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-3^rd 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

A list of reviewers may be found at: http://www.ankn.uaf.edu/IKS/HAIL/Nallunairvik.html

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