Tag Archives: Tlingit

Healing and the Healing Pole at Glacier National Park

September 23, 2018 grizjohnson Leave a comment

Exactly two years after the Tribal House dedication in Glacier Bay National Park, five boats full of tribal members from Hoonah floated to the dock in Bartlett Cove at the entrance of the Park. Inside of Bartlett Cove a light rain fell and fog rolled through the trees – normal conditions for the homeland of the Huna Tlingit. The approximately 30 students on the boat departed in full red, black, and blue regalia with drums pounding. They were there to participate in the raising of a new totem, the Healing Pole, to recognize the reconciliation between the Park and Tribe in the last decade-and-a-half.

Glacier Bay National Park, Tlingit, Hoonah, Totem Pole, Tribal House — Photo Credit : Hoonah Indian Association by Ian Johnson

The students danced past the awaiting attendees at Bartlett Cove and to the beach. These songs were to welcome the people at the Park and those still arriving by water. They waited silently as the 42-foot dugout canoes were paddled in carrying elders, tribal members, and members of the National Park Service. Once the canoes disembarked all dignitaries werevon shore the rest of the ceremony commenced.

The canoes arrived on the shores of Bartlett Cove delivering elders, community members, and Park Service employees. Photo Credit : Hoonah Indian Association by Ian Johnson

Randy Roberts, Hoonah Resident and National Park Service Employee, welcomes to the canoes. Photo Credit : Hoonah Indian Association by Ian Johnson

The Healing Pole

In 2017, traditional carvers Gordon Greenwald, Herb Sheakley, Owen James, and Randy Roberts began to carve a new totem. The pole’s goal was to tell the story of the relationship between the National Park Service and Huna Tlingit. Much of that story is difficult to tell as the Park (and the preceding National Monument) was responsible for keeping the people of Huna from harvesting their traditional foods within the park boundary since the year 1925 and into the present.

Healing Pole, Glacier Bay National Park, Hoonah, Tlingit, National Park Service — The healing pole carvers were charged with a difficult task : tell the story of the Huna Tlingit and Park Service. Photo Credit : Hoonah Indian Association by Ian Johnson

The Pole Arrives

It takes a community to move a pole. On this day its weight was born by Tribal members and Park Service employees symbolizing the relationship between the two. Step by step it was moved to lay next to its final location at the entrance of Bartlett Cove.

Photo Credit : Hoonah Indian Association by Ian Johnson

Healing Pole, Glacier National Park, Alaska, Huna Tlingit, Hoonah Indian Association — Photo Credit : Hoonah Indian Association by Ian Johnson

The Friend Who Has No Eyes. No Spirit. Sheds No Tears. Has too Many Hands.

Gordon Greenwald, dressed in woven cedar hat and vivid regalia, stood in front of an expectant audience to talk about the story conveyed in the totem. The story was laid out from the bottom to the top. Fish, seagull eggs, devils club, and halibut demonstrated that Glacier Bay was the food basket of the Huna Tlingit. However, 250 years ago as the glacier surged forward and destroyed the villages in Glacier Bay the pole showed how people got in their canoes and scattered to new settlements. A lock and chain nailed to the totem above canoes showed that by the time the glacier receded the U.S. Government had converted Glacier Bay into a National Monument and barred them from using their homelands in the traditional fashion. Even more ominous was the blank, colorless, eyeless face above the lock and chain. Gordon explained, “Then came the friend you have that has no eyes. The friend you have that has no spirit. The friend you have that sheds no tears. The friend you have that has too many hands. The U.S. Government”. Waves in the totem show that the metaphorical waters of Glacier Bay were turbulent for years, but footprints above the waves demonstrated that “we walk in the footprints of our grandparents and ancestors” and those footprints eventually led to the Tribal House that crowned the pole.

Gordon Greenwald explains the meaning of the carvings and story of the Healing Pole. Photo Credit : Hoonah Indian Association by Ian Johnson

The Healing Pole was much different than the clan poles erected in front of the Tribal House as it incorporated traditional formline and modern carvings. The addition of the chain and lock provided a powerful, although non-traditional twist to the message of the pole.

Up It Goes

In due time it was time for the totem to be raised. The students sang traditional songs and audience members raised their hands to dance. Within 20 minutes the enormous pole was proudly displayed for all to admire and know the story it held.

