Published on and written by Cyril Jarnias
Moving to Greenland isn’t just about changing climates—it’s about entering a social, historical, and symbolic universe profoundly different from continental Europe. Behind the clichés of icebergs and northern lights lies a complex society, shaped by a strong Inuit identity, a still-present colonial legacy, an extreme environment, and a daily life paced by ice, light, and seasons.
Before your trip, it’s essential to understand Hawaiian cultural values to avoid misunderstandings and integrate better. Respect the people’s deep attachment to their land (ʻāina), the sea, and their language, which are considered the core of their existence, not mere scenery.
An Inuit Country First: Identity, History, and Relationship to the Land
Greenland is not an “empty land” or merely a Danish outpost in the Arctic. About 80% of the population is made up of Greenlandic Inuit, and nearly 90% of residents were born there, with a majority of people of Inuit or mixed Inuit‑Danish ancestry. All Greenlanders are indigenous to this land, and this reality shapes social relations, politics, and worldviews.
Human occupation of Greenland happened in successive waves of Inuit cultures (Saqqaq, Dorset, Thule), followed by Norse colonization around the year 1000, then Danish recolonization in 1721. This historical stratification forges Greenlandic identity, marked by survival against climate change, European powers, and assimilation policies.
Politically, Greenland is an autonomous territory within the Kingdom of Denmark. After colonization, the status of a Danish “county,” then home rule in 1979, the 2009 Self-Government Act officially recognizes Greenlanders as a distinct people with the right to self-determination, including the possibility of independence. The question of full emancipation remains at the heart of public debate, but the economy still largely depends on an annual Danish subsidy that funds about half of the national budget.
Settling in Greenland means entering a society marked by a strong historical consciousness. Debates about independence, the legacies of colonization (forced sterilization experiments, population relocations, “little Danes” sent to Europe in the 1950s, etc.), and the ambivalent relationship with Denmark are not abstract topics: they permeate conversations, politics, art, and daily interactions between Greenlanders and foreigners.
Greenlandic socio-historical context
Language as a Key: The Weight of Kalaallisut in Social Life
The first cultural difference that often surprises expatriates concerns language. Greenlandic (Kalaallisut) has been the sole official language since 2009. An estimated 57,000 native speakers exist for a total population of just over 56–57,000 people: it is truly the language of daily life, not just a symbol.
Kalaallisut is a polysynthetic Inuit language, where a single word can express a complex idea through hundreds of suffixes. Its grammar is ergative, word order is generally subject-object-verb, and tense is indicated not by conjugations but by context, particles, or derivations.
For an expatriate, this means two very concrete things. First, learning is demanding: reaching a truly functional level requires commitment—about 300 hours of study spread over a year or more, ideally with a few hours per week in group and self-study. Second, making the effort to learn even a few phrases is extremely appreciated: saying “Aluu” (hello), “Qujanaq” (thank you), “Tikilluarit” (welcome), or “Qanoq ippit?” (how are you?) is seen as a gesture of respect, especially in small communities.
Danish and English are used in some sectors, but many Greenlanders, especially outside major towns, are more comfortable in Greenlandic. Assuming everyone speaks fluent Danish or English is a mistake and can lead to awkward silences.
This centrality of language goes beyond mere communication. The “Greenlandization” movement since the 1970s, which reinstated Greenlandic at the heart of school and public life after a period of Danish dominance, is intimately linked to rebuilding Inuit national pride. Debates about the right to speak Greenlandic in the Danish Parliament or about recognizing Greenlanders in Denmark as a national minority are part of this organic relationship between language and dignity.
Everyday Communication: Tact, Silence, and Physical Humor
Beyond words, communication in Greenland relies on codes largely different from those of Latin or Germanic cultures. One of the first shocks for a newcomer is the place given to silence and indirectness.
In many contexts, speaking too loudly, interrupting uninvited, or giving unsolicited advice is perceived as intrusive, even condescending. The implicit norm is one of great personal independence: everyone is expected to manage on their own, and help is given primarily when asked. Offering help can be done, but very gently, for example as a question: “Is your jacket warm enough?” rather than “You should wear a better jacket.” And if the offer is refused, you should not insist.
