Tlingit - Davis School District / Overvie · Z/Tlingit.html 1/16 Countries and Their C ... Today, Tlingit and Haida Central Council tribal enrollment figures

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Countries and Their Chellip SrshyZ (indexhtml) Tlingit

Tlingit

by Diane E Benson (Lxeis)

OverviewAlaska is a huge land mass that contains many different environments ranging from the frigid streams and tundra above the Arctic circle to the windyislands of the Aleutians to the mild rainy weather of southeast Alaska Alaska consists of over 533000 square miles with a coastline as long that of the restof the continental United States The southern end of the Alaska coastline a region known as Southeast Alaska is home to the primary Tlingit (pronouncedklingit) communities This area covers the narrow coastal strip of the continental shore along British Columbia it is similar in size and shape to the state ofFlorida but with few communities connected by road Tlingit communities are located from just south of Ketchikan and are scattered northward acrossislands and mainland as far as the Icy Bay area Tlingit people also occupy some inland area on the Canadian side of the border in British Columbia andthe Yukon Territory The mainland Tlingit of Alaska occupy a range of mountains from 50 to 100 miles inland The northern portion of Tlingit country isglacial with the majesty of the Fairweather and Saint Elias mountains overlooking the northern shores of the Gulf of Alaska Fjords mountains that dive intothe sea islands and ancient trees make up most of this wet country that is part of one of the largest temperate rain forests in the world

The total population of Alaska is just under 600000 Approximately 86000 Alaska Natives the indigenous peoples of Alaska live there The Tlingitpopulation at time of contact by Europeans is estimated to have been 15000 Some reports include the Haida in population estimates since Tlingit andHaida are almost always grouped together for statistical purposes Today Tlingit and Haida Central Council tribal enrollment figures show a total of 20713Tlingit and Haida of which 16771 are Tlingit Most of the Tlingit population live in urban communities of southeastern Alaska though a significant numberhave made their homes all across the continent EuroshyAmericans dominate the Southeast population with the Tlingit people being the largest minoritygroup in the region

EARLY HISTORYThe name Tlingit essentially means human beings The word was originally used simply to distinguish a human being from an animal since Tlingitsbelieved that there was little difference between humans and animals Over time the word came to be a national name It is speculated that humanoccupation of southeast Alaska occurred 11000 years ago by Tlingit people Haida people with whom the Tlingit have frequent interaction have only beenin the area about 200 years and the Tsimpsian migrated only recently from the Canadian interior mainland

Tlingit legends speak of migrations into the area from several possible directions either from the north as a possible result of the Bering Sea land bridge orfrom the southwest after a maritime journey from the Polynesian islands across the Pacific Oral traditions hold that the Tlingit came from the head of therivers As one story goes Nassshyaashygeyeil (Raven from the head of the Nass River) brought light and stars and moon to the world The Tlingit are uniqueand unrelated to other tribes around them They have no linguistic relationship to any other language except for a vague similarity to the Athabaskanlanguage They also share some cultural similarity with the Athabaskan with whom the Tlingit have interacted and traded for centuries There may also bea connection between the Haida and the Tlingit but this issue is debated Essentially the origin of the Tlingit is unknown

Tlingit people are grouped and divided into units called kwan Some anthropological accounts estimate that 15 to 20 kwan existed at the time of Europeancontact A kwan was a group of people who lived in a mutual area shared residence intermarried and lived in peace Communities containing a Tlingitpopulation may be called the Sitkakwan the Takushykwan or the Heenyashykwan depending on their social ties andor location Most of the urbancommunities of Southeast Alaska occupy the sites of many of the traditional kwan communities Before the arrival of explorers and settlers groups ofTlingit people would travel by canoe through treacherous waters for hundreds of miles to engage in war attend ceremonies trade or marry

Through trade with other tribes as far south as the Olympic Peninsula and even northern California the Tlingit people had established sophisticated skillsIn the midshy1700s the Spaniards and the British attracted by the fur trade penetrated the Northwest via the Juan de Fuca Islands (in the Nootka Soundarea) The Russians also in search of furs invaded the Aleutian Islands and moved throughout the southwestern coast of Alaska toward Tlingit countryThe Tlingit traders may have heard stories of these strangers coming but took little heed

FIRST CONTACT WITH EUROPEANSEuropeans arrived in Tlingit country for the first time in 1741 when Russian explorer Aleksey Chirikov (knowledgeAleksei_Chirikovhtml) sent a boatloadof men to land for water near the modern site of Sitka When the group did not return for several days he sent another boat of men to shore they also didnot return Thereafter contact with Tlingit people was limited until well into the 1800s

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Russian invaders subdued the Aleut people and moving southward began their occupation of Tlingit country Having monopolized trade routes in anydirection from or to Southeast Alaska the Tlingit people engaged in somewhat friendly but profitable trading with the newcomers until the Russians becamemore aggressive in their attempts to colonize and control trade routes In 1802 Chief Katlian of the Kiksadi Tlingit of the Sitka area successfully led hiswarriors against the Russians who had set up a fort in Sitka with the limited permission of the Tlingit Eventually the Russians recaptured Sitka andmaintained a base they called New Archangel but they had little contact with the Sitka clans For years the Tlingit resisted occupation and the use of theirtrade routes by outsiders In 1854 a Chilkat Tlingit war party travelled hundreds of miles into the interior and destroyed a Hudson Bay Company post in theYukon Valley

Eventually diseases and other hardships took their toll on the Tlingit people making them more vulnerable In a period between 1836 and 1840 it isestimated that oneshyhalf of the Tlingit people at or

These Tlingit girls from Cooper River Alaska were photographed in1903

near Sitka were wiped out by smallpox influenza and tuberculosis (knowledgeTuberculosishtml) At about this time Americans came into Tlingit countryfor gold and in the process sought to occupy and control the land and its people The Tlingit loss to disease only made American occupation more swiftand Americans became firmly established in the land with the 1867 Treaty of Purchase of Alaska The Tlingit continually fought American development ofcanneries mines and logging which conflicted with the Tlingit lifestyle Disputes between the Americans and the decreasing Tlingit people proved futile forthe Tlingit since Americans displayed impressive military strength technology and an unwavering desire for settlement and expansion The destruction ofthe Tlingit villages of Kake in the 1860s and of Angoon in 1882 by the American military (due to a disagreement involving the death of two Native people)further established American power and occupancy

THE LAND CLAIMS PERIODThe Treaty of Cession (1867) referred to indigenous people of Alaska as uncivilized tribes Such designation in legislation and other agreements causedAlaska Natives to be subject to the same regulations and policies as American Indians in the United States Statements by the Office of the Solicitor in theUS Department of Interior in 1932 further supported the federal governments treatment of Alaska Natives as American Indians As a result Tlingit peoplewere subject to such policies as the 1884 First Organic Act which affected their claims to land and settlements and the 1885 Major Crimes Act which wasintended to strip tribes of their right to deal with criminal matters according to traditional customs By the turn of the century the Tlingit people werethreatened politically territorially culturally and socially

In response the Tlingit people organized the Alaska Native Brotherhood (ANB) The ANB was founded in Sitka in 1912 by nine Tlingit and one TsimpsianThe ANBs goals were to gain equality for the Native people of Southeast Alaska and to obtain for them the same citizenship and education rights as nonshyNatives In 1915 due to the efforts of the ANB (and the newly organized Alaska Native Sisterhood) the territorial legislature adopted a position similar tothe Dawes Act to allow Natives to become citizens provided that the Natives became civilized by rejecting certain tribal customs and relationships As aresult few Native people became citizens at this time most did not become American citizens until the US Congress adopted the Citizenship Act of 1924

Tlingit people also actively pursued the right to vote Unlike many Alaska Native people at the time who wanted to continue living as they had for manygenerations Tlingit leaders sought increased political power In 1924 William Paul a Tlingit won election to the Territorial House of Representativesmarking the beginning of a trend toward Native political power

In 1929 the ANB began discussing land issues and as a result Congress passed a law in 1935 allowing Tlingits and Haidas to sue the United States for theloss of their lands By this time large sections of Tlingit country had become the Tongass National Forest Glacier Bay had become a National Monumentand further south in Tlingit country Annette Island was set aside as a reservation for Tsimpsian Indians from Canada In 1959mdashthe same year that Alaskawas admitted as a statemdashthe Court of Claims decided in favor of the Tlingit and Haida for payment of land that was taken from them The TlingitshyHaida landclaims involved 16 million acres without a defined monetary value an actual settlement took years to conclude In 1971 the Alaska Native ClaimsSettlement Act (knowledgeAlaska_Native_Claims_Settlement_Acthtml) (ANCSA) was passed which called for the settlement of all claims against theUnited States and the state of Alaska that are based on aboriginal right title use or occupancy of land or water areas in Alaska

