<h3>Abstract</h3> This study purposed to reveal animal use in southern Kamchatka by examining the largest archaeofaunal collections recovered by Tamara M. Dikova and Nikolai N. Dikov. Radiocarbon dates of charcoal and caribou antler demonstrated that materials for this study were dated during the past 1,600 years, including three cultural periods: Nalychevo Culture (the 15–19th centuries AD), Tar’ya Culture (the mid-first millennium AD), and the intermediate period between them (the early second millennium AD). The taxonomical distribution suggested the significance of true seals and caribou as hunting games. Various roles of sites around Cape Lopatka for seasonal hunting, trade, and manufacturing bone tools were inferred based on bone composition. Caribou antlers, drift whale carcasses, and long bird bones were important materials for making bone tools. The first example of wolf eel and Steller’s sea cow remains associated with archaeological sites on the Siberian side of the North Pacific were also reported.

It has been a pleasure to serve as editor for Arctic Anthropology over the past decade, the reins to which were handed over by my predecessor Susan Kaplan in the fall of 2011. I could not have undertaken this service to my professional community without the collaborative support of my husband, John

<h3>Abstract</h3> In the mid-18th century, Qikertarmiut spotted “a giant whale” offshore Qikertaq [Kodiak Island]. Upon closer examination, however, they realized this creature held a Russian fur expedition. Over the next few months, Russians and Qikertarmiut fought, survived, and traded, which Elder Arsenti Aminak recounted to Henrik Holmberg in 1851. His testimony detailed important events from these first interactions but also involved knowledges concerning Qikertarmiut seasonal relations and storytelling practices. The <i>kiak</i> [summer] season influenced Qikertarmiut to view the arriving Russians through oceanic perspectives. In <i>uksuaq</i> [autumn], violence, either to remove intruders from beaches or to facilitate easier sea-mammal-fur extractions, shaped relations. During <i>uksuq</i> [winter], Russian ignorance of surviving on Qikertaq led to deaths and thefts from Qikertarmiut villages. By <i>ugnerkaq</i> [spring], Qikertarmiut engaged in trade with the Russians before the latter departed the island. Aminak’s remembrances displayed a relational Qikertarmiut social world not often discussed, which exceeded and persisted through Russian colonialism.

<h3>Abstract</h3> Miniature bodies performed multiple roles in past Inuit societies, as dolls, ornaments, personal amulets, and an assortment of magico-ritual devices. A particular genre of faceless, stub-armed wooden figurine is identical to those historically dressed in hide clothing and used primarily as girls’ playthings and, although reasonably common on Inuit sites, they have attracted relatively little archaeological attention. The figural overlap of dolls with other Inuit miniatures is meaningful and points to their wider social and discursive connectivity: dolls were manufactured by adults, didactically clothed by adult seamstresses and older girls, and animated in younger children’s imaginative play. Iconic constituents of a social technology of the body, dolls were tiny but richly vascularized ontobodies that were put to work in core cultural narratives regarding age, gender, selfhood, and the life course.

<h3>Abstract</h3> A dry-stone structure known as the Bear Trap—“Bjørnefælden” in Danish and “Putdlagssuaq” (The Great Trap) in the local Greenlandic Kalaallisut—is a unique and enigmatic feature on the Arctic landscape of the Nuussuaq Peninsula in northwestern Greenland. Despite its suggestive name, the intended function of the Bear Trap has been the subject of scholarly debate since 1740. Here we present new findings on the Bear Trap, update the archaeological context of the site and its surroundings, and present the first three-dimensional (3D) digital reconstruction of the site and its surroundings. Investigations of the Bear Trap and its surroundings during the summer of 2019 revealed previously undocumented graves in the vicinity. Based on the newly discovered graves and quantitative data extracted from the 3D models, we concur with previous scholarly speculations (e.g., Rosenkrantz 1967) that the Bear Trap was possibly used as a grave or possible cenotaph rather than as a <i>skemma</i>, the typical stone storage structure of the Greenland Norse. In addition, we demonstrate the use of 3D modeling to digitally preserve cultural heritage in the rapidly changing Arctic and permit remote, quantitative analysis of archaeological sites.

Michael Anastario, Elizabeth Rink, Gitte Adler Reimer and Malory Peterson Robert Stempel College of Public Health & Social Work, Florida International University, AHC5, 11200 SW 8th St., Miami, FL 33174, USA; manastar{at}fiu.edu 312 Herrick Hall, Department of Health and Human Development, Montana State University, Bozeman, MT 59715, USA; elizabeth.rink{at}montana.edu Ilisimatusarfik, Grønlands Universitet, University of Greenland, 3900 Nuuk, Greenland; gitr{at}uni.gl 312 Herrick Hall, Department of Health and Human Development, Montana State University, Bozeman, MT 59715, USA; malorykpeterson{at}gmail.com

Naja Carina Steenholdt Aalborg University, A.C. Meyers Vænge 15, 2450 Copenhagen SV, Denmark; ncs{at}plan.aau.dk

Rice Ridge (49-KOD-363) is a deeply stratified archaeological site on Kodiak Island, Alaska, with well-preserved faunal remains from three occupations dating to the Ocean Bay tradition. The site contained an extensive bird-bone assemblage analyzed here for the first time. Casperson (2012) studied bird bones from Mink Island (49-XMK-030), also located in Alutiiq/ Sugpiaq territory, and found that birds played important roles in the lifeways of Ocean Bay groups, even though these people have been portrayed as primarily dependent on marine mammals and fish. At Rice Ridge, cormorants, ducks, murres, and geese (among other birds) were vitally important to Alutiiq ancestors, especially during the winter. The relative abundance of birds differs across the three occupations at Rice Ridge, although these differences resist easy explanation. What is clear is that Alutiiq ancestors consumed birds as food and also processed quantities of bird skins for clothing that was crucial to their survival.

Aki Hakonen University of Oulu, Archaeology, Faculty of Humanities, Erkki Koiso-Kanttilan katu 1, FI-90014, Finland; aki.j.hakonen{at}gmail.com