In Greenland, to maintain social harmony, collective formulations (e.g., “we”) are preferred over direct, personalized address (e.g., “you’re doing it wrong”), thus avoiding frontal criticism. Moreover, during meetings or with family, long pauses and extended silences are common and considered normal. For an expatriate from a culture where silence may feel awkward, this lack of urgency to fill every gap can be disconcerting.
Facial expressions also play a major role. In Nuuk, for example, a simple raised eyebrow means “yes,” while a wrinkled nose means “no.” On the sidewalk, catching someone’s eye and accompanying that eye contact with a slight smile or eyebrow movement is an informal way to greet, without necessarily uttering a word. Again, the absence of chatter does not mean coldness or hostility.
In Greenland, humor is used to cope with the Arctic environment. People laugh willingly and without malice at everyday mishaps (slips, language errors, absurd situations). On the other hand, highly sarcastic, intellectual, or verbally confrontational forms of humor are less common. Loss of temper, swearing, and public arguments are rare.
Finally, when someone is going through a difficult time, the norm is often to let them speak without trying to “fix” their emotions, give advice, or offer physical comfort. Shared words and silence are part of the process. For an expatriate, this means learning to listen without wanting to solve, and not interpreting the absence of comforting gestures or words as indifference.
Community Life: Solidarity, “Gift Children,” and Kaffemik
Greenlandic society is both very communal and more individualistic than it first appears. In small towns and villages, everyone knows everyone, family ties are immense and often complex: children raised by uncles or grandparents, “gift children” entrusted to other family members to help or strengthen bonds of solidarity, blended families where the boundary between “biological child” and “raised child” is much less sharp than in classic Western norms.
Sharing game and fish at local markets, the brættet, is an essential social pillar, where refusing to distribute abundance can tarnish a reputation.
In this context, Kaffemik holds a central place. It is a social gathering held for a birthday, confirmation, wedding, academic achievement, or even the arrival of visitors. The house becomes an “open house”: neighbors, colleagues, friends, and sometimes strangers come and go, drinking coffee, eating cakes and small bites, sometimes traditional dishes. Guests don’t necessarily stay long, but the flow is continuous, and uninvited guests are generally welcome.
For an expatriate, accepting invitations and participating in social gatherings, possibly bringing a small token like cake or chocolates, is essential for social integration. Consistently refusing or arriving empty-handed can be seen as a sign of distance. It’s important not to expect formal dinners with a seating plan: the free flow of guests, flexible timing, and abundance of food and coffee reflect a different, warm conception of hospitality.
This communal dimension does not exclude tensions. Research shows, for example, a form of “protection” of certain resources or individualism in competitive situations. Supermarket queues illustrate this mix: a “queue culture” exists but remains very fluid, with everyone free to move to the fastest-moving checkout without the chronological order being sacred. No one takes offense, and complaining loudly would be seen as rude.
Tradition, Hunting, and Food: The Vital Link to Nature
For a Greenlander, the relationship with nature is neither merely ecological nor recreational; it is existential. Hunting and fishing still largely structure the subsistence economy, even if salaried work and modern industries have grown. Most families have at least one part-time hunter or fisher. Game—seal, whale, narwhal, reindeer, musk ox, seabirds—and fish—especially halibut, a pillar of the economy—supplement the diet, provide skins for clothing or kayaks, and maintain a direct link with ancestors.
Some iconic foods may surprise expatriates, such as mattak (whale skin and blubber), kiviak (fermented birds in a seal skin), suaasat soup made from seal, reindeer or whale meat, or dried/fermented fish and meats. The local diet often mixes imported canned goods with local products. It’s advisable to adopt a respectful posture, avoid judging these practices with imported moral categories, and, if invited, at least symbolically taste these traditional foods as a sign of consideration.
Hunting is also at the heart of contemporary conflicts. Quotas on polar bears, whales, or other species, imposed by national or international authorities, are hotly debated. Climate change makes ice thinner and less predictable, alters animal migration routes, and undermines part of the traditional ecological knowledge passed down through generations. Many hunters say they no longer “recognize” nature as before, and some encourage their children to take up salaried jobs or even move to southern towns.
Hunting in Greenland relies on Traditional Ecological Knowledge, including a fine reading of ice, weather, sea, and animal behavior. This knowledge, essential for survival in a hostile environment for millennia, now sees its transmission threatened by the transition to a market economy and urban lifestyle.
