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Traditional Knowledge and Harvesting of Salmon by Huna and Hinyaa Tlingit

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Traditional Knowledge and Harvesting of Salmon by Huna and Hinyaa Tlingit TRADITIONAL KNOWLEDGE AND HARVESTING OF SALMON BY HUNA AND HINYAA TLINGIT Final Report FISHERIES INFORMATION SERVICE (FIS) PROJECT 02-104 Steve J. Langdon, Ph.D. Lingit transcription and translation by Kenneth Austin Research conducted under contract number 43-0109-2-342 between U.S. Fish and Wildlife Service, Office of Subsistence Management and Central Council of Tlingit and Haida Indian Tribes of Alaska Gordon Jackson, Project Manager August 2006 FINAL REPORT SUMMARY PAGE Title: Traditional Knowledge and Harvesting of Salmon by Huna and Hinyaa Tlingit Study Number: FIS 02-104 Investigator(s)/Affiliation: Steve J. Langdon/University of Alaska Anchorage, Department of Anthropology, Kenneth Austin, Hilo, Hawaii. Geographic Area: Region (Southeast Alaska) Information Type: Traditional ecological knowledge, salmon, biology, ecology, traditional harvesting. Issue(s) Addressed: Comparative knowledge and use of salmon; biology, distribution, timing, habitat, behavior, harvesting, observed changes; Huna and Hinyaa Tlingit Study cost: $110,000 Study duration: May 2003 to February 2005 Abstract: Tlingit traditional knowledge of and practices with salmon have developed over thousands of years of residence in southeast Alaska. Through centuries of use, Tlingit developed a successful system of utilization built on sophisticated observations and distinctive concepts. This report provides an overview of that knowledge and those practices including comparative information on Huna and Hinyaa Tlingit information on salmon biology, distribution, timing, habitat, behavior, principles of sustainability and the mythic charter that informs traditional Tlingit relations with salmon. Key words: Traditional knowledge, Tlingit, salmon, biology, harvesting, traditional concepts, cultural practices, relational sustainability Project data: Data for this study consist of tapes and transcripts of interviews conducted with Tlingit elders and scholars. Some of the interviews were conducted in Tlingit. Additional information was obtained by guided site visitations with Tlingit salmon experts. Tapes, transcripts and photos have been archived with the University of Alaska Anchorage, Department of Anthropology, 3211 Providence Drive, Anchorage, Alaska, 99508. Citation: Langdon, Steve J. 2006. Traditional Knowledge and Harvesting of Salmon by Huna and Hinyaa Tlingit. U.S. Fish and Wildlife Service, Office of Subsistence Management, Fisheries Resource Monitoring Program, Final Report (Project No. 02- 104), Anchorage, Alaska. i TABLE OF CONTENTS Lists of Maps, Tables and Figures iv Acknowledgments vi I. Introduction 1 A. Research Objectives 2 B. Methods 3 C. Tlingit Populations and Areas: Huna Kaawu and Hinyaa Kwaan 6 D. Report Overview 16 II. Tlingit Interviewee Observations and Practices Concerning Salmon and 18 Streams A. Observations on Salmon Distribution, Abundance and Change 19 1. Interviewer elicited observations 19 2. Interviewee offered observations 37 B. Harvesting Practices 42 1. Palates and Preferences 42 2. Salt water harvesting 45 3. Estuarine and lower stream harvesting – “beachscaping” 53 4. In stream harvesting 72 III. Tlingit Society and Salmon 88 A. Clan/house ownership of streams and fishing sites 88 B. Respect for ownership 90 C. Defense of streams 92 D. Clan leaders as stream trustees 93 E. Accomodating needs of others 100 F. Acquisition of surplus for ceremonial distribution 101 G. Ownership and relationship demonstrated through at.oow 102 IV. Tlingit Relations with Salmon 103 A. Engagement 103 B. Protection 119 C. Productivity 126 D. Ish 143 V. Conclusion: Concepts, Comparisons, Questions and Implications 146 A. Traditional Ecological Knowledge – Concepts of Various Kinds 146 B. Tlingit Concepts Concerning Salmon Characteristics and Behavior 149 C. Comparison: Huna and Hinyaa; Tlingit and Contemporary American 162 1. HUNA and HINYAA Comparison 162 2. Tlingit and Contemporary American Comparison 163 D. Questions 166 E. Implications for Research and Practice 169 ii VI. Sources 172 A. Literature Cited 172 B. Interviewee transcripts 175 Appendices A. Klawock Tlingit Salmon Traditional Use and Knowledge Interview Guide 176 B. List of interviewees and transcript status 182 iii LIST of MAPS, TABLES and FIGURES Maps Map 1 HUNA KÁAWU 8 Map 2 HINYAA KWAAN 14 Tables Table 1 SALMON STREAMS IN HUNA KÁAWU AND OTHER AREAS 10 MENTIONED BY HOONAH INTERVIEWEES Table 2 SALMON STREAMS IN HINYAA KWAAN AND OTHER AREAS 15 MENTIONED BY KLAWOCK INTERVIEWEES Table 3 TLINGIT TERMS FOR SALMON, STEELHEAD AND TROUT 18 Table 4 TLINGIT SOCIAL RELATIONS CONCERNING SALMON 89 Table 5 TLINGIT MYTHIC CHARTER WITH SALMON 105 Table 6 TLINGIT MYTHIC CHARTER: