Sharing Our
Pathways
A newsletter of the Alaska Rural Systemic
Initiative
Alaska Federation of Natives / University
of Alaska / National Science Foundation
Volume 3, Issue 3, Summer 1998
In This Issue:
Yup'ik Region Hosts 1998 Alaska
Native/Rural Education Consortium
Where There's Smoke There's Science
Dr. Walter Soboleff: Keynote
Address to the Alaska Native Educators' Conference, February,
1998
AISES Corner (American Indian
Science and Engineering Society)
Tundra Mouse: A Storyknife Tale
Symbolic Immortality: The
Tlingit Potlatch of the 19th Century
Village Science: The Door Hinge
Creaks
Athabascan Region
Yup'ik Region
Alakanuk Culture
Camp
Caribou-Tuttu-Rangifer Tarandus
Aleut Region
Alutiiq Update
Integrating Native Ideas through
Axax* (Dance)
Alaska RSI Contacts
* denotes a special character
in the word not available for webpages
Yup'ik Region Hosts 1998 Alaska Native/Rural Education
Consortium
Approximately 60 Alaska Rural Systemic Initiative
(AKRSI) participants from around the state gathered in St. Mary's
April 4-7 for the 1998 statewide Alaska Native/Rural Education
(AN/RE) Consortium meeting. Everyone was very appreciative of the
hospitality of the people of St. Mary's and the work that Barbara
Liu and others from the C/Yup'ik region put into hosting the annual
meeting.
The reports from the school districts and Native
organizations in the region outlined many of the exciting initiatives
that are currently underway aimed at bringing local knowledge and
ways of knowing into the schools. These included the EFG curriculum
development work in the Yupiit School District, the cultural camps
in the Lower Yukon School District, the Yup'ik Encyclopedia initiative
in the Lower Kuskokwim School District, the Talking Circle applications
in the Kashunamiut and Kuspuk School Districts, and the Yup'ik
Math Project in the Southwest Region. In addition, reports were
provided on the C/Yup'ik philosophy poster, the Tribal College
initiative, the Yup'ik Journalism project, the "Nutemllaput: Our
Very Own" video tape, and the upcoming Yup'ik Elders and Youth
Convention to be held in September. The reports generated a lot
of interest and enthusiasm on the part of participants and we will
be following up with distribution of the resource materials that
are beginning to come from these initiatives.
On the statewide level, Peggy Cowan reported on the
innovative work that is underway in the various regions on the
development of math and science curriculum units that illustrate
the integration of local cultural knowledge to help with the teaching
of state content standards. Peggy also reported on the working
group that is developing science performance standards to indicate
ways in which students can demonstrate what they know at certain
grade levels. These will eventually contribute to performance assessments
that take into account the cultural context in which rural students
learn science and math.
Along with all the other presentations and events
that took place at the meeting, participants were able to enjoy
an evening of Yup'ik dancing at the community center in St. Mary's
that included everyone from Elders to children providing many enjoyable
performances. By the time we left St. Mary's, our hearts and minds
were filled to capacity with new ideas and, as usual, good memories
of the Elders' wit and wisdom that was shared with us. Keep up
the good work, all of you.
The week following the AN/RE Consortium meeting,
our program officer, Jerry Gipp, and two other representatives
of the National Science Foundation (NSF) visited the Iditarod Area
School District in McGrath and the Kodiak Island Borough School
District in Kodiak. At each site they were able to talk to district
personnel, visit schools, and meet with teachers involved in the
curriculum unit-building work that is underway. In addition, they
were able to meet people in the local communities and get a first
hand impression of the challenges that schools face in bringing
a culturally meaningful education to students in rural communities
in Alaska, especially in the face of the current budgetary threats.
The NSF team left Alaska with a greater appreciation for the hard
work that is being done in rural schools, as well as for the hospitality
of the people with whom they were able to visit. Thank you Alan
Dick and Teri Schneider for hosting the visits in your areas and
to all of you who made the visitors feel at home in Alaska.
Have a good summer!
Where There's Smoke There's Science
by Steve Werle
Though not as popular as basketball yet, science
is nevertheless gaining wide popularity at Noatak school as an
increasing number of students are jumping into extracurricular
science activities. "We are a little school with a big dream," said
local science coordinator Deborah Webber Werle explaining that
last year, at the first science fair, just seven students participated.
This year, she said, 75 students from third through tenth grade
designed and built some 48 displays ranging from demonstrations
investigating rainbows and static electricity to learning what
a fox ate from the contents of its stomach or counting the number
of eggs in chum salmon.
Alan Dick, AKRSI Village Science Coordinator, spent
several days prior to the science fair working with Noatak students
to build an "imaginarium" displaying several hands-on science projects
that included a reflection box that uses lights to superimpose
the images of two students as well as the "great oil race" that
compares the viscosity of various oils. The stampede of children
when the display opened and the lines in front of each activity
attested to their popularity. After the Noatak science fair, the
imaginarium activities were boxed up for shipment to other schools
around the state.
In addition to local village support, volunteer judges
included two National Park Service biologists who made the 60-mile
overland trip from Kotzebue by snowmachine as well as three Cominco
Alaska employees who flew down from the Red Dog Mine, located 25
miles northwest of Noatak. Both organizations also donated prize
awards for the winning students.
Noatak students, Timothy Norton and Alice Adams demonstrated
how to make fire with a bow and drill. If anyone in the room was
disappointed that their efforts produced only smoke instead of
fire, you couldn't tell it from the clapping and cheering.
"Success in science is not always achieving your
expected results," said Alan Dick. "Every student here is a success."
Students had been working on their science projects
all year, but a week-long crescendo of activity preceded this year's
local science fair that culminated with an award ceremony February
19, 1998. Fifteen of the top-ranking Noatak students traveled to
Kotzebue for the district science fair on March 5 and 6 where students
from schools throughout the region displayed their exhibits in
Kotzebue's Army National Guard facility.
Webber Werle attributes the increased interest in
science, in large part, to support from the Alaska Rural Systemic
Initiative and the University of Alaska Fairbanks for promoting
science education among rural students. For example, two scientists-in-residence,
Larry Duffy and Kathy Berry Bertram, made several visits to Noatak
the past year leading educational activities about the Aurora Borealis
and oil spills. Developing a networking relationship between the
university and village students is important in improving rural
science education, according to Webber Werle, pointing out that
several Noatak students attended a science camp held at the University
of Alaska Fairbanks last summer.
