<h3>Abstract</h3> This article is an ethnographic field report on the study of uses of underground food storage facilities (“meat caches”) relating to sociocultural and climatic changes in arctic and sub‐arctic communities in western Alaska. In the summers of 2022 and 2023, the authors (a Japanese female anthropologist and an American male anthropologist) conducted fieldwork in the partner communities, recognizing that our roles in participant observation were somewhat different because of our differing identities. This paper introduces how our ethnic backgrounds and genders have affected our experiences of participant observation and how ethnographers can learn about community and family food traditions from community perspectives based on diverse identities (gender, age, language) in relation to those of research partners.

<h3>Abstract</h3> Mining has historically driven the colonial transformations of the Yukon. This paper introduces the concept of a resource imaginary, referring to the predominant perception of the Yukon in terms of mineral resource extraction. This perception deeply influences land use, labor dynamics, and the sociocultural fabric of Yukon society. The persistence of this resource imaginary presents ongoing challenges for First Nation cosmologies. Narratives are instrumental in shaping these imaginaries. Through narrative reinhabitation—which incorporates linguistic, legislative, and temporal dimensions—Yukon First Nations seek to challenge the resource imaginary, promote Indigenous cosmologies, and encourage a harmonious coexistence of multiple “worlds.” Based on extensive, multi‐year research with mining and First Nations stakeholders, this paper explores the interplay between the extractive industry and narrative reinhabitation, with a specific focus on the First Nation of Nacho Nyäk Dun. It addresses an underexplored intersection by examining the Yukon’s evolving recognition as home once again while demonstrating that central Yukon First Nations neither uniformly support nor oppose resource extraction; rather, they situate themselves within a framework of place‐based histories that integrate both Indigenous and mining legacies.

<h3>Abstract</h3> The article describes the coastal Sámi population with a focus on Hamarøy municipality, northern Norway. Based on written sources from the 15th to 16th centuries, an agricultural economy is described, including both grain cultivation and livestock farming. Through minor excavations of settlement mounds and pollen analyses, it is argued that this economy, as described in written sources, has roots back to the Middle Ages. Livestock farming was introduced in the early part of the Middle Ages, but hunting, trapping, and fishing remained important. From around AD 1350, it is likely that grain cultivation was established. In the second part of the article, it is discussed whether a change in the economy led to other changes in the culture. By analyzing cultural heritage sites in the same area from the Middle Ages to more recent times, the discussion revolves around whether the changes led to changes in ritual practices.

<h3>Abstract</h3> This article addresses tourism in the Sámi areas of Norway and how 23 Sámi and non‐Sámi tourism providers deal with issues of cultural sensitivity. The article is based on a study that asked how sensitive issues had occurred in Sámi tourism operations and how they had dealt with them. Both Sámi and non‐Sámi tourism experience providers met a series of dilemmas. During interviews and conversations, terms such as recognition and respect appeared, which are also central to theoretical discussions on cultural sensitivity in the field. The article has a particular focus on how tourism providers deal with ethnocentrism and stereotyping and how these aspects are touched upon in production and discourses related to traditional costumes, handicrafts, and souvenir trade. Further, as reindeer are central in Sámi tourism, human‐animal relations are discussed as a sensitive aspect of Sámi tourism. Additional issues are discussed, such as tourism development and the split between different Sámi groups, the tension between cultural policing and innovation, and challenges related to border management. In conclusion, the concept of cultural sensitivity is discussed in light of the aspects that emerged in conversation with the tourism providers, pointing at ways to widen the concept to include analysis of sensitive aspects of tourism provided by Sámi themselves.

<h3>Abstract</h3> In this article, I ask what it means for Greenland’s telecommunication infrastructure to be the result of a rapid modernization process. Drawing on concepts from science and technology studies and the temporal turn in anthropology, I highlight the production of “infrastructural time” (Appel 2018) to underscore the relationship between spatial and temporal dimensions when Greenland’s infrastructure is imagined, built and practiced in a (post)colonial context. Through archival research, ethnographic interviews, and fieldwork, I show how the construction of a comprehensive telecommunication infrastructure in Greenland after World War II produced competing temporalities characterized by haste and pause, which linger on and intersect with Greenland’s existing infrastructures. When examining these temporalities in Greenland’s modernization process, it seems that coloniality is not allied with a particular tempo but that both haste and pause can be part of the colonial project to keep the center in control.

