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First Nations Perspectives on Sea Otter Conservation in British Columbia and Alaska: Insights Into Coupled Human Àocean Systems
Chapter 11 First Nations Perspectives on Sea Otter Conservation in British Columbia and Alaska: Insights into Coupled Human ÀOcean Systems Anne K. Salomon 1, Kii’iljuus Barb J. Wilson 2, Xanius Elroy White 3, Nick Tanape Sr. 4 and Tom Mexsis Happynook 5 1School of Resource and Environmental Management, Simon Fraser University, Burnaby, BC, Canada, 2Skidegate, Haida Gwaii, BC, Canada, 3Bella Bella, BC, Canada, 4Nanwalek, AK, USA, 5Uu-a-thluk Council of Ha’wiih, Huu-ay-aht, BC, Canada Sea Otter Conservation. DOI: http://dx.doi.org/10.1016/B978-0-12-801402-8.00011-1 © 2015 Elsevier Inc. All rights reserved. 301 302 Sea Otter Conservation INTRODUCTION: REGIME SHIFTS AND TRANSFORMATIONS ALONG NORTH AMERICA’S NORTHWEST COAST One of our legends explains that the sea otter was originally a man. While col- lecting chitons he was trapped by an incoming tide. To save himself, he wished to become an otter. His transformation created all otters. Alutiiq Museum and Archaeological Repository (2005) Human interactions with sea otters and kelp forest ecosystems have spanned millennia ( Figure 11.1 ; Rick et al., 2011 ). In fact, archeological evidence suggests that the highly productive kelp forests of the Pacific Rim may have sustained the original coastal ocean migration route of maritime people to the Americas near the end of the Pleistocene ( Erlandson et al., 2007 ). Similarly, many coastal First Nations stories speak of ancestors who came from the sea (Boas, 1932; Brown and Brown, 2009; Guujaaw, 2005; Swanton, 1909). Yet this vast and aqueous “kelp highway,” providing food, tools, trade goods, and safe anchorage for sophisticated watercraft, would have been highly susceptible to overgrazing by sea urchins had it not been FIGURE 11.1 Sea otter pictographs from Kachemak Bay, Alaska. -
Embellishments of the Alaska Native Gut Parka
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Textile Society of America Symposium Proceedings Textile Society of America 2008 Embellishments of the Alaska Native Gut Parka Fran Reed [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/tsaconf Part of the Art and Design Commons Reed, Fran, "Embellishments of the Alaska Native Gut Parka" (2008). Textile Society of America Symposium Proceedings. 127. https://digitalcommons.unl.edu/tsaconf/127 This Article is brought to you for free and open access by the Textile Society of America at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Textile Society of America Symposium Proceedings by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Embellishments of the Alaska Native Gut Parka Fran Reed (1943 - 2008) [email protected] Dealing with the various and extreme weather conditions in Alaska is a serious matter. Coastal Native Alaskans have been surviving in these severe environments for millennia. Without a local general store in which to buy a nice rain slicker, one must be resourceful with what is available. Between the hot summers and frigid winters are the transition seasons when it rains. Bird skins and fish skins were used extensively to make raincoats but it is the gut skin parka that proved so universal along the coast of Alaska (Fig. 1). From village to village different preparations, stitching methods and artistic styles are apparent and expressed in the embellishments that define the region, the culture and the function of these beautiful outer garments. For hundreds of years the indigenous people of the circumpolar region survived extreme conditions on their ingenuity and creativity. -
Alaska Native
To conduct a simple search of the many GENERAL records of Alaska’ Native People in the National Archives Online Catalog use the search term Alaska Native. To search specific areas or villages see indexes and information below. Alaska Native Villages by Name A B C D E F G H I J K L M N O P Q R S T U V W X Y Z Alaska is home to 229 federally recognized Alaska Native Villages located across a wide geographic area, whose records are as diverse as the people themselves. Customs, culture, artwork, and native language often differ dramatically from one community to another. Some are nestled within large communities while others are small and remote. Some are urbanized while others practice subsistence living. Still, there are fundamental relationships that have endured for thousands of years. One approach to understanding