Tlingit individuals did not receive title to lands as a result of ANCSA Instead lands claimed by southeast Natives under this act were placed under thecontrol of the ANCSAshyestablished regional corporation Sealaska and the ANCSAshyestablished village corporations Some village corporations had theoption to provide individuals with land in some cases but most villages designated the land for future development



The Native Allotment Act of 1906 did result in some Tlingit lands being placed in the hands of individual Tlingits This law provided for conveyance of 160acres to adult Natives as long as no tract of ground contained mineral deposits Only a few allotments were issued in southeast Alaska The NativeTownsite Act of 1926 also provided only for the conveyance of restricted title lands meaning such property could not be sold or leased without theapproval of the Secretary of the Interior Despite these gains lands reshyobtained this way by the villages or by individuals failed to sufficiently meet theneeds of a hunting and fishing people

The issues of Native citizenship their right to vote fishing and fishing trap disputes and the activities of ANCSA contributed to the rising tensions betweenthe Tlingit and the newcomers In the 1930s 1940s and 1950s it was not uncommon to see signs that read No Indians Allowed on the doors of businessestablishments The Alaska Native Brotherhood did much to fight these prejudices and elevate the social status of the Tlingit and Haida people asAmerican citizens Today although Tlingit people are much more accepted their fight for survival continues Their ability to subsist off the land and sea isconstantly endangered by logging pulp mills overharvesting of the waters by commercial fisheries government regulations and the areas increasingpopulation

Acculturation and AssimilationThroughout the nineteenth century many Tlingit communities were affected by the influx of various industries Fish canneries were established in Sitka andKlawock gold mining began at Windham Bay and a Presbyterian mission station was constructed at the place now known as Haines New settlements likeJuneau (1880) and Ketchikan (1888) dramatically changed Tlingit lands and economic systems A mixed cashshysubsistence economy developed changingtraditional trade and material acquisition systems Missionary schools determined to acculturate the Tlingit and other Alaska Natives instructed the Tlingit inEnglish and American ways and denied the indigenous students access to their traditional language foods dances songs and healing methods Althoughchange was overwhelming and Americanization pervasive Tlingit clan structures remained intact and traditions survived in the original communities At theturn of the century it was not uncommon for southeast factories to employ clan leaders to prevent disputes and keep order between their employees andthe Native communities

The destruction and death brought on by disease caused many to abandon their faith in the shaman and traditional healing by the turn of the centurySmallpox and other epidemics of the early nineteenth century recurred well into the twentieth century A number of communities including Dry Bay andLituya Bay were devastated in 1918 and thereafter by bouts of influenza Important and culturally fundamental traditional gatherings or potlatchesbecame almost nonexistent in Tlingit country during the tuberculosis epidemics of the 1900s These epidemics caused hundreds of Tlingit and othersoutheast people to be institutionalized many of those who fell victim to these diseases were subsequently buried in mass graves Tlingit people turned tothe churches for relief and in the process many were given new names to replace their Tlingit names an important basis of identity and status in Tlingitsociety Demoralization and hopelessness ensued and worsened with the governmentshysponsored internment of Aleut people in Tlingit country during WorldWar II Some Tlingit families adopted Aleut children who had been orphaned as a result of widespread disease and intolerable living conditions

When they were established the Alaska Native Brotherhood and Sisterhood accepted acculturation (knowledgeAcculturationhtml) as a goal for theirmembers believing that the abandonment of cultural traditions was in the peoples best interest Their organizational structure however reflected atraditional form of government to manage tribal and clan operations Social and clan interactions and relationships continue to exist to this day despite alloutside influences and despite the marked adaptations of Tlingit people to American society The relatively recent revival of dances songs potlatcheslanguage and stories has strengthened continuing clan interactions and identities

TRADITIONS CUSTOMS AND BELIEFSTlingit people believe that all life is of equal value plants trees birds fish animals and human beings are all equally respected Clans and Clan Houseshave identifying crests a clan is equally proud whether its crest is a killer whale or a snail There are no recognized superior species When any crestedliving being dies homage is expected and appropriate respects are paid Today some communities of the southeast are still very sensitive to this tradition

Tlingit people do not tolerate misuse or misappropriation of their crests names songs designs stories or other properties Each crest has stories andsongs associated with it that belong to the crest and thereby to its clan Ownership recognition of these things among the Tlingit is profound Almost acentury ago two clans began a dispute over who owned a particular crest This conflict is discussed in detail in Frederica de Lagunas 1972 work UnderMt St Elias The History and Culture of the Yakatat Tlingit The issue developed into a social political and legal battle that ensued for decades and inmany ways remains unresolved Using a killer whale song story or crest design without acknowledging the owning clan or without its permission forexample can be considered stealing Crest ownership sometimes conflicts with American notions of public domain This conflict along with a growinginterest by the general public in Tlingit art and culture has raised concerns among the clans about how to protect their birthrights from distortion andacquisition

Tlingits demand that respect be shown toward other individuals and clans When a person feels insulted by another payment must be made by the personor clan who was responsible for the insult or a process performed to remove the damage publicly If this does not happen bad feelings persist negativelyaffecting relationships between clans In the old ways if a Tlingit person was seriously harmed or murdered by another Tlingit person the eye for an eyephilosophy would determine punishment someone from the opposing clan would have to die Today that philosophy is adapted to remain within legalboundaries Criminal cases are tried strictly by American law but the family of the perpetrator is subject to social ostracism Payment by the perpetratorsclan to the harmed clan for the wrongdoing is also conceivable

Many newcomers to Tlingit country including some missionaries erroneously reported that the Tlingit people worshipped totems idolized animals or birdsas gods and held heathen rituals As a result some religious leaders instructed their Native congregations to burn or destroy various elements of their artand culture and a good deal of Tlingit heirlooms were destroyed in this way These misconceptions undermined the complexity and power of Tlingit cultureand society

POTLATCHESPotlatches are an integral part of Tlingit history and modernshyday life A potlatch is a giant feast that marks a time for showing respect paying debts anddisplaying wealth Tlingit people give grandly at potlatches to raise their stature The respect and honor held toward ones ancestry name house crest andfamily and the extent of ones wealth might determine how elaborate a potlatch would be these ceremonies are not however forms of worship to any



gods Potlatches are given for various reasons and may be planned for years in advance The most common potlatches given today are funeral potlatchesthe 40shyDay Party memorial potlatches adoption potlatches naming potlatches totemshypoleshyraising potlatches and houseshy or lodgeshybuilding potlatches

These Tlingit are attending a traditional potlach

A persons death requires a threeshystage potlatch (knowledgePotlatchhtml) process to properly attend to the deceased persons transfer to the spirit worldor future life The first potlatch includes the mourning and burial of the deceased lasting from one to four days George Emmons reports in his book TheTlingit Indians that this process traditionally took four to eight days During this time the body is prepared for cremation or burial (which is more commontoday) Attendees sing songs of grief sometimes the family fasts Feasts are prepared for guests of the opposite clan (see below for explanation ofopposite clans) afterward the person is buried During the second stage a party is held for the deceased persons clan The third stage or memorialpotlatch which can take place at any time usually occurs about a year later The memorial potlatch is a ritual process of letting go emotionally of thedeceased It marks the final release of the deceased to their future life as well as the final mourning speeches and deceased persons clans payments tothe opposite clan The conclusion of the potlatch is a celebration of life and happy stories and song

Sometimes less elaborate potlatches are held to give names to youngsters or to those who have earned a new or second name Naming potlatches maybe held in conjunction with a memorial potlatch as can adoption potlatches Adoption ceremonies are held for one or more individuals who have proventhemselves to a clan by their long term commitment to a Tlingit family or community and who have become members of the clan The new membersreceive gifts and names and are obligated from that day forward to uphold the ways of that clan For whatever reason potlatches are held ceremony isever present Participants wear traditional dress make painstaking preparations give formal speeches in Tlingit and English and observe proper Tlingitetiquette

CUISINEThe traditional diet of the Tlingit people relies heavily on the sea Fish seal seaweed clams cockles gum boots (chitonsmdasha shell fish) herring eggs andsalmon eggs berries and venison make up the primary foods of most Tlingit people Fish such as halibut cod herring and primarily salmon (king redssilver and sockeye) are prepared in many formsmdashmost commonly smoked dried baked roasted or boiled Dog silver humpy and sockeye salmon arethe fish best utilized for smoking and drying The drying process takes about a week and involves several stages of cleaning deboning and cutting stripsand hanging the fish usually near an open fire until firm These strips serve as a food source throughout the year as they are easily stored and carried