"A high quality science education can enable our
students to walk successfully in their two worlds of tradition
and cash economy," said Webber Werle.
Basketball will probably always be the king in the
Arctic, but if interest in science continues to blossom, we may
be seeing starter jackets displaying pictures of Einstein alongside
those of Michael Jordan.
Dr. Walter Soboleff: Keynote Address to the Alaska
Native Educators' Conference, February, 1998
Alaska Native Educator's Conference, the Alaska Native
Education Associations, the Alaska Native Knowledge Network, participants,
honored guests, and friends:
The first wave of change in Alaska came via sailing
ships from Russia, England, France, Spain, America, and others
over 200 years ago. To these adventurers Alaska must have been
a magic picture of overwhelming beauty; the next surprise was to
see people in Southeast Alaska coming in canoes to see what this
was all about. The ship people had their opinion of the canoe occupants,
simple, to be feared, and not their equal; the canoe crew also
must have had various ideas of these newcomers who dared to enter
the shores of their home.
Little did the hosts know the ships' crew represented
a civilization with volumes of printed pages, scholars, buildings
of learning, cathedrals, teachers, art, governments, and other
organizations.
Alaska had its style of life amidst the beauty of
nature which was their source for every aspect of health and well-being.
The early hosts of Alaska, especially in the so-called Panhandle,
Southeast Alaska could not offer the arrivals a printed page itemizing
who they are: clans and subdivisions, historical development, clan
emblems, language, personal names, geography, ceremonies, dances,
songs, art, games, medicines, cosmology, healer, prophet, counselor,
spiritually monotheistic, and with a philosophy.
The hosts of Southeast Alaska shores were tolerant
and welcomed ships as long as their resources were not plundered.
Children were loved and not allowed to run free and had to have
an education in customary and traditional manners. This responsibility
came from the clan parents-the first teachers-supported by grandparents
and kinfolk. The clan residence, HITT, was the primary school,
a home of four or more families; other learning places were the
river, berry picking grounds, hunting areas, mountains, bays, ocean,
camp sites, rivers, trails, and the community. In other words,
the world was their book of knowledge. Each day was a time of learning
without sitting at a desk with book, pencil, paper, and a teacher
standing before the class taking roll. Daily activities that included
lessons using the Native language, observation and careful listening
was like a happy experience all day long.
Tlingit Native education was a pleasant experience
for the family and clan. As indicated in the chart, unstructured
classes continued informally in the four seasons of the year. Basic
contents of information included, however not limited to: physical
training (especially for boys), for all to be economically efficient
or sufficient, self-determined, respecting self and others, spiritually
responsive, and be a continuous learner.
When the United States government and church opened
their schools it was not meant to relieve parents as teachers.
Many years ago American educators came up with an idea that the
school system should be like three partners at work: parents, pupil,
and teacher. This is the winning team.
It was important for parents to be role models as
well as devoted to the family. It is pleasing to know how well
the clan thought of their greatest resource: their children. The
matriarchal society was the school of learning-all joining willingly
as volunteer teachers.
Learning was by observing, hearing, and hands-on
method. Often grandparents would say, "Come here grandchild, here
is a lesson you must remember." An uncle would say, "Nephew, let
me show you, this is the way it is done. Now do it right." "Listen,
listen, remember what I said," or "Here is the knife, clean that
fish like the way you were shown." "Good, good, keep improving." "Listen,
listen, remember when you honor yourself, you honor the clan." "Here
is a new Tlingit word." "Be a worker, we have no place for lazy
people."
In speaking with several Tlingit clan members
the general education chart (above) should be included yet not
limited to the following: legends, history, clan stories and
its origin, land ownership, food gathering areas, art, beading,
totemic designs, moccasin-making, tanning skins, ceremonies,
songs, dances, drumming, facial marks for dances or ceremonies,
protocol, clan houses,
totem carving, family values, and language.
March, April, May
Legends, history, clan, family values, preparing
hunting and fishing gear, seal hunting, herring spawn, olichan
drying and rendering oil (the same for seal), gathering two species
of seaweed and cockles, language, boat safety, boat operation,
boat upkeep, use of navigational aids, weather observation, rules
of the road, Coast Guard boat registration, knowledge of navigational
regulations and local geography, family teaching other useful lessons
such as subsistence time, repairing or building smokehouse including
drying rack and smoke escape, and learning how to set up camp which
was usually the summer home.
June, July, August
Gathering chiton and proper cooking, family values,
salmon fishing, canning, berrying, ferment salmon heads, salmon
roe required expert preparation to avoid botulism (often fatal
food poisoning), language, gathering seagull eggs, wild celery,
two species of salmon, thimbleberry sprouts, soapberries, strawberries,
salmonberries, blueberries, red huckleberries, thimbleberries,
elderberries, highbush cranberries, swampberries, currants, Jacob
berries, mountain blueberries, language, and other.
September, October, November
Legends, history, clan family values, deer,
mountain goat, and moose hunting, salmon and meat drying, ferment
salmon heads, salmon roe ferment, Coho roe (cheese),
making kaxhweich (salmon eggs with crabapple), post funeral ceremonies
(peer leader well prepared for traditional oration, taught well
by clan leaders), and hunting and fishing gear repaired and stored
for the winter.
This schedule of subjects may be considered as a
starting point for local consideration and revised. The planning
should determine subjects required for graduation and fulfilled
granting a special certificate noting this achievement. As a constant
reminder, an authorized listing of the subjects should be known
by the student and teachers at all times and progress noted including
a passing mark and date.
In general, there is a proper method of handling
and preparing foods plus the art of cooking which are all an important
part of Native life and learned from the teachers. There is also
the important lessons of personal hygiene taught in the men's department
and the women's department. Anything that would harm the physical
body was not permitted.
The maternal uncle was strict and stern in teaching
his future leaders. In turn, the nephew would enhance his uncle's
position of leadership.
Matriarchal strength and wisdom was a source of quality
vital to students' success. Native education included the basics
for successful participation in a complex society undergirded with
a philosophy of balance-this flows well in art forms, orations,
and various ceremonies. The Chilkat blanket is an example of balance.
Imagine a center line and note how a half matches the other half;
also an oration responded to by an oration from the opposite tribe
and/or clan.
Native education as shared in a traditional manner
gave necessary strength to their society.
Finally, family values was an aid for strength of
character. "E. Goahyuxhghwon": Have courage and no defeat.
