Native Alaskan Quotes

We are Alaskan Native Indians, Native Hawaiians, and European expatriate Indians, Indians from eight different tribes with quarter-blood quantum requirements and so not federally recognized Indian kinds of Indians. We are enrolled members of tribes and disenrolled members, ineligible members and tribal council members. We are full-blood, half-breed, quadroon, eighths, sixteenths, thirty-seconds. Undoable math. Insignificant remainders.

I remember reading a novel once that said the native Alaskans who came in contact with the white missionaries thought, at first, they were ghosts. And why shouldn't they have thought that? Like ghosts, white people move effortlessly through through boundaries and borders. Like ghosts, we can be anywhere we want to be.

I REMEMBER READING A NOVEL once that said the native Alaskans who came in contact with white missionaries thought, at first, they were ghosts. And why shouldn’t they have thought that? Like ghosts, white people move effortlessly through boundaries and borders. Like ghosts, we can be anywhere we want to be.

By 1925, most Native Alaskans had made their pact with the modern age. They still hunted, fished, and traded on occasion, but their bread and butter was in hauling supplies and carting the U.S. mail along the trails. These were skills handed down to them by their parents and their grandparents. If the serum could rescue Nome from the ravages of an ancient plague, then its safe arrival by dogsled would be a testament to the hard-learned survival skills and spirit of the Athabaskans and Eskimos.

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

Part of the Hawaiian sovereignty movement that remains highly relevant today is the comparison between the rights of Native Americans and the rights of Native Hawaiians. Native Americans, along with Native Alaskans, possess constitutionally-enshrined rights to selfdetermination that Native Hawaiians largely do not. Although the US has, in modern times, recognized the rights and sovereignty of Native Hawaiians to mostly govern themselves and their islands, this recognition has not been made explicit. This lack of a clear-cut understanding and written legislation is a point of contention that continues even today, with many Hawaiian sovereignty groups fighting the US with awareness, protests, and the law.

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.

But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature.

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

One's course in life often pivots on small incidents.

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.

Or, said another way, Native Americans, unlike the people of more modern cultures, don't believe talking is the same thing as thinking.

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.

they were slowly learning English, not to the superseding of the native tongue but to the supplementing of it, bilingualism being the proper present goal of the Yukon Indians.

The Colonel’s journey was a harrowing one. Maybe it was doomed from the beginning, but I don’t see as to how that takes away from its importance. His expedition is surely the Alaskan equivalent of Lewis and Clark’s, and these papers are some of the earliest, firsthand descriptions of those northern lands and natives.

For Zin, it felt like the center of space and time, in that moment. As if the whole of the universe began and ended here, and there was nothing more central. It was a hallowed moment. Undeniably sacred. There was no individual ego, but rather a united circle. The Grand Entry moved in harmony with the spheres of the heavens. An energetic, circular hoop of energy and prayer in the form of tribal dancers.

Scientifically speaking,” Quinn said, “the northern lights are electrical discharges resulting from the interaction between wind and the earth’s magnetic field.” “Oh.” “But the Native Alaskans believe the lights were torches carried by old souls to guide the new souls into the next world.

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