The land of southeastern Alaska is abundant with ocean and wildlife and because of this the Tlingit people could easily find and prepare foods in thewarmer seasons saving colder months for art crafts and elaborate gatherings Today although food sources have been impacted by population andindustry the traditional foods are still gathered and prepared in traditional ways as well as in new and creative ways influenced by the various ethnic groupswho have immigrated into the area especially Filipino (rice has become a staple of almost any Tlingit meal) Pilot bread brought in by various seafaringmerchants is also common as it stores well and softens for the individual the consumption of oil delicacies such as the eulochon and seal oils Fryshybreadis also an element of many meals and special occasions Other influences on diet and food preparation besides standard American include NorwegianRussian and Chinese foods

Other foods of the Tlingit include such pungent dishes as xaacutekwlampNAee soap berries (whipped berries often mixed with fish or seal oil) seal liver driedseaweed fermented fish eggs abalone grouse crab deer jerky sea greens shy sukteacuteitlampNA mdashgoose tongue (a plant food) rosehips rhubarb rootsyaanaeit (wild celery) and sampNAikshaldeacuteen (Hudson Bay tea)

TRADITIONAL GARMENTS AND REGALIATraditionally Tlingit men and women wore loincloths and skirts made of cedar bark Because of the rainy weather in southeastern Alaska raincoats wereworn which were also made from natural elements such as spruce root or cedar bark Today Tlingit people no longer wear loincloths and cedar barkskirts dressing very much as other contemporary Americans Although modern Tlingit people display their clan or family emblem on clothing or throughjewelry as has been the custom for centuries

The most distinctive form of ceremonial dress prior to Americanization and still the most admired is the Chilkat robe Although called the Chilkat robe afterthe Chilkat tribe of Tlingit who specialized in weaving its origin is Tsimpsian The robe is made from mountain goat wool and cedar bark strips andgenerally exhibits an emblem of the clan This garment takes a weaver one to five years to make The technique not only involves a horizontal weavingsimilar to that found in other cultures but also a symmetrical and circular (curvilinear) design as well This complex art form came dangerously close toextinction in the twentieth century but through the perseverance of individuals in and outside the tribe there are now several weavers elder and younger inTlingit and other northwest nations today This is also true of the recently revived art of the Ravens Tail robe another complexly woven garment of blackand white worn over the shoulders in the same cape fashion as the Chilkat robe Ravens Tail weaving of geometric and herring bone patterns is a skill thathad not been practiced in nearly two centuries but with the resurgence of cultural interest is now being practiced throughout the



This photograph shows Tlingit Indians in traditional dress

northwest coast Chilkat and Ravens Tail weaving is also used to make leggings medicine bags dance purses dance aprons tunics and shirts

In 1982 the Sealaska Heritage Foundation in Juneau began what is called Celebration It occurs every even year as a gathering to celebrate culture AtCelebration today many Chilkat robes can be seen Chilkat robes are never worn as daily dress but are worn with pride at potlatches celebrations andsometimes for burial if the person was of a particular social stature Chilkat robes are a sign of wealth and traditionally if one owned such an item he wasgenerally a clan leader of great prestige Giving away a Chilkat robe meant greater glory since only the wealthiest could afford to be so generous

Modern regalia today consists primarily of the button blanket or dancing robe which although time consuming and expensive to make is much moreavailable to the people than the Chilkat or Ravens Tail robe Russian influence played a great part in the evolution of the button blanket since tradeprovided the Tlingit people with felt of usually red black or blue from which the button blanket is made These robes are often intricately decorated withones clan emblems through appliqueacute variations and mother of pearl (shell) button outlines or solid beading of the design These robes are worn to displayones lineage and family crest at gatherings in much the same way as the Chilkat robe

Robes of any type are almost always worn with an appropriate headdress Headdresses can be as varied and simple as a headband or as intricate and richas a carved cedar potlatch hat displaying ones crest decorated with color inlaid with abalone shell and finished with ermine Russian influence inspiredthe sailor style hat that many women wear for dancing These are made of the same felt as the button blanket and completed with beaded tasselsOrnamentation traditionally included some hair dressing ear and nose piercing labrets bracelets face painting and tattooing Most of these facets ofadornment are practiced today excluding the labret

The formal dress of the Tlingit people is not only a show of power wealth or even lineage but is an integral part of the social practices of the Tlingit Tlingitpeople practice the respect of honoring the opposite clan and honoring ones ancestors in the making and handling of a garment Importance is placed alsoon the maker of the garment and the relationship of his or her clan to the clan of the wearer Dress in Tlingit culture is an acknowledgment of all who camebefore

HEALTH ISSUESExisting traditional healthshycare centers consist primarily of physical healing through diet and local medicines although this practice is rather limited A fewpeople today still use teas brewed from the devils club Hudson bay tea leaves roots leaves and flowers of various plants that cleanse the body boostthe immune system and even heal wounds and illnesses Overall the Tlingit people primarily use modern medical treatment through the existing federallyestablished healthshycare systems

Contemporary healthshycare methods are only marginally effective Some of the Tlingit believe that people have a relationships with spirits can communicatewith animals and birds and can learn from all life forms Those who vocalize these experiences or abilities however feel vulnerable about being labelledas mentally ill Still considered a radical idea by most modernized Tlingit and mental health specialists this aspect of Tlingit culture is only now beginning tobe discussed

Health problems among the Tlingit are not much different than they are with other Alaska Native peoples Extensive and continuous Indian Health Servicedata demonstrate their susceptibility to such illnesses as influenza arthritis hepatitis cancer and diabetes Alcoholism (knowledgeAlcoholismhtml) is amore common disease that has taken its toll on the people and although suicide is not as high amongst the Tlingit as it seems to be in more northernNative communities it too has caused havoc and despair for some Tlingit communities Providing social and emotional support for individuals as well as forthe family structure has become a concern for healthshycare professionals and concerned tribal citizens Since the Alaska Natives Commissions 1994 reportwas released stressing the link between health and culture more and more communities are discussing the psychology of various forms of cultural andsocial oppression and how to recover spiritually mentally and physically

LanguageThe Tlingit language is a tone language that has 24 sounds not found in English Tlingit is phonemic in that the difference in meaning between words oftendepends entirely on tone Much of the Tlingit language is guttural and some of the sounds are similar to that of German Almost all Alaska Nativelanguages have guttural or backshyinshytheshymouth sounds Tlingit is unique in that it is not only guttural but has glottalized stops and a series of linguisticallyrelated sounds called glottalized fricatives The sounds of Tlingit are difficult and varied and include not only the more familiar rolling and drawn out vowelsounds and deeper guttural sounds but also pinched and air driven sounds with consonants which are voiceless (except for the n sound as in naa)Many of the consonants have no English equivalents

In the nineteenth century the first attempts were made to communicate in Tlingit through writing The Russian Orthodox Church through Bishop Innocent(Veniaminov) created the first alphabet for the Tlingit language and developed a Tlingit literacy program The Orthodox Church supported bilingualeducation in its schools but the Americans discouraged it and ultimately sought to suppress the use of the language completely It was not until the 1960sthat a Native language literacy movement was resumed through the efforts of such linguists as Constantine Naish and Gillian Story These linguists createdthe Tlingit alphabet (knowledgeTlingit_alphabethtml) that is more commonly used today



Unlike the English alphabet of 26 letters the Tlingit language has at least 32 consonants and eight vowels The alphabet was created with not only thefamiliar lettering (knowledgeCalligraphyhtml) of English but also with periods underlines on letters and apostrophes to distinguish particular sounds Forexample the word yeacuteil means Raven and yeacuteil (with the apostrophe) means elderberry

Tlingit grammar does not indicate concern with time whereas English conveys some sense of time with almost any verb usage Tlingit verbs may providethe information about an actions frequency or indicate the stopping or starting of an action The grammatical and phonological features of the languagemake it a difficult one to learn if it has not been taught since birth but it is not impossible Unfortunately due to past efforts to suppress the language thereare not many young speakers although the need to keep the language alive is crucial The need to maintain indigenous languages is urgently stated in the1994 Final Report of the Alaska Natives Commission At the core of many problems in the Alaska Native community are unhealed psychological andspiritual wounds and unresolved grief brought on by a centuryshylong history of deaths by epidemics and cultural and political deprivation at others handssome of the more tragic consequences include the erosion of Native languages in which are couched the full cultural understanding and the erosion ofcultural values

GREETINGS AND COMMON EXPRESSIONSTlingit people do not use such greetings as hello goodshybye good afternoon or good evening Some common expressions are Yoo xat duwasaakw mdashmyname is Gunalcheacuteesh mdashThank you Yakeacutei ixwsiteeniacute mdashIts good to see you Waacutea saacute iyatee mdashHow are you (feeling Waeacutekuaa mdashWhere are yougoing and Haa kaa gaa kuwatee mdashIts good weather for us