In promoting Native education, traditional knowledge
helped our ancestors live through the ice age, wind, rain, cold,
famine, cold sleeping places, not much clothing, bare feet, and
a lot of willpower. Through Native education, may we get some of
these powerful lessons taught at home and in the school classrooms.
We are all Native teachers by example and should volunteer our
time to educate our youth in the subjects as outlined in the chart.
Native subjects or courses required for grade and
high school promotion should be considered by Native educators,
parents, and Elders, together with the school board.
Including Native subjects is an excellent way to
involve the family, relatives, and community. Imagine a mother,
father, uncle, grandparent, and other traditional leaders together
in an educational venture.
Several of the Native subjects are seasonal and should
not detract from the regular school year attendance; to do a special
course, project, allowance should be made and not abused. The instructor
should have the liberty of how to grade. The Native teachers, customary
and traditional, will add quality to the program and should be
honored accordingly.
Yes, yes, this combination with the present school
system is a long overdue "winning team."
AISES Corner (American Indian Science and Engineering
Society)
by Claudette Bradley-Kawagley
We are proud to report 14 students with 7 projects
and 6 chaperones attended the 11th Annual National AISES Science
Fair in Rapid City, South Dakota, April 2-4, 1998. Students entered
their science projects into the fair making it a total of 389 projects
completed by American Indian and Alaskan Native students from around
the country. The students who entered the fair are as follows:
Elmer Taaqpak Howarth, Jr.
Noatak (gr 8) |
Caribou Antlers
|
Alison Huntington
Galena (gr 5) |
Which is Warmer?
|
Brianna Evans
Galena (gr 5) |
Which is Warmer?
|
Sarah Monroe
Nenana (gr 8) |
Arctic Grayling and Burbot
|
Brandon Olanna
Shishmaref (gr 6) by Using Inverter |
Uses of Low Wattage Electric Bulb
|
Norman Kokeok
Shishmaref (gr 6) |
Uses of Low Wattage Electric Bulb
by Using Inverter
|
Donnie Pootoogooluk
Shishmaref (gr 6) |
Uses of Low Wattage Electric Bulb
by Using Inverter
|
Brenda Thomas
Buckland (gr 11) |
Storing Berries the Traditional Way
|
Sherry Ballot
Buckland (gr 12) |
Storing Berries the Traditional Way
|
William Biesemeier
Kotzebue (gr 5) |
Furs that Keep Us Warm
|
Tirrell Thomas
Kotzebue (gr 5) |
Furs that Keep Us Warm
|
Katy Miller
Kotzebue (gr 5) |
Alder Willow Bark Dye
|
Brandon Romane
Kotzebue (gr 6) |
Alder Willow Bark Dye
|
Puyuk Joules
Kotzebue (gr 5) |
Alder Willow Bark Dye
|
Congratulations to these students for their hard
work and perseverance that make a difference. The following three
projects received awards.
Elmer Taaqpak Howarth, Jr. of Noatak received the
traditional award for his project "Caribou Antlers." For that award
Elmer was given a traditional quilt. Alison Huntington and Brianna
Evans of Galena received the second place (silver) award in physical
science for their project "Which is Warmer?" Katy Miller, Brandon
Romane, and Puyuk Joules of Kotzebue received a first place (gold)
award in (5th grade) life science for their project "Alder Willow
Bark Dye."
Congratulations to these students. We are most proud
of your success and recognition at the fair.
Also, we would like to extend our congratulations
to the six chaperones who supervised the students throughout the
trip:
Rita O'Brien, Nenana
George Olanna, Shishmaref
Deborah Webber-Werle, Noatak
Elmer Jackson, Kiana
Eddie Gavin, Buckland
Polly Schaeffer, Kotzebue
Students reported seeing lots of animals traveling
along the highway to and from the hotel: buffalo, turkeys, horses,
antelopes, and goats. They had fun swimming every day in the hotel
pool. They loved Crazy Horse Memorial tour, which offered them
free rocks to carry back to Alaska. Their visit to Mount Rushmore
was fun too. Students enjoyed meeting Indians from many tribes
and were surprised to learn that other tribes are not doing subsistence
hunting and fishing.
We are thrilled over the success of the Alaska AISES
delegation's travel to the AISES National Science Fair. We are
now preparing for another summer camp and more Native science fairs
in the fall of 1998, so we may select students for the 12th Annual
AISES National Science Fair.
Tundra Mouse:
A Storyknife Tale
By Megan McDonald
Orchard Books, 1997, 32 pp, $15.95
Reviewed by Esther Ilutsik
Tundra Mouse: A Storyknife Tale by Megan McDonald
and illustrated by S.D. Schindler is a delightful story. It begins
with two Yup'ik girls walking along with the older girl reminding
the younger to watch out for mouse holes. The younger girl asks
the older girl, "Tell me." So the older girl takes out her storyknife,
which in this case is a butterknife, and finds a nice muddy spot
along the river and begins. Then as the story progresses you begin
to wonder about the author's background. How much does she really
know about the Yup'ik culture and about mouse food gathering, because
the mouse has only gathered cotton-grass roots and if you ever
had experience in finding a mouse cache you would find many different
kinds of roots stored in these caches.
And then it proceeds with " . . . a big furry boot
came crashing through the mouse hole . . . " In reality when you
go out gathering mouse food in order to find them, you have to
stomp on the ground and then when or if the ground feels soft or
feels hollow then you need an uluaq (a woman's knife) to slice
carefully into the ground. In this way respect is shown to the
cache. After carefully removing edible roots the rest are returned
with a food item that the gatherer has brought. Then the nest is
covered very carefully. Although the author alludes to this practice
later on in the story.
The story proceeds with the grandmother zipping along
on a snowmachine. In Alaska, mouse food is gathered in the late
fall when the gatherer knows that there is still time for the mouse
to gather more roots to replenish or in the spring when the mouse
is cleaning out the cache.
I have never known anyone to gather mouse food in
the dead of winter, especially near the holidays. Upon reaching
home the grandmother immediately begins to chop the edible roots
for her Christmas akutaq (in the story it is spelled phonetically).
Again, the roots are cleaned by hand removing the non-edible roots,
washed with water, boiled then cooled before being chopped up to
include into the akutaq. I have never known anyone to make akutaq
using flour as the story implies.
Christmas morning arrives and the Christmas tree
is bare; Grandmother blames the cingssiik (here it shows the word
in dual form). As a Yup'ik people, the cingssiiget (this is in
the plural form) have different regional purposes. The way that
the cingssiiget are used in this context is not reflective of the
Yup'ik people.
