning as a familiar amulet;<ref name="Рубцова 1954:380">Рубцова 1954:380</ref> * figures carved out of stone in shape of walrus head or dog head, worn as individual amulets;<ref>Рубцова 1954:380,551–552</ref> * hunting amulets were attached to something or worn.<ref name="Рубцова 1954:380"/> About the effigy of orca on the tools of the marine hunter,<ref name=ssipr/> see the beliefs concerning this particular marine mammal below.

=== Concepts regarding the animal world === The orca, wolf,<ref name=ssipr/><ref name=rubow>Рубцова 1954:156 (see tale ''The orphan boy with his sister'')</ref><ref name=menow>Menovščikov 1968:439,441</ref> raven, spider,<ref name=menrs>Menovščikov 1968:440–441</ref> whale,<ref name=menw>Menovščikov 1968:439–440</ref><ref name=rubw>Рубцова 1954:218</ref> were revered animals. Also folklore (e.g. tale) examples demonstrate this. For example, a spider saves the life of a girl.<ref name="menrs" /><ref>Рубцова 1954, tale 13, sentences (173)–(235)</ref> The motif of spider as a benevolent personage, saving people from peril with its cobweb, lifting them up to the sky in danger, is present also in many tales of Sireniki Eskimos<ref>Меновщиков 1964: 161–162 163 (= 165)</ref> (as mentioned, their exact classification inside Eskimo peoples is not settled yet).

It was thought that the prey of the marine hunt could return to the sea and become a complete animal again. That is why they did not break the bones, only cut them at the joints.<ref>Рубцова 1954:379</ref>

==== Orca and wolf ==== In the tales and beliefs of this people, wolf and orca are thought to be identical: orca can become a wolf or vice versa. In winter, they appear in the form of wolf, in summer, in the form of orca.<ref name=ssipr/><ref name=submit>{{cite web |last=Vajda |first=Edward J |title=Siberian Yupik (Eskimo) |work=East Asian Studies |url=http://pandora.cii.wwu.edu/vajda/ea210/aleut.htm}}</ref><ref name=rubow/><ref name=menow/> Orca was believed to help people in hunting on the sea — thus the boat represented the image of this animal, and the orca's wooden representation hang also from the hunter's belt.<ref name=ssipr/> Also small sacrifices could be given to orcas: tobacco was thrown into the sea for them, because they were thought to help the sea hunter in driving walrus.<ref name=radio>{{in lang|ru}} [http://www.echo.msk.ru/guests/6456/ A radio interview with Russian scientists about Eskimos]</ref> It was believed that the orca was a help of the hunters even if it was in the guise of wolf: this wolf was thought to force the reindeer to allow itself to be killed by the hunters.<ref name=submit/>

==== Whale ==== It is thought that during the hunt, only those who have been selected by the spirit of the sea could kill the whale. The hunter has to please the killed whale: it must be treated as a guest. Just like a polite host does not leave a recently arrived dear guest alone, thus similarly, the killed whale should not be left alone by the host (i.e. by the hunter who has killed it). Like a guest, it should not get hurt or feel sad. It must be entertained (e.g. by drum music, good foods). On the next whale migration (whales migrate twice a year, in spring to the north and in the autumn back), the previously killed whale is sent off back to the sea in the course of a farewell ritual. If the killed whale was pleased to (during its being a guest for a half year), then it can be hoped that it will return later, thus the future whale hunts will succeed.<ref name=menw/><ref name=rubw/>

=== Celestial concepts === In a tale, the sky seems to be imagined arching as a vault. Celestial bodies form holes in it: beyond this vault, there is an especially light space.<ref>Рубцова 1954:196</ref>