Family and Community DynamicsTlingit society is divided into two primary (opposite) clans or moieties subclans or clans and houses The moieties are Raven and Eagle and all Tlingitsare either Raven or Eagle by birthright The structure is matrilineal meaning each person is born with the moiety of their mother which is typically theopposite of the father If the mother is Eagle then the father is Raven or vice versa Traditionally moiety intramarriage was not allowed even if the twoRavens or two Eagles were not at all blood related Today although frowned upon moiety intramarriage occasionally occurs without the social ostracizingof the past

Clans exist under the Raven moiety and the Eagle moiety Clans are a subdivision of the moieties each has its own crest A person can be Eagle and ofthe Killer Whale or Brown Bear Clan or of several other existing clans Ravens may be of the Frog Clan Sea Tern Clan Coho Clan and so forth Housesor extended families are subdivisions of the clans Prior to contact houses would literally be houses or lodges in which members of that clan or familycoexisted Today houses are one of the ways in which Tlingit people identify themselves and their relationship to others Some examples of houses includethe Snail House Brown Bear Den House Owl House Crescent Moon House Coho House and Thunderbird House

Tlingits are born with specific and permanent clan identities Today these identities and relationships are intact and still acknowledged by the tribeBiological relationships are one part of the family and clan structure the other is the reincarnate relationships Tlingit social structures and relationships arealso effected by the belief that all Tlingits are reincarnates of an ancestor This aspect of Tlingit lineage is understood by the elders but is not as likely to beunderstood and acknowledged by the younger Tlingit although clan conferences are being held to educate people about this complex social system

In Tlingit society today even though many Tlingits marry other Tlingits there exists a great deal of interracial marriage which has changed some of thedynamics of family and clan relationships Many Tlingit people marry EuroshyAmericans and a few marry into other races or other tribes Some of theinterracial families choose to move away from the Tlingit communities and from Tlingit life Others live in the communities but do not participate in traditionalTlingit activities A few of the nonshyTlingit people intermarried with Tlingit become adopted by the opposite clan of their Tlingit spouse and thereby furthertheir childrens participation in Tlingit society

Traditionally boys and girls were raised with a great deal of family and community support The uncles and aunts of the children played a major role in thechildrens development into adulthood Uncles and aunts often taught the children how to physically survive and participate in society and anyone from theclan could conceivably reprimand or guide the child Today the role of the aunts and uncles has diminished but in the smaller and dominantly Tlingitcommunities some children are still raised this way Most Tlingit children are raised in typical American oneshyfamily environments and are instructed inAmerican schools as are other American children Tlingit people place a strong importance on education and many people go on to receive highereducation degrees Traditional education is usually found in dance groups traditional survival camps art camps and Native education projects through thestandard education systems

ReligionTraditionally spiritual acknowledgment was present in every aspect of the culture and healing involved the belief that an ailing physical condition was amanifestation of a spiritual problem invasion or disturbance In these cases a specialist or shamanshy ixt would be called in to combat spirit(s) yeacuteiks or thenegative forces of a witch or medicine man Today anyone addressing such spiritual forces does so quietly and most people are silent on the subjectThe Indian Religious Freedom Act was passed in 1978 but to date has had little effect other than to provide some legal support for Tlingit potlatch andtraditional burial practices

Institutionalized religion or places of worship were not always a part of the traditional Tlingit way of life although they are now The Russian Orthodox andPresbyterian faiths have had the longest and most profound impact on Tlingit society and are well established in the Tlingit communities Other religionshave become popular in southeast Alaska and a few Tlingit people are members of the Jehovah Witnesses the Bahais and the fundamentalist(knowledgeFundamentalismhtml) Baptist churches

Employment and Economic TraditionsThe Tlingit economy at time of contact was a subsistence economy supported by intense trade The cash economy and the American systems ofownership have altered the lifestyle of Tlingit people dramatically however many Tlingits have adapted successfully Job seekers find occupationsprimarily in logging and forestry fishing and the marine industry tourism and other business enterprises Because of the emphasis on education asignificant number of Tlingit people work in professional positions as lawyers healthshycare specialists and educators The Sealaska Corporation and villagecorporations created under ANCSA also provide some employment in blue collar work office work and corporate management Not all positions within the



corporations are held by Tlingit and Haida as a large number of jobs are filled by nonshyNatives The corporations provide dividendsmdashthe only ANCSAcompensation families receive for land they have lost but these are generally rather modest Some of the village corporations have produced some heftylump sum dividends out of timber sales and onetime sale of NOLs (net operating losses) sold to other corporations for tax purposes but these windfalls areinfrequent

Since the ANCSA bill passed in 1971 differences in wealth distribution among the Tlingit have arisen that did not previously exist Some of the Tlingitpeople are economically disadvantaged and have less opportunities today to rely on subsistence for survival Welfare reliance has become an allshytooshycommon reality for many families while those in political and corporate positions seem to become more financially independent As a result shareholderdissension has increased annually and become rather public

Politics and GovernmentTlingit and Haida people have been and continue to be very active in both community and clan politics and tribal governments as well as in state and cityissues Many Tlingits since the 1920s have won seats in the Territorial legislature setting in motion Tlingit involvement in all aspects of politics andgovernment Tlingit activist and ANS leader Elizabeth Peratrovich made the plea for justice and equality regardless of race to the territorial legislature onFebruary 8 1945 that prompted the signing of an antishydiscrimination bill Her efforts as a civil rights leader became officially recognized by the State ofAlaska in 1988 with the Annual Elizabeth Peratrovich Day She is the only person in Alaska to be so honored for political and social efforts

The ANCSAshycreated corporations wield a great deal of political power and Tlingit and Haida corporate officials are often courted by legislators andbusinessmen The corporations are a strong lobby group in Alaskas capital since they not only control lands and assets but represent over 16000 Tlingitand Haida shareholders Tlingit people cast their individual ballots based on their own choices and results show they tend to support the Democratic partyTlingit people running for office also tend to run on a Democratic ticket

The Indian Child Welfare Act of 1978 provided the first real means for traditional Tlingit law to be practiced and recognized by American government Since1978 several tribal courts have been created and tribal judges placed A very active tribal court exists in Sitka with Tlingit judges presiding over civil mattersbrought before the court Tribal courts in Tlingit country are not yet active in determining criminal cases as might be found in other tribal courts of thecontinental United States but tribal councils are considering such jurisdiction Tribal councils and tribal courts are much more a part of the communitiesthan they were 20 years ago and many issues today are addressed and resolved by Tlingit communities at this level

Although no statistics are immediately available many Tlingit men have fought in the World Wars Korea and Vietnam Tlingit participation in the USarmed forces is common and generally supported by the families and their communities

Individual and Group ContributionsIn the twentieth century the Tlingit people have made many contributions The following mentions some notable Tlingit Americans and their achievements

ACADEMIAElaine Abraham (1929ndash ) bilingual educator was the first Tlingit to enter the nursing profession In her early years she cared for people on the Navajoreservation during a diphtheria epidemic and in Alaska patients of tuberculosis and diphtheria during a time when many indigenous tribes feared modernmedicine Thereafter she served in major hospital supervisory positions and initiated such health programs as the original Southeast Health Aid Programand the Alaska Board of Health (now called the Alaska Native Health Board) An outstanding educator she began as assistant dean of students at SheldonJackson College and was appointed viceshypresident in 1972 In Fairbanks she cofounded the Alaska Native Language Center and went on to become ViceshyPresident of Rural Education and Extension Centers (1975) Abraham also established the Native Student Services office for Native students whileteaching the Tlingit language at the Anchorage Community College Her work in student services and indigenous understanding continues as Director ofAlaska Native Studies for the University of Alaska in Anchorage

GOVERNMENTElizabeth Peratrovich (1911shy1958) civil rights activist is recognized by Alaskans for her contributions to the equal rights struggle in the state of AlaskaFebruary 17 is celebrated as Elizabeth Peratrovich Day She is also listed in the Alaska Womens Hall of Fame (1989) and honored annually by the AlaskaNative Sisterhood (which she served as Grand Camp President) and by the Alaska Native Brotherhood Roy Peratrovich (1910shy1989) Elizabeths husbandis also honored by the Alaska Native Brotherhood and other Alaskans for his dedication to bettering the education system and for actively promoting schooland social integration His efforts frequently involved satirical letters to the newspapers that stimulated controversy and debate

William L Paul (1885shy1977) began as a law school graduate and practicing attorney and became the first Alaska Native and first Tlingit in Alaskasterritorial House of Representatives He contributed to equal rights racial understanding and settlement of land issues Frank J Peratrovich (1895shy1984)received a University of Alaska honorary doctorate for public service serving as the Mayor of Klawock and as a territorial legislator in the Alaska Houseand Senate He was the first Alaska Native not only to serve in the Senate but also to become Senate President (1948)