Photo Credit : Hoonah Indian Association by Ian Johnson

The Process of Healing

As part of the healing process Hoonah Indian Association and Tribal members created matching robes to be given to the the Superintendent of the park and President of the Tribe. Receiving the robe, Park Superintendent Phillip Hooge hugged Julie Jackson and Darlene See warmly with tears in his eyes. His open emotions brought a smile to my face because it demonstrated the barriers that were being broken down. This was not just a stiff, formal presentation, it was a truly significant and meaningful transaction.

Phillip Hooge, Glacier Bay, Robe, Hoonah Tlingit — Park Superintendent Phillip Hooge receives a traditional robe created by the Hoonah People. Photo Credit : Hoonah Indian Association by Ian Johnson

Hoonah Indian Association President Frank Wright Jr. receives a matching robe. Photo Credit : Hoonah Indian Association by Ian Johnson

Dancing Together

With the formalities done outside it was time to go inside the Tribal house for stories and to dance and sing. Students let the procession and songs within the Tribal House. The emphasis on students during the event was heartwarming – it was done acknowledging the future leaders of the Huna Tlingit and their need to recognize, know, and participate in their culture.

Elders share the stories of their people in Glacier Bay with all present. Photo Credit : Hoonah Indian Association by Ian Johnson

Students, Youth, Tlinigt, Hoonah — Photo Credit : Hoonah Indian Association by Ian Johnson

A student hangs onto their drum between songs in the Tribal House. Photo Credit : Hoonah Indian Association by Ian Johnson

For me, the most powerful moment came when Park Service employees were invited to the dance floor. The dance began with institution leaders Phillip Hooge and Frank Wright Jr. As it progressed more and more people joined the throng. The moment was powerful – it was not that many years ago that such a blend of backgrounds, views, disciplines, and culture would have seemed impossible. As the dance tapered away it was obvious that spectators were as invigorated by it as the participants.

Dance, Park Service, Healing Pole, Hoonah Tlinight — Tribal members and Park Employees dance together in the Tribal house of the Huna Tlingit. Photo Credit : Hoonah Indian Association by Ian Johnson

The Healing Pole Ceremony is another chapter in the annals of history for the Huna Tlingit and the Park Service. The growth and relationships developed through the Tribal House, Clan Poles, and now the Healing Pole will need to be nourished to continue the healing and progress that is needed for the people of Hoonah. The fact that all around people acknowledged the need for that nourishment makes me feel hopeful for the future.

As a non-native spectator it was a privilege to be at this event. It was especially nice to have the context of the previous two events and my knowledge of working for the Tribe to help set the story. I am honestly pretty shocked by the openness of emotion showed from both sides – the plight and longing to actively use their homeland was evident through the stories of Elders and Tribal members. The acknowledgement of the damages done and the willingness to make good as the Government System allows could be seen in the Park Service employees. Because of the event’s blend of traditional and modern values, it continues to show the resilience of the Hoonah Tlingit – their ability to adapt will has and will ensure their culture is alive and well into the future.

In Alaska, Nature, Photography

Local Fungi to Dye For

September 21, 2017 grizjohnson 1 Comment

Everyone knows that some mushrooms are edible, but did you know that certain species of fungi and lichen can create dye for yarn and other materials in every spectrum of the rainbow? When Bessette wrote her book “The Rainbow Beneath My Feet: A Mushroom Dyers Field Guide”, she was being quite literal! I had the unique opportunity to scout for local dyeing mushrooms as part of a workshop led by SE Alaska mycologist Karen Dillman. We used the newly acquired mushrooms to dye yarn and silks. There is no doubt that I look at the forest floor with a different level of detail now! I think I may be hooked on this unique form of creating color.

All of these colors and more can be produced by mushrooms and lichens. Colors vary on species and treatment of the fungi while boiling.

A Bit of History

Natural dyes extracted from plants, minerals, and even fungi and lichens have been used for more than 5,000 years. In Europe, Karen explained that classic tweed colors in Scotland were extracted from lichens (Parmelia saxatilis). In Southeast Alaska, the bright yellow colors for Tlingit Chilkat Robes were derived from a lichen now called wolf moss. Within the United States the formalization of the process of dyeing with mushrooms and the resulting mushroom dyeing renaissance occurred when Miriam C. Rice began experimenting with and documenting the colors that each species of fungi and lichen created. Her resulting publications have inspired countless research studies since then and a wave of newborn mushroom dyeing enthusiasts.

The Fungi and Lichens of Dyeing

Picking the right fungi or lichen for the right color is a crucial first step in producing your dyes. Fortunately the old growth forests in Southeast Alaska are ripe with many colorful species of fungi and lichens (a side fact – there are thousands of species of fungi and about 1000 documented lichen in Southeast Alaska). For each of the species of fungi that we dyed with during the workshop I have included the color they produce and the general region they may be found.