links between Alaska Native communities is to group them by language. This helps the student or researcher to locate related communities in a way not possible by other means. It also helps to define geographic areas in the huge expanse that is Alaska. For a map of Alaska Native language areas, see the generalized map of Alaska Native Language Areas produced by the University of Alaska at Fairbanks. Click on a specific language below to see Alaska federally recognized communities identified with each language. Alaska Native Language Groups (click to access associated Alaska Native Villages) Athabascan Eyak Tlingit Aleut Eskimo Haida Tsimshian Communities Ahtna Inupiaq with Mixed Deg Hit’an Nanamiut Language Dena’ina (Tanaina) -
Alutiiq Museum Library Collections
Alutiiq Museum Library Collections Owner / Collecon Name Dates Descripon Photographer Color B&W Slide Neg JPG Other total Document Copyright Holder Aerial Port Lions & Old Harbor One aerial photograph of Port Lions, second 2 2 finding aid Kids photograph is of 14 kids posing for the camera KHS, Hennessey Photocopy of of photograph of Danger Afognak, Danger Bay 1943 1 0 finding aid Coll. Bay, Afognak Island in 1943 Afognak Village Photos by Russian Orthodox church on Afognak KANA? 1986, 1990 Rick Knecht 8 88 72 168 finding aid Rick Knecht Island Afognak Village & Afognak Village, Litnik Hatchery, workers, 1969 70 145 215 finding aid Hatchery scenery Afognak Village AM 1989 Pictures from Dig Afognak of petroglyphs Amy Steffian 20 20 finding aid Petroglyphs Late 19th, Photos depicVng life of Nave Alaskans. Some by Case, Winter Alaska Naves Gen Ethno misc. early 20th 47 47 finding aid "Eskimo, Tlingit, & Athabascan." & Draper century Eight B&W images cut from health posters, depicVng life of Alaska Naves. University of Alaska University of Alaska Naves Misc Ethno One color paper icon of Saint Innocent Archives & Bill 9 10 finding aid Alaska Archives Enlightener and Apostle of America (9 x Williams, B.I.A 11 in.) 16 x 20 in. enlargement of photograph of Anchorage Earl Brown's store, near Alitak, c. 1950, Jeanne Shaever Alitak store 1 1 Museum? Jeanne Shaver CollecVon, Anchorage Boone Museum of History and Art, B91.46.75 Digital color print of an aerial view of Akhiok 1 0 finding aid Akhiok Photographs of Museum events, exhibits, AM Gallery Lab Staff AM 1995-2003 Misc 205 7 159 162 3 536 finding aid lectures & building Lena Amason's Artwork 1999 Lena Amason Masks and artwork AM staff 34 1 43 78 finding aid AM Misc events AM 1997-1998 Special events held at Museum Misc 99 1 63 46 2 211 finding aid Photographs taken during skin sewing AM Skin sewing AWOTW, AM 1996, 1999 workshops, AWOTW recording & Gov AM staff 7 25 8 31 71 finding aid Gov. -
Vanguard Alutiiq Heritage Practice and the Import of Expertise Pratiques Patrimoniales Alutiit D’Avant-Guarde Et L’Importation De L’Expertise Arthur Mason
Document generated on 09/24/2021 12:50 p.m. Études/Inuit/Studies Vanguard Alutiiq heritage practice and the import of expertise Pratiques patrimoniales alutiit d’avant-guarde et l’importation de l’expertise Arthur Mason Franz Boas et les Inuit Article abstract Franz Boas and the Inuit This article explores ways that Exxon Valdez oil spill restoration as well as Volume 32, Number 2, 2008 Alutiiq identity and heritage work become articulated through a reliance on the advice of university-trained experts. The kinds of knowledge and URI: https://id.erudit.org/iderudit/038218ar calculation through which identity, heritage and restoration become DOI: https://doi.org/10.7202/038218ar administrable suggests that the very technologies of Alaska Native identity and heritage making are shifting. They are now increasingly linked to the larger American political landscape, capitalism, scientific authority and state See table of contents intervention, as well as to local sentimentality and preservation of authority. Indigenous identity and heritage work are negotiated, contingent, open and provocative, but there are specific conditionalities. Publisher(s) Association Inuksiutiit Katimajiit Inc. Centre interuniversitaire d'études et de recherches autochtones (CIÉRA) ISSN 0701-1008 (print) 1708-5268 (digital) Explore this journal Cite this article Mason, A. (2008). Vanguard Alutiiq heritage practice and the import of expertise. Études/Inuit/Studies, 32(2), 107–125. https://doi.org/10.7202/038218ar Tous droits réservés © La revue Études/Inuit/Studies, 2008 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. -
Who Are the Alutiiq People?