The illustrations are beautiful. But as you look
at the illustrations you begin to wonder where this illustrator
is from and how much do they really know about the Yup'ik people.
Let's begin with the first illustration where the mouse is shown
in the nest. The little that I know about Tundra mice, I know they
have different chambers. They have a chamber to store the mouse
food that is gathered, a sleeping area, and even an area where
mouse droppings are prevalent.
The next illustration shows a part of kameksaks (mukluks)
on the tundra with part of a bag showing. The kameksaks stand out
because they look very Iñupiaq and not the style worn by
the Yup'ik Eskimos. The illustration following this shows the grandmother
on a snowmachine and her kameksaks are not the right style or from
the right Eskimo group.
The illustration that shows the Grandmother cutting
up the cotton grass roots, show her wearing a fur vest and scarf
and using a butcher knife. In reality, the Grandmother would wear
a qaspeq (a women's lightweight summer parka that Yup'ik women
wear nowadays), a beaded hairnet, and use a proper woman's knife,
an uluaq.
Now take a look at the illustration that shows the
granddaughters with the grandmother. It shows them Christmas morning.
Again, the grandmother is shown incorrectly still using her kameksaks
with a scarf.
Even if the author consulted with Yup'ik people it
is important that they go back to them before the story is published
to make sure that the cultural information is correct. Don't overlook
the illustrations too.
These are beautiful cultural stories but if they
have misinformation, it will not do justice to the cultural group
they are trying to portray.
Symbolic Immortality:
The Tlingit Potlatch of the 19th Century
By Sergei Kan
Smithsonian Institution Press, 1989, 420 pp., $32.50
Reviewed by Andy Hope
"By overcoming the compartmentalization
of sociocultural reality, prominent in Northwest Coast ethnology,
this study provides the first comprehensive analysis of the Tlingit
mortuary complex and, through it, of the major aspects of the nineteenth
century Tlingit culture."
--Sergei Kan
Sergei Kan was born in Russia in 1954. He emigrated
to the US with his family in 1974, received his undergraduate degree
from Boston University in 1976, and his Ph.D. from the University
of Chicago in 1982. Kan currently teaches anthropology in the Native
American Studies Department at Dartmouth College.
Kan first came to Alaska in 1979 to do field work
for his doctoral dissertation, which initially addressed the theme
of spiritual interaction between the Tlingit and the Russian Orthodox
missionaries. He eventually changed his dissertation theme to address
the Tlingit mortuary cycle. He has translated, interpreted and
written about heretofore unavailable ethnographic and church records.
His writings on the missionary activities of the Russian Orthodox
Church among the Tlingit are noteworthy and have appeared in various
anthropological and ethnohistorical journals. In addition Kan has
also translated and written an introduction and commentary to Indians
of Alaska by Anatolii Kamenskii. His missionization writings are
particularly important for purposes of balancing the historical
record on the Tlingit response to Westernization at the turn of
the century. As he says in Memory Eternal: Russian Orthodoxy and
the Tlingit Mortuary Complex:
After the Tlingit of Sitka and several other
communities converted to Orthodoxy in the late 19th century, their
mortuary rites became more standardized, since the Orthodox Church
managed to impose some of its demands on the Natives. However,
while the form of Tlingit death-related rituals changed significantly
by the 1900s, the indigenous interpretations of their meaning was,
in many respects, continuous with the pre-Christian values and
beliefs. To use, Sahlins (1981) terminology, we could describe
this as the reproduction rather than the transformation of Tlingit
culture.
Kan was adopted by the Kookhittaan (Box House) clan
of the Eagle moiety of the Tlingit in 1980. His Tlingit name is
Shaakundaast'oo. He has participated in a number of Kookhittaan
sponsored potlatches in the last ten years. Kan's work transcends
the ideological bias that diminishes much of the anthropological
literature of the 19th and 20th centuries. In his Handbook of North
American Indian, Robert Berkhofer notes:
Description by deficiency all too readily
led to characterization, and so most of the White studies of Indian
cultures were (and are) also examinations of Indian character.
Later White understandings of the Indian, like that of earlier
explorers and settlers, expressed moral judgments upon lifeways
as well as presented their description, or mixed ideology with
ethnography, to use modern terms.
In his writings on the Tlingit, Kan utilizes the
Tlingit orthography developed in the early part of this century
by Louis Shotridge, a Tlingit, and by the white anthropologist,
Franz Boaz. It was refined in the late 1950s by Constance Naish
and Gillian Story, missionaries affiliated with Wycliffe Bible
Institute. Others who have contributed to the development of Tlingit
orthography include Michael Krauss and Jeff Leer of the Alaska
Native Language Center, and Richard and Nora Dauenhauer of the
Sealaska Heritage Foundation. Orthographic usage may seem like
a minor point, but most anthropologists writing on the Tlingit
have chosen to improvise their own spelling systems which has produced
a confusing body of work. Among those choosing improvisation are
Philip Drucker, Viola Garfield, Erna Gunther, Edward Keithan, Kalvero
Oberg, and Ronald Olson.
Kan discusses a number of 'root concepts' or root
customs of Tlingit culture in Symbolic Immortality. Some examples
are:
Shagoon: An individual's or
a matrilineal group's ancestors, heritage, origin, and destiny.
Crests: Named entities or objects, usually
referring to animals, that were owned by matrilineal groups
who were privileged to represent them on totem poles, house
fronts, ceremonial headdresses and robes, and certain other
objects of material culture. Many of the clan's distinctions
and prerogatives, including names, songs, houses, and ceremonial
calls, were felt to be associated with totemic crests.
Mountain spirits: The location of the
domain of the dead on the mountain side, behind and above that
of the living was not an accident. The interior, where the
rivers flowing down to the coast began their course, was believed
to have been the original home of the Tlingit, prior to their
migration down to the seashore. It was also the home to which
Raven retired, having performed all of the acts of creation.
Thus the deceased retraced the mythical journey of his ancestors,
traveling back in space as well as time. In addition, as we
have seen, the interior was the direction of the rising sun
and rebirth.
The origin of the custom of offering food,
water, clothing, and other gifts to the dead: The custom
of inviting the dead to the potlatch was believed to have
been established by Raven himself during the time when he
was shaping the world into its present form. The only recorded
account of this event could be found in Veniaminov: "The
Tlingit say that they hold the memorial feasts for their
deceased relatives because when Yeil (Raven) was living among
them he at one time invited the spirits of the dead to his
house as guests. When they had assembled, he placed various
dishes in front of them, but nobody touched them, though
the host pressed the food upon his guests very assiduously.