Lobaria pulmanaria – browns (Southeast Alaska), sometimes called “lungwort”
Lobaria oregana – browns (Southeast Alaska), sometimes called “lettuce lichen”
Letharia vulpina – bright yellow and green (Idaho up through the Yukon)
Parmelia saxatillis – apricot and rusty browns (Southeast Alaska)
Orsalia (Umbillicaria genus) – purples (Nova Scotia), Rock Tripe (Umbellicaria) found in Southeast Alaska can produce purples as well.
Hydenellum peckii – blue (Southeast Alaska)
Hydnellum regium – black (Southeast Alaska)
Phaeolus schwinitzii – golds and greens (Southeast Alaska), sometimes called the dyer’s polypore
Dermocybes spp. – oranges and yellows (Southeast Alaska)

Fungi and Lichen are picky about the habitats they live in. Most species strongly associate with certain plant communities, individual species of plants, or types of food (wood, bone, sphagnum, and many other things). For each of the fungi and lichen above you can increase the efficiency of your search by understanding their ecology. Dermocybe species are found at the bases of old growth spruces and hemlocks and the Rock Tripe (Umbella caria) lichen is associated with rock faces, and often grow in the alpine. Of course, mushroom diversity differs by region, so as you are walking around take note of the locations you find your dye mushrooms and look for similar features elsewhere.

Cortinarius, Dermocybe, Dye, Red, Orange — These two species of Dermocybe mushrooms (in the Cortinarius family) are found in Southeast Alaska. One provides vibrant reds and one provides a vibrant orange.

Dermocybe species for dying oranges and reds.

Letharia vulpina for yellows and greens.

Red Cortinarius (Demoncybes spp) for dying

The Process of Dyeing With Fungi

Dyeing with mushrooms is actually quite easy – in many ways finding the mushrooms and getting them in enough quantity to dye with can be the difficult part! The most important thing is to add equal parts fiber (yarn, silks, grass, cedar bark) and mushrooms. The amount of water will not lighten the color of your dye because the dye is attracted to the mordanted yarn, so be sure to add enough water cover your fiber. Once the mushrooms are in the water, bring the water to a boil. As it heats you’ll immediately see the colors extruded from the mushrooms. You can boil the mushrooms for various amounts of time, and the longer you boil the more intense the colors will become. Straining the mushrooms from the dye is optional. Add the fiber to the dye and simmer the fiber for awhile – it will transform from white to bright!

Fungi Dye, Mushroom, Red — Look at the intense reds that resulted from boiling red Dermocybe mushrooms! When dying with red Dermocybe, be sure to removed their stems or you will end up with an orange dye because the stems are yellow.

When you first begin you may be uncertain of which color will come from each species of mushrooms. To save some time and precious mushrooms you can boil up a bit of water and pour it over a mushroom sample. After 10-15 minutes the color should be evident if the mushroom is useful for dyeing. To test lichens, try adding them to a bit of bleach (be sure it’s newish bleach, old will not work) to extrude the colors. If you like the colors produced by the test you can boil up the rest of your mushrooms right away or preserve them for later by drying or freezing.

Fungi Dye, mushroom, dye, yarn — Testing your mushroom for color is as simple as pouring some boiling water into it and waiting to see what colors emerge.

In order to derive the most vibrant colors and best results, you will need a bit of luck, some patience and a small knowledge of chemistry. Several of the mushrooms and lichens that we dyed with could be modified by adding alum or iron to the water. These two minerals are preferred because they are non-toxic and can be dumped out safely after the dye is used up. Adding iron to yellow dyes will generally make them turn brown. By changing the pH with soda ash to basic water (pH 9 or 10) you can transform the colors from black to blue when dyeing with Hydnellum suaveolens. You can keep experimenting to find new chemistry that changes the color – just be sure to closely document what you did!

Most of the fiber materials are “raw” and need to be prepared to accept the dye. You can mordant wool yarn with iron or cream of tarter to achieve different colors. However, mordant is not necessary for lichen dyes, only mushrooms!

The Results

We used the dyes that we created to stain wool yarn and silk scarves. We also experimented with chiton shells from gumboots, and spruce roots. The results were incredible and stunning! Each skein of yarn extracted from the water baths was draped over the back of a chair to dry and added to the spectrum of color created by it is predecessors. We were pleased to see that some of the dyes were penetrating enough to color the bone-hard chiton shells and the tough, lignin of the spruce roots. I am a novice knitter, and the incredible vibrancy of the colors produced got me thinking about my next project – whatever that may be.

