Back to
HAIL
Honoring Alaska's Indigenous Literature
Nallunairvik (Place
of elucidation):
Yup'ik Children's
Literature Guide
Cultural
Accuracy and Authenticity
Mission
The mission of the Nallunairvik Yup'ik
Literary Board is to read and critically
review children's literature written with Yup'ik content
to assure Yup'ik accuracy
and relevancy.
Goal
To insure that our descendents
are taught accurate information about the Yup'ik culture.
To assist parents, teachers
and librarians with a guide that will help them in their selection
of literature that reflects the lifestyle, history, legends and
myths in a culturally appropriate manner.
To provide teachers with suggested culturally relevant activities that will
address the content and nature of the book.
Introduction
We grew up during a time
when we were immersed in our Yup'ik cultural ways. When
we entered the Western based school setting we begin to read books
about us that showed a negative connotation of our lives. For
example, we were the "eaters of raw meat", the Eskimos
who lived in dirty huts and were always portrayed as happy and
smiling. Many of the descriptions of us were mixed with other
ethnic cultural groups in North America, often attempting
to generalize us with people across the Arctic even though we are
a distinct cultural group. Many of these misconceptions of us
left us feeling confused and negative about our own people. Throughout
our lives we have continually tried to build a positive self-
image and identity reflecting who we really are - REAL YUPIIT-
accepted by our own Elders, peers and people of the Western world.
Therefore, as a professional group of Yup'ik people who have
been immersed in the Western-based school system, with the guidance
of our Elder(s) we have taken a proactive stand in looking critically
at literature written about our people. It is not the traditional
Yup'ik custom of our people to be critical of other peoples'
work. This task has been extremely difficult for us but we want
our future descendents to read literature that reflects accurately
and positively the Yup'ik culture.
Reviewers:
Cung'auyar,
Annie Blue is a Yup'ik Elder who was born in Qissayaaq (located
off the Togiak River) February 21, 1916 and spent much of
her youth in the small settlement of Cauyarnaq. She
moved to Togiak (South Western Region in Alaska) in 1942
where she continues her residency. She has been a member
of the Ciulistet Research Association since 1993.
She has been honored as the Alaska Federation of Native Elder
of the Year in 1999 and the following year was honored as
the AFN Cultural Bearer of the Year. She has traveled to
New York City (National Museum of American Indian, Smithsonian
Institution located in NYC) and Berlin, Germany (Museum fur
Volkerkunde in Berlin) where she served as one of the Elders
in Traditional Yup'ik Knowledge Experts. She is currently
87 years old and is grounded in the traditional knowledge
of the Yup'ik people. |
Ayaginaar,
John Mark, a retired Yup'ik principal, comes from
the village of Quinhagak located in the South Western region
of Alaska, where he was born and raised. He received his
undergraduate degree from Oregon College of Education in
1981; Masters in Public Administration from the University
of Alaska in 1993; taught grades 4th-12th grade
in the villages of Tuntutuliak, Eek and Quinhagak; served
as the President of the Native Village of Kwinhagak, Quinhagak
IRA Council and has served as the President of the Incorporated
Fishermen of Quyinhagak; and he is the father of three daughters,
one son and one grandson and continues to live in Quinhagak
with his wife since 1975. |
Yurrliq,
Nita Rearden is a Yup'ik woman, born in Kotlik and
raised along the Yukon river area living a subsistence lifestyle.