Finally one of the guests said to him. 'Host, your guests
cannot eat this way. If you wish them to eat, then place
everything in the fire and then see what happens.' At once
the host did as he was told, and when the food began to burn,
he saw clearly that the guests were eating and were very
pleased. However, after they had departed, he found that
everything-the dishes and food therein-had been left intact.
Therefore, nowadays the Tlingit hold the memorial feasts
for their departed relatives, in order to feed them. The
difference is that they throw only a small portion into the
fire and (their guests) eat the rest."
The origin of the fire dishes: The close "opposites" (paternal/affinal
kin of the deceased) were the primary candidates for this crucial
ritual service. Hence they were fed first and received the
choicest food. They were also presented with a special dish
referred to as gan kas'is'i or x'aan kas'is'i, "fire dish." Each
fire dish contained the favorite food of a certain deceased
member of the host group and was given to his spouse or other
close opposites, who used to share his meals while he was alive.
Sergei Kan has done a fine job of synthesizing source
materials in Symbolic Immortality. This book will undoubtedly become
a standard reference on the Tlingit.
Village Science:
The Door Hinge Creaks
by Alan Dick
I was splitting wood for the old man. He was arthritic
and walked slowly with a cane. I was having trouble, however, as
the blade of the axe was continually sticking in the big blocks
of driftwood. I wrestled and pulled at the axe handle, trying to
extract the blade from the block. The door hinge creaked and the
old man came out, cane in hand. He took the axe, scooped up some
snow with the blade, and spread the snow where I had been pummeling
the block. He lifted the axe with his arthritic arms, and struck
in the middle of the mound of snow. The block popped open. Without
a word, he went into the house. "I knew that," I thought. "Friction
between the axe and the wood. The snow reduced the friction."
A few months later, I was splitting wood for him
again. This time it was severely cold. I did fine for a while,
but came upon one block of driftwood that caused the axe to bounce
into the air as if I had hit a trampoline. I tried the snow trick,
but it didn't help. In the midst of my seventh or eighth swing
at the bouncing block, the door hinge creaked again. The old man
took the axe, turned his back to me, then laid the block open with
one swing. "Medicine," was all he said. I knew he was no medicine
man. He walked into the house using his cane. Months later he told
me that he had spit on the blade of the axe. Towards spring, I
was again splitting his wood, but the thawed ground was very soft,
acting as a shock absorber. I was laboring very hard. The door
hinge creaked again. The old man came out, rolled from the pile
a large block of wood and stood it on end. I thought, "I'd like
to see him split that one!" Instead, he put a second block on top
of the first one. One swing of the axe split the topmost block.
He walked back into the house, cane in hand. "I knew that," I thought. "The
law of inertia. The bottom block provided the inertia to hold the
top block in place so the full force of my axe was used in penetrating
the wood rather than compressing the soft ground." I looked forward
to and simultaneously dreaded the creak of the door hinge. Sleetmute
1967. The tuition for that science class was paid in humility.
Athabascan Region
by Amy Van Hatten
Isn't it a thrill watching a little person's five
senses become aware of the outdoor environment? I remember so many
thrilling moments when I use to observe my children as toddlers
walking around in the woods behind our Fairbanks' home. The questions
they asked were not only cute and whimsical but also thought-provoking.
Such as the time my daughter was looking up at the sky and saw
a long white jet stream formed in a perfectly straight line. She
asked, "Mom, how did that rope get up there?"
When I used to take rural students out camping, the
activities were open-ended and non-threatening to children who
didn't know how to make a campfire, draw water, gather wood, cut
fish, put up a tent, respect boundaries, plus other variations
of certain activities. Often enough the students were responsive
once they learned to focus on higher-level thinking skills along
with their natural creativeness.
Most cultures are familiar with the hard work involved
with managing a fish camp. They also have a pretty good idea on
which subsistence activities to teach children about traditional
uses that nature has provided. The students learn fast on what
a typical day is like.
These kinds of questions with follow-up activities
could usually end up as unique hands-on activities designed to
help children question the world around them and to extend what
they have learned to their daily life beyond their experience in
camp.
What is solar heat? Air? Wind? Water? Ask the children
around your camp why people like the sun mostly in the summer?
Ask them why a smokehouse has open rafters with tarpaulin flaps
pulled aside? Why aren't flies around the smokehouse? Why are some
swift water currents good and some not so good? HEY! Is this like
science?
Purpose of camp, location, partners or sponsors,
fundraising, target audience, traditional teachers, health and
safety instructors, and any other cooperative partners are the
main "heart" of the camp experience and success. Coordination efforts
are being made to hold science or traditional-based summer camps
throughout Alaska between the months of May and July. Many of the
annual camps have integrated the two different ways of life.
Be a happy camper!
May
5-9 |
Spirit of the Bechoraf Lake Science Camp
in King Salmon** Contact: Angie Terrell-Wagner, Fish & Wildlife
Service Coordinator, (907) 246-3339 or 246-4250. |
June
22-29 |
Ellamek Taringnaurvik The Western Alaska
Natural Science Camp in Bethel** Contact: Lorrie Beck, Yukon
Delta NWR Coordinator, (907) 543-3151. |
July |
Denaa Kkoykaa Hedokdeleen Denh means "Where
Our Grandchildren Learn" in Tanana. First week is girls only.
Second week is boys only. Third week is for the whole family.
Focus is on fishcutting and language. Contact: Donna Folger,
Tanana IRA, (907) 366-7160. |
6-20 |
AISES camp at Gaalee'ya Spirit Camp Contact:
Claudette Bradley-Kawagley, Interior-Aleutians Campus, (907)
474-5376. |
29-24 |
Nulato Spirit Camp Contact: Sharon Demoski,
Tribal Family Youth Service Coordinator, (907) 898-2329 |
Late July
Galena Spiritual Cultural Camp Contact:
Louden Village Council, (907) 656-1711.