Fungi Dye, Yarn, Color, Red, Blue, Purple, Orange, Brown, Gray — All of these colors were made from mushrooms and lichens that we boiled during the workshop!

Chiton, Dye, Fungi, Musrhoom, Dermocybe — The red Dermocybe mushrooms were able to dye bone-hard chiton shells.

All of these colors and more can be produced by mushrooms and lichens. Colors vary on species and treatment of the fungi while boiling.

Thank you to Karen Dillman for introducing these techniques to us! Also thank you to Ron Hamill for his unwavering and undoutable knowledge of fungi. Karen attempted to pass on years of learning and experiments in a short day. To learn more about dyeing with fungi and lichen check out the resource books she recommended.This unique form of creating color is a learn-by-doing process. So, I hope you get out there and do it!

These books can provide a great resource for new and advanced dyers.

feature, In Alaska

Petroglyph Beach : Tlingit Art From Before the Time of the Pyramids

September 8, 2017 grizjohnson 1 Comment

In Wrangell, Alaska the Petroglyph Beach Historic Site is a rocky beach that stretches to the north of the Wrangell Island along the coast. Among the field of kelp, sand, shells and slate-gray rocks are carved the testaments of early Tlingit people from 8,000 years ago. In fact, with over 40 known petroglyphs, the beach contains the highest concentration of petroglyphs in all of Southeast Alaska! These carvings were undoubtedly significant to history Tlingit people, but their true meaning has been lost and shrouded by history.

I enjoyed carefully walking around the site to discover new designs in the rocks. It is hard not to be in awe of this location when thinking about its relation to early human events. Globally at 6,000 BC, the pyramids of Egypt had not started construction, and people were only just starting to practice agriculture. It wasn’t until about 5,000 BC that basic crop cultivation began, and in ~5,700 BC the eruption that formed Oregon’s crater lake began – certainly the Tlingit people felt that blast reverberate up the coast! The carvings are a testament to the long history of Native Alaskan occupation of Southeast Alaska, and their rich cultural history. Even without fully understanding their meaning you can grasp at their significance.

Wrangell, Alaska, Petroglyph Beach, Historic Site, Petroglyph — A twisted face and eyes.

This face is very worn and hard to distinguish.

Adventure, feature, In Alaska, Life Expeiences, Photography, Videography

Raven and Eagle Totem Raising at Xunaa Shuká Hít

June 1, 2017 grizjohnson 1 Comment

Last year when Xunaa Shuká Hít was built in Glacier Bay National Park it was a joyous day. This incredible structure reconnected the Huna Tlingit to their traditional homeland, but it was still missing a key part of a tribal house : it’s totems to tell the stories of those within. On May 20th, 2017, the citizens of Hoonah returned again to their homeland to celebrate raising two totems in front of their tribal house.

Arriving at The Tribal House

It was a moody day with gray clouds and no wind as our catamaran pulled from the dock, sped through Port Frederick, and crossed into the expanse of Icy Strait. Each of the 130 passengers on board were familiar with the trip, and we passed all of the familiar landmarks along the way to mark our progress over the 25 miles : Hoonah Island, Flynn Cove, Eagle Point, and then Point Adolphus. Off the right side of the boat, in the distance a Humpback Whale began to breach near Pleasant Island. It rose from the water eight times in short succession before it stopped its gigantic splashing. The spectacle had the kids and adults on the boat watching out the window with exclamations of delight. The excitement of the return to Glacier Bay was growing with each mile closer and each new wonder.

There were many drums on the boat, and they started to pound and the students and travelers singing started as we approached Glacier Bay. Each drum was hand-crafted and the baton resulted in an echoing boom that filled the ship. Even in the top deck you could hear the drumming below. We reached the border of Glacier Bay National Park along with a second catamaran from Juneau. Tobacco offerings were made to the ocean to welcome the ancestors of the Huna Tlingit, and a song that was sung expressing the sorrow of leaving the park 250 years ago as the glacier advanced was. It isn’t as often that songs of mourning are performed, and the slower drum was syncopated with a melody that easily conveyed the sorrow of departing their homeland even if I did not understand the words.

Glacier Bay, Totem Raising — The tobacco ceremony welcomes the Tlingit Ancestors back to the park.

Our catamarans crossed the park boundary, and in front of us, two, 42-foot, red dugout canoes came into view. Colorful, hand-carved paddles splashed in the water to propel the boats, and soon the canoes were between our catamarans. Each canoe’s speaker welcomed us to the homeland of the Huna Tlingit and then we were led to shore.

