Alaska Native Quotes

I suppose my biggest frustration is that we as white people come into a culture and demand that the natives do things our way. I want to see their lives bettered as much as anyone, but who says we have somehow arrived at the perfect way to live? Especially for specific areas of the world?

All the way from the top of Canada, the top of Alaska, down to the bottom of South America, Indians were removed, then reduced to a feathered image. Our greats are on flags, jerseys, and coins.

Aranu’tiq” is a word that comes from an indigenous population in Alaska. It describes a person who embodies both a male and a female spirit, and Aranu’tiq people are considered very special because it means they can see beyond a lot of the normal boundaries of the world and view things in all sorts of different ways. “Two-Spirit” is a similar Native American term. Mom

Pangaea, Natives, and Sons of Noah? Don't get caught up on the size of the Pacific. Remember, you can see Russia from Alaska.

According to a 2018 study undertaken by the Urban Indian Health Institute, homicide is the third-leading cause of death for Indigenous girls and teens.I More than half of American Indian or Alaska Native women (56.1 percent) have experienced sexual violence in their lifetime. The murder rate of AI/AN women is almost three times that of non-Hispanic White women.II

To wake up on a gloriously bright morning, in a tent pitched beneath spruce trees, and to look out lazily and sleepily for a moment from the open side of the tent, across the dead camp-fire of the night before, to the river, where the light of morning rests and perhaps some early-rising[240] native is gliding in his birch canoe; to go to the river and freshen one's self with the cold water, and yell exultingly to the gulls and hell-divers, in the very joy of living; or to wake at night, when you have rolled in your blankets in the frost-stricken dying grass without a tent, and to look up through the leaves above to the dark sky and the flashing stars, and hear far off the call of a night bird or the howl of a wolf: this is the poetry, the joy of a wild and roving existence, which cannot come too often

TEN UNIVERSAL VALUES SHOW RESPECT TO OTHERS each person has a special gift ************* SHARE WHAT YOU HAVE giving makes you richer ************* KNOW WHO YOU ARE you are a reflection on your family ************* ACCEPT WHAT LIFE BRINGS you cannot control many things ************* HAVE PATIENCE some things cannot be rushed ************* LIVE CAREFULLY what you do will come back to you ************* TAKE CARE OF OTHERS you cannot live without them ************* HONOR YOUR ELDER they show you the way in life ************* PRAY FOR GUIDANCE many things are not known ************* SEE CONNECTIONS all things are related ************* {Taken from the Alaska Native Knowledge Network}

You Can See Russia From America! There are two small Islands in the middle of the Bering Straits that are 2.4 miles apart, and have the “International Date Line” running between them. The larger Island to the west is Russian and is named Ratmanov Island. It is considered the last island in the far eastern reach of Asia. Little Diomede Island or Ignaluk Island, belongs to Alaska and is the easternmost of the two islands. It is as far west as you can go before reaching the “International Date Line.” Although the two islands are within easy sight of each other they are 24 hours apart, with one being in tomorrow and the other being in today. There are approximately 170, mostly Native Americans, living on the smaller American island. During winter, an ice bridge usually spans the distance between these two islands, therefore there are times when it is possible to walk between the United States and Russia. This little stroll can be dangerous and is not advised; however at this location you can definitely see Russia from America.

I quickly learned that the congressional delegation from Alaska was deeply committed to the oil industry and other commercial interests, and senatorial courtesy prevented other members from disputing with Senators Ted Stevens (Republican) and Mike Gravel (Democrat) over a matter involving their home state. Former Idaho governor Cecil Andrus, my secretary of interior, and I began to study the history of the controversy and maps of the disputed areas, and I flew over some of them a few times. Environmental groups and most indigenous natives were my allies, but professional hunters, loggers, fishers, and the Chambers of Commerce were aligned with the oil companies. All the odds were against us until Cecil discovered an ancient law, the Antiquities Act of 1906, which permitted a president to set aside an area for “the protection of objects of historic and scientific interest,” such as Indian burial grounds, artifacts, or perhaps an ancient church building or the site of a famous battle. We decided to use this authority to set aside for preservation large areas of Alaska as national monuments, and eventually we had included more than 56 million acres (larger than the state of Minnesota). This gave me the bargaining chip I needed, and I was able to prevail in the subsequent debates. My efforts were extremely unpopular in Alaska, and I had to have extra security on my visits. I remember that there was a state fair where people threw baseballs at two targets to plunge a clown into a tank of water. My face was on one target and Iran’s Ayatollah Khomeini’s on the other, and few people threw at the Ayatollah’s.