WHO A RE THE ALUT ii Q PEOPLE ? In the historic era, Russian traders called all of the Native peoples of southwestern Alaska “Aleut” – despite regional differences in language, cultural practices, and history. In the modern era, this has caused confusion. People with distinct cultures are known by the same name. Today, Kodiak’s Native people use a variety of self-designators. There is no one correct term. Many Elders prefer Aleut, a term they were taught as children. Today others choose Alutiiq or Sugpiaq. What does each of these terms mean? SUGPIAQ – This is a traditional self-designator of the Native people of Prince William Sound, the outer Kenai Peninsula, the Kodiak Archipelago, and the Alaska Peninsula. It means “real person” and it is the way Native people described themselves prior to Western contact. This term is used by some today. Sugpiaq is a popular self-designator on the Kenai Peninsula, and is gaining use on Kodiak. ALEUT – This word means “coastal dweller” and it is derived ALUTIIQ from a Siberian Native language. Russian traders introduced the OR term, using it to describe the Native people they encountered ALUTIIT? in the Aleutian Islands, the Alaska Peninsula, and the Kodiak archipelago. Aleut is still frequently used to refer to the Native ALUTIIQ (singular) • Noun: to describe one person: people of the Aleutian Islands, although the word Unangan – I am an Alutiiq. meaning “we the people” in the region’s traditional language – is • Noun: to describe the language: gaining popularity. They are speaking Alutiiq. • Adjective: as a modified: There are many Alutiiq artists. -
VIOLENCE, CAPTIVITY, and COLONIALISM on the NORTHWEST COAST, 1774-1846 by IAN S. URREA a THESIS Pres
“OUR PEOPLE SCATTERED:” VIOLENCE, CAPTIVITY, AND COLONIALISM ON THE NORTHWEST COAST, 1774-1846 by IAN S. URREA A THESIS Presented to the University of Oregon History Department and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Arts September 2019 THESIS APPROVAL PAGE Student: Ian S. Urrea Title: “Our People Scattered:” Violence, Captivity, and Colonialism on the Northwest Coast, 1774-1846 This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Arts degree in the History Department by: Jeffrey Ostler Chairperson Ryan Jones Member Brett Rushforth Member and Janet Woodruff-Borden Vice Provost and Dean of the Graduate School Original approval signatures on file with the University of Oregon Graduate School. Degree awarded September 2019 ii © 2019 Ian S. Urrea iii THESIS ABSTRACT Ian S. Urrea Master of Arts University of Oregon History Department September 2019 Title: “Our People Scattered:” Violence, Captivity, and Colonialism on the Northwest Coast, 1774-1846” This thesis interrogates the practice, economy, and sociopolitics of slavery and captivity among Indigenous peoples and Euro-American colonizers on the Northwest Coast of North America from 1774-1846. Through the use of secondary and primary source materials, including the private journals of fur traders, oral histories, and anthropological analyses, this project has found that with the advent of the maritime fur trade and its subsequent evolution into a land-based fur trading economy, prolonged interactions between Euro-American agents and Indigenous peoples fundamentally altered the economy and practice of Native slavery on the Northwest Coast. -
Bibliography & Resources
CELEBRATIONS BIBLIOGRAPHY Books and Documents: Birket-Smith, K. The Chugach Eskimo. Nationalmuseets Publikationsfond, Kobenhavn, 1953. Birket-Smith, Kaj, and Frederica de Laguna. The Eyak Indians of the Copper River Delta, Alaska. AMS Pr, 1976. Black, Lydia T. Glory Remembered- Wooden Headgear of Alaska Sea Hunters, Alaska State Museums. 1991. Crittenden, Roberta, et al. Out of Our Time: The Storytellers = Oonechguk Edowchu. Cordova, AK: Cordova Baptist Press. 