The hand-carved dugout canoes greet the arriving passengers from Hoonah and Juneau.

Raising A Totem

This might be an obvious statement, but totem poles are not light. Each of poles (one of Eagle Clan and one for Raven Clan) weighed about 2,000 pounds and was carved from the trunk of a red cedar. Although some of the pole had been hollowed out, 12 feet of the pole maintained a solid core. The weight presented a couple of unique challenges – you have to be able to move it, and you have to be able to control the weight when standing it up. In order to move it, we slid poles under and 18 people stood on each side. It was truly an honor to be one of the members lined up on along the totem pole to deliver it to Xunaa Shuká Hít. We were reminded as we entered, that each one of was participating in history. We could all look back on the pictures of the day and tell our grandchildren that we were there the day the poles were raised. Thinking that to myself made my aching arms seem like much less of a burden.

With my place at the side of the totem, I was honored to be one of the bearers to the Tribal House.

Each of the poles told the story of the two primary clans (Eagle and Raven) and each clan married into them. Many of the stories are passed down through the clans and cannot be told to the public. However, representatives from each clan briefly explained the significance of the totem’s art. Before each of the poles were raised into place, their names were repeated three times by the entire crowd to breath life into them.

The intricate carvings of the totem tell the story of the clans of the Tribal House.

Traditional pole totem pole raising may last up to a week with many feasts, speeches, and longs nights of singing and drumming. Large poles raised in the traditional method require a huge amount of engineering to leverage the pole into place. As it was explained to me, there are many ways to put up a totem pole, and the method you choose is dictated by your resources and experiences. The totem pole raising at Xunaa Shuká Hít also used the resources available. To ease our backs and ensure safety, a large crane positioned the pole onto its metal backing where it was mounted into place by master carver Gordon Greenwald. Each went up and smoothly. With the poles in place in front of the tribal house there was only really one thing left to do – go inside to eat together, to sing, and to dance.

The tribal house smelled strongly of pine. I think the smell was exacerbated by the heavy rain that fell outside and the humid conditions inside. I love the smell of the tribal house! Every corner was packed with people, and and the red, blue, and black regalia worn by many offset the yellow, wood walls. As lunch finished, a group of traditional Tlingit drummers, singers, and dancers from Sitka performed for the audience. Their drum echoed through the house, and the mostly male chorus was very powerful to listen to. The music and the atmosphere caused my skin prickle and my hair to raise on my arms. Each performer was equally impressive to watch. Their colorful, yellow, white, and blue Chilkat robes twirled with each step and movement. We ended the day with an hour (or more? I lost track of time) of dancing from the community. The joyous songs brought all members of the house to their feet to join in the festivities.

Dancers in Xunaa Shuká Hít

The power of a day like this is hard to convey in writing and in pictures. If I were to think of an analogy that I hope makes you feel how I perceive the Huna Tlingit to feel, imagine going home for Christmas after being gone for 5 years in a foreign land. In your grandparents house, the Christmas tree reminds you of the last time you were there. Many of the sights an smells are familiar and memories of your childhood of opening presents and eating pie Christmas morning obligate you to tell stories to the young people around you of Christmases past. You realize, that although you are home for Christmas, the true joy is in knowing that you are passing on the tradition and stories to the next generation. Perhaps that’s true reason you are home for Christmas. Passing on stories and traditions were a big part of why the Huna Tlingit raised their poles. That ideal of creating a place for their children to return to in the future was the unifying theme of the day. Although not all of our elders will be here in coming years, the totems at Tribal House will stand the test of time and tell the story of the Huna Tlingit for many generations to come.

The completed totems stand outside of Xunaa Shuká Hít

Culture, In Alaska, Life Expeiences, Photography

For The Past and For the Future : Xunaa Shuká Hít

August 29, 2016 grizjohnson 3 Comments

When the citizens of Hoonah, Alaska and surrounding Southeast communities arrived at Bartlett Cove in Glacier Bay National Park during the morning of August 25th, 2016, it was a homecoming over 250 years in the making. The powerful events of the day were the culmination of nearly two decades of collaboration between Hoonah Indian Association and the National Park Service which helped heal the past and prepare for the future.