Her experiences include teaching in the Northwest Arctic
Borough School District in Kotzebue for four years, and another
ten years with the Lower Kuskokwim School District as a primary
classroom teacher. She enjoyed teaching Yup'ik as
a second language for three years in Bethel. Currently, she
is working with the Lower Kuskokwim School District in the
Academics Department as an Education Specialist. She is a
mother of four children, Stefan (married to Alice Aluskak),
Spencer (attending master's degree program at Oregon State
University), Sara Lynn (teaches at LKSD), and Sterling (11th grade
at LKSD). She is a grandmother of two beautiful children,
Kyle (5), and Kayla (3). Her husband, Michael is a refuge
manager for U.S. Fish and Wildlife Service in Bethel. Nita
and her family enjoy camping, subsistence hunting and fishing,
river trips, traveling outside of Alaska, and visiting with
family members. She also enjoys cutting and drying salmon,
berrypicking, crocheting, sewing, skiing, ice fishing, and
readings. |
Arnaq,
Esther A. Ilutsik grew up in the small village of Aleknagik
where she was immersed in the subsistence way of life. She
is the daughter of the late George and Lena Ilutsik. She
is the mother of two children, Kanaglak who is currently
attending the University of Alaska Anchorage; and Atkiq who
is attending high school in Sitka. She currently resides
in Dillingham and is employed with the University of Alaska
Fairbanks Bristol Bay Campus as Assistant Professor with
the Center for Cross-cultural Studies (Alaska Rural Systemic
Initiative). She is one of the founding members of the Ciulistet Research
Association and continues to address the unique educational
needs of the Yup'ik people. |
Books Reviewed
The purpose of the Nallunairvik (Place
of elucidation): Yup'ik Children's Literature Guide is to review ALL books written
about Yup'ik culture to ensure
cultural accuracy and authenticity. The reviews will look
at both fiction and non-fiction, ranging from picture books to
anthologies, bibliographies, both in the Yup'ik and the
English language. The reviews will contain
the standard bibliographical data (authors and illustrator), ISBN and cataloguing
numbers, suggested grade level of readers, a review, recommendation for
seasonally appropriate time to read the book and a list of activities that
teachers may use to enhance the quality of book. The reviews
will also highlight the Yup'ik genre's quliraq - traditional
Yup'ik legend (an oral story that has been handed down through the generations
with similar versions crossing the Cup'ik and Yup'ik cultural boundaries); ilakellriit
qulirait - traditional Yup'ik legends
(an oral story that has been handed down through the generations within
a certain family); qalamciq/qalangssak - a Yup'ik story (an oral story of a recent event); qanellrit
piciurtut - a Yup'ik prediction story
(what our ancestors have shared in story form of things to come to pass);
and Alerquun - a Yup'ik advisory story (rules, values, belief,
teachings, saying and laws as found within the harmonious ways
of Yup'ik life). The
reviews conclude with one of three ratings: "recommended", recommended
with reservation" and "not recommended".
Recommended
|
Recommended
with Reservation |
Not
Recommended
|
The Eye of the Needle, 1990 |
Dance
on a Sealskin, 1995 |
Minuk:
Ashes in the Pathyway, 2002 |
The Hungry Giant of the Tundra, 1993 |
Children
of the Midnight Sun: Young Native Voices
of Alaska, 1998 |
Tundra
Mouse, 1997 |
Kitaq Goes Ice Fishing, 1998 |
|
|
Yup'ik Lore Oral Traditions of an Eskimo People, third
printing 2000 |
|
|
Cumerrnariuq
(Time For Grass Cutting) |
|
|
How the Crane Got Its Blue Eyes |
|
|
Taprarmiuni Kassiyulriit
Stebbins Dance Festival |
|
|
Earth
Dyes Nuunam
Qaralirkai, 1983 |
|
|
The Eye of the Needle
Publisher: Dutton,
1990
ISBN # 0-525-44623-0
Retold and Illustrated
by Teri Sloat
Teri Sloat has lived and taught
in Yup'ik villages in Alaska for eleven years.
Based on a Yup'ik tale
as told by Betty Huffman, a Yup'ik Elder from the Bethel region.
She is a retired Yup'ik teacher.
Grade Level: Primary
K-3rd grade
Theme: ilakellriit
qulirait / Yup'ik family legend
Status: Recommended
Review
This is a delightful ilakellriit qulirait /
Yup'ik family legend. The story unfolds with the grandmother
and grandson living alone in a typical seashore setting off the
coastal villages of the Bering Sea. Spring has come bringing
with it the seasonal fish and sea mammals. Grandmother knows that
her grandson has come of age to hunt and instructs him to go out
to hunt. He ventures out and has an experience of his life consuming
foods that are beyond his imagination. His actions are fortunately
corrected through the Grandmothers' magical needle. The story
is a positive portrayal of the Yup'ik culture with the exception
of "giving" the
grandson a name (Amik). Most stories in this context do not provide
names for either the grandmother or the
grandson. The relationship between the grandmother and grandson
are positive and ideal representations of the Yup'ik people.