Andrew P Hope (1896shy1968) was an active politician and contributed to the advancement of Tlingit people and social change He was instrumental in thedevelopment of the Alaska Native Brotherhood (ANB) and was one of Alaskas few Native legislators Frank See (1915ndash ) from Hoonah was also a notablelegislator mayor and businessman as was Frank Johnson (1894shy1982) a teacher legislator and lobbyist Frank Price was also elected to the territoriallegislature

LITERATURE AND ORATORYNora Marks Dauenhauer (1927ndash ) poet scholar and linguist has dedicated her work to the survival of the Tlingit language she has stressed theimportance of story in culture Besides such published works in poetry as The Droning Shaman she has edited a number of works with her husbandRichard Dauenhauer including the bilingual editions of Tlingit oral literature Haa Shuka Our Ancestors Tlingit Oral Narratives (1987) and HaaTuwunaagu Yis for Healing Our Spirit Tlingit Oratory (1990) Together they have developed Tlingit language instruction materials Beginning Tlingit(1976) the Tlingit Spelling Book (1984) and instructional audio tapes She has written numerous papers on the subjects of Tlingit language oratory andculture and she has coshyauthored many other articles Another active writer is Andy Hope III essayist poet and editor of Ravens Bones Journal



Orators and storytellers in Tlingit history and within the society today are numerous but some of the noteworthy include Amy MarvinKooteen (1912ndash )Chookan Shaacutea who also serves as songshyleader and as a lead drummer for the Mt Fairweather Dancers Robert ZuboffShaadaax (1893shy1974) traditionalstoryteller and humorist Johnny JacksonGooch Eacuteesh (1893shy1985) storyteller singer and orator and Jessie DaltonNaa Tlaa (1903ndash ) an influentialbilingual orator Another wellshyrespected orator was Austin Hammond Daanawaacuteak (1910shy1993) a traditions bearer and activist Hammond dedicated asong to the Tlingit people just before he died for use in traditional gatherings and ceremony as the Tlingit national anthem

PERFORMANCE AND DANCEA widespread interest in Tlingit dancing singing and stories has generated the revival and development of a large number of traditional performancegroups The renowned Geisan Dancers of Haines have scheduled national and international engagements as have Kakes Keex Kwaan Dancers andSealaska Heritage Foundations NaaKahidi Theatre Other major dance groups include the Noow Tlein Dancers of Sitka led by Vida Davis the acclaimedchildrens group Gaacutejaa Heacuteen Dancers of Sitka and the Mt Fairweather Dancers (led for many years by the late Takdeintaan matriarch Katherine Mills)Other notable performance groups include the Tlingit and Haida Dancers of Anchorage the Angoon Eagles the Angoon Ravens the Marks Trail Dancersthe Mt Juneau Tlingit Dancers the Mt St Elias Dancers the Seetka Kwaan Dancers the Killerwhale Clan the Klukwan Chilkat Dancers and the KlawockHeinya Dancers

Gary Waid (1948ndash ) has bridged the Western stage and traditional performance for nearly two decades performing nationally and internationally in suchproductions as Coyote Builds North America (Perseverance Theatre as a solo actor) and Fires on the Water (NaaKahidi Theatre as a leading storyteller)he has also performed in educational films such as Shadow Walkers (Alaska State Department of Education and Sealaska Heritage Foundation) Besidesperforming regularly in Alaska and on tour Waid performed in New York with Summer Faced Woman (1986) and Lilac and Flag (1994) a PerseveranceTheatre Production coproduced with the Talking Band He also performs Shakespeare and standard western repertoire David KadashanKaatyeacute (1893shy1976) was an avid musician in both Tlingit and contemporary Western music during the big band era and became a traditional orator and song leader ofstanding Archie James Cavanaugh is a jazz musician and recording artist best known for his album Black and White Raven (1980) with some selectionsrecorded with the late great Native American jazz saxophonist Jim Pepper

VISUAL ARTSNathan Jackson is a master carver who has exhibited his worksmdashtotem poles masks bentwood boxes and house frontsmdashin New York London ChicagoSalt Lake City and Seattle His eagle frontlet is the first aspect of Native culture to greet airline passengers deplaning in Ketchikan Two of his 40shyfoottotem poles decorate the entrance to the Centennial Building in Juneau and other areas display his restoration and reproduction work Reggie B Peterson(1948ndash ) is a woodcarver silversmith and instructor of Northwest Coast art in Sitka sharing his work with cultural centers and museums

Jennie ThlunautShaxampNAsaani Keacuteek (1890shy1986) Kaagwaantaan awardshywinning master Chilkat weaver taught the ancient weaving style to others andthereby kept the art alive Jennie has woven over 50 robes and tunics and received many honors and awards In 1983 Alaskas Governor Sheffield nameda day in her honor but she chose to share the honor by naming her day Yanwaa Shaacutea Day to recognize her clanswomen Emma MarksSeigeigeacutei (1913ndash )Lukaaxaacutedi is also acclaimed for her awardshywinning beadwork Esther Littlefield of Sitka has her beaded ceremonial robes aprons and dance shirts ondisplay in lodges and museums and a younger artist Ernestine Hanlon of Hoonah creates sells and displays her intricate cedar and spruce basketweavings throughout southeast Alaska

Sue FollettiShaxampNAsaani Keacuteek (named after Jenni Thlunaut) (1953shy) Kaagwaantaan silver carver creates clan and story bracelets of silver and goldtraditionally designed earrings and pendants that are sold and displayed in numerous art shows and were featured at the Smithsonian Institute during theCrossroads of the Continents traveling exhibit Other exceptional Tlingit art craftsmen include Ed Kasko master carver and silversmith from Klukwan LouisMinard master silversmith from Sitka and developing artists like Norm Jackson a silversmith and mask maker from Kake and Odin Lonning (1953ndash )carver silversmith and drum maker

Media

PRINTNaa Kaani

The Sealaska Heritage Foundation Newsletter provides updates on Sealaska Heritage Foundations cultural and literary projects English language only

Address 1 Sealaska Plaza Suite 201 Juneau Alaska 99801

Ravens Bones Journal

A literary newsletter contains reports and essays on tribal and publication issues along with listings of Native American writers and publications (Englishlanguage only)

Contact Andy Hope III Editor

Address 523 Fourth Street Juneau Alaska 99801

Sealaska Shareholder Newsletter

A bimonthly publication of the Sealaska Corporation The primary focus is on corporate and shareholder issues but also reports on Tlingit Haida andTsimpsian achievements and celebrations Each issue provides a calendar of cultural corporate and social events (English language only)

Contact Vikki Mata Director of Corporate Communications

Address 1 Sealaska Plaza Suite 400 Juneau Alaska 99801shy1276



Telephone (907) 586shy1827

RADIO AND TELEVISIONKTOOshyFM

A local radio and television broadcast station does a 15shyminute Native report five mornings a week Raincountry a weekly program on television dealswith Native affairs in Alaska focusing on issues in Tlingit country and the southeast as a whole On Mondays the station airs the Alaska Native News ahalfshyhour program and Ray Peck Jr Tlingit hosts a radio jazz show No Tlingit person is otherwise on staff for these programs

Contact Scott Foster



Organizations and AssociationsAlaska Native Brotherhood (ANB)Alaska Native Sisterhood (ANS)

ANB (founded in 1912) and ANS (founded in 1915) promote community education and justice through a governing grand camp and operating subordinatecamps (local ANB and ANS groups) Native education and equal rights are some of the many issues addressed by the membership as are Tlingit andHaida well being and social standing

Contact Ron Williams President

Address 320 West Willoughby Avenue Juneau Alaska 99801


Central Council of the Tlingit and Haida Indian Tribes of Alaska (CCTHITA)

Founded in 1965 Provides trust services through Bureau of Indian Affairs (BIA) to Tlingit and Haida people and Tlingit and Haida villages in land allotmentcases operates health and tribal employment programs and issues educational grants and scholarships

Contact Edward Thomas President

Address 320 West Willoughby Avenue Suite 300 Juneau Alaska 99801shy9983


Organized Village of Kake

Founded in 1947 under the Indian Reorganization Act Contracts with the Bureau of Indian Affairs (BIA) to provide services to the tribe such as counselingreferral general assistance assistance in Indian Child Welfare Act (ICWA) issues education and cultural development scholarships and housingimprovement Through a Johnson OMalley BIA contract they provide supplemental education and culturelanguage classes The organization also handlesits own tribal land trust responsibilities

Contact Gary Williams Executive Director or Henrich Kadake President

Address PO Box 316 Kake Alaska 99830


Sitka Tribe of Alaska (STA)

Chartered in 1938 under the Indian Reorganization Act as the Sitka Community Association STA is a federally recognized tribe(knowledgeFederally_recognized_tribeshtml) and operates contracts under the Bureau of Indian Affairs (BIA) STA has an extensive social servicesprogram providing counseling crisis intervention employment services housing improvement youth and education programs economic developmentand historic preservation STA also supports a tribal court