Glacier Bay National Park is the traditional homeland of the Huna Tlingit. In the early 1700’s, Sit’k’i T’ooch’ (“Little Black Glacier”) in Glacier Bay National Park surged forward and pushed the Huna Tlingit from their homeland by destroying their settlements, including L’eiwshaa Shakee Aan. This forced the Huna Tlingit out of their homeland and they eventually settled in Xunniyaa (“Sheltered from the North Wind”) which is today known as Hoonah. Eventually the glacier receded and the Huna Tlingit began to hunt, fish and gather in Bartlett Cove where there had once been ice. However, in 1925 the establishment of Glacier Bay National Monument and regulations that followed ultimately led to a strained relationship between the people of Hoonah and the National Park Service. This was coupled with ongoing cultural loss due to integration into Western society. Through a tragic portion of American and Tlingit history much of the language and culture was lots due to repression. Fortunately in recent years patience and collaboration with the NPS has led to development of many program that have helped to strengthen the relationship and served to bring back traditional activities in the park boundaries. In 1995 the concept of a tribal house in the Park was first suggested and the dedication of Xunaa Shuká Hít on August 25th brought that dream to reality.

Entering the Park

The ride over to Bartlett Cove was marked by a Fire Bowl Ceremony symbolizing “feeding the ancestors” and remembering those who were no longer with us. This somber entrance was a reminder to me that this day was not only about going forward for the future, but also to commemorate and embrace those not able to see the day themselves. After the ceremony we continued to the shores of Barlett Cove and walked up to the Tribal House site.

To begin the ceremonies in Bartlett Cove the traditional donning of regalia commenced. Following tradition the opposite moeity members dressed each other while stating “this is not me placing this on you, but __________”, filling in the name of an ancestor. The regalia marked the clan that each was from with incredible artistry and color. The oldest robe was over 100 years old and its faded colors stood in stark contrast to the vibrant new shawls, but was no less incredible to see.

When entering the park we stopped to remember those who are no longer with us, but entering in spirit.

Canoe Landing Ceremony

After donning regalia hundreds of people walked down to the beach of Bartlett Cove and lit a welcome fire for the canoes. As I mentioned in my previous article, these hand-carved dugouts were commissioned for the entrance into the park and their emergence from the far shore was remarkable to watch. The heavy fog of the morning shrouded Bartlett Cove in a thick haze, and by squinting you could see the canoes appear through the curtain of fog. Custom-carved and painted paddles dipped seamlessly into the flat water and the three, vibrant-red boats glided closer to us. On the shore, many members of the community and kids from school were dressed in traditional colors, robes, tunics, and headbands. They stood on the shore waiting expectantly and with anticipation. The canoers approached with their paddle blades raised in the air to signify they came in peace. As the bow of the canoe slide onto shore and the first feet set onto the beach drums broke out, and with paddle blades raised the pullers danced while the throngs of people and brilliant color swayed to the music. As the songs receded the canoe was hoisted onto many shoulders and brought to the Tribal House. A beautiful, hand-woven Chilkat Robe was presented to Master Carver Wayne Price. He was the first of many to wear the robe to celebrate canoe journeys as the robe will travel to future events which include canoe journeys.

Xunaa Shuka Hit, Tribal Dedicaiton, Hoonah, Glacier Bay National Park, Canoe, Tribal House

Waiting for the canoe to arrive at Glacier Bay National Park, Bartlett Cove, Alaska.

The canoe and paddlers arrive in Bartlett Cover, Glacier Bay National Park, Alaska.

Breaking into song as the canoes arrive.

Carrying the canoe to the tribal house.

Master Carver Wayne Price wears the newly woven canoe shawl.

Each paddle was hand carved and painted and tells something about its paddler.

A stack of colorful, hand-carved paddles that delivered the canoes to the Tribal House.

An ornate and vibrant paddle leaning against the tribal house at Bartlett Cove.

Tree Ceremony

Without the correct process the dedication of the tribal house would not be complete. Per tradition, the tree ceremony acknowledged the resources that were required to make the tribal house and canoes. Without the yellow cedar and spruce nothing would have been possible.

Screen Ceremony/Naming Ceremony

All of the artwork in the Tribal Households symbolize stories that are just waiting to be told to be told. During the screen ceremony the clan leaders described the exterior screen of the Tribal House to let the people know what the design symbolized. Finally the name of the Tribal House was announced and breathed life into the Tribal House. Xunaa Shuká Hít. The crowd repeated it three times and it gave me goosebumps. The name approximately translates to “Huna Ancestors House’”. It could not be a more fitting name for a building made to tell the story of the past and prepare for new generations.