The book teaches the importance of respecting and obeying the
grandmother and the providing, storing and sharing of the food
- a very important subsistence aspect of the Yup'ik culture.
One of the very important elements and highlights of the story
is the importance of kalukaq -
presenting a feast in honor of the young hunters first catch.
This is a significant part of the story, although the traditional
term is not used. The
story emphasized the importance of sharing of food in the context
of feasts in the belief that the gifts of food will be repaid.
Within the context of the story the needle is magical. The reason
for that emphasis is because in traditional times the needle
was a very important tool and continues to be so to this day.
In traditional times both male and female carried their needle
with them at all times. The story includes many Yup'ik morals
that the teachers and students may discuss.
The illustrations are an excellent representation of the Yup'ik life
during the pre-contact (1890) period.
Season: Spring but
can also be read in the Fall
Suggested Teaching Topics
The
subject of the Alaska Native peoples of Alaska should be acknowledged,
not just
as a subject, with respect for the people themselves. Many
of the Alaska Native people may not be connected to their Yup'ik culture
and heritage. This story should be shared as a ilakellriit
qulirait /
Yup'ik family legend. The teacher
should have a good understanding of ilakellriit qulirait /
Yup'ik family legend and Quliraq / Traditional Yup'ik Legend
so that a comparison can be made. DO
NOT COMPARE WITH FAIRYTALES.
- Prediction (e.g. "What animal will he catch next?")
- Extension
Activities: Art Projects, Science, Math, Health, etc.
- Sequencing;
Patterning
- Local Animals - Subsistence Activities: Edible
and non-edible animals
- Adapt to Plays and Drama
- Yup'ik Value Highlights
- relationship between grandma and grandson are positive
examples of the Yup'ik culture
- teaches that grandma's are loving persons no matter what the grandson does
- the grandson has an opportunity to learn from his mistakes
- the needle is a special tool that a women or man never traveled without
- processing of the food
- respect the animal from the catch to preparation for food
consumption, clothing and proper disposal of bones and
other parts of the animal (make sure that this process is in
line with the local
Elders values and
beliefs).
-
Needle
Unit: The needle was a very important tool in the
pre-contact/contact (steel) period among the Yup'ik people.
The needle was used for many things - with special cases
(such as a case made out of bird bones, cloth, skin,
wood, etc.) made to carry so that it was always carried
with you. Needles were
made of many different materials and sizes and used for
many different types of materials and projects. It
was used to:
- To
mend clothes
- To
take out splinters from flesh
- To
mend tents, boots, dog sleds, harness, backpacks,
kayak skins, etc
Children of the
Midnight Sun: Young
Native Voices of Alaska
Publisher:
Alaska Northwest Books, 1998
ISBN # 0-88240-500-4
Profiles
by Tricia Brown. Brown is former editor of Alaska magazine
and currently lives in Anchorage.
Photographs by Roy Corral has lived in Alaska for more
than thirty years. He
currently lives in Eagle River.
Grade Level: Middle
School Theme: Non-fiction
- Current lives of Alaska Native ChildrenStatus: Recommended
with reservation.
Review
Ms. Brown writes and explores the current lives of eight Alaska Native children
(Yup'ik, Inupiat,
Aleut, Athabascan, Tlingit, Tsimshiam, and Haida), all sharing
the life-styles that they currently live. The photographer
depicts those children in activities that relate to the content
of the story. At the front of the book is a map of Alaska
highlighting the villages where the young authors of the
book are located. The map could use a little more clarification
detailing the Siberian Yup'ik, Cup'ik, Aluttiq, Unangan
and other distinct language areas. The foreword was written by
an Unangan/Aleut Larry Merculieff who writes, " This
book gives everyone another avenue for listening to what our children are
saying," implying that information is written by the
children themselves. He compliments the works of Editor Tricia
Brown and the sensitive photography of Roy Corral The introduction by Editor Tricia
Brown cites some misinformation about the migration pattern
of the Alaska Native people, for example on page 9,
second paragraph where she writes and describes the migration
pattern of our ancestors. This information
is misleading to our children because it doesn't give
a traditional account of our own people
- instead
it implies that our land was populated by people who migrated
to North and Central America from Asia.