Ruby Spirit Camp Contact: Judy Kangas, TFYS Coordinator,
(907) 468-4400
Mansfield Traditional Survival Camp Contact:
Debbie Thomas, TFYS Coordinator, (907) 883-5024
August
1-10 |
The Round Mountain Science Camp in McGrath**
Contact: Beverly Skinner, Innoko NWR Coordinator, (907) 524-3251 |
**
Sponsored and coordinated by a National Wildlife Refuge
Yup'ik Region
by Barbara Liu
Regional coordination of activities has been getting
busier and more focused. Nearly two and a half years into the project,
we have twelve regional agencies working with us. This year it
involves tying in initiatives of Indigenous Science Knowledge Base
and Oral Tradition as Education. There are many challenges, one
of which has been coordinating schedules for the twelve MOAs, an
increase from seven in the C/Yup'ik region. MOA coordinators make
it easier by spreading the word with school board members, site
administrators, and teachers.
I've established the following local contacts with
K-12 school districts: Laurine Domke, Lower Yukon School District;
Janelle Cowan, Southwest Regional School District; Charles Kashatok,
Lower Kuskokwim School District; and Sophie Kasayulie, Yupiit School
District.
Classroom staff who participated in incorporating
local initiatives include: John Pingayak, Kashunamiut School District;
Natalia Leuhman, St. Mary's School District; and Okalena Morgan,
Kuspuk School District. They have given reports on their experiences
in utilizing learning circles in their classrooms. In the past
year Yupiit, St. Mary's, Lower Yukon, and Lower Kuskokwim school
districts contributed to curriculum building with lessons on plants,
weather, and animals involving local resources.
One long-term effort has been involving science,
math, and language arts teachers and integrating traditional practices.
Traditional C/Yupik teaching involves the community, environment,
and integration by subject and developmental stage.
Oral stories are important sources of cultural knowledge,
but require that community storytellers be recognized and invited
to participate in the school. Two professors at the Kuskokwim Campus,
Cecilia Martz and Lucy Sparck, have made tremendous effort in bringing
Y/Cup'ik storytellers into Alaska Native studies courses. Most
recently, Wassilie Berlin and Louise Tall were guest lecturers
on regional war stories that weave math, science, language arts,
and social studies around one topic.
Mark John of the Calista Elders Council has approached
me this year to help coordinate an Elders and Youth Conference
at the start of next school year. The Elders and youth will be
the key players in the two-day conference at Kasigluk, Alaska.
Hopefully, this will lead into starting local and regional camps
and academies. The Athabascan and Iñupiaq regions have been
sharing Elders' reports of this summer activity. Prior to public
schools and the onset of land claims, spring and summer camping
was a whole community activity that involved the whole community.
As meetings subside for the summer and with the recent
statewide consortium meeting I helped coordinate in St. Mary's
behind us now, I am focusing on transcribing audiotapes of oral
stories. Various agencies and individuals have made progress in
developing C/Yup'ik resources that help equip our children with
talents and gifts. Let's work harder at raising our children in
a good direction.
There are two Yup'ik stories told by my respected
uncles, the late Phillip Charlie and Nicholai Berlin, who grew
up with my father in Qinaq community near Tuntutuliak. The first
story is by Mr. Charlie (these stories are not to be reproduced
in any form without the permission of the author):
There were these two men traveling along
with their own dogsled. Their families were riding in the sled
and both were going in the same direction. One of the men had his
wife and children bundled in the sled and they were traveling slower
than the other man who just had his wife in the sled. They had
a lighter load and were going faster. Passing the other man and
his family, he motions to him, "Unload some of your load," and
drove right past. Later in life, the two men are old and they meet
again by sled. One is riding in the sled with his son driving the
sled and the man who had motioned was still pushing along his sled.
At this time, the old man in the sled driven by his son passed
the other old man riding by himself.
A more factual event told recently is oral tradition
of nature and man. Many of you may have forgotten the comet or "smoking
star" that occurred two winters ago. One of my dad's brothers recalled
a story passed on to him by our great-grandmother, that the comet
occurs tallimanek yingqigtaqan-every five generations. My great-grandmother
had heard her grandmother's account of the food shortage that occurred
five generations ago. With the signs out there and the fifth generation
of Yuut/Cuut leaving us and almost gone, this shortage will occur
as they have always told it. In times of shortage, let's ask what
we can do for our community.
I'd like to acknowledge my parents, the late Nickefer
Opai Nick born in Qinaq and Elena Nick born in Kayalivik, my late
uncle Phillip Charlie, uncle Nicholai Berlin, and my brother Robert
living in Nunapitchuk, for contributing to my article. Tua-ingunrituq.
Alakanuk Culture Camp
by Mike Hull
During the winter and spring of 1997, the community
of Alakanuk took a stand much as it has in the past when faced
with difficulties. Elders, parents, and young people met to discuss
problems they were facing. Although much of the discussion seemed
to center on the school, the broader concern was that the children
of the community seemed to be growing further away from traditional
values and that they showed little interest in or respect for the
skills and wisdom of their own heritage.
There was consensus among all of us-students included-that
the way things were in the spring of '97 was not the kind of community
or school environment we wanted. As it has in the past, the community
of Alakanuk spent no time looking for someone to blame, rather
it assumed responsibility for its problems and set out to create
solutions.
The school is the major change agent in the community
and because its very purpose is the development of young people,
it became the focal point for many of the strategies to bring about
change. Elders and parents collaborated with teachers and students
to provide goals for the high school program and a framework for
behavioral and instructional expectations. Students were the main
voice in developing guidelines for class structure and methods
of presentation.
As community members and students assumed more responsibility
for what happened at school, the view of the school's role in the
community began to expand. Rather than being perceived as an agency
that creates a distance between young people and the way of their
Elders it began to appear as an integral part of the process of
bringing the two together. The school staff integrated subsistence
activities into the curriculum. Seal hunting, fishing, and camping
have become schooltime activities and involve the teachers. The
positive response of Elders, parents, students, and teachers has
provided an atmosphere of trust, mutual respect, and encouragement
to create bold visions of what else we might accomplish.
In the fall of 1997, all students from grades 6 through
12 spent one week at three different camps engaged in subsistence
activities. They hunted and caught seal, fished, gathered berries,
and prepared meals with the food they took from the sea and tundra.
Community members provided transportation and guidance for these
camps. The teachers, for the most part, became students in this
setting. The successes and the failures of the fall camps lead
to the generation of a more ambitious plan to better meet the unique
educational needs of the children of Alakanuk.
