Greenland Official Coat Of Arms Heraldry Symbol Postcard

Historically, they were used by knights to identify them apart from enemy soldiers. In Continental Europe, commoners were able to adopt burgher arms. Unlike seals and emblems, coats of arms have a formal description that is expressed as a blazon. In the 21st century, coats of arms are still in use by a variety of institutions and individuals (for example several universities have guidelines on how their coats of arms may be used and protect their use). The art of designing, displaying, describing and recording arms is called heraldry. The use of coats of arms by countries, states, provinces, towns and villages is called civic heraldry. In the heraldic traditions of England and Scotland an individual, rather than a family, had a coat of arms. In those traditions coats of arms are legal property transmitted from father to son; wives and daughters could also bear arms modified to indicate their relation to the current holder of the arms. Undifferenced arms are used only by one person at any given time. Other descendants of the original bearer could bear the ancestral arms only with some difference: usually a colour change or the addition of a distinguishing charge. One such charge is the label, which in British usage (outside the Royal Family) is now always the mark of an heir apparent. Because of their importance in identification, particularly in seals on legal documents, the use of arms was strictly regulated; few countries continue in this today. This has been carried out by heralds and the study of coats of arms is therefore called "heraldry". Some other traditions (e.g., Polish heraldry) are less restrictive — allowing, for example, all members of a dynastic house or family to use the same arms, although one or more elements may be reserved to the head of the house. In time, the use of coat of arms spread from military entities to educational institutes, and other establishments. According to a design institute article, "The modern logo and corporate livery have evolved from the battle standard and military uniform of mediaeval times". In his book, The Visual Culture of Violence in the Late Middle Ages, Valentin Groebner argues that the images composed on coats of arms are in many cases designed to convey a feeling of power and strength, often in military terms. The author Helen Stuart argues that some coat of arms were a form of corporate logo. Museums on mediaeval coat of arms also point out that as emblems they may be viewed as a pre-cursors to the corporate logos of modern society, used for group identity formation. The American Great Seal is often said to be the coat of arms of the United States. The blazon ("Paleways of 13 pieces, argent and gules; a chief, azure") is intentionally improper to preserve the symbolic number 13. Most American states generally have seals, which fill the role of a coat of arms. However, the state of Vermont (founded as the independent Vermont Republic) follows the American convention of assigning use of a seal for authenticating official state documents and also has its own separate coat of arms. Many American social fraternities and sororities, especially college organisations, use coats of arms in their symbolism. These arms vary widely in their level of adherence to European heraldic tradition. Organisations formed outside the United States with U.S. membership also may have a coat of arms. Roman Catholic dioceses and cathedrals have a coat of arms. Note that not all personal or corporate insignia are heraldic, though they may share many features. For example, flags are used to identify ships (where they are called ensigns), embassies and such, and they use the same colours and designs found in heraldry, but they are not usually considered to be heraldic. A country may have both a national flag and a national coat of arms, and the two may not look alike at all. For example, the flag of Scotland (St Andrew's Cross) has a white saltire on a blue field, but the royal arms of Scotland has a red lion within a double tressure on a gold (or) field. The Vatican has its own coat of arms. As the Papacy is not hereditary, its occupants display their personal arms combined with those of their office. Some Popes came from armigerous (noble) families; others adopted coats of arms during their career in the church. The latter typically allude to their ideal of life, or to specific Pontifical programmes.