Russian Christmas on the Kuskokwim
River by Andrea Hoelscher, Yup'ik Page 29-31The section features Andrea
Hoelscher, a twelve year old Yup'ik who lives in the village of Lower
Kalskag and highlights the Russian Orthodox
Christmas. The
main theme of the story is intertwined with a brief history of community,
environment, geographical area and summer camp, father's occupation,
main Yup'ik cultural activities in dancing and how the local culture
is being
taught within the school. The story ends with the conclusion
of the Russian Orthodox service.
There is far too much information
imbedded within the three pages that does not focus on the main theme
of the story (Russian Orthodox Christmas), and
there is not enough information on Russian Orthodox Christmas
within the story to get a good understanding of the celebration and
even the
use of
the word "Selvi" vs "Slavic," - the latter known and understood within the
communities that practice this religion; The use of "ulus" is
a Inupiaq term, whereas in Yup'ik it is "uluaq." Her
description of a qaspeq is
incorrect - it is not a shirt dress, but a hooded garment
worn by both men and women. Her
description of the Yup'ik dance performers is inaccurate as it doesn't
exemplify the gentleness, gracefulness and beauty of the dance, and
she lacks understanding
of the Yup'ik spirituality and ceremonies. The Yupiit do not
believe in reincarnation! We are not reincarnated when we are
given a Yup'ik name - rather we acquire some of the good characteristics
of our namesakes. She
doesn't have a good understanding of the geographical area and confuses
the reader. She is trying to convey too much information in three
pages and doesn't do justice to the Russian Orthodox
celebration nor the Yup'ik culture.
Season: Winter (Christmas Holiday Celebrations)
Suggested Teaching Topics
Russian Orthodox
is celebrated in many parts of Alaska of often most known
as "Slavic". Begin a discussion on how "Slavic" is
practiced differently in each of the communities. Where do the
majority of those who celebrate this holiday live? Do they
have a different school calendar?
Make a list of concepts and ideas that are not representative of the Yup'ik
cultural group (baleen, reincarnation, the processing of fish, etc.) and
discuss the need for authors and illustrators who are of the cultural group
being represented.
References:
Local Elders Knowledge of the Russian
Orthodox Christmas Practices Boundaries and Passages by
Ann Fienup Riordan The Living Traditions of Yup'ik Masks
by Ann Fienup-Riordan Agayuliyaraput: Our Way of Making Prayer
by Marie Mead
Dance on a Sealskin
Publisher: Alaska
Northwest Books, 1995
ISBN # 0-88240-443-1
Author and Illustrator
Written by Barbara Winslow who lived and taught in Yup'ik villages
in Southwestern Alaska for many years but currently teaches school in Norridgework,
Maine (1989) Illustrated by Teri Sloat who had lived and taught in Yup'ik villages
in Southwestern Alaska for many years.
Grade Level: K-3 (Primary) Theme: Picture
Story Book; Realistic FictionStatus: Recommended
with reservation
Review
This eye-catching, bright,
colorful book takes you into a young Yup'ik girls "rite
of passage" as seen from an outsider's perspective.
It is the custom amongst the Yup'ik people to present and
honor their young people with a potlatch as they present
their first public dance. This custom is still practiced
in some of the communities in Western Alaska and varies in
presentation from village to village, so that it is hard
to determine whether the author who is non-Native was able
to convey the true understanding and meaning behind these
practices. The author is grateful to Waska Charles from Emmonak
for his reading of the manuscript and corrected
the
Yup'ik spelling. The illustrations are colorful and beautifully
presented, although some have minor misrepresentation of
the cultural group portrayed. Season: Fall, Winter
Suggested Teaching Topics
- Differences between Yup'ik and Inupiaq
-look at the illustrations - which culture do they represent e.g
a polar bear lives within the land of the Inupiaqs-why would people want to interchange between the two cultures
in this case e.g dance skin drums - what are they made of from the two
cultural regions?
- Rite -of -Passage Ceremony
-new clothing-processing -giving and sharing
- Naming ceremony
-was this a practice done in private or public forum-is this practice
still used be the people -emphasizing the Yup'ik names of those
that have passed on
- Spirituality
-what are some of the beliefs and practices -
are these beliefs and practices still being done
- Value of the Drum
-what materials are used in making drums-who was responsible for making
the drum-who were the owners of the drum-who were the drummers
and why
- Songs
-where and who originated the songs -how were the songs composed (verses
and chorus) -does the song tell the story of the first dancer?