Contact Ted Wright General Manager or Larry Widmark Tribal Chair

Address 456 Katlian Street Sitka Alaska 99835


Yakutat Native Association (YNA)

Founded in 1983 Provides family services to the tribe through Bureau of Indian Affairs (BIA) contracts YNAs Johnson OMalley program provides danceinstruction runs a culture camp in the summer and is in the processes of developing a language program

Contact Nellie Valle



Address PO Box 418 Yakutat Alaska 99689


Museums and Research CentersAlaska State Museum

Houses a varied collection of southeast Alaska Indian art with elaborate displays of traditional Tlingit regalia carvings artifacts and totem designs

Address 395 Whittier Street Juneau Alaska


Sheldon Jackson Museum

Houses Tlingit regalia a canoe a large spruce root basket collection and other traditional items and artifacts including house posts hooks woodworkingtools bentwood boxes and armor The museum also contains a large variety of Aleut and Eskimo art The museums gift shop sells baskets and otherTlingit art

Address 104 College Drive Sitka Alaska 99835


Sheldon Museum and Cultural Center

Shares the history of Haines the gold rush era and Tlingit art in the displays The center provides books and flyers on different aspects of Tlingit art andhistory as well as live demonstrations in traditional crafts

Address PO Box 623 Haines Alaska 99827


Southeast Alaska Indian Cultural Center

Displays a model panorama of the Tlingit battles against the Russians in 1802 and 1804 elaborate carved house posts and artifacts The center showshistoric films and has a large totem park outside the structure Classes are conducted in Tlingit carving silversmithing and beadwork and artists remain inshyhouse to complete their own projects

Address 106 Metlakatla Sitka Alaska 99835


Totem Heritage Center

Promotes Tlingit and Haida carving and traditional art forms and designs by firsthand instruction The center maintains brochures and other information onartists in the area as well as instructional literature

Address City of Ketchikan Museum Department 629 Dock Street Ketchikan Alaska 99901


Sources for Additional StudyCase David S Alaska Natives and American Laws University of Alaska Press 1984

Cole Douglas Captured Heritage The Scramble for Northwest Coast Artifacts Seattle University of Washington Press 1985

Dauenhauer Nora Marks and Richard Dauenhauer Haa Kusteeyiacute Our Culture Tlingit Life Stories Seattle University of Washington Press and JuneauAlaska Sealaska Heritage Foundation 1994

Dauenhauer Nora Marks and Richard Dauenhauer Haa Tuwunaacuteagu Yiacutes for Healing Our Spirit Tlingit Oratory Seattle University of Washington Pressand Juneau Alaska Sealaska Heritage Foundation 1990

Emmons George Thornton The Tlingit Indians Seattle University of Washington Press 1991

Garfield Viola E and Linn A Forrest The Wolf and The Raven Totem Poles of Southeastern Alaska Seattle University of Washington Press 1993

Jonaitis Aldona Art of the Northern Tlingit Seattle Washington University of Washington Press 1986

Langdon Steve J The Native People of Alaska Anchorage Alaska Greatland Graphics 1987

Samuel Cheryl The Chilkat Dancing Blanket Seattle Pacific Search Press 1982

Steward Hilary Looking at Totem Poles Seattle University of Washington Press 1993



User Contributions

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I found this really useful for my report I am doing on the Tlingit people I also read Mitchners Alaska and found simular info you really helped thanks

Dylan Sep 14 2006 820 pm

your page about the Tlingit really helpedhope you keep on putting information like this on all the time

Elizabeth Oct 13 2006 315 pm

Id really like to know more about the languagelaws and about their education Other wise it was very good

alex Oct 14 2006 416 pm

This here is a very nice article And I was wondering if you knew about alot of tlingit names for people I am asking because I would like to know howto spell my tlingit name for a reference i think that it may be spelled sha koo sie eee now just so you know that i spelled it how is has beenpronounced to me since i was young i know that the meaning in water coming out of ground or something to that variation just think of old faithful ifyou cant picture it thank you for all the help that you can provide me

Ian Gamble Jul 18 2007 101 am

My maternal grandmother was Tlingit and my grandfather was half I know very little about my Indian heritage This article was helpful I knew mygrandmother had ties to Russia but I didnt know how My grandfather had ties to Europe Bit by bit its falling into place

Elaine Jul 28 2007 404 am

My boyfriend Charlie Joseph III Charlie Josephs grandson has been interested in more about his culture and so have I I want to know more abouthis heritage and not just his mothers side But we are not really sure to go about it So if you could hlep that would be really great By the way thisarticle is really good and extensive Thank you

Jessica Aug 17 2007 921 pm

THis information is way way outdated Can you update the infromation to the present day Especially the contacts information

Mary Aug 28 2007 1212 pm

I used this on my report for the Tlingit tribe very useful thanks

randy Oct 8 2007 719 pm

I am attempting to help my daughter with a school project about the Tlingit Indians Any help we can get about their history including any where wecan find pictures would be greatly helpful Her project is due on October 26 She is in the 5th grade and from what we have found we have learnedalot but not really what they are looking for Thank you for your time

Aaron Oct 9 2007 517 pm

The information here was so helpful I just wish there were a bit more about the creation story with raven and how it played a role in the Tlingit religion(or if it did at all for that matter)

Alex Oct 22 2007 505 am

This information is good but could you add some information on Family Structure I cant find any information anywhere Only little pieces here andthere But other than that this website is really nice It has so much writing it makes me dizzy to scroll down

Stephanie Oct 25 2007 719 pm

I really liked this website It has alot of good info on Tlingit culture But I would like to know a little bit more Thanks

Alyssa Oct 29 2007 618 pm

Dianehello Thank you for the page(s) awesome workI learned lotsStill amof courseI had to bookmark the page and read it incrementallyI hope all iswell with you and yoursRogeran old family friend from sitka

roger goodall Nov 6 2007 606 am

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yes i was wondering if you could help me in any way figure out how to spell my familys last name i would like to look up my great grandfather kita

Martine Armey Nov 9 2007 1111 am

This site is great it helped me as well on my report tooBut it didnt say when it was published and what place sponsored it i cant do my bibliographynow What a rip But good info though

Alyson ludlow Nov 24 2007 820 pm

i am in high school and currently taking an ak history course and after spending hours visiting many sites and getting little information for out 6 pagereport i found that this site awnsered all of my questions an supplied me with all that i needed and more so i thank thoes who put their time intowrighting this great report on the tlingit people

David Dec 8 2007 719 pm

i think that this article is totally detailed and that there shouldnt be anything added But i still would like to know more about the contribution

marria Jan 13 2008 416 pm

You were a big help thank you I just wished you had more information on Educational Instituitions But other than that I think Im going to do reallywell ( Thanks again

Dionne Jan 18 2008 505 am

I found this site very helpful Every other site I went on had only a sentence or two on Tlingit Government I highly recommend using this site for anyreport

Ashley Sep 4 2008 113 pm

This helped me a lot on my project for the tlingit

Carson Sep 24 2008 214 pm

This site is very helpful for meThank you for the information

Emily Oct 6 2008 505 am

I jumbled up my name a little to be safe The information i got from this website was a real help and i got half of my project done on here Keep up thegood work )

UQNIN Oct 12 2008 921 pm

Thank you so much it really helped me with my project I had to do for school

eric Dec 1 2008 1212 pm

ty this really helped with my report for ss there is a lot of info

Ecarg Jan 27 2009 517 pm

I appreciated this history with its detail about diet ceremonies people of achievement arts education etc I will be using some of this for apresentation for lifelong learners this month

Judy Riggle Feb 5 2009 1212 pm

I really enjoyed the website Thanks for all the time and effort you must have spent putting it together Like many others visiting this webpage I am ofTlingit heritage yet I know very little about it This site definitely helped to provide me with a rudimentary background of Tlingit culture and history Thesources you listed for additional study are they also the sources you used for information in writing this webpage or did you use alternate means

Thanks again and aloha

Charles

Charles M Lee Jr Mar 4 2009 618 pm

Can you tell me what the Tlingit wore in different seasons

bailey Apr 26 2009 618 pm

Great article i was thrilled to find such inshydepth info I am of Tlingit heritage on my greatshygrandmothers side I was born in Sitka in 1943 I didntdevelop a real interest until after my mother died more than 10 years ago so I dont have a lot of personal information I didnt even know I had a Tlingitconnection until 1980 I have not had any luck in finding the direct source of my heritage ie my greatshygrandmothers parentage If you could give me

Toni Aug 27 2009 719 pm

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some assistance as to where to begin my search I would be so grateful Thank you

Thak you for putting this artical up im half Tlingit and this helped with my project