[11] A well known and widely displayed example in recent times was Pope John Paul II's coat of arms. His selection of a large letter M (for Mary) on his coat of arms was intended to express the message of his strong Marian devotion. Roman Catholic Dioceses also are assigned a coat of arms. A Basilica, or papal church also gets a coat of arms, which is usually displayed on the building. These may be used in countries which otherwise do not use heraldic devices. In Scotland, the Lord Lyon King of Arms has criminal jurisdiction to enforce the laws of arms. In England, Northern Ireland and Wales the use of arms is a matter of civil law and regulated from the College of Arms. In reference to a dispute over the exercise of authority over the Officers of Arms, Arthur Annesley, 1st Earl of Anglesey, Lord Privy Seal, declared on 16 June 1673 that the powers of the Earl Marshal were "to order, judge, and determine all matters touching arms, ensigns of nobility, honour, and chivalry; to make laws, ordinances, and statutes for the good government of the Officers of Arms; to nominate Officers to fill vacancies in the College of Arms; to punish and correct Officers of Arms for misbehaviour in the execution of their places". It was further declared that no patents of arms or any ensigns of nobility should be granted and no augmentation, alteration, or addition should be made to arms without the consent of the Earl Marshal. Today, the term "coat of arms" is frequently applied in two different ways. In some uses, it may indicate a full achievement of arms or heraldic achievement, which includes a variety of elements — usually a crest sitting atop a helmet, itself sitting on a shield; other common elements include supporters holding up the shield and a motto (beneath in England, above in Scotland). Some people wrongly use "coat of arms" or "arms" to refer to the escutcheon (i.e., the shield itself), or to one of several designs that may be combined in one shield. (Note that the crest is one specific part of a heraldic achievement and that "crest of arms" is a misnomer.) The "coat of arms" frequently are adorned with a device - a motto, emblem, or other mark used to distinguish the bearer from others. If a motto is a part of the achievement, it sometimes has some punning allusion to the owner's name. A device differs from a badge or cognizance primarily because it is a personal distinction, and not a badge borne by members of the same house successively. Heraldry is the profession, study, or art of devising, granting, and blazoning arms and ruling on questions of rank or protocol, as exercised by an officer of arms. Heraldry comes from Anglo-Norman herald, from the Germanic compound *harja-waldaz, "army commander". The word, in its most general sense, encompasses all matters relating to the duties and responsibilities of officers of arms. To most, though, heraldry is the practice of designing, displaying, describing, and recording coats of arms and badges. Historically, it has been variously described as "the shorthand of history" and "the floral border in the garden of history."The origins of heraldry lie in the need to distinguish participants in combat when their faces were hidden by iron and steel helmets. Eventually a formal system of rules developed into ever more complex forms of heraldry. The system of blazoning arms that is used in English-speaking countries today was developed by the officers of arms in the Middle Ages. This includes a stylised description of the escutcheon (shield), the crest, and, if present, supporters, mottoes, and other insignia. Certain rules apply, such as the Rule of tincture, and a thorough understanding of these rules is a key to the art of heraldry. The rules and terminology do differ from country to country, indeed several national styles had developed by the end of the Middle Ages, but there are some aspects that carry over internationally. Though heraldry is nearly 900 years old, it is still very much in use. Many cities and towns in Europe and around the world still make use of arms. Personal heraldry, both legally protected and lawfully assumed, has continued to be used around the world. Heraldic societies exist to promote education and understanding about the subject. Greenland (Danish: Grønland; Kalaallisut: Kalaallit Nunaat, meaning "Land of the people" [3]) is an autonomous constituent country within the Kingdom of Denmark located between the Arctic and Atlantic Oceans, east of the Canadian Arctic Archipelago. Though physiographically a part of the continent of North America, Greenland has been politically associated with Europe (specifically Denmark) since the 18th century. In 1979, Denmark granted home rule to Greenland, with a relationship known in Danish as Rigsfællesskabet, and in 2008 Greenland voted to transfer more competencies to the local government. This became effective the following year, with the Danish royal government remaining in charge only of foreign affairs, security and financial policy, and providing a subsidy of DKK 3.4 billion ($633m), or approximately US$11,300 per Greenlander, annually. Greenland is, by area, the world's largest island that is not a continent,[4] as well as the least densely populated country in the world.