The Alaskan Malamute is a purebred dog and one of the oldest of Alaska’s native sled dogs. The Alaskan Husky, in comparison, is a mix-breed who was bred exclusively for working and is not recognized by the American Kennel Club.

Below deck is suffocating, smelling of sweaty, spermy, unwashed armpits, unwashed groins, moldy wood, bilge water, and the green smell of algae, all congealed in thick streams. I’ve learned to sleep by breathing out of my mouth. On deck, we escape the bed bugs biting away at our skin, clicking cockroaches hiding in the shadows, and the rats gnawing away at every cask. I look forward to the cold sea air.

This is how our people face death. We walk to the tundra, underneath the sky, and we face death by ourselves. Even the Elders, old, feeble, and minds like children, somehow, they know when the time is near. I suppose I’ll know when it is time.

My husband trudged up the ridge, stumbling, but determined. My children and I watched him until he disappeared over the ridge, out of view, vanishing into the abyss. It wasn’t an extraordinary day, not foggy, not stormy, or a bright day. It was grey and cloudy when a good man and a good father walked up to face death like our people have done for a millennia.

We’re splicing rope today. Yesterday we cleaned out the trypots, the pots for boiling whale blubber, dry as an old maid in heat, Remigio says.

At the Galapagos Islands, the cook wanted fresh wild pigs. He said we needed fresh meat to last until San Francisco. We tried. We heard pigs squealing on the island, running, large leaves moving as they ran underneath the foliage. Merihim said we’ve no time. So, we killed two large turtles, the biggest I’ve ever seen. The cook dried and cured the meat into jerky.

Gerald and I saw the Azore Islands, Talcahuano, Tumbez, San Francisco, and Nome from afar while the captain and officers rowed to shore for fresh food and fresh whalers. Even at Nome, not two days ago, Gerald and I watched the Alaskan town from the ship. We saw Talcahuano at night, the town alive with lights and torches. We heard music across the water. People celebrated an event on shore. We thought it might be a wedding. We imagined walking the clay, brick roads, ordering crabs and clams near the sea, sampling the local exotic fruits and plants growing in their vibrant colors and prickly skins, and of course, seducing the dark- skinned indigenous women emanating macadamia oil, musk, and leafy air. Merihim laughed at our children’s eyes and said to act like men, not like guttersnipes at a bakery window.

Every native culture in North America has myths and legends about the bear, many of them tributes to wisdom and strength. “The bear is good to talk with,” say the Yupik Eskimos. “If the bear wanted to speak with you, all it needed to do was remove its mask and there beneath was a human.

There are moments that keep themselves in our memories: unexpected flashpoints of meaning we don't even recognize until the years, loves, worries have tempered the cloudy chatter of everyday concerns and have left only the brightest flashes: permanent, unchanging images that will most conspicuously blaze at that final, brilliant moment when our lives are said to pass before our dimming eyes.