For the coming year the community and school of Alakanuk
are planning to provide a culture camp for the students in grades
six through eight. The purpose of the camp is to provide a setting
in which students can learn subsistence skills and gain an appreciation
for the values of a traditional lifestyle. It is also the intention
of the school to have the students experience the complimentary
nature of the wisdom of traditional practices and the insights
that modern technology can provide in understanding and utilizing
the resources of their environment. The school acknowledges that
it must take a role in the skills learned in the subsistence setting
because they are fundamental to maintaining a healthy lifestyle
for anyone living in the village. Many children have not been involved
in subsistence activities because they are in school when their
families are gathering food from the river, sea and tundra. It
is also apparent that even when school is not in session some families
are no longer providing this training for their children.
The Alakanuk Culture Camp will be made up of instructional
teams that will spend one month with 36 middle school students
at a location that has been traditionally used for gathering berries,
plants, fish, and for hunting birds and seals. Elders and community
members will provide the explanations of the use of different plants
as they gather these with the students. They will guide students
in the use of nets and the preparation of fish. They will also
share methods for hunting and preparing game birds and seals. What
is caught and gathered will be food for the camp.
The teachers will involve the students in the collection
of scientific data related to their subsistence environment. The
tundra, skies, and waterways will be the laboratories providing
information that students will gather, analyze, and document through
computers and other diagnostic instruments.
Hopefully this sharing of the school and community
will continue to rebuild a bridge between the generations. And
hopefully the school will continue to pursue becoming a resource
that addresses the real survival needs of the community. Sometimes
we measure ourselves in rural schools by what we cannot do because
of our size and remoteness. This proud community views these as
assets, as opportunities to truly fashion a school that best serves
the needs of its children.
Caribou-Tuttu-Rangifer Tarandus
by Elmer Jackson
Like Indigenous people of Arctic Village, the Iñupiat
who live in Northwest Alaska are blessed with the caribou. For
generations the caribou have offered themselves to the people.
Every fall and spring they follow their ancient trails to their
feeding grounds. They have sustained the Iñupiat and Gwich'in
people for many generations.
Every fall and spring, the tuttu travel in the thousands;
their fall migration leads to their winter feeding grounds and
as spring approaches the females lead the migration north, where
they soon give birth. The bulls are the last to arrive; this is
the time when their antlers, covered with velvet, begin to grow.
The female caribou also grows a set of antlers. The bulls drop
their antlers in winter. The female uses her antlers for protection,
and to ward off predators. Later in spring, they also drop theirs
and before long they begin to grow new velvety antlers. With the
arrival of spring they nourish their developing antlers with fresh
herbs, willow leaves, and grass. Other food includes sedges, lichens,
mosses, and other green plants.
The habitat of the tuttu changes like the seasons.
Their habitat is in the Arctic tundra and Alpine tundra, near or
above the timberline. In winter, they feed in the tundra and taiga
forests. They feed on tundra mosses and lichen. They use their
large concave hooves to paw through the snow to get to their food.
Fantastic Facts
Alaska is home to nearly a million caribou in thirty-two
herds. Caribou travel greater distances each year than any other
land mammal, up to three thousand miles. The Western Arctic caribou
herd count is estimated at 340,000. Their migration takes them
crossing the Kobuk, Noatak, and Squirrel Rivers; channels, and
the Baird and Schwatka Mountains. For many generations they have
followed their ancient trails. The caribou are excellent swimmers.
Their large concave hooves and hollow hair fibers allow the animal
to swim across rivers and streams.
The Western Arctic herd crosses every fall at their
traditional crossing at a place called Onion Portage. This place
is special; it is a place where the Iñupiaq lived thousands
of years ago. The implements found there are made from the bones
of the tuttu.
The caribou have provided the Iñupiat with
food and clothing from time immemorial. That is why the Iñupiaq
value of sharing and respect for the animal must be taught to the
young. Respect for the land and its inhabitants is crucial; the
land and water will not be polluted. There are environmental indicators
that will show if there are problems in terms of the caribou and
people's health. Fact: Acid rain kills lichens and moss, the main
winter food for the caribou and reindeer. Many of NANA's reindeer
have mingled with the Western Arctic herd. The predators of the
caribou are wolves, wolverines, bears, and man.
Is it important to keep ours and the caribou's environment
pollution-free? Something to think about. What will happen to the
caribou if their food source dies?
Aleut Region
by Leona Kitchens
As we are experiencing spring here, we are looking
forward to summer and the planning for our summer camps in this
region are under way.
The Pribilof Island School District is planning to
hold an American Indian Science & Engineering Society (AISES)
summer camp on St. George Island. They are excited about the plans
to send students from St. Paul to live with host families for two
weeks. The focus for the camp will be to immerse students in the
tanning of sealskins and the kinds of science fair activities they
might be able to use for this year's science fair. The plans are
to engage students, Elders, teachers, and scientists in the camp.
We're looking for lots of future scientists from this enthusiastic
group of young people!
The Unalaska Public Schools will be holding their
first ever summer camp this summer. The plans are to hold a week-long
camp for their students in August on the island of Unalaska. The
focus for the camp is to add a place names map to the Kodiak/Aleutians
Cultural Atlas CD-ROM. Students will focus on documenting and mapping
the traditional uses for the area. The school is working to coordinate
with the Pribilof Island Association Elders' and teachers' camp
as well as the Qawalangin Tribal Council's culture camp, so the
activities should be rich and rewarding for everyone who attends.
Alutiiq Update
by Teri Schneider
Alaska Rural Systemic Initiative has affected many
of our Kodiak Island communities like a spark next to fuel! Many
of the already established programs in the school district, as
well as community-based programs, have received an extra boost
creating enthusiasm and cooperation when it comes to improving
Native and rural education programs for our children. During a
successful subregional meeting in December, members of the group
outlined a plan of implementation for the 1998 initiatives, including
the continued support for the Association of Alutiiq Native Educators,
American Indian Science and Engineering Society (AISES) science
camps this summer, and the promotion of Alutiiq language and culture
through the Academy of Elders.
During the first Alaska Native Educators Conference
held at Anchorage in February, the Alutiiq people were represented
by seven Native educators, four Elders, and various district, tribal
and corporate administration. All members successfully worked with
other representatives from the Unangan subregion, contributing
to and supporting the Cultural Standards document. This served
as an awesome document to connect our region with others throughout
the state who are developing the same kinds of culturally and environmentally
aligned materials, policies and programs.
Our unit-building workshop successfully produced
the beginnings of three teaching units grounded in the Alutiiq
culture, past and present. Three topics were undertaken with guidance
from Kit Peixotto and Elders:
- Edible Plants of Kodiak Island,
- Driftwood, and
- Astronomy.