PRINCIPLES, CONCEPTS AND 107 SACRED RITUAL ACTION Table 7 TLINGIT NON-FOOD USES OF SALMON 110 Table 8 SALMON IN TLINGIT AND CONTEMPORARY AMERICAN 165 PRACTICE Figures Fig. 1 Garteeni Creek near Hoonah 39 Fig. 2 Spassky Creek near Hoonah 40 Fig. 3 Schematic of Traditional Salmon Harvesting Locations – Hoonah 43 Fig. 4 Floating salt water king salmon gear 50 Fig. 5 Salt water coho salmon fishing sticks 52 Fig. 6 Intertidal stone fish traps complex reconstruction near Klawock 55 Fig. 7 Aerial view of intertidal semi-circular stone traps west of Klawock 57 Fig. 8 San Clemente Island intertidal stone fish trap 58 Fig. 9 Kakoshittan totem pole with “dish” holding sockeye salmon 59 Fig. 10 Intertidal Stone Fishing Structures in the Prince of Wales Archipelago 60 Fig. 11 Intertidal semi-circular stone fish trap with gap at half tide 61 Fig. 12 Aerial photo of Klawock River, Estuary and Lagoon, 1929 63 Fig. 13 V-shaped wood stake fish trap in the Klawock River estuary 64 Fig. 14 Contemporary aerial photo of Klawock Lagoon 65 Fig. 15 Little Salt Lake showing locations of wood stake fish traps 66 Fig. 16 Sockeye salmon weir structure used in the upper Neva River 71 Fig. 17 Aadaa – Southern Tlingit salmon spear 74 Fig. 18 Tlingit spear held with hook released from pole 75 Fig. 19 Aadaa deployed successfully 77 Fig. 20 Huna gaff hook construction 80 Fig. 21 Two gaff hooks used for salmon on Excursion Inlet rivers 82 Fig. 22 Thomas Mills using Tlingit gaff hook in the Neva River 83 Fig. 23 Using the Tlingit gaff in an eddy near turbulent waters 84 Fig. 24 Monument to Takike - Klawock Gaanaxadi clan leader 94 Fig. 25 Kachadi clan crest blanket 103 iv Fig. 26 Aakwatatseen (Salmon Boy) being taught how to respect salmon people 106 Fig. 27 Petroglyph in shape of L’eeneidei dog salmon crest 116 Fig. 28 T’il Hit, L’eeneidei house front with painted dog salmon crest, Tuxecan 117 Fig. 29 Kakoshittan clan blanket with sockeye salmon crest 118 Fig. 30 Klawock River duck catching platforms 121 Fig 31 Huna Tlingit dolly varden trap used on Neva River 123 Fig. 32 Huna Tlingit dolly varden trap used in Tenakee Inlet 125 Fig. 33 “Streamscaping”- semi-circular stone feature in Neva River 131 Fig. 34 Functional “streamscaping” – gaffing steps in Neva River 132 Fig. 35 “Streamscaped” low rock fall on the Neva River 133 Fig. 36 Male and female pink and dog salmon 140 Fig. 37 Nakw Ishk' – Jim Martinez at the Klawock River ish 145 Fig. 38 Ish – A Tlingit Relational Concept 156 Fig. 39 Aatkeeyat’xi – “Lake Baby” 160 v ACKNOWLEDGMENTS We would first like to profusely thank and acknowledge the willingness and patience of the Huna and Hinyaa Tlingit elders and experts who generously and graciously provided the information on which this report is based. For Huna káawu, the following people were interviewed: James Austin, Deborah Dalton, Ken Grant, Katharine Grant, Karl Greenwald, Sam Hanlon, Charles Jack, Thomas Jack, Esther Kaze, Anita Lafferty, Jim Marks, Al and John Martin, Thomas and Patrick Mills, James Osborne, Mary Rudolph, Adeline St. Clair, Frank White, Lily White, and Frank O. Williams. For Hinyaa kwaan, the following people were interviewed: Fanny Brown Ermeloff, Al Jackson, Benjamin James, Gordon James, Ernestine Kato, James Martinez, Alec and Irene Peratrovitch, Alva and Clara Peratrovitch, Alicia and Theodore Roberts, Jonathan O. Rowan, Byron Skinna, Ronald Grant Williams, and Joanna Woods. In addition, Dr. Rosita Worl, Director of the Sealaska Heritage Institute, facilitated a discussion of the concept of ish by the Council of Traditional Scholars. The scholars who participated in that discussion included Joe Hotch, Clarence Jackson, Herman Kitka, George Ramos, and Walter Soboleff. Their commentary illuminated several important dimensions of ish in Tlingit thought. Each and everyone are thanked for the contribution they made. It is with great respect that we recognize the knowledge and perspectives that derive from their Tlingit heritage and ancestors and their generosity in sharing with future generations. They all gave respectful acknowledgment to the elders from whom they learned in their lifetimes. Funding for this research was provided the U.S. Fish and Wildlife Service, Office of Subsistence Management, Fisheries Information as project number FIS 02-104. Polly Wheeler provided understanding and support that helped insure the completion of this project; many thanks for her enthusiasm and commitment. The research was conducted in association between the Central Council of the Tlingit and Haida Indian Tribes of Alaska and the University of Alaska Anchorage, Department of Anthropology. The administrative services and facilities support of these two institutions made the research and completion of this report possible. Both are thanked for their contributions. We would also like to thank Peter Metcalfe of Metcalfe Communications for his assistance
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