the Asian War Complex, appeared in Alaska. It spread rapidly through the continent—east to Greenland and south to California and the American southwest. The central innovation of the package was the recurved bow, backed with sinew. This was a much more powerful weapon than the wooden self bow already known to the Native Americans, and came with body armor often made from slats of wood or bone. Clearly, it wasn’t just a hunting tool: it was used for war. Indeed, the appearance of the Asian War Complex in an area is usually followed by signs of intense warfare, such as a profusion of barbed bone arrowheads found embedded in human vertebrae.21

matured satisfactorily in that climate. Some green foods were available in the summer and some vegetables were grown and stored for winter. This diet, which included a liberal supply of fish, included also the use of livers of fish. One important fish dish was baked cod's head that had been stuffed with oat meal and chopped cods' livers. This was an important inclusion in the diets of the growing children. The oats and fish, including livers, provided minerals and vitamins adequate for an excellent racial stock with high immunity to tooth decay. For the Eskimos of Alaska the native diet consisted of a liberal use of organs and other special tissues of the large animal life of the sea, as well as of fish. The latter were dried in large quantities in the summer and stored for winter use. The fish were also eaten frozen. Seal oil was used freely as an adjunct to this diet and seal meat was specially prized and was usually available. Caribou meat was sometimes available. The organs were used. Their fruits were limited largely to a few berries including cranberries, available in the summer and stored for winter use. Several plant foods were gathered in the summer and stored in fat or frozen for winter use. A ground nut that was gathered by the Tundra mice and stored in caches was used by the Eskimos as a vegetable. Stems of certain water grasses, water plants and bulbs were occasionally used. The bulk of their diet, however, was fish and large animal life of the sea from which they selected certain organs and tissues with great care and wisdom. These included the inner layer of skin of one of the whale species, which has recently been shown to be very rich in vitamin C. Fish eggs were dried in season. They were used liberally as food for the growing children and were recognized as important for growth and reproduction. This successful nutrition provided ample amounts of fat-soluble activators and minerals from sea animal

Sometime later, radiologists from Lower 48 universities came to Alaska to measure radiation levels in villages where caribou and reindeer were the main source of food. The results, published in 1965, suggested that an Alaska Native who ate caribou or reindeer had a radiation body burden 22 times higher than the average Lower 48 resident.

That law that created the native corporations was the idea of tanik American corporations to undermine tribal integrity.” “What do you mean?” Bertie asks. “Everywhere else in the U.S., tribes have their own government, their own land, and their own money.” “They have a monopoly on casinos, you mean,” Bertie says cautiously. “Whatever it is. Our tribes in Alaska don’t have nothing. It’s the native corporations who have all the land and the money, and they’re the ones making decisions.” “But don’t you think they’re making decisions in the best interests of their shareholders, the native people?” “They’re just making money for their shareholders like any other corporation,” Mandy says. “And they hire taniks in Anchorage offices to carry out their business. They don’t care about whether people up here are taking their dividends and drinking them away. I hate to say it, but I got to agree with Luther. It’s a long, slow genocide, all done under the corporations’ laws.

In 1924, Native Americans were granted U.S. citizenship, and the federal government considered it a national duty to “civilize” them,13 including Alaska Natives. Education was seen as an important force in this mission, and teachers were sent to native settlements to encourage changes in culture, religion, and language. School was taught in English, churches were constructed, and monogamous marriages and patriarchal households were encouraged or enforced, breaking up communal households .14 Historically nomadic Alaska Natives began settling around the schools and churches, often by order of the U.S. government, which in turn provided small-scale infrastructure and health clinics.15 What is now the village of Kivalina, for example, had originally been used only as a hunting ground during certain times of the year, but its intermittent inhabitants were ordered to settle permanently on the island and enroll their children in school or face imprisonment.

There are three kinds of persons who practice discrimination against Indians and other Native people. First, the politician who wants to maintain an inferior minority group so he can always promise them something. Second, the Mr. and Mrs. Jones who aren't quite sure of their social position and who are nice to you on one occasion and can't see you on others, depending on who they are with. Third, the great superman who believes in the superiority of the white race. - Elizabeth Peratrovich

Around the Indigenous world, from Aotearoa to Arizona to Alaska, there is one common practice that is shared by nearly all Native people. We begin with gratitude. With each new day, new season, new life, or new endeavor, words and actions of thanks are consciously, generously, deliberately expressed.

