not able to determine the name of the deceased person, perhaps because the infant's condition was too grave to provide enough time, the angakkuq could name the infant for one of their auxiliary spirits, providing the child with life-saving vigor. Saladin d'Anglure reported that such children would be more likely to become shamans, connected by name to that auxiliary spirit. Sometimes the name given would be that of a non-human spirit; the individual might then identify with that spirit later in life. Name and identity could be more fluid in adulthood, and at times of crisis a shaman might ritually rename a person; going forward, their old name would be considered an auxiliary spirit. This sometimes served as an initiation into shamanism for the renamed person. Saladin d'Anglure describes one such situation: a man called Nanuq ("polar bear") had been named for an older cousin. When the cousin died, the younger man was distraught and felt that he, too, had suffered a death. A shaman brought a new name for him from the dream world, which he adopted. Going forward, he was called Qimuksiraaq, and his old name and identity, Nanuq, was considered to be an auxiliary spirit associated with polar bears. Following this, Qimuksiraaq took on the identity of an angakkuq. Finally, an angakkuq might pass on their own personal name to their descendants, either before or after their death. In posthumous cases, the shaman might appear in a dream and direct the family personally, or the family might decide to honor the angakkuq of their own accord to maintain their link to the family. A person who was named for a shaman might inherit some of their spiritual powers, but was not necessarily bound to become a shaman themselves. Angakkuuniq today Traditional Inuit spirituality, including the role of shamanism (angakkuuniq), continues as part of Inuit cosmology and world-view today, although modified through contact with Christianity. A 2002 research and interview project with Inuit elders, found that while some Inuit reject shamanism out of Christian belief, others advocate for it, sometimes using Christian concepts, as a matter of preserving traditional identity and ways of life. The elders reported that angakkuit continue to practise in contemporary Inuit communities. Some practices of angakkuuniq may be proceeding today in hiding, which is not out of keeping with the discretion with which angakkuuniq was traditionally practised. The elders interviewed in 2002, while emphasizing