Climate, Light, and Mental Health: Living with the Arctic
Greenland’s climate is not just about “it’s cold.” On the coasts, there is an Arctic tundra climate, while the interior is covered by an ice sheet. Temperatures vary greatly from north to south and from season to season. In some regions, temperatures can drop to -30°C or below, while summers remain cool, around 10 to 15°C.
Two phenomena structure life and directly influence culture: the polar night in winter, with weeks without sunrise, and the midnight sun in summer, with constant daylight. In the Qaanaaq or Ilulissat region, the polar night can extend from late November to mid-January, before light gradually returns.
Social organization deeply adapts to Arctic conditions. In winter, despite the darkness, it’s a period of intense community life, marked by ice hunting and celebrations. Activities follow less a fixed schedule (9-5) than natural cycles of light, tide, and weather. The perception of time is often more flexible, which influences work, appointments, deliveries, and transportation.
For an expatriate, the main adaptation is not so much about clothing—though investing in appropriate gear is crucial—but psychological. The long darkness, geographic isolation, flight or cargo delays due to storms can affect morale. Depression and suicide rates in Greenland are among the highest in the world, linked to colonial history, rapid societal changes, and socio-economic challenges. Local authorities and NGOs experiment with various responses, from discussion spaces to more original initiatives, like boxing clubs in Nuuk aimed at channeling aggression and boosting mental health.
Percentage of Greenlandic fishermen, hunters, and rural villagers who report personally feeling the effects of climate change.
Cities, Villages, and Regional Inequalities: Nuuk Is Not the Whole Country
Greenland has about 57,000 inhabitants scattered across around thirty towns and villages. The capital, Nuuk, alone gathers about 18,000 people and is a world very different from small settlements of a few dozen or hundred inhabitants.
Nuuk presents a relatively modern face: university, museums, restaurants ranging from local cafés to fine dining with a harbor view, shopping centers with international brands, banks, high-speed internet, administrative and health services for the entire country. The city is described as “Danish” by some Greenlanders, a comparison that points to a more urbanized lifestyle, more connected to Nordic standards.
At the opposite end, many villages in the north and east, like those in the Thule region, are extremely isolated, accessible only by plane, helicopter, boat, or snowmobile. There are no roads or railways connecting towns: any intercity travel requires air or sea transport. In these communities, life remains structured by hunting, dog sledding, and ice fishing, with populations sometimes fewer than one hundred people.
Greenland shows strong disparities in access to services (health, education, culture), employment, and housing between its regions. This divide fuels a central political debate: invest in major towns or preserve coastal communities, the guardians of Inuit culture. For an expatriate, it’s crucial to understand that Nuuk does not represent all of Greenland. Each region has its own identity, with specific dialects, customs, and issues.
Housing, Cost of Living, and Material Realities
On a material level, expatriation to Greenland quickly confronts three realities: housing scarcity, high cost of living, and logistical constraints.
In larger towns like Nuuk, Sisimiut, or Ilulissat, housing shortages are chronic. Waiting lists for municipal apartments can stretch to ten to fifteen years, with several thousand people waiting nationwide, up to 2,000 in Nuuk alone. Intergenerational cohabitation is common, and a significant fraction of the population lives without permanent housing, including in the capital. For expatriates, housing is usually arranged through the employer (hospital, university, administration, construction companies, etc.) which has “service apartments” or “vakantbolig”—furnished apartments temporarily provided, with the rental value taxed as a benefit in kind.
The rental market is tight (low supply, high prices), and purchasing for foreigners only grants a usage right, as the land remains state-owned. Moreover, construction must adapt its foundations to permafrost, a factor that significantly increases costs.
The cost of living reflects dependence on imports. Most goods—food, materials, equipment—arrive by ship or plane. There is no VAT, but this theoretical gain is largely offset by transportation costs. Prices are generally comparable to or higher than those in Denmark, with peaks on certain products like alcohol, which is very expensive and sometimes banned in some localities for public health reasons. Only local seafood can be affordable, especially when bought directly from fishermen.
Electricity and heating, often powered by imported fuel, represent a significant part of the budget, especially in winter. Internet is available and reliable in towns but remains expensive. The Nordic healthcare system offers free care to residents, but waiting times are long, and serious cases may require evacuation to Nuuk or Denmark, subject to weather conditions.