[5] However, since the 1950s, scientists have hypothesized that the ice cap covering the country may actually conceal three separate island land masses that have been bridged by glacier. In prehistoric times Greenland was home to several successive Paleo-Eskimo cultures known primarily through archaeological findings. From around 2500 BC to 800 BC southern and western Greenland was inhabited by the Saqqaq culture. Most findings of Saqqaq period archaeological remains have been around Disko Bay. From 2400 BC to 1300 BC the Independence I culture existed in northern Greenland. It was a part of the Arctic small tool tradition. Around 800 BC the Saqqaq culture disappeared and the Early Dorset culture emerged in western Greenland and the Independence II culture in northern Greenland. The Dorset culture was the first culture to extend throughout the Greenlandic coastal areas, both on the west and east coasts, and it lasted until the arrival of the Thule culture in 1500 AD. The Dorset culture population lived primarily from whale hunting. The Thule culture people are the ancestors of the current Greenlandic population. They started migrating from Alaska around 1000 AD, reaching Greenland around 1300 AD. The Thule culture was the first to introduce to Greenland such technological innovations as dog sleds and toggling harpoons. From 986 AD, Greenland's west coast was colonised by Icelanders and Norwegians in two settlements on fjords near the southwestern-most tip of the island.[8] They shared the island with the late Dorset culture inhabitants who occupied the northern and eastern parts, and later with the Thule culture arriving from the north. The settlements, such as Brattahlið, thrived for centuries but disappeared some time in the 15th century, perhaps at the onset of the Little Ice Age.[9] It is debated[who?] whether data from ice cores indicate that between 800 and 1300 AD the regions around the fjords of southern Greenland experienced a mild climate, with trees and herbaceous plants growing and livestock being farmed. What is verifiable is that the ice cores indicate Greenland has experienced dramatic temperature shifts many times over the past 100,000 years - which makes it possible to say that areas of Greenland may have been much warmer during the mediaeval period than they are now and that the ice sheet contracted significantly.[10] These Icelandic settlements vanished during the 14th and 15th centuries, probably due to famine and increasing conflicts with the Inuit.[11] The condition of human bones from this period indicates that the Norse population was malnourished, probably because of * soil erosion resulting from the Norsemen's destruction of natural vegetation in the course of farming, turf-cutting, and wood-cutting, * a decline in temperatures during the Little Ice Age, * armed conflicts with the Inuit.[9] Jared Diamond suggests that cultural practices, such as rejecting fish as a source of food and relying solely on livestock ill-adapted to Greenland's (deteriorating) climate, resulted in recurring famine which led to abandonment of the colony.[9] However, isotope analysis of the bones of inhabitants shows that marine food sources supplied more and more of the diet of the Norse Greenlanders, making up between 50% and 80% of their diet by the 1300s.[12] The last written records of the Norse Greenlanders are of a marriage in 1408 in the church of Hvalsey — today the best-preserved Norse ruins in Greenland. In 1500, King Manuel I of Portugal sent Gaspar Corte-Real to Greenland in search of a Northwest Passage to Asia which, according to the Treaty of Tordesillas, was part of the Portuguese area of influence. In 1501 Corte-Real returned with his brother, Miguel Corte-Real. Finding the Sea frozen, they headed South and arrived in Labrador and Newfoundland. It is possible that some Portuguese settlements were created there in that period, as attested in some maps.[13] In 1721 a joint mercantile and clerical expedition led by Danish-Norwegian missionary Hans Egede was sent to Greenland, not knowing whether a Norse civilisation remained there. The expedition can be seen as part of the Danish colonisation of the Americas. After 15 years in Greenland, Hans Egede left his son Paul Egede in charge of the mission in Greenland and returned to Denmark where he established a Greenland Seminary. This new colony was centred at Godthåb ("Good Hope") on the southwest coast. Gradually, Greenland was opened up to Danish merchants, and closed to those from other countries. Norway occupied and claimed parts of the then-uninhabited eastern Greenland (also called Erik the Red's Land) in July 1931, claiming that it constituted terra nullius. Norway and Denmark agreed to submit the matter in 1933 to the Permanent Court of International Justice, which decided against Norway. Greenland's connection to Denmark was severed on 9 April 1940, early in World War II, when Denmark was occupied by Germany. Greenland was able to buy goods from the United States and Canada by selling cryolite from the mine at Ivittuut. During this war, the system of government changed: Governor Eske Brun ruled the island under a law of 1925 that allowed governors to take control under extreme circumstances; Governor Aksel Svane was transferred to the US to lead the commission to