The Akudnirmiut celebrate the feast in the following way: The qailertetang do not act a part there, but other masks take their place. They are called mirqussang and represent a man and his wife. They wear masks of the skin of the ground seal, only that of the woman being tattooed. The hair of the man is arranged in a bunch protruding from the forehead (sulubaut), that of the woman in a pigtail on each side and a large knot at the back of the head. Their left legs are tied up by a thong running around the neck and the knee, compelling them to hobble. They have neither seal float and spear nor inflated legs, but carry the skin scraper. They must try to enter the huts while the Inuit hold a long sealskin thong before them to keep them off. If they fall down in the attempt to cross it they are thoroughly beaten with a short whip or with sticks. After having succeeded in entering the huts they blow out all the fires.
The parts of the feast already described as celebrated in Cumberland Sound seem not to be customary in Akudnirn, the conjuration of Sedna and the exchanges of wives excepted, which are also practiced here. Sometimes the latter ceremony takes place the night before the feast. It is called suluiting or quvietung.
When it is quite dark a number of Inuit come out of their huts and run crying all round their settlements. Wherever anybody is asleep they climb upon the roof of his hut and rouse him by screaming and shouting until all have assembled outside. Then a woman and a man (the mirqussang) sit down in the snow. The man holds a knife (sulung) in his hand, from which the feast takes its name, and sings:
Oangaja jaja jajaja aja.
Pissiungmipadlo panginejernago
Qodlungutaokpan panginejerlugping
Pissiungmipadlo panginejernago.
To this song the woman keeps time by moving her body and her arms, at the same time flinging snow on the bystanders. Then the whole company goes into the singing house and joins in dancing and singing. This done, the men must leave the house and stand outside while the mirqussang watch the entrance. The women continue singing and leave the house one by one. They are awaited by the mirqussang, who lead every one to one of the men standing about. The pair must re-enter the singing house and walk around the lamp, all the men and women crying, “Hrr! hrr!” from both corners of the mouth. Then they go to the woman’s hut, where they stay during the ensuing night. The feast is frequently celebrated by all the tribes of Davis and Hudson Strait, and even independently of the great feast described above.
The day after, the men frequently join in a shooting match. A target is set up, at which they shoot their arrows. As soon as a man hits, the women, who stand looking on, rush forward and rub noses with him.
If a stranger unknown to the inhabitants of a settlement arrives on a visit he is welcomed by the celebration of a great feast. Among the southeastern tribes the natives arrange themselves in a row, one man standing in front of it. The stranger approaches slowly, his arms folded and his head inclined toward the right side. Then the native strikes him with all his strength on the right cheek and in his turn inclines his head awaiting the stranger’s blow (tigluiqdjung). While this is going on the other men are playing at ball and singing (igdlukitaqtung). Thus they continue until one of the combatants is vanquished.