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This special issue of Cross-Cultural Research presents four papers each of which in their own way addresses the question of how Arctic populations tackle the high levels of unpredictability and risk associated with their environment. It takes as a starting point the evidence for and against aspects of disequilibrium between humans, animals, and their environment. The authors consider both contemporary and historical Indigenous Arctic populations and the dynamics of human–animal relations in the context of an ever-changing socioecology of the Arctic. Three overarching sources of disequilibrium are identified: (a) disruption in existing ecological networks due to climate and environmental upheaval, (b) effects of sociopolitical change (including migration and disease), and, finally, (c) changes to subsistence strategies. Based on contemporary field studies from across the Arctic, including the Ust'-Avam and Samoyed from the Taimyr Region in Russia, Sami in Finland, Yukagir and Chukchi from Siberia, and the historic Thule community from Greenland, the authors illustrate how, despite apparent disequilibria, there is nevertheless notable resilience evident in the coupling of human-environmental systems. Documenting past and present changes in local livelihoods, subsistence patterns, and sociocultural practices helps us understand the wider context in which these cultures persist. It also allows us to explore what factors are significant in supporting the long-term resilience of Indigenous communities, especially in the context of challenges, such as high levels of addiction, depression and suicide, facing contemporary arctic societies. [ABSTRACT FROM AUTHOR]

The practical and symbolic significance of the sun and the moon was coded for a world sample of societies. Methods included use of the eHRAF World Cultures (hereafter eHRAF) Word Search function and the coding of relevant eHRAF materials. The sun, objectively of greater importance than the moon for many aspects of human existence, was expected to be ethnographically more prominent than the moon, and this was found in 55 of 60 cases. There was also a strong tendency for ethnographic mentions of the moon to be made in connection with magico-religious ideas, whereas statements about the sun tended to be more equally divided between the magico-religious and techno-econo-environmental domains. In exploratory investigation, it was found that both sun and moon were frequently mentioned in the ethnographies of foraging societies, which in turn were found to be at the low end of a scale of cultural complexity. Discussion centered on interpretation of the findings and on suggestions for further research. [ABSTRACT FROM PUBLISHER]