- Traditional Kinship
-relationship between those who have passed on and newborns-how namesakes
are treated-special terms used in kinships
References:
It is recommended that those
teachers who use this book should have a good understanding of the
Yup'ik culture (recommended reading: Taprarmiuni Kassiyulriit/Stebbins
Dance Festival)
so that they can share with the students the correct Yup'ik
content but also use this information to bring about discussions
that may include the following topics:
The Hungry Giant of the Tundra
Publisher: Dutton
Children's Book, 1993
ISBN # 0-525-45126-9
Author and Illustrator Retold by Teri Sloat who has
lived and taught in the remove villages of Nunapitchuk, Kotlik, Kalskag,
Oscarville, and Bethel. Based on a Yup'ik tale told by Olinka Michael, a master storyteller in the
village of KwethlukIllustrated by Robert and
Teri Sloat are married and both have taught for many years in the
remote villages of Alaska.
Grade Level: Primary K-3Theme: Quliraq /
Traditional Yup'ik Legend
Status: Recommended Review
The tale retold in this book is a quliraq /traditional Yup'ik legend that is widely known
throughout the Yup'ik region. It is about a giant named A ka gua gan
kak (the correct Yup'ik written form is Akaguagaankaaq)
who ventures out at night looking for children who are
wandering about. The illustrations in the story accurately
depict the landscape where the oral tale was shared and
that is the community of Kwethluk. Although the clothing
that the children of the community are wearing do not reflect
the modern wooden homes that are shown in the background.
Instead of all wearing a "qaspeq" the
children should have been dressed in T-shirts, windbreaks,
etc. The story flows very well and is a story that is known
throughout the Yup'ik region with many different versions.
Elder Annie Blue of Togiak has heard the story but a different
version. In her version the youngest child of the group
is the one who is able to help them escape by untying the
pant legs and calling for the crane. She then continues
by yelling at the giant and encourages him to drink from
the river and has the crane stretch his legs. As the giant
is attempting to cross the crane legs begin to shake and
the giant falls off and bursts
as he hits the bottom of the river. Annie emphasizes
that there are many versions of this story and these should
be investigated at
the site
where the story is being used. Season: Fall
Suggested Teaching Topics
-
Behavior -Teaches children the importance of listening to parents-Taught us how to be problem solvers; indirectly how to behave-Everyone makes mistakes but we can correct our mistakes by listening to
stories
Significance:
-
The
small bird signifies that help can come in many forms (sizes).
-
That
birds are helpful from the small songbird to the crane
-
That
everyone can find a way out-of a tough situation by problem solving
-
That
children are well-taken care of
-
Be
aware of what others are saying even if they appear to be small
and insignificant (even the smallest member of the group can contribute
to the solving of problems).
Kitaq Goes Ice Fishing Publisher
Alaska Northwest
Books, 1998
ISBN # 0-88240-504-7
Author
and Illustrator
Written by Margaret Nicolai who is non-Native and married to a Yup'ik man
and currently lives in Anchorage with husband and three children.Illustrated by David Rubin
who is also non-Native but has lived in Alaska since 1983. Alaska Northwest Books, 1998
Grade Level: Primary
K-3 and 4th - 5th GradeTheme: Picture
Story Book & Personal
experience Status: Recommended
ReviewThis book is based on the
authors own personal family experience and is delightful to read.
The book is reflective of the traditional protocol (e.g.
asking too many questions) that may or may not occur with
cross-cultural marriages. Both cultural values are embedded in the
story. With the lighting of the oil lamp it would indicate that this
story takes place in the 1950's. If you look at homes at that time
the people within the small communities throughout Alaska had yet to
be introduced to the rug mat as shown in the story, but other than
that the illustrations reflect
a positive home life of a Yup'ik family. The story is a wonderful
story and reflects the unique relationship that would occur between
the grandfather and grandson, but far too many direct questions occur
within the story
that
would not be reflective of the Yup'ik culture. Also, the
young lads name is not reflective of a genuine Yup'ik name. The book
teaches the importance
of patience, endurance, limits, sharing and being recognized
as a contributing
member of the household.