1980. Out of print, See http://www.chugachheritageak.org/ Crowell, Aron, et al. Living Our Cultures, Sharing Our Heritage: The First Peoples of Alaska. Smithsonian Institute, 2010. Crowell, Aron L., et al. Looking Both Ways: Heritage and Identity of the Alutiiq People. University of Alaska Press, 2002. English Bay High School Students. Alexandrovsk- English Bay in Its Traditional Way. Kenai Peninsula Borough School District, Vol. 1-3. Fitzhugh, William W. and Crowell, A. Crossroads of Continents: Cultures of Siberia and Alaska. Smithsonian Institution Press, 1988. Haakanson, Sven Jr. and Steffian, Amy. Giinaquq - Like a Face: Sugpiaq Masks of the Kodiak Archipelago. University of Alaska Press, 2009. Harry, Anna Nelson, and Michael E. Krauss. In Honor of Eyak: The Art of Anna Nelson Harry. Alaska Native Language Center, University of Alaska, 1995. http://www.uaf.edu/anla/collections/search/resultDetail.xml?id=EY961K1982 Johnson, John F. C., et al. Chugach Legends: Stories and Photographs of the Chugach Region. Chugach Alaska Corporation, 1984. Koniaq, Inc. Two Journeys: A Companion to the Giinaquq: Like a Face Exhibition. Alutiiq Museum and Archaeological Repository, 2008. Korsun, S. A., & Berëzkin, Y. E.. The Alutiit/Sugpiat a Catalog of the Collections of the Kunstkamera. -
Alutiiq Bul Spring13.Indd
Alutiiq Museum Bulletin Vol 17, No.4, Spring 2013 Haakanson to Leave Alutiiq Museum Sven Haakanson, Jr. joined the Alutiiq Museum in 2000, fresh from groundwork laid for this next stage and I look forward to helping. I also graduate school and ready to connect Kodiak with its Alutiiq heritage. plan to partner with the museum on future research and teaching projects, Now, after many remarkable successes at the helm, Haakanson is preparing but my next step will be to take our work to a broader audience. Th e to step down. During his tenure the museum created a series of annual Alutiiq Museum’s work is an example of community transformation that arts workshops in Alutiiq villages, developed an exhibit of rare Alutiiq needs to be shared. Museums and Native peoples in other communities ceremonial masks, completed a comprehensive study of the Cape Alitak can learn from our successful experiences to create a brighter future for petroglyphs, published books making Alutiiq culture and language more indigenous peoples everywhere.” accessible to the public, and earned accreditation. To honor Haakanson’s service, the museum is creating a send off “Th e past 13 years have been wonderful,” said Haakanson. “I was very scrapbook. Colleague, friends, supporters, and family members are invited lucky to start my career as an anthropologist in my home community. I to stop by the museum and write Haakanson a note, share a favorite photo, came back to Kodiak with a Ph.D. and a strong desire to see Alutiiq heritage or draw him a picture. Take a moment to record your favorite memory of awakened. -
A Historic Alutiiq Village on the Outer Kenai Coast
A HISTORIC ALUTIIQ VILLAGE ON THE OUTER KENAI COAST : SUBSISTENCE AND TRADE IN THE EARLY RUSSIAN CONTACT PERIOD Aron L. Crowell Arctic Studies Center, Department of Anthropology, National Museum of Natural History, Smithsonian Institution, 121 West Seventh Avenue, Anchorage, AK 99501; [email protected] David R. Yesner Department of Anthropology, University of Alaska Anchorage Rita Eagle Department of Anthropology, University of Alaska Anchorage Diane K. Hanson Department of Anthropology, University of Alaska Anchorage ABSTRACT The Early Contact Village site,1 located on the Gulf of Alaska coast of the Kenai Peninsula, provides an archaeological record of Alutiiq economy and cultural interaction during the initial expansion of the Russian fur trade across southern Alaska. The site includes a midden mound and the remains of both winter and summer houses. Testing and excavation were carried out in 1993 and 2003 by the Arctic Studies Center (Smithsonian Institution) in cooperation with the National Park Service and the Alaska Native villages of Nanwalek, Port Graham, and Seldovia. Artifacts and stratigraphy indi- cate a brief occupation (probably less than two years) that took place between ad 1790 and ad 1810, when Russian companies were exploiting the region for sea otter