of the intense work required, few seamstresses today create elaborate beaded panels by hand. Some purchase premade beaded pieces from fabric stores. Spirituality and identity The entire process of creating and wearing traditional clothing was intimately connected with Inuit spiritual beliefs. Hunting was seen as a sacred act with ramifications in both the material and spiritual worlds. It was important for people to show respect and gratitude to the animals they killed, to ensure that they would return for the next hunting season. Specific practices varied depending on the animal being hunted and the particular Inuit group. Wearing clean, well-made clothing while hunting was important, because it was considered a sign of respect for the spirits of the animals. Some groups left small offerings at the site of the kill, while others thanked the animal's spirit directly. Generous sharing of the meat from a hunt pleased the animal's spirit and showed gratitude for its generosity. Specific rituals existed to placate the spirits of polar bears, which were seen as particularly powerful animals. It was believed that the spirits of polar bears remained within the skin after death for several days. When these skins were hung up to dry, desirable tools were hung around them. When the bear's spirit departed, it took the spirits of the tools with it and used them in the afterlife. For many Inuit groups, the timing of sewing was governed by spiritual considerations. Traditionally, women never began the sewing process until hunting was completely finished, to allow the entire community to focus exclusively on the hunt. The goddess Sedna, mistress of the ocean and the animals within, disliked caribou, so it was taboo to sew sealskin clothing at the same time as caribou clothing. Production of sealskin clothing had to be completed in the spring before the caribou hunt, and caribou clothing had to be completed in fall before the time for hunting seal and walrus. Individual groups had local taboos that also played a part in the timing of the sewing process. Many groups also had clothing taboos related to death. An infant whose older siblings had died might be dressed in garments made from a mix of caribou and sealskin, or with contrasting fur flow, to hide the child from evil spirits. Relatives of a deceased person might be prohibited from working on clothing for a certain period of time after a death. Deceased