Season: Winter
Suggested Teaching Topics
-
Relationship between grandfather and grandchild
-
Grandfather
as child's first teachers
-
Childs's first catch
-
Importance of male child
-
Importance and emphasize
the child's role of participating in an adult chore ROLE VS CATCH
Minuk: Ashes in
the Pathway
Publisher: Pleasant
Company Publications, 2002 ISBN # 1-58485-520-7
Author and Illustrator Written by Kirkpatrick Hill
Kirkpatrick Hill was raised in Fairbanks, Alaska and
received degrees in English and education from Syracuse
University in New York. She has been an elementary school
teacher for more than thirty years, spending most of her time in
multigrade classrooms or
one-room schoolhouses in the Alaskan "bush." She
is the author of two other books set in Alaska, Toughboy
and Sister and Winter Camp. The mother of six children
and the grandmother of three, Ms. Hill currently lives in
Fairbanks, Alaska.Illustrations by Patrick Faricy Pleasant Company
Publications, 2002.
Grade Level: n/aTheme: Historical Fiction
Status: Not Recommended
Review
Minuk: Ashes in the
Pathway is
a book detailing the life of a young Yup'ik girl
as imagined by the non-native author, though very little
documentation exists of Yup'ik women and girls during that
period of time, the 1800's. Unfortunately, Elder Annie Blue
was puzzled with the title Minuk:Ashes in the Pathway and
when we found the passage where the title was
derived from (the protocol for the use of ash within the
Yup'ik culture) it made her all the more upset.
She stated, "This young girl knows too much about life,
in reality she would not understand nor have heard of these
practices." And "We
do not just spread ashes anywhere especially
in the pathway-that is not the custom of our people." In
addition Annie expressed that within the Yup'ik culture,
knowledge of this nature is sacred and not to be shared
shamelessly in public. As we continued
to read and translate the text to her she became
more upset and we couldn't keep up with all
the comments she made as she identified misconceptions
that it was portraying of our people. There
are too many inaccuracies for this book to be used to
teach about the Yup'ik culture. A young mind
and person who does not have sufficient cultural grounding
will begin to believe the inaccuracies about
themselves and their people.
This book is not recommended!
Season: n/a
Suggested Teaching Topics: Use at College Level:
Sample of Incorrect Information, SPECIFICALLY FOR
A YUP'IK WOMEN'S STUDY CLASS.
Tundra Mouse
Publisher: Orchard Books,
1997ISBN # 0-531-30047-1
Written by Megan McDonald
who has a BA in English and a Masters in Library Science from the
University of Pittsburg. She currently
lives in Sebastopol, California.
Illustrated by S.D. Schindler,
who lives in Philadelphia, Pennsylvania.
Orchard Books, 1997
Grade Level: Primary
K-3Theme: Picture Story
Book Status: Not Recommended
Review
This story attempts to portray
how story-knife stories unique to the Yup'ik people of Alaska were
told. Lena
the young storyteller begins with figures in the
mud showing two young Yup'ik
girls walking and watching out for mouse holes.
The story attempts to share the process of gathering edible
roots from mice caches and intertwining
it with the Western based Christmas holidays.
It doesn't do justice to either cultural group as the caches
are raided only during certain seasons
of the year and special rituals follow the taking
of these edible roots. Many
of the illustrations depict cultural inaccuracies.
For example the knife used by the Grandmother is a man's
knife and the kamekssiik or mukluks
are Inupiaq style. There are lots of misspelled
Yup'ik words throughout the book. It appears that the author
solicited the help of Elena Charles of Bethel in
using story knife symbols that unfortunately were
not in line with the illustrated story.
Season n/a
Suggested Teaching Topics Use at High School and
College Level: Sample of Incorrect Information
Yupik Lore Oral Traditions of an Eskimo People
Publisher:
Lower Kuskokwim School District, Third Printing 2000
First
Published 1981ISBN # 81-81640
General Editors Edward A.Tennant at the time of
publication is listed as Executive Director of Educational
Research Associates, Inc. in Albuquerque, New Mexico and
Joseph N. Bitar (no information is listed).