== Religion == Compared with the Alaskan Native communities in the late nineteenth and early twentieth centuries, Siberian Yupik communities had less contact with Christian missionaries. Their religious practices began to change during the early Soviet period after the Russian Revolution of 1917, particularly during the 1920s and 1930s. During the 1920s, Protestant missionary interest from Alaska increased, and services were sometimes held on boats or in temporary tents.<ref>{{Cite journal |last=Leete |first=Art |last2=Vallikivi |first2=Laur |date=2011 |title=Adapting Christianity on the Siberian Edge during the Early Soviet Period |journal=Folklore |publisher=Estonia Institute of Folklore |pages=131-146 |via=Folklore: Electronic Journal of Folklore}}</ref>

== See also == {{Portal|Siberia}} * Siberian Yupik language * Yupik languages * Yupik * Eskimo * Naukan people of the Chukchi Peninsula * Eskimo yo-yo * Whistled language

== References == === Citations === {{Reflist}}

=== Bibliography === ==== English ==== {{Refbegin|30em}} * {{cite book |last=Burch |first=Ernest S. (junior) |author2=Forman, Werner |title=The Eskimos |publisher=University of Oklahoma Press |location=Norman, OK|year=1988 |isbn=0-8061-2126-2 |url=https://archive.org/details/eskimos00burc }} * Campbell, Lyle. (1997). ''American Indian languages: The historical linguistics of Native America''. New York: Oxford University Press. {{ISBN|0-19-509427-1}}. * {{cite book |last=Menovščikov |first=G. A. (= Меновщиков, the same author as at the Russian part) |chapter=Popular Conceptions, Religious Beliefs and Rites of the Asiatic Eskimoes |editor=Diószegi, Vilmos |title=Popular beliefs and folklore tradition in Siberia |publisher=Akadémiai Kiadó |location=Budapest |year=1968}} * {{cite book |last=Menovshchikov |first=Georgy (= Г. А. Меновщиков) |chapter=Contemporary Studies of the Eskimo–Aleut Languages and Dialects: A Progress Report |pages=69–76 |editor=Dirmid R. F. Collis |title=Arctic Languages. An Awakening |publisher=UNESCO |location=Vendôme |year=1990 |isbn=92-3-102661-5 |chapter-url=http://unesdoc.unesco.org/images/0008/000861/086162e.pdf }} * de Reuse, Willem J. (1994). ''Siberian Yupik Eskimo: The language and its contacts with Chukchi''. Studies in indigenous languages of the Americas. Salt Lake City: University of Utah Press. {{ISBN|0-87480-397-7}}. {{Refend}}

==== Russian ==== {{Refbegin|30em}} * {{cite book |last=Меновщиков |first=Г. А. |title=Грамматиκа языка азиатских эскимосов. Часть первая |publisher=Академия Наук СССР. Институт языкознания |location=Москва • Ленинград |year=1962}} The transliteration of author's name, and the rendering of title in English: {{cite book |last=Menovshchikov |first=G. A. |title=Grammar of the language of Eskimos. Vol. I. |publisher=Academy of Sciences of the USSR |location=Moscow • Leningrad |year=1962}} * {{cite book |last=Меновщиков |first=Г. А.сиреникских эскимосов. Фонетика, очерк морфологии, тексты и словарь |publisher=Академия Наук СССР. Институт языкознания |location=Москва • Ленинград |year=1964}} The transliteration of author's name, and the rendering of title in English: {{cite book |last=Menovshchikov |first=G. A. |title=Language of Sireniki Eskimos. Phonetics, morphology, texts and vocabulary |publisher=Academy of Sciences of the USSR |location=Moscow • Leningrad |year=1964}} * {{cite book |last=Рубцова |first=Е. С. |script-title=ru:Материалы по языку и фольклору эскимосов (чаплинский диалект) |publisher=Академия Наук СССР |location=Москва • Ленинград |year=1954 |language=ru}} The transliteration of author's name, and the rendering of title in English: {{cite book |last=Rubcova |first=E. S. |title=Materials on the Language and Folklore of the Eskimoes, Vol. I, Chaplino Dialect |publisher=Academy of Sciences of the USSR |location=Moscow • Leningrad |year=1954}} {{Refend}}

==Further reading== * Krupnik, Igor, and Nikolay Vakhtin. 1997. "Indigenous Knowledge in Modern Culture: Siberian Yupik Ecological Legacy in Transition". ''Arctic Anthropology''. 34, no. 1: 236.