I remember waking up and seeing the story on the morning news. The headlines read “Alaska Native Actor – Fugitive, Manhunt, Troopers, At Large. I thought, this guy is either gonna die in a shoot out or get eaten by a fuckin’ bear.

Worse for contemporary purposes, “Inuit” is also the name of a specific subgroup of Arctic societies, to which such northern indigenous peoples as the Aleutiiq in the Aleutian Islands and Innu in Labrador do not belong. If that weren’t enough, the Inupiat in Alaska, who belong to the Inuit subgroup but speak a different language than their cousins in Canada, have generally resisted the term “Inuit” in favor of “Alaska Native” or, sometimes, “Eskimo.

From John Haines: I recall an afternoon in October many years ago, when I stood on the edge of that high overlook near Maclaren Summit in the Alaska Range and gazed down onto the wide sweep of the Maclaren River Basin. The cold, late afternoon sun came through broken clouds, and the tundra below me was patched with sunlight. The river, a thin, silvery-blue thread, twisted through the subdued autumn coloration of the land. I was entirely alone at that moment…the land seemed incredibly vast and empty. far below me, a few scattered caribou were feeding in the meadows of the river basin…I felt as if I were looking down on a landscape elementary to our being, and that nothing had occurred to change it since the last of the continental ice melted from the earth, and the first grasses and shrubs began to grow.

From John Haines: You can kill off the original inhabitants, most of the world’s wildlife, and still live on the land…but a sure poverty will follow us, an inner desolation to match the devastation without. And having rid the earth of wilderness, of wild things generally, we look to outer space , to other planets, to find their replacements there…the prospect of an Alaska in which a million or so people are on the prowl with guns, snow machines, airboats, and four-wheelers is not only terrifying, it is finally unacceptable. An environmental ethic, believed in, practiced and enforce, is not just an alternative, it is the only one,…and it is sometimes possible to sense a genuine urge toward…a sane kind of plenitude, a fullness of spirit and being.

From Gary Snyder: I heard a Crow elder say: “You know, I think if people stay somewhere long enough-even white people- the spirits will begin to speak to them. It’s the power of the spirits coming up from the land.” Bioregional awareness teaches us in specific ways. It is not enough just to “love nature” or want to be “in harmony with Gaia.” Our relation to the natural world takes place in a place, and it must be grounded in information and experience. This is so unexceptional a kind of knowledge that everyone in Europe, Asia and Africa used to take for granted… Knowing a bit about the flora we could enjoy questions like: where do Alaska and Mexico meet? It would be somewhere on the north coast of California, where Canada Jay and Sitka Spruce lace together with manzanita and Blue Oak. But instead of northern California, let’s call it “Shasta Bioregion.” The present state of California (the old Alta California territory) falls into at least three natural divisions, and the northern third looks, as the Douglas Fir example, well to the north. East of the watershed divide to the west near Sacramento, is the Great Basin, north of Shasta is the Cascadia/Colombia region, and then farther north is what we call Ish River country, the drainages of Puget Sound. Why should we do this kind of visualization? It prepares us to begin to be at home in this landscape. There are tens of millions of people in North America who were physically born here but who are not actually living here intellectually, imaginatively, or morally. Native Americans to be sure have a prior claim to the term native. But as they love this land, they will welcome the conversion of the millions of immigrant psyches into “native americans.” For the non-Native Americans to become at home on this continent, he or she must be born again in this hemisphere, on this continent, properly called Turtle Island.