furs and operating a shipyard at nearby Voskresenskii (Seward). The artifact assemblage, including a forged iron knife, Russian coin, lead finger ring, copper, flat glass, and numerous glass beads, suggests that opportunisticfree trade was the predominant mode of Alutiiq-Russian interaction on the outer Kenai coast in contrast to the forced labor regime imposed by the Russians on Kodiak Island and in the Aleutians. Diverse and abundant faunal remains at the Early Contact Village site indicate an independent, unrestricted subsistence ef- fort rather than incorporation into the full Russian labor and fur production system. -
Alutiiq Colors
ALUT ii Q COLORS The world’s societies interpret colors in different ways. The Alutiiq language has just 4 basic color terms – Kawirtuq (it is red), Tan’ertuq / Tamlertuq (it is black), Qatertuq (it is white), and Cungartuq (it is blue). Each of these color terms is a verb root (i.e., kawirtuq means “it is red”) as the Alutiiq language has no adjectives. Alutiiqs recognized a broader range of colors, but their traditional language describes most hues with these four terms. For example, green is a shade of blue. Alutiiq speakers also describe colors by their similarity to common things. For example, an Alutiiq speaker might say that a yellow object is the color of oil. IT IS RED - KA WIRTUQ IT IS BLUE - CUNG A RTUQ Alutiiq people manufactures red pigments from To Alutiiqs, blue is a powerful color. minerals and plants. They ground ochre, a soft, It is associated with the supernatural, naturally occurring iron oxide, into a fine powder particularly the worlds below the sea. and mixed it with oil to make paint. On Kodiak, Blue pigment was never used in body people produced a reddish-brown dye by boiling painting. However, a blue-green paint alder bark. In Prince William Sound, people adorned hunting hats, and whalers, the boiled hemlock bark or a mixture of cranberry and magical hunters who pursued giant sea blueberry juices to produce a dark red dye. Widely mammals, carried blue or green stones. used in body painting and to decorate objects, the color red may represent ancestral blood. IT IS BLA ck – TA N ’ERTUQ / TA MLERTUQ Historic sources indicate that Alutiiqs collected a specific stone to make black pigment. -
Chugach Alutiiq in a Separator Theory of Prosodic Structure
Chugach Alutiiq in a separator theory of prosodic structure Daniel Currie Hall • University of Toronto atelier de phonologie M·O·T phonology workshop McGill University, 12 fév. 2005 1. INTRODUCTION The basic theoretical question: How is prosodic constituent structure represented? Some responses: • Trees. (e.g., Liberman & Prince 1977) • Grids. (e.g., Selkirk 1984) • Grids, with constituents delimited by pairs of brackets.1 (e.g., Halle & Vergnaud 1987) • Grids, with constituents delimited by brackets that don’t necessarily come in pairs. (Idsardi 1992; Halle & Idsardi 1994) • Grids, with constituents separated in a way that makes no notational distinction between a left boundary and a right boundary. (Hall 2000; Reiss 2003) • Who cares? (a standard answer in OT) Here, I will focus on the differences between the directional but unpaired brackets of the Halle & Idsardi approach and the directionless brackets of what Idsardi (1992) refers to as separator theory. Consider the following three representations in the H&I model: (1) a. X)Y ‘X belongs to a constituent that excludes Y.’ b. X(Y ‘Y belongs to a constituent that excludes X.’ c. X)(Y ‘X and Y belong to different constituents.’ Separator theory collapses (1a–c) into the single representation in (2): (2) X|Y ‘X and Y do not belong to the same constituent.’ The difference between the two approaches is potentially important in cases where some material must be marked as unmetrified, and particularly when the unmetrified material is word-medial rather than at an edge. Reiss (2003: 7) suggests that a word-medial unfooted syllable can be incorporated into an adjacent foot, with no unwanted consequences for the assignment of stress.