==External links== * {{cite book |last=Bogoraz |first=Waldemar |author-link=Vladimir Bogoraz |title=The Eskimo of Siberia |series=Memoirs of the American Museum of Natural History |year=1913 |location=Leiden • New York |publisher=E. J. Brill ltd • G. E. Stechert & co |url=http://digitallibrary.amnh.org/dspace/bitstream/2246/29/1/M12Pt03.pdf }} Tales rendered in English; the song texts both in English and in original. Large PDF file requiring considerable computation resources. * {{cite book |last=Bogoraz |first=Waldemar |title=The Eskimo of Siberia |series=Memoirs of the American Museum of Natural History |year=1913 |location=Leiden • New York |publisher=E. J. Brill ltd • G. E. Stechert & co |url=http://www.sacred-texts.com/nam/inu/eos/index.htm}} HTML format, the original language versions of the song texts are omitted. * {{cite book |last = Rubtsova |first = Ekaterina Semenovna |title = Yupik Eskimo Text from the 1940s. |format = pdf |url = http://www.uaf.edu/anla/collections/search/resultDetail.xml?resource=11678}} Collection of 27 texts collected by Rubtsova in 1940–1941. Translated into English and edited by Vakhtin. (The English version is the last file at the bottom of the page.) Downloadable from UAF's site licensed under Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. * {{cite web |last=Vajda |first=Edward J |title=Siberian Yupik (Eskimo) |work=East Asian Studies |url=http://pandora.cii.wwu.edu/vajda/ea210/aleut.htm}} * [https://archive.today/20070812154954/http://lingsib.unesco.ru/en/languages/eskimo.shtml.htm Eskimo Language] page of [https://archive.today/20061031064058/http://lingsib.unesco.ru/en/ Endangered Languages of Indigenous Peoples of Siberia] * [http://www.ethnologue.com/show_language.asp?code=ess Ethnologue report] * [http://www.eki.ee/books/redbook/asiatic_eskimos.shtml The Asiatic (Siberian) Eskimos] * {{cite web |author1=Ludmila Ainana |author2=Tatiana Achirgina-Arsiak |author3=Tasian Tein |title=Yupik (Asiatic Eskimo) |url=http://alaska.si.edu/culture_ne_siberian.asp?subculture=Yupik%20(Asiatic%20Eskimo)&continue=1 |work=Alaska Native Collections}} * [http://www.siberian-studies.org/publications/PDF/bevakhtin.pdf Endangered Languages in Northeast Siberia: Siberian Yupik and other Languages of Chukotka] by Nikolai Vakhtin * Krupnik, Igor and Mikhail Chlenov (2007). [https://web.archive.org/web/20110818073305/http://id.erudit.org/revue/etudinuit/2007/v31/n1-2/019715ar.html?lang=en The end of “Eskimo land": Yupik relocation in Chukotka, 1958-1959] ''Études/Inuit/Studies 31'' (1-2) pp 59–81. * [https://alaska.si.edu/culture_sli_yupik.asp Smithsonian Institution, Alaska Native Collections, St. Lawrence Island Yupik] * {{in lang|ru}} [https://web.archive.org/web/20070221140218/http://www.auditorium.ru/books/2357/gl8.pdf Г.А. Меновщиков: Азиатских эскимосов язык] is a summary of the Chaplino dialect. It can be read among other articles, collected under name [https://web.archive.org/web/20061009183209/http://www.auditorium.ru/books/2357/ Языки мира — Палеоазиатские языки] (Languages of the world — Paleoasian languages). * {{in lang|ru}} [https://web.archive.org/web/20071103005547/http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)]—see the section on [https://web.archive.org/web/20070830162420/http://www.nsu.ru/ip/eskimos.php Eskimos] * {{in lang|ru}} [https://web.archive.org/web/20070830162420/http://www.nsu.ru/ip/eskimos.php#3 Духовная культура (Spiritual culture)], subsection of [https://web.archive.org/web/20071103005547/http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)] * {{in lang|ru}} [http://www.echo.msk.ru/guests/6456/ A radio interview with Russian scientists about Eskimos] * {{in lang|ru}} [http://www.icc.hotbox.ru/ ICC Chukotka], the regional office of [https://web.archive.org/web/20060622175522/http://www.inuit.org/index.asp?lang=eng&num=2 Inuit Circumpolar Council] * {{cite journal |last=Krauss |first=E. Michael|title=Eskimo languages in Asia, 1791 on, and the Wrangel Island-Point Hope connection |journal=Études/Inuit/Studies |year=2005 |volume=29 |issue=1–2 |pages=163–185|doi=10.7202/013938ar|doi-access=free }}