It was a privilege to walk into Xunaa Shuká Hít with the Tlingit People. The inside smelled of fresh cedar and spruce, and throngs of people packed around the edges to leave room in the middle for the elders. Each clan leader began to tell the story of their clan as expressed on the interior house screen and house poles. Their stories mingled with the low murmur of the crowd. As they concluded the drums started to pound and the dancing began. The sound made the walls of the tribal house throb and pound. It was a joyous end to a dramatic and memorable day.

The screen ceremony and naming ceremony was led by the clan elders.

Throngs of people listening to the stories of the elders.

The pounding, thumping, joyful dance of the Huna Tlingit in their tribal house.

Regalia

For me one of the most incredible pieces of the dedication was the art and colors of traditional Tlingit ceremonial clothing. Many of these pieces of regalia are only exhibited during special events. The blankets and robes depict clan crests which are images that document a significant event in a clan’s history and stake claim to a particular bit of territory. An example of this may be seen in the Chookaneidi regalia. In it, the octopus design is meant to memorialize an event in which two Chookaneidi men gave their lives to defend the community against a giant octopus. The crest then stakes the Chookaneidi claim to the Inian Islands where the event occurred.

Colorful regalia telling the story of the Tlingit clans and their history.

The Future of Xunaa Shuká Hít

The tribal house dedication is only the beginning of a greater and better relationship between Glacier Bay National Park and the people of Hoonah. This photograph of Tribal President Frank Wright shaking hands with NPS Superintendent Philip Hooge says a lot about a relationship that is starting to bud and provides hope that future trips to Xunaa Shuká Hít will continue to remember the past while preparing for the future.

Phil Hodges and Frank Wright shake hands after receiving the NPS Directors award for collaboration. — Philip Hooge and Frank Wright shake hands after receiving the NPS Directors award for collaboration.

Special thanks to Mary Beth Moss of the National Park Service for her review of this article.

Culture, In Alaska

The Tlingit Cultural Heritage of Hoonah, Alaska

August 26, 2016 grizjohnson 7 Comments

Since I arrived in Hoonah, Alaska in March I have been thrilled and privileged to experience the beauty of Tlingit culture and the dedication of those creating traditional art. The constant, thudding-pulse of adzes sticking into wood have resonated outside of my office. Each swing by the carver has pulled a woodchip from a 45 foot long, 3 – foot diameter spruce log. Two of these logs are being carved into traditional dugout canoes. In a separate area, two 45-foot long facades, and four totem polls telling the oral history of the Tlingit were being painstakingly carves by hand. Each bead of sweat, aching muscle, and hour of lost sleep were in preparation of the re-entrance of the Huna Tlingit to their traditional homeland in Glacier Bay National Park which occurred on August 25th, 2016.

Canoe

The commissioning of two, 40+ foot dugout canoes resulted in the largest, traditional dugout canoes in Southeast Alaska. The effort was lead by Master Carver Wayne Price, and after nearly a year of carving by a slew of volunteers, the final boats are incredible to behold. The process starts by flattening the top of the spruce log. From there the wood is pulled out of the center resulting in a hollow, log with curved edges. The log is steamed by heating volcanic pumice found near Hoonah and placing it in the canoe which is filled with water. Like a rib-spreader, the cavity of the canoe is opened up little by little by wedging in longer boards. Incredibly, the first canoe started with beams at 39 inches and expanded to 69 inches! The tree was able to accommodate 30 inches of new space. Once spread the canoes were given a modern touch with fiberglass and paint. The painting style follows the traditions of the Tlingit people. Each canoe was outfitted with a sail that in the right conditions can push the large vessel up to 8 miles per hour.

The first time the canoe went into the water was a very powerful moment. Flat conditions greeted the paddlers, and as they moved out near a couple of miles near Cannery Point two sea otters fed in the kelp bed. The 42-foot dugout was accompanied by two smaller dugouts and the paddlers inside worked in unison to make the canoe glide through the water with surprising speed. As they rounded Cannery Point, it is likely they were the first to do so in a dugout in several decades or more. The first journey was a landmark moment for the carvers and the community and set the determination for the second canoe to be finished in time for the Tribal House dedication. I was fortunate enough to witness the canoe on the waters several more times during training sessions; its red sail was striking against the often gray conditions of Port Frederick! The legacy of these canoes will live on for decades to come.

Canoe, Dugout, Hoonah, Alaska, Tribal House Dedication — A giant spruce log is given a flat top in preparation for the canoe carving.

Canoe, DuUnder full sail the canoes cruised up Port Frederick on a training run. gout, Hoonah, Alaska, Tribal House Dedication — Under full sail the canoes cruised up Port Frederick on a training run.