This opportunity allowed for a team from the Chugach
school district to visit Kodiak and collaborate with another community,
sharing a common culture and environment. Completion of these units
is scheduled for this fall after the gathering of Alutiiq Elders
in September.
This summer's camp will take place, once again, at
the "Dig Afognak" archaeological site at Katenai Beach on Afognak
Island. The Afognak Native Corporation will contract with the Kodiak
School District to provide the facilities needed to have an AISES
camp, gathering Elders, teachers, and students, to focus on traditional
knowledge and Western science. Students will work on projects that
can then be completed for Kodiak Island's 1st Annual Rural Science
Fair to be held next fall.
Overall our school district, Native corporations,
Tribal Councils and members of our Native communities, including
Elders, educators and parents, have been very responsive to the
support given by the AKRSI and the efforts being made statewide
to ensure that our children's experiences in school connect with
their lives beyond the walls of the buildings. This program, and
all of the individuals behind it working collaboratively, are giving
us the ability to see and believe in the possibilities of education
for our children and their future!
Integrating Native Ideas through Axax* (Dance)
provided by Aquilina, Tanax Amix ilaan
(from Land of Mother's Brother) St. Paul Island, Alaska
Tumin Tanam Awaa is a term in the language of the
Aleutian/ Pribilof Islanders that translates as "Our Country's
Work." This term was used in place of the modern idea of authorship
and "owning" what one expresses. It was used most readily in traditional
storytelling to remind listeners that the story following this
term was a product of the country. This is a wonderful example
of indigenous perspective.
Dance, a favorite pastime of the Aleuts, is another
method of traditional storytelling of a country through its people.
Stories of days gone by are passed down through generations by
dance. Many times a dance would tell a story better than a song
or a narration. Some dances were only for men, some for women,
and some for everyone. Passing on a story by dancing was enjoyable
and memorable. The expressions of the dance made it easier for
stories to stay with the people. The following is a delightful
example.
Tumin Tanam Awaa
One evening some Aleut friends sat
chatting before a driftwood fire. The long, Bering Sea twilight
faded and though the day had been tiring and all the salmon were
not cleaned and hung to dry, the group lingered, fighting off
sleep and hoping for a story and a song.
The men began teasing young Alex who had fallen
out of his iqyax* (Aleut kayak) trying to remove a log from
a salmon net. Alex always smoked a pipe and had a habit of
twitching one eye. As the friends elaborated the incident,
accompanied by bursts of laughter, Alex sat gazing into the
embers with a broad smile on his face.
Suddenly, as if inspired by the need for entertainment,
one of the men grabbed Alex's short-stemmed pipe and stood
before the group, puffing it and twitching his eyes. "Here's
Alex!", he exclaimed and began to dance.
The men before the fire laughed in delight. Hearing
them, the women and children tumbled out of the ulax (semi-subterranean
dwelling) which must have been filled to bursting. They all
joined the circle, clapping their hands to the rhythm of the
dance steps and shouting the familiar chant: Ayang, ayax! Ayang,
Ayax!
Back and forth went the dancer, his boots beating
the earth. In untaught, but brilliant movement, he told his
story with broad comical actions.
First, he bent over, pretending to pull a seine.
Next, he portrayed the discovering of the log that was in the
way. He runs from side to side to show Alex's uncertainty as
to what to do. Then he seems to climb into an iqyax* and shove
off. He paddles furiously, every motion in rhythm with the
chant coming from the audience, never forgetting to twitch
his eyes and puff on his pipe.
The entire happening was portrayed well-the struggle
with the log, the grunts, the slow toppling fall into a net full
of slippery, fighting salmon, and finally the disgusted wade to
shore. Actually the dancer was wringing wet from perspiration which
topped off the dance and left the audience falling over with fits
of laughter.
* denotes a special character
in the word not available for webpages
New Location for ANKN Website!
The Alaska Native Knowledge
Network announces a new location for our website:
http://www.ankn.uaf.edu
The move will provide greater flexibility on our
pages and, hopefully, speed up your access to the site. Don't worry,
we will leave a marker on our former page that will lead you to
the new site. Please don't forget to create a new bookmark!
Alaska RSI Contacts
The Alaska RSI Regional Coordinators are
located in five regions within the state of Alaska. They
are listed below to help you identify the correct contact.
Amy Van Hatten
Athabascan Regional Coordinator
5230 Fairchild Avenue
Fairbanks, Alaska 99709-4525
(907) 474-0275 phone
email: fyav@uaf.edu
Elmer Jackson
Iñupiaq Regional Coordinator
PO Box 134
Kiana, Alaska 99749
email: fnej@uaf.edu
Andy Hope
Southeast Regional Coordinator
University of Alaska Southeast
School of Business/PR
11120 Glacier Highway
Juneau, Alaska 99801
(907) 465-6362
email: andy@ankn.uaf.edu
Barbara Liu
Yup'ik Regional Coordinator
Box 2262
Bethel, Alaska 99559
(907) 543-3457
email: fnbl@uaf.edu
Leona Kitchens
Aleutians Regional Coordinator
P.O. Box 921063
Dutch Harbor, Alaska 99692
(907) 581-5472
email: snowbank@arctic.net
|
Co-Directors
Ray Barnhardt
University of Alaska Fairbanks
ANKN/ARSI
PO Box 756730
Fairbanks, AK 99775-6730
(907) 474-1902 phone
(907) 474-5208 fax
email: ffrjb@uaf.edu
Oscar Kawagley
University of Alaska Fairbanks
ANKN/ARSI
PO Box 756730
Fairbanks, AK 99775-6730
(907) 474-1902 phone
(907) 474-5208 fax
email: rfok@uaf.edu
Dorothy M. Larson
Alaska Federation of Natives
1577 C Street, Suite 201
Anchorage, AK 99501
(907) 274-3611 phone
(907) 276-7989 fax
email: fydl@uad.edu
|
Sharing Our Pathways is a
publication of the Alaska Rural Systemic Initiative, funded
by the National Science Foundation Division of Educational
Systemic Reform in agreement with the Alaska Federation of
Natives and the University of Alaska.
We welcome your comments and suggestions and
encourage you to submit them to:
The Alaska Native Knowledge Network
University of Alaska Fairbanks
Harper Building
P.O. Box 756730
Fairbanks, AK 99775-6730
(907) 474-1902 phone
(907) 474-5208 fax
email: fyankn@uaf.edu
Newsletter Editor: Lolly Carpluk
Layout & Design: Paula Elmes
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