The Yup'ik Lore
stories were transcribed, translated, and edited by several
hard-working people whose names are listed in the acknowledgements.
The "real" authors
are the Elders and community members who willingly
shared this information with high school student who were
enrolled in the Cultural Heritage
Program with the Lower Kuskokwim School District .
Grade
Level:
Middle and High School
Theme:
Quliraq / Traditional
Yup'ik Legends, Family Teaching and Common Sense; History
and Customs,
Status: Recommended
Review
This book is written both
in Yup'ik and English and shares many insights into the Yup'ik
people. It comes with high recommendation and should be used
in a cultural class or a Yup'ik language class. There are
six different themes beginning with nine short stories
- this section is a mixture of Yup'ik historical accounts
of personal and mythical events. The next section is
entitled " Eskimo History and Customs" which includes twelve narratives
that address Yup'ik history and customs. This is followed with seven narratives
on the "Eskimo Family Teachings and Common Sense" and eight narratives on "Eskimo
Know-how." "Yup'ik Fables" were addressed in two narratives and "Myths and
Legends" were presented in twelve narratives. The use of "Eskimo" is
improper as they are writing narratives shared
by Yup'ik people, and some narratives overlap
while others are misplaced.
Season: All
Suggested Teaching Topics
-
Yup'ik Language Class
-
Culture Class
-
History or region
Cumerrnariuq / Time for Grass Cutting
ISBN
1-58084-022-4Publisher: Lower
Kuskokwim School District,
Written by Rosalie Lincoln
(Yup'ik)
Illustrated by Susie Moses
(Yup'ik)Both the author and illustrator have written
and illustrated numerous books for the LKSD's Bilingual Department
to be used in their school district's Yup'ik Language programs.
Grade Level:
Yup'ik
Level Seven (3rd grade) Theme: qalamciq/qalangssak -
a Yup'ik story (an oral story of a recent event)
Status: Recommended
Review
Cumerrnariuq is a qalamciq/qalangssak -
a Yup'ik oral story of a recent event where the parents take
the children on an excursion to gather wild beach rye
grass. The title of the story is very appropriate to
the story because it explains and validates the concept
of the activity and how people prepare, gather
and store food and/or materials/resources for
each season. The author reflects on her own experiences
in the gathering of the wild beach grass. Her
use of her own Yup'ik Nelson Island dialect is
evident throughout the story. She
imbeds within the story the proper cultural protocol
for how traditional Yup'ik parents include their children
in activities of this nature. We can only detect a
minor cultural inconsistency where the young child
praises her mother, which is not common amongst the
traditional Yup'ik people (Western influenced). The
illustrator's own cultural knowledge and experience is reflected
throughout the book as she herself is part of the Yup'ik
culture. It is common for Yup'ik people to sit and
work on the floor as illustrated thoughout the book
Season: Fall
and Spring
Suggested Teaching Topics:
- Explain
the term cumerrnariuq to the children
e.g How do
your parents prepare you to start school in the fall?- buying
school supplies, counting the number of days before school starts,
buying
new clothes, and talking to you about school
-
Unit
Types of Grass and It's Uses
References:
Earth Dyes (Nuunam Qaralirkai) Dyes
for Grass Made from Natural Materials By Rita Pitka Blumenstein
and The Institute of Alaska Native Arts
Taprarmiuni Kassiyulriit/Stebbins
Dance Festival
Publisher: Alaska Native Language Center; (March
1, 2004)
ISBN # 1-55500-083-5
As told by Anatole
Bogeyaktuk and Charlie
Steve, who were members of the last generation of Yup'ik
men to be raised in the qasgi (men's house)
and who witnessed first-hand the dances and gift-giving
of celebrations near the village of Stebbins, Alaska.
Interviewed by Rose Anna Dan Waghiyi, who was born
in Atrivik, located on the north side of Stebbins.