supply Greenland. A sledge patrol (in 1942, named the Sirius Patrol), guarding the northeastern shores of Greenland using dog sleds, detected several German weather stations and alerted American troops who then destroyed them. Greenland had been a protected and very isolated society until 1940. The Danish government, which governed Greenland as its colony, had been convinced that this society would face exploitation from the outside world or even extinction if the country was opened up. But wartime Greenland developed a sense of self-reliance through self-government and independent communication with the outside world. However, a commission in 1946 (with the highest Greenlandic council, the Landsrådene, as a participant) recommended patience and no radical reform of the system. Two years later, the first step towards a change of government was initiated when a grand commission was established. A final report (G-50) was presented in 1950: Greenland was to be a modern welfare state with Denmark as sponsor and example. In 1953, Greenland was made an equal part of the Danish Kingdom. Home rule was granted in 1979. The northwest corner of Greenland is known as the Thule region. It is roughly the size of Germany, but inhabited by fewer than 1,000 people. The northern-most year-round communities on earth (Siorapaluk, Moriasaq and Qaanaaq) are in the Thule region. Siorapaluk, with approximately 80 residents, is just 730 nautical miles (1,360 km) from the North Pole. Currently, though most families in the Thule region need at least one member in salaried employment in order to pay for electricity and other modern amenities, hunting remains a revered profession. Traditional foods like seal, walrus, narwhal and caribou, are consumed frequently. Hunters still wear hand-made polar bear skin garments, caribou anoraks and skin boots for warmth on winter hunting trips. Many of the men maintain world-class kayaking and harpoon-throwing skills The long history of mutual dependence between humans and reindeer necessitates continuing efforts to safeguard their relationship and the welfare of both parties. Reindeer hunting – which is also commonplace in many other parts of the world – is considered so vital to the cultural heritage of certain groups that there is an attempt[4][5][6] being made to get it placed on UNESCO's World Heritage List.[7] A Walrus hunt in 1855 The identity of the Inuit is closely tied to their geography, history and their attitudes towards hunting – "For Inuit, ecology, hunting and culture are synonymous."[8] – and their identity as hunters is under attack. Those attacks are "... viewed in the Arctic as a direct assault on culture, identity as well as sustainable use,"[9] and Inuit are reacting: "... for the Inuit, animal rights campaigns are just the latest in a long litany of religious, industry, and government policies imposed by outsiders – policies which ignore Inuit values and realities, and threaten the survival of one of the world's last remaining aboriginal hunting cultures."[10] Therefore the circumpolar peoples and their organisations are actively engaged in attempts to protect their welfare, identity, interests, and culture, including their hunting culture. The "Kuujjuaq Declaration"[11] addressed perceived attacks on their autonomy and rights, and recommended that the Inuit Circumpolar Council "undertake a comprehensive study on how best to address global forces, such as the 'animal rights' and other destructive movements that aim to destroy Inuit sustainable use of living resources, and to report back to the next General Assembly on its findings."[12] The International Arctic Science Committee shares these viewpoints and therefore one of its objectives is to study the "sustainable use of living resources of high value to Arctic residents." As valued as it is, traditional hunting in Greenland is under tremendous stress. Pressure from environmental and conservation groups has led Greenland's Home Rule Government to set hunting limits for most species. In January 2006, a 150 animal limit was set for the most prized of all Greenlandic animals, the polar bear. Hunters in the region say it is hard to survive on the quotas that have been established. This is especially true due to the dramatic drop in seal skin prices in the late 1980s. That drop occurred after environmental pressure led to a collapse of the seal skin market in the United States. Today, the price of the skins remains so low that most Thule hunters tan only enough skins for personal use; they no longer process them for sale. Moreover, when asked what the single greatest threat to the traditional culture is, Qaanaaq hunter Lars Jeremiassen quickly replied, "Greenpeace". That response, (documented in 2006 by the Arctic I.CC.E. Project: Indigenous Climate Change Ethnographies,) reflects the devastating effect that environmentalist-led protests against sealing and seal products have had on the Inuit way of life, not just in Greenland, but throughout the Arctic.