From Alan Thein Duening: Picture North America from space. Look at the upper left and start an imaginary line on the rugged coast of southern Alaska. Climb the ridges that encircle Prince William Sound. Cross the snowy teeth of the Chugach Mountains and descend through kettle-pond country to the feet of the towering Alaska Range. Rise again to the bitter heights and turning southeast along the crest, clip the corner of the Yukon Territory. Enter British Columbia and veer east through its folding north. Turn your line south when you reach the Continental Divide in the Rocky Mountains. Follow the divide down the thousand-mile spine of British Columbia, across Montana, along the buttressed ridges of the Idaho border and into Wyoming as far as Jackson Hole. There, leave the divide and turn westward toward the coast. Following the swells and benches that limit the Columbia Basin, dip southward into Utah and Nevada, then northward again around the high desert of central Oregon. When you approach the Cascade Mountains, veer southwest through the tangled topography of northern California to the crest of the Coast Range. Just north of San Francisco Bay, descend to the shores of the Pacific. The line you have drawn is an unfamiliar one. You won’t find it on maps. But it shows a geographical unit more real, in ecological sense, than any of the lines governments draw. You have drawn a biological region, a bioregion. Specifically, you have outlines the watersheds of rivers flowing into the Pacific Ocean through North America’s temperate rain forest zone with a fifteen-hundred-mile belt of rain forests along the coast. The unity of this diverse bioregion is the movement of its water; every ounce of moisture that the ocean throws into the sky and the sky hurls down on the land inside this region’s borders tumbles toward the rain forest coast. If it does not evaporate or get trapped in underground aquifers along the way, water will reach that dripping shoreline through one of several hundred swift, cold rivers. Most likely, it will travel through the Columbia or the Fraser rivers, home to the Earth’s greatest population of migrating salmon. This place, defined by water running to woodlands, has no perfect name. You can call it Rain Forest Province, the North Pacific Slope, or Cascadia… Natural units of place such as this have always mattered more to people than has humanity in general or the planet in its entirety. Indeed, history is unequivocal; people will sacrifice for villages, homelands, or nations, even giving their lives. But humans seem unwilling to sacrifice for their planet, despite the fact that it is now suffering proportionately greater losses from social decay and environmental destruction than most countries at war.

in the first two decades of the nineteenth century, the indigenous land base shrank by 600,000 square miles, an area roughly the size of Alaska.10

It is critical that we figure out the difference between culture and a response to oppression. Beating your wife is no one's culture. It is a response to a situation—in this case possibly the racism prevalent in Alaska against Native Alaskans and the minimal opportunities for Native Alaskan men to either maintain their traditional subsistence lifestyles or to find a place within the more recent cash economy. It is no more acceptable to condone such behavior than to blame poor academic performance on a "culture of poverty.

I remember a moment late in the 2008 presidential campaign when Barack Obama returned to his birth state of Hawaii for a vacation. Some pundits criticized this decision for the optics, arguing that our fiftieth state might strike some voters as exotic and foreign. At the same time, there was also a candidate on the ballot from the forty-ninth state, Alaska governor Sarah Palin. The glaciers and tundra of the Last Frontier are just as exotic as the beaches and palm trees of Hawaii, but I don’t remember hearing that Alaska was somehow bad for campaign optics. What I think was at issue wasn’t geography but race. Hawaii is the most diverse state in the Union, the result of waves of Asian immigration. By contrast, Alaska is predominantly white, save for a considerable population of Native Americans.

There are 566 Indian tribes, bands, and Alaska Native villages recognized by the BIA, and no one could be expected to know the name of every one.

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The very first U.S. census began on August 2, 1790, a year after the inauguration of President George Washington. Census takers in 1790 counted the number of persons in each household according to the following categories: free white males sixteen years and older, free white males under sixteen years, free white females, all other free persons, and slaves. Since then, every U.S. census has sorted people by race—but the racial groupings have changed twenty-four times over the last two hundred years. In the second census, taken in 1800, Indians were specified as a separate category of free persons. Chinese were added to the 1870 census. In 1920, race had become even more complicated. That census included ten racial categories: white, black, mulatto, Indian, Chinese, Japanese, Filipino, Hindu, Korean, and other. By the end of the twentieth century, the racial groupings were consolidated into five main choices: American Indian or Alaska native, Asian, black or African American, native Hawaiian or other Pacific Islander, and white.

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