Joseph Bluehawk Andurus Sep 8 2009 808 am

Hey you guys I am a 5th grader and I need your help I need good information on tlingit indians PLEASE^^

David Sep 9 2009 618 pm

I need to know more about Tlinget indians and Inuit indians and how they are alike and diffrentI need so much help

Tasha Lynn Oct 21 2009 517 pm

During my trip to Alaska I met Tlingit people and found that they are friendly people but only 140 of them who keep traditions and language left Theylive in Hoonah village moving out of Hubbard Glacier

Alex Rasputnis Nov 12 2009 1123 pm

Excellent article I lived and worked very near Klawock and Craig on Prince of Wales Island for 17 years I have good memories of my friends inKlawock Especially the Skinna family who were very kind to my wife and me

Dan Rosenberg Nov 18 2009 808 am

Wow I was just googling Lingit and came across this site Great site lots of info I like it I consider Elaine Abraham as one of my grandmothers itwas cool to see her name on here truly a wonderful woman For Sarah the previous commenter the Lingit people lived in Southeast Alaska in theAlexander Archipelago You should be able to go to Google images and type in Tlingit territory or something along those lines for a visual source

Leonty Williams Nov 23 2009 517 pm

i have a social studies report and this web site was very useful for my diaramah and for my scrapshybook

Miranda Dec 11 2009 618 pm

VERY GOOD INFO I AM DOING A PROJECT FOR SCHOOL ON THE TLINGIT AND I NEEDED INFO YOU MIGHT WANT TO ADD HOW THEYSOLVED THE PROBLEM WHEN THE BRITISH CAME THOUGH

Nicole (mailtoSOCCER123 [at] AOL [dot] COM) Mar 15 2010 618 pm

Hi I couldnt read all the good information for the moment But I have a quick question

Does anybody know there is a tribe called Telenghed in Central Asia particularly in my country Mongolia I am an American Studies major studenttrying to do research about it Not many books available here Please help

Soyolbold (mailtosoyolbold [at] yahoo [dot] com) Apr 18 2010 1123 pm

This article was very helpful with my report on the Tlingit People Hope you put more info up il keep on doing this for all my report

Nick (mailtocollinsworthbenji [at] yahoo [dot] com) Sep 8 2010 618 pm

another beatiful culture disrupted by the brutish explorers and still stands showing that their spirits can not and will not be broken

rae (mailtorjhollins06 [at] yahoo [dot] com) Oct 7 2010 719 pm

My name in tlingit is Gunashaa English name is Paulette I am from Sitka Alaska I am of the Raven moity I am raven choho I found wounderful information on this website I learnd alot from here as well as stuff that ive learnd from growing up with tradition all around me Iam apart of the Gajaa Heen Dance group it is there and at Robby Littlefeilds camps along with home that I have learnd most about my tradionslanguage gathering and more Traditions are always fun to learn there are times to be serious and times to have fun something the Tlingit peopletake seriously The language is not easy to learn by book and takes many times of practice as we do not here it around us all the time any more It issomething we are scared to lose but are makeing ever effort we can as the Tlingit people to keep it around for ever other generation after ours Everytime we have communite gathering and Gajaa Heen Dancers or any dance group preforms you can see the beautiful smiles of all our elders becausein their heart they know songs and dance are still being done and we thank them all out of respect when we are done for listening and taking time towatch US It is something we do we dont think twice about respect something we have been toght since a child Respect is something that goes witheverthing including our food gathering at the top of the website talks about how we rely on the ocean very much and yes it is very acsessable fromhere (Sitka) but when we the Tlingit people havest anything it is out of respect we thank the animal or plant for giving its life to feed ours and isstrongly who we are beleived long ago that if you dis respect a food given to us it will do the same to us and will slowly not be there to feed us Overmany years I learn and relearn things every day about my culure and i would greatly like to thank the website for all the wounderful information i foundon the page Gunaaxcheesh hoho Ax Xeit yeis aa xei(thank very much you for listening to my words)

Pauette (mailtopallet_hames [at] hotmial [dot] com) Oct 30 2010 214 pm

Tommy (mailtotomboneenee2 [at] gmail [dot] com) Nov 17 2010 808 am

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I found all this information very usefull for my project we are doing in language arts We were reading the book touching spirit bear and had threetopics to do about the book for a project and i chose tlingit people

Thank you This is an amazing article I am so glad that things like this are out there for people to use to gain a better understanding of a wonderfulculture

Jane Dec 10 2010 1200 am

I was wondering if it had a article about shelter here I only skimmed it It was a good paragraph I like this website it was very educating Im doing areport on Tlingit indians

Miranda Jan 21 2011 416 pm

this page was relly helpful keep Thanks for doing this page

dulce (mailtoperezdulce66 [at] yahoo [dot] com) Mar 22 2011 1111 am

Thanks for the info on this page it was really helpful

mireya (mailtoperezdulce66 [at] yahoo [dot] com) Mar 22 2011 1111 am

My grandmother was half Indian her grandfather was a chief the story that we told by my mother( the only one left a live) was the tribe that my grandgrandfather belong to was when Asia and Alaska were connect I really would like to know if the Tlingit tribe some how made their way to LouisianaIhave be always proud of my Indians heritage even not knowing my tribeThank you for the web site it was very helpful to me

stella (mailtostegod1260 [at] aol [dot] com) Mar 23 2011 707 am

Thanks for the help i got a A+ im glad u did this page


hi my name is apryle i am tlingit indian and would like to talk to you about this i am interested in my ancesters and was told in my sleep that i am tobe a traveler

apryle williams (mailtoak_gurl123 [at] hotmail [dot] com) May 13 2011 1111 am

Id really like to get to know were the picture of the two girls from Cooper River were found Im a Tlingit and the resemblance between me and thosegirls are scary my mother thought it was me spilt in two

Cozzette Jul 17 2011 315 pm

Hi I am aryan and i like this because it is very detailed It helped me alot with my native tribes report Thanks

rgff (mailtoaryan [at] gmail [dot] com) Nov 7 2011 719 pm

Hello how are you today This page is so awesome Thanks for the awesome answers

Cole (mailtocole [at] gmail [dot] com) Nov 7 2011 719 pm

keep up the good work I ha a report that was due tommorow and your website helped me finish it

d ghlkhbhttgldrxvvhcvxclhbbljvllbjg (mailtoaryan [at] gmail [dot] com) Nov 7 2011 719 pm

good work im doing a project about this in my class

bella Jan 23 2012 214 pm

THIS WAS VERY GOOD INFORMATION IM DOING SOME FAMILY RESEARCH AND THIS HAS HELPED MY GRANDMA IS FROM TLINGITTRIBE

SANDRA Feb 5 2012 909 am

Thank you this was very informative I am from a family that was Sitka Hoonah Raven but do not know much else This is just what was on my dadsbirth certificate I wanted to give my daughter some more information about her heritage and this will be a good start for her My father abandoned mymom and I when I was a baby and moved back to his family so It has been a very hard road to get family and cultural information and I reallyappreciate your complete study

Erin Shana Feb 10 2012 1010 am

This message is for Cozzetteshyshypost 49 listed above Im not sure how to get this message to you or if youll come back to this site but the picture ofthe supposed Tlingit girls would have been stored originally at the Smithsonian Anthropological Archives in Washington DC I suppose there areother copies floating around I dont know the girls name on the right but the girl with her hair completely awry is Tsacotina who later would be given

Karen Apr 23 2012 1200 am

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the English name Mary Ann She was daughter of Estalota but I dont know her mothers name Mary Ann went on to marry Douglas Billum son ofDoc Billum who owned and operated Doc Billums Ferry Crossing in Lower Tonsina along the Copper River See the downloadable PDF story called IAm Going Home at thenativequill website online Mary Ann had several pictures taken that particular day it appears There are other versions of thatsame portrait Its a shame the photographer would hope to capture an image that would mock Mary Anns otherwise beautiful features Obviously itwas a form of exploitation Mary Ann is my greatshygrandmother More about her can be learned in a book titled Into the Copper River ValleyshyshyTheLetters and Ministry of Vincent James Joy Pioneer Missionary to Alaska edited by Faye E Crandall See in particular Pages 145 179 and especially217 You can contact me via the Native Quill website

thank you so much this website really helped me for my reaserch project

Aron Sep 25 2012 416 pm

Thank you You have some great information here you helped me get a 100 on my reaserch project

Milana Sep 30 2012 315 pm

can you put something about their natural resources

cutiez Oct 7 2012 719 pm

wow this article helped me a lot on my Indians of Americas research project its VERY detailed D

mshi Nov 14 2012 1200 am

This articale is very detailed and explainitory I had to do a project about this culture and I only had to use this website and a few points on wikipediabut this website gave me almost my WHOLE project Thanks )

Derp Jan 20 2013 921 pm

Hey Aunt Diane this is Jori I read this because I have a history project on Tlingit and I learned a lot about my culture thank you