Tribal House Screens

The Tribal House being built in Glacier Bay National Park at Bartlett Cove will be built in the traditions of Huna Tlingit Clan Houses, but is different as each of the four clans will be represented in the structure. Historically, Clan’s each had their own house. This presented a unique challenge for Master Carver Gordon Greenwald. It was necessary for him to design the “screens” of the front building facade and inside to tell the history of the four clans (T’akdeintaan, Wooshkeetan, Chookanedi, Kaagwaantaan). By listening to the elders a couple of days he drew the design for the screens and house-post totem poles. As he told me the story of the meaning of one of the screens, I was astounded by the information the artistry held. The intricacies of the hand carves wood brought the stories to life and were part of the reason it took five years for the work to be completed.

The story in the screen is complex, and represented by small and intricate details in the carving. My account here should in no way considered to be complete. Rather, I hope it gives you insight into the deep meaning of these powerful works. There were originally 4 clans that settled in Glacier Bay. They came from Lituya Bay (on the left side of the panel) where their was a glacier. In the panel, you can see the spirt of the glacier. However, in Lituya Bay, there was a large tsunami (scientists now know it reached 1,400 ft) that washed a large and very dangerous rock out the mouth of the bay. It allowed for safer travel in and out of the bay. The people of of Lituya bay are still anchored in Lituya Bay even though they now live in Mount Fairweather. In the panel you can see the canoe anchored in Lituya Bay and the spirit of Fairweather Mountain symbolizing that. The people of Glacier Bay were very used to icebergs in Icy Straits, and around the panel the spirits of the icebergs are predominant – however each carved spirit is different as no iceberg is the same as the next. In the center of the panel is the spirit of the Glacier. It is that glacier that pushed the Tlingit people from Glacier Bay 200+ years ago when a girl called the glacier towards them by throwing out fish bones – she called it to them as you would call a dog. In the panel, you can see the glacier reflected in the girl’s eyes. Even though they were pushed out by the glacier, there are others still anchored in Glacier Bay. Both Porpoise and Octopus are still anchored in Glacier Bay. Wolf and brown bear are still anchored in their homeland. The panels also indicates the importance of the marbled murrelets when the Tlingit lived in the mountains during the great floods. Finally, at the top of the panel is a canoe with no crest or design. It represents every else who are welcome to join the Huna Tlingit in Glacier Bay – the paddles are raised to signify friendship. It shows they have nothing to hide.

The enormous size of these panels is hard to represent in a photograph. Each facade is constructed from a single (!!!) yellow cedar planks. They stretch 18×45 feet.

Tribal House, Glacier Bay, Screen, Hoonah, Gordon Greenwald — The screen of the inside of the tribal house stretches 45 feet long and was made from a single yellow cedar!

A finished house pole for the Tribal House in Glacier Bay.

A tribal house totem pole stands completed.

The time that I’ve spent with the carvers and learning about these incredible projects has helped provide a connection to a community and a culture. I hope in the years to come that I continue to understand more fully the meaning hidden in their incredible artwork.

Culture

Culture and Herring Eggs

April 17, 2016 grizjohnson 2 Comments

Even though I am a brand new member of the the community, I heard the buzz and the word on the street : the herring eggs would be arriving from Sitka soon on the Shirley N. Hoonah is strongly tied to the forage of the ocean; many are dependent on the resources it provides for subsistence and cultural identity. After a long winter, the herring egg harvest is a sign of spring and welcome source of protein. The Shirly N. arrived at 5 PM and the sun started to break through the clouds. From her hold containing thousands of pounds of fresh eggs came the first loads of branches laden with herring eggs. They were loaded into the back of waiting four-wheelers and brought to the elders in the community. The smiles on everyone’s face was infectious and the importance of the event was obvious! I was excited to take part the traditional herring egg harvest and learn about the significance of the resource to the people of Hoonah.

When herring spawn, their eggs attach firmly to strands of kelp and other structure in the water. Traditional harvesters use this to their advantage and strategically lay bows of hemlock in the water to collect the eggs so that they will stick to the branches. Timing is everything, and often the peak of the spawn may be detected by the color of the water which is turned white from the spawn of countless herring. Once collected the eggs may be used in salads, boiled, pickled, frozen, dried for future uses, or many other purposes. I personally enjoyed them parboiled with a side of rice and a slab of fresh king salmon. I found their texture to be excellent – like small kernels of corn popping in your mouth. They tasted salty and fresh, and now I know they are a sign of spring.