For the expatriate, material preparation cannot be limited to “pack warm clothes.” You must anticipate the budget, understand the housing structure, know the constraints on importing personal items, and accept that stockouts and temporary shortages are part of daily life, especially in small localities.
Table 1 – Some Orders of Magnitude of Life in Greenland
| Area | General Situation in Greenland |
|---|---|
| Total population | ~56–57,000 inhabitants |
| Inuit population share | About 80–89% (Inuit or mixed Inuit‑European) |
| Capital | Nuuk (~18,000 inhabitants) |
| Ice cover | About 80–85% of territory covered by ice |
| Road connections | No roads between towns; transport by plane, boat, helicopter, snowmobile, or dogsled |
| Official language | Greenlandic (Kalaallisut) |
| Common languages | Greenlandic, Danish, English (especially in towns/younger circles) |
| Cost of living | Comparable to or higher than Denmark, alcohol much more expensive |
| Housing in towns | Severe shortage, long waiting lists for public housing |
Work, Hierarchies, and Negotiation Style
On a professional level, Greenlandic culture combines traits inherited from the Nordic world (importance of cooperation, formal equality, unions) with local specifics, tied to the small size of society, the role of family, and the centrality of personal trust.
Work relationships are often horizontal, especially in small structures, while still respecting experience and seniority. Managers should be accessible, good listeners, and prioritize dialogue and consensus. Decisions may take longer because they typically involve consulting several stakeholders and having in-depth discussions, resulting in a more relaxed work pace.
In business negotiations, the relationship matters at least as much as the contract. Trust is not decreed; it is built through consistency, honesty, and keeping one’s word. Aggressive tactics, time pressure, and hard bargaining rarely work and can break the relationship. Greenlanders appreciate frank but respectful exchanges, without displays of dominance.
The work pace, especially in seasonal sectors like tourism, construction, or fishing, is often flexible. Although a standard workweek of about 40 hours exists, actual hours frequently adapt to weather conditions, boat schedules, or seasons. The boundary between professional and personal life is sometimes blurry, as many circles are small: colleagues are often also neighbors, family members, or leisure partners.
In this context, an expatriate who wants to succeed in Greenland benefits from investing in informal relationships: coffees, shared meals, participation in local events, small gestures like a symbolic gift from one’s home country. They must also internalize that non-verbal communication, silences, and half-words carry weight equivalent to written commitments, and that apparent “wasting time” chatting over coffee is often the indispensable step for a project to truly move forward.
Religion, Beliefs, and Cultural Renaissance
Officially, Greenland is predominantly Lutheran, a direct legacy of Hans Egede’s mission in the 18th century. But reducing Greenlandic spirituality to this framework would ignore an essential dimension: the persistence, often discreet, of pre-Christian Inuit cosmologies and beliefs.
In Inuit cosmologies, nature is animated by spirits and personified forces, such as the Mother of the Sea or Asiaq, goddess of winds. Each element or animal possesses a spiritual essence called ‘inua’. The universe is organized into superimposed planes (upper world, lower world), and the souls of the deceased can manifest as ghosts, protective entities, or be reincarnated when a newborn receives the name of an ancestor. This naming practice is not merely symbolic but aims to concretely perpetuate the deceased’s soul.
Shamanic practices, serrat (specific formulas or prayers for hunting, health, protection), drum dances, and masked dances were heavily suppressed during the missionary period but have experienced a revival in recent decades. Traditional facial tattoos, particularly among women, forms of throat singing, and drum performances associated as much with contemporary art as with ritual are reappearing.
For an expatriate, it is crucial to understand that discourses about nature, hunting, or memory, as well as current debates on environmental protection, mining, or independence, are not limited to economic or legal aspects. They are also rooted in a symbolic register where cultural continuity is a fundamental issue.
Rapid Transformations: Modernization, Traumas, and Resilience
Moving to Greenland today means entering a society in full transition. Biophysical changes (warming, melting, ecosystem shifts) combine with social, economic, and political transformations of a rare magnitude over such a short period.
Starting in the 1950s‑1960s, Denmark pursued a modernization policy in Greenland that included a “spiral campaign.” Intrauterine devices were inserted in thousands of women and teenagers, often without informed consent. These practices, now at the center of judicial investigations, are seen by many Greenlanders as a symbol of colonial violence.