Jori Feb 11 2013 1200 am

I need to know about the crest that they used and describe it I need a picture send I need to know please thank you for you time good bye

gaby Oct 2 2013 416 pm

Were are the Tlingit now I have a essay to right about them

Ayari Oct 10 2013 618 pm

I am the author of this article on the Tlingit I am originally from Sitka Takdeintaan and from the Tax Hit the Snail House I am TlingitRaven I wrotethis article some years ago for the Gale Encyclopedia of Multicultural America (GEMA) I know some of you have needed that information for yourresearch citations This article was first published in 1995 and that means that the information at the end of the article listing media tribal officesorganizations museums and so forth may be dated I am hopeful that I will be provided the means or access to update that information for this articleGale Research Inc out of Detroit MI and Washington DC was the publisher I hope this message is seen and is useful to those who visit this siteGunalcheesh your interest in Tlingit culture is so appreciated Diane

Diane Benson Mar 20 2014 820 pm

I feel like this article is VERY helpful I have a big essay Im doing for summer school on their methods and life styles thank you very much this helpedme A LOT

NeonStarr Jun 24 2014 808 am

I feel that this really helped with my project thank you

alex smith Oct 7 2014 416 pm

Good morning DianeMy name is Frank Benson and I really loved your article My family is from Mt EdgecumbeSitka I read that you too are from Sitka and I cant help butthink that perhaps we are related somehow I knew very little about my father I dont remember much about him I met him only once mygrandparents were Mary and George Im sure there are many on the Benson side that I have never met If you care to please contact me at the emaillistedThank you and have a great dayFrank

Frank Benson Nov 4 2014 707 am

Dear Diane E Benson

My name is Grace and I am a student in Wyoming I am writing an article about a subject in the Tlingit tribe I chose to do a wellshyknown author andchose you While doing my research I encountered some issues such as the year of your birth seems to be uncertain Almost an equivalent amount

Grace Nov 12 2014 416 pm

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Tongan Americans (TonganshyAmericanshtml)

Comment about this article ask questions or add new information about this topic

Tlingit forum (forum)

Tibetan Americans (TibetanshyAmericanshtml)

copy 2015 Advameg Inc

of resources say that your birth year is either 1954 or 1959 I would like be able to include accurate information in my article and thought you would bethe best person to clear up any misunderstandings I hope you understand and know I appreciate your help very much

If itrsquos of no inconvenience to you I also have a few more questions1 When were you born2 More than once in my research there has been the name lsquoLxeisrsquo by your name What is lsquoLxeisrsquo 3 How would you describe your childhood4 How would you describe work on the TransshyAlaskan Pipeline5 What year did the Indian Girls poem controversy take place How did this affect you at that time6 If possible would you be interested in proofshyreading my article to clear up any wrong information that I am unaware of including into my article

Your answers will greatly help me in my research and writing and will also be immensely appreciated

SincerelyGrace a student in Wyoming

This was great and helpful for my project but could you please make a section about masks and what they mean Thank you

Maggie Sep 22 2015 820 pm

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Russian invaders subdued the Aleut people and moving southward began their occupation of Tlingit country Having monopolized trade routes in anydirection from or to Southeast Alaska the Tlingit people engaged in somewhat friendly but profitable trading with the newcomers until the Russians becamemore aggressive in their attempts to colonize and control trade routes In 1802 Chief Katlian of the Kiksadi Tlingit of the Sitka area successfully led hiswarriors against the Russians who had set up a fort in Sitka with the limited permission of the Tlingit Eventually the Russians recaptured Sitka andmaintained a base they called New Archangel but they had little contact with the Sitka clans For years the Tlingit resisted occupation and the use of theirtrade routes by outsiders In 1854 a Chilkat Tlingit war party travelled hundreds of miles into the interior and destroyed a Hudson Bay Company post in theYukon Valley

Eventually diseases and other hardships took their toll on the Tlingit people making them more vulnerable In a period between 1836 and 1840 it isestimated that oneshyhalf of the Tlingit people at or

These Tlingit girls from Cooper River Alaska were photographed in1903

near Sitka were wiped out by smallpox influenza and tuberculosis (knowledgeTuberculosishtml) At about this time Americans came into Tlingit countryfor gold and in the process sought to occupy and control the land and its people The Tlingit loss to disease only made American occupation more swiftand Americans became firmly established in the land with the 1867 Treaty of Purchase of Alaska The Tlingit continually fought American development ofcanneries mines and logging which conflicted with the Tlingit lifestyle Disputes between the Americans and the decreasing Tlingit people proved futile forthe Tlingit since Americans displayed impressive military strength technology and an unwavering desire for settlement and expansion The destruction ofthe Tlingit villages of Kake in the 1860s and of Angoon in 1882 by the American military (due to a disagreement involving the death of two Native people)further established American power and occupancy

THE LAND CLAIMS PERIODThe Treaty of Cession (1867) referred to indigenous people of Alaska as uncivilized tribes Such designation in legislation and other agreements causedAlaska Natives to be subject to the same regulations and policies as American Indians in the United States Statements by the Office of the Solicitor in theUS Department of Interior in 1932 further supported the federal governments treatment of Alaska Natives as American Indians As a result Tlingit peoplewere subject to such policies as the 1884 First Organic Act which affected their claims to land and settlements and the 1885 Major Crimes Act which wasintended to strip tribes of their right to deal with criminal matters according to traditional customs By the turn of the century the Tlingit people werethreatened politically territorially culturally and socially

In response the Tlingit people organized the Alaska Native Brotherhood (ANB) The ANB was founded in Sitka in 1912 by nine Tlingit and one TsimpsianThe ANBs goals were to gain equality for the Native people of Southeast Alaska and to obtain for them the same citizenship and education rights as nonshyNatives In 1915 due to the efforts of the ANB (and the newly organized Alaska Native Sisterhood) the territorial legislature adopted a position similar tothe Dawes Act to allow Natives to become citizens provided that the Natives became civilized by rejecting certain tribal customs and relationships As aresult few Native people became citizens at this time most did not become American citizens until the US Congress adopted the Citizenship Act of 1924

Tlingit people also actively pursued the right to vote Unlike many Alaska Native people at the time who wanted to continue living as they had for manygenerations Tlingit leaders sought increased political power In 1924 William Paul a Tlingit won election to the Territorial House of Representativesmarking the beginning of a trend toward Native political power

In 1929 the ANB began discussing land issues and as a result Congress passed a law in 1935 allowing Tlingits and Haidas to sue the United States for theloss of their lands By this time large sections of Tlingit country had become the Tongass National Forest Glacier Bay had become a National Monumentand further south in Tlingit country Annette Island was set aside as a reservation for Tsimpsian Indians from Canada In 1959mdashthe same year that Alaskawas admitted as a statemdashthe Court of Claims decided in favor of the Tlingit and Haida for payment of land that was taken from them The TlingitshyHaida landclaims involved 16 million acres without a defined monetary value an actual settlement took years to conclude In 1971 the Alaska Native ClaimsSettlement Act (knowledgeAlaska_Native_Claims_Settlement_Acthtml) (ANCSA) was passed which called for the settlement of all claims against theUnited States and the state of Alaska that are based on aboriginal right title use or occupancy of land or water areas in Alaska

Tlingit individuals did not receive title to lands as a result of ANCSA Instead lands claimed by southeast Natives under this act were placed under thecontrol of the ANCSAshyestablished regional corporation Sealaska and the ANCSAshyestablished village corporations Some village corporations had theoption to provide individuals with land in some cases but most villages designated the land for future development








































































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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


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Dear Diane E Benson



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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


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Dear Diane E Benson



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Aron Sep 25 2012 416 pm






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Dear Diane E Benson



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Aron Sep 25 2012 416 pm






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Aron Sep 25 2012 416 pm






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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



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alex Oct 14 2006 416 pm








Mary Aug 28 2007 1212 pm






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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



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User Contributions







alex Oct 14 2006 416 pm








Mary Aug 28 2007 1212 pm






Alex Oct 22 2007 505 am







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Toni Aug 27 2009 719 pm

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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



57

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70

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User Contributions







alex Oct 14 2006 416 pm








Mary Aug 28 2007 1212 pm






Alex Oct 22 2007 505 am







1

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eric Dec 1 2008 1212 pm







Charles





Toni Aug 27 2009 719 pm

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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



57

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70

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eric Dec 1 2008 1212 pm







Charles





Toni Aug 27 2009 719 pm

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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



57

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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



57

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70

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Jane Dec 10 2010 1200 am





























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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



57

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70

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Aron Sep 25 2012 416 pm






mshi Nov 14 2012 1200 am


Derp Jan 20 2013 921 pm


Jori Feb 11 2013 1200 am













Dear Diane E Benson



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