;Photographs: {{Commons category|position=left|Yupik}} * {{cite web |script-title=ru:Поселок Унгазик (Чаплино) |publisher=Музея антропологии и этнографии им. Петра Великого (Кунсткамера) Российской академии наук |language=ru |url=http://www.kunstkamera.ru/exhibitions/virtualnye_vystavki/forshtejn/poselok_ungazik/ |url-status=dead |archive-url=https://web.archive.org/web/20090228154451/http://www.kunstkamera.ru/exhibitions/virtualnye_vystavki/forshtejn/poselok_ungazik/ |archive-date=2009-02-28 }} Rendering in English: ''Ungaziq settlement'', Kunstkamera, Russian Academy of Sciences. * {{cite web |title=Ungazik settlement |publisher=Kunstkamera, Russian Academy of Sciences |url=http://web1.kunstkamera.ru/exhibition/forsht/eng/chaplino/115-16.shtml}} Ungaziq is the name-giving settlement for the largest Siberian Yupik group, Ungazighmiit. Enlarged versions of the above series, select with the navigation arrows or the form. * {{cite web |script-title=ru:Поселок Наукан |publisher=Музея антропологии и этнографии им. Петра Великого (Кунсткамера) Российской академии наук |language=ru |url=http://www.kunstkamera.ru/exhibitions/virtualnye_vystavki/forshtejn/poselok_naukan/ |url-status=dead |archive-url=https://web.archive.org/web/20090228154619/http://www.kunstkamera.ru/exhibitions/virtualnye_vystavki/forshtejn/poselok_naukan/ |archive-date=2009-02-28 }} Rendering in English: ''Naukan settlement'', Kunstkamera, Russian Academy of Sciences. * {{cite web |title=Naukan settlement |publisher=Kunstkamera, Russian Academy of Sciences |url=http://web1.kunstkamera.ru/exhibition/forsht/eng/naukan/115-10.shtml}} Enlarged versions of the above series, select with the navigation arrows or the form. * {{cite web |last=Geist |first=O. W. (photo by) |title=Gut parka |work=Alaska Native Collections |publisher=Anchorage Museum of History and Art |year=1927 |url=http://alaska.si.edu/media.asp?id=42&objectid=218}} “Nita Tokoyu of Gambell, St. Lawrence Island, sews a gut parka with Kakhsogon (left) and Wiyi (right) standing by". * {{cite web |last=Choris |first=Ludovik (illustration by) |title=House interior |work=Alaska Native Collections |publisher=Anchorage Museum of History and Art |year=c. 1825 |url=http://alaska.si.edu/media.asp?id=39&object_id=218}} “Yupik men wear gut parkas in this image of a St. Lawrence Island house interior, c1825".

{{Yupik}} {{Indigenous peoples of Alaska}} {{Indigenous peoples of Russia|state=collapsed}} {{Authority control}}

Category:Siberian Yupik Category:Yupik peoples Category:Alaska Native ethnic groups Category:Ethnic groups in Siberia Category:Indigenous peoples of Siberia Category:Indigenous small-numbered peoples of the North, Siberia and the Far East Category:People from Chukotka Autonomous Okrug Category:Chukchi Sea