These policies have left deep scars: uprooting, disruption of traditional knowledge transmission, intergenerational conflicts, and a rise in social problems (alcoholism, domestic violence, suicide). At the same time, they opened access to education, modern healthcare, and infrastructure that improved material conditions for part of the population.
Greenland’s response to its past is diverse and dynamic, going beyond a victim stance. It includes reconciliation commissions, artistic projects, and academic research. A wave of Inuit pride, driven by youth, manifests in the reclamation of traditional tattoos, fusion music (throat singing, drum and electronic), contemporary cuisine reinventing dishes like mattak, and a strong linguistic assertion. Greenlanders are actively redefining their identity in the 21st century.
For an expatriate, this dynamic requires vigilance: avoid clichés about “cultural poverty” or the supposed “inertia” of Arctic peoples, don’t project simplistic narratives of victimization or romanticization. The best posture is to listen, read Greenlandic authors, visit museums, festivals, artist workshops, and let yourself be challenged by perspectives that don’t always fit typical Western frameworks.
Table 2 – Some Key Dimensions of Current Transformations
| Dimension | Notable Changes |
|---|---|
| Climate | Accelerated ice sheet melting, thinning sea ice, increasing winter rainfall |
| Economy | Persistent dependence on fishing; tourism growth; controversial mining projects |
| Demography | Growing urbanization, especially toward Nuuk; decline of some small villages |
| Culture | Revival of Inuit traditions (tattoos, drum, hunting) and hybridization with modern forms |
| Relations with Denmark | Rising desire for independence but strong financial dependency; debate on colonial memories |
Integration: What the Expatriate Really Needs to Adjust
Faced with this mosaic, what are the main adaptations an expatriate should consider before settling in Greenland?
First, accept the smallness of the social world. In a society of 56,000 people, many know each other directly or indirectly. Gossip circulates, conflicts are visible, but so is solidarity. It’s hard to remain anonymous, and one’s own behavior—respectful or not—can have lasting repercussions on professional and personal relationships.
Second, internalize the centrality of nature not as a backdrop for extreme sports, but as a structuring framework for everything: boat schedules, supermarket visits, fresh food supply, work rhythm, health risks (storms, intense cold, unstable ice). The Arctic is not tamed by individual will; humility and preparation are cultural virtues as much as physical necessities.
In a context where a raised eyebrow can mean yes, silence doesn’t necessarily express disagreement, and humor often arises from situations like falls on ice or linguistic misunderstandings, it’s crucial to adapt your behavior. This means unlearning certain reflexes: not trying to fill every silence, prioritizing the art of asking questions over imposing opinions, and accepting that the laughter you may be the subject of is not malicious mockery.
Fourth, rethink the notion of material comfort and control. Flights canceled for several days, containers delayed by ice, stockouts, long waits to see a specialist, internet connections more expensive and less stable than in Europe—these are the norm rather than the exception. Local culture values flexibility, the ability to “make do” rather than demanding that the world bend to one’s needs.
When arriving in a new country, it’s crucial to recognize that you are joining a society with its own history, struggles, institutions, and debates. Adopt a posture of ally, partner, or attentive guest, rather than that of an expert coming to offer solutions or fix things. That is the most important cultural adjustment.
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Moving to Greenland is not for everyone. But for those who embrace these shifts—linguistic, climatic, social, historical—the reward is commensurate: the chance to live in one of the most spectacular environments on the planet, in contact with a profoundly inventive Inuit culture, and to witness up close how a small Arctic society confronts, with its own tools, the upheavals of the contemporary world.
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Cyril Jarnias is an independent expert in international wealth management with over 20 years of experience. As an expatriate himself, he is dedicated to helping individuals and business leaders build, protect, and pass on their wealth with complete peace of mind.
On his website, cyriljarnias.com, he shares his expertise on international real estate, offshore company formation, and expatriation.
Thanks to his expertise, he offers sound advice to optimize his clients' wealth management. Cyril Jarnias is also recognized for his appearances in many prestigious media outlets such as BFM Business, les Français de l’étranger, Le Figaro, Les Echos, and Mieux vivre votre argent, where he shares his knowledge and know-how in wealth management.