She teaches Yup'ik language and cultural traditions
at the local Stebbins school. She records all the old
and new songs used in potlatches that are still a part
of the cultural activities in Stebbin. Mary Alexander
Wondzell was born and raised in Scotland. During her
work at Kawerak, Inc. in Nome, Alaska she developed
the Bering Straits Elders Conference. The stories
were transcribed and translated by the late Sophie
Shield who was an educator with the Lower Kuskokwim
School District in Bethel. Her
work includes "Qulirat Qanemcit-Illu Kinguvarcimalriit/Stories
for Future Generations: The Oratory of Yup'ik Eskimo
Elder Paul John." Translator Marie
Meade is a professor at the University of Alaska Anchorage
where she teaches Yup'ik Language and Culture. Her
work is featured at the National Museum for the American
Indian where Elders from the Yup'ik
region are highlighted. The book is edited by Ann Fienup-Riordan
who is an anthropologist and editorial author of many
books on the Yup'ik people of Alaska with the help
of those Elders who have willingly shared their knowledge
and life experiences through
translators Marie Meade and Alice Rearden. All photographs
are by Suzi Jones, who
is currently Deputy Director of Anchorage Museum of
History and Art, and James H. Barker of the Alaska
State Council on the Arts. These photographs are held
in the Traditional Native Arts Program Collection,
Archives and Manuscripts, Alaska Polar and Regions
Department University of Alaska, Fairbanks.
Grade Level:
High School and College Level
Good Resource for teachers and parents
Theme: Historical
Status: Recommended
Review
This is a wonderful
book to read and share with students about the traditional
Stebbins Dance Festival with some photos from
Kotlik community members who have been a partner in
Kevgiq celebrations. At
the beginning of the book Ann Fienup-Riordan gives
a simple explanation of the Stebbins potlatch, followed
with a brief explanation about the complexities
that are involved in Yup'ik transcription and translation.
Following this introduction the book details the actual interview
of the two Elders. One
side of the page is Yup'ik and other side is the English
translation. At the end of the book is a glossary which is
very helpful in clarifying Yup'ik terms used within the
book.
Season: Fall and Winter
Suggested Teaching Activities
-
Include
when introducing traditional Yup'ik ceremonies /potlatches -values of giving, sharing and humor
-
Include
in Yup'ik Language Classes - just copy the Yup'ik version and have the students
translate and then compare with the translation as written in the book.
How the Crane
Got Its Blue Eyes
Publisher: Curriculum/Bilingual Department,
Lower Kuskokwim School District, 1996
ISBN # 1-55036-505-3
As told by Jean Cook,
Kwigillingok, Alaska; Written by Elsie Jimmie,Kwigillingok; Editors
by Anna A. Andrew and Betty A. Gilman. Illustrated
by Elsie Jimmie, Kwigillingok, Levi Hoover, Kasignluk, Renee
Crow, Napakiak and Kelly Lincoln, Toksook. Computer Artist Cara
Bunk The author(s) and illustrator (s) have written and
illustrated numerous books for the LKSD's Bilingual Department
to be used in their school district's Yup'ik Language programs.
Grade Level: K-5;
High School
Theme: Quliraq / Traditional Yup'ik Legends
Status: Recommended
Review
Quliraq are stories that are told with lessons
embedded within them, as is so evident within this story about a
crane who is out eating berries and as a result gets his blue eyes.
The illustrations are simple and colorful. The story flows well
and is delightfully short!
Season: Fall
or Spring
Suggested Teaching Topics
-
Discipline: teaching
about lying
-
Science
: cycle of berries and habitat; seeing the world through colors;
- Yup'ik
Language class - upper levels get copy of text in
Yup'ik and have the students translate and then compare with translation
in translated
text.
Earth Dyes: Nuunam
Qaralirkat
The Institute of Alaska Native Arts, 1983
Written by Rita Pitka Blumenstein;
Edited by Jan Steinbright
Rita Pitka Blumenstein was born on a fishing boat on
the way to her mother's village of Tununak in Western Alaska. She
is of Yup'ik, Athabascan, Aleut and Russian ancestry.
She is an expert Yup'ik basket maker and healer. She currently resides
in Anchorage.
Grade Level: Middle School to High School Theme: Qalamciq/qalangssak-
a Yup'ik story (an oral story of a recent event)
Status: Highly Recommended
Review
Rita shared her cultural
knowledge about her experience of growing up observing, learning,
hearing stories, and working with her
mother on the use of natural materials to make
dyes for sewing grass baskets. This book is informational
and descriptive.
Season: Fall - Winter - Spring
Suggested Teaching Topics
-
Grass
Basket Unit -Art, Science, Folklore
|