<h3>Abstract</h3> Trapping of ptarmigan by snare in winter is an ancient tradition in Fennoscandia, and in the 19th century, ptarmigan had become an important source of income. Changes in external factors after the 1950s have, however, altered the socioeconomic context, leading to a radical decrease in the number of professional trappers. Based on field data from two periods 60 years apart, this article provides a diachronic analysis of the change in ptarmigan trapping and the main factors behind its decline as a meaningful economic activity. The results show that whereas the practice of setting snares still relies on traditional knowledge, external developments, such as a transition to motorized transport and market failures, were—along with broader socioeconomic and demographic changes—the key factors behind the decline. Changes in the harvest base due to climate change or other causes mentioned in the interviews appear to have been less important factors.

<h3>Abstract</h3> This paper discusses the critical era of cultural contact between the Dene population and Euro‐Americans during the 18th and 19th centuries at Shaw Creek in the Middle Tanana Valley, Alaska. It also provides a regional social context for the most recent archaeological component at the Swan Point Archaeological Site. The Tanana Valley represents one of the last major subarctic regions of North America to be incorporated into colonial governance, and this paper summarizes those events and their impact on the local Alaska Native population and their traditional place names.

<h3>Abstract</h3> The western Alaska Peninsula and Aleutian Islands are home to Unangax̂ (Aleut), a suite of marine species, and a few terrestrial species, several of which have been introduced. As complex hunter-gatherers, the human relationship to the environment and its other inhabitants is intimate, essential for human survival, and has evolved over many centuries. The people have shaped this landscape and waters such that it is also mutually constructed. Archaeologists have made this claim as an ancient and historical phenomenon. This article documents more recent demonstrations of a constructed island chain environment, from the introduced land mammals to the subtle engineering of plant, shellfish, and fish species for abundance and variety, and it contributes to disciplinary discussions of forager models. These interactions are the result of deliberate choices to sustain communities of Indigenous Unangax̂ in volatile environmental and socioeconomic places.

<h3>Abstract</h3> Three 600‐year‐old hooded gut‐skin parkas were excavated in 1947 at the settlement Nuulliit, situated in the North Water polynya between Ellesmere Island and Avanersuaq in northern Greenland. The parkas, radiocarbon dated to the 14th century AD, belong to the Thule Period Inuit, who migrated from the Bering Strait region through Arctic North America into northern Greenland after 1250 AD. This study compares the Nuulliit parkas with gut‐skin parkas collected from 1846–1945 among resident Inuit in Alaska and eastern Greenland. Further, a comparison is conducted with female and male fur‐skin parkas from Inuit in the Bering Strait region and Alaska. The analyses of the parkas’ cutting, sewing techniques, and material consumption show that the characteristic cut with double hood roots (inserted in the mid‐shoulders or directly connected to the hood), sleeve gussets, and vertical orientation of gut‐skin panels were used for at least 550 years among the Inuit.

<h3>Abstract</h3> This article explores the history of two ethnological collections from the Russian Far East at the National Museum of Natural History (NMNH), Smithsonian Institution, as a part of an ongoing multistep assessment process. Both collections, currently known under the names of their respective donors/collectors, Stanisław Poniatowski and Vladimir Arseniev, were shipped to the then‐U.S. National Museum in Washington in 1918, following the 1914 field trip by Dr. Stanisław Poniatowski to the Amur River area. Poniatowski’s fieldwork was cut short by World War I; only a portion of his collections arrived in Washington, with the rest taken to Warsaw. The two Smithsonian collections are very close to each other, particularly when compared to acquisitions from the Amur River area at other museums. The NMNH collections constitute a fraction of 500+ photographic, ethnographic, and documentary materials related to Poniatowski’s trip of 1914, with the rest now held at the Polish Ethnological Society in Wroclaw, Poland, and, perhaps, in Khabarovsk, Russia. This dispersed legacy may be “reunited” via today’s digital means, which is to pave the way for the next phase, namely, to engage Indigenous and local cultural experts from the Amur River region in knowledge coproduction and to make the collections accessible to the home communities surveyed by Poniatowski 110 years ago. Regretfully, prospects for such an effort remain distant in 2024 as Russia’s war against Ukraine continues.