SHI for Alaskan Artists

Sealaska Heritage Institute

SHI’s Alaskan Native Artistic Mastery,
Inspired by its People

SHI
the arts.

From Then to Now: Northwest Coast Art and the Future Ahead

As part of our mission to perpetuate and enhance Tlingit, Haida and Tsimshian cultures, we are helping to perpetuate and promote Northwest Coast Native art.

Northwest Coast (NWC) art evolved over several thousand years in the rich and complex Indigenous societies of the Pacific Northwest of North America. Art adorned everything from monumental structures and ceremonial regalia to basic utilitarian objects. The simplicity of the design components—elements of a system known as formline—belie the complexity and sophistication that was achieved in this two-dimensional NWC art tradition. From the earliest contact with Westerners, wood carvings, weavings, and other cultural pieces depicting NWC art were aggressively collected by museums and visitors and acclaimed as one of the most distinctive and unique art traditions in the world. Today, this ancient tradition continues to evolve through the work of contemporary NWC artists.

NWC art occupies an important position in America’s artistic traditions and cultural history. Most importantly, it plays a significant role in maintaining the cultural diversity of the nation and the cultural survival of the region’s Indigenous populations. Like jazz music, which was designated a national treasure by Congress in 1987, NWC art should be designated a national treasure of the United States.

arts department

Northwest Coast Art and the Future Ahead

As part of our mission to perpetuate and enhance Tlingit, Haida and Tsimshian cultures, we are helping to perpetuate and promote Northwest Coast Native art.

Introduction
Mission
Art Sales
Introduction

Formlines are a fundamental element of traditional Northwest Coast Indigenous art, characterized by a distinctive curvilinear style used to create stylized representations of animals, people, and other forms. They are an essential part of the visual language of many Indigenous communities and are often used to convey stories, beliefs, and cultural values.

Using the metaphor of a “formline” as a bridge between the past and present suggests that art can serve as a powerful tool for connecting with our cultural heritage, understanding the traditions and beliefs of our ancestors, and preserving them for future generations. It also implies that art can transcend time and space, allowing us to communicate across ages and cultures in a way that words alone cannot.

Mission

We have a vision to make Juneau the NWC art capital, a quest that began with the construction of the Walter Soboleff Building, which is in itself a work of art and is adorned with monumental art pieces by three master indigenous artists of international acclaim. The creation of the NWC arts capital ensures the survival of NWC arts, providing untold sustainable social and economic benefits to the region and state.

SHI partners with Southeast Alaska school districts, tribes, nonprofit organizations, the University of Alaska Southeast and the Institute of American Indian Arts to carry out its art programming.

Art Sales

Sealaska Heritage Store

Alaska Native arts are sold through SHI’s Sealaska Heritage Store and its website. SHI assures that all art sold through the store that is marketed as Native-made is in fact Native-made, and not fake knock-offs that unfortunately are common in the retail market. Customers who buy through the store help support Alaska Native artists, and the proceeds help fund training in Native arts. The Sealaska Heritage Store is located at 105 S. Seward S. in Juneau on the street level of Sealaska Heritage Institute.

First Friday

SHI, the Sealaska Heritage Store, and Sealaska Heritage Arts Campus participate in Juneau’s First Friday, a monthly celebration of the arts. We host demonstrating artists plus Native artist and fashion designer vendors, who sell their work during the event. Artists and designers may click here to sign up for a free table.

Celebration Native Artist Market

SHI sponsors a Native Artist Market during Celebration, a biennial dance-and-culture festival that is one of the largest events in the state.

SHI’s Artist Resources

Click on the below links for more details:

Formline Kit & Curricula
Instructional books
Instructional Videos
Lectures on Northwest Coast Art
Performing Arts – Naakahídi Academy (Clan House)
Box of Treasures
Art Education Options
Formline Kit & Curricula

Formline design is part of a living culture and integral to the lifeways of the Tlingit, Haida, and Tsimshian.

“It surrounds us, and it holds us up. Our Northwest Coast art is ingrained in the social fabric and oral histories of our clans.” —Rico Lanáat ́ Worl, A Basic Guide to Northwest Coast Formline Art

In this project, we give students an introduction to formline design shapes and definitions, the importance of balance in the design form, and to ways an experienced Native artist would compose a formline design. We then provide them with tools to create their formline design. A key to this project is to see both the positive and negative aspects of a design and how each type influences and serves to shape the other.

SHI offers materials to teach Northwest Coast art, including an online textbook, flashcards, and curriculum boards. To order a hard copy of the textbook, contact the Sealaska Heritage Store at thestore@sealaska.com or 907.586.9114.

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Instructional books

SHI published the three-book series Tlingit Wood Carving, which includes step-by-step instructions on how to make a traditional Tlingit tray, hat, and mask. Learn the ancient Tlingit tradition of wood carving with artist Richard A. Beasley. You’ll also learn how to inlay abalone and opercula into the wood. Learn techniques used for millennia by some of the world’s most accomplished artists-the Tlingit of Southeast Alaska.

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Instructional Videos

SHI has posted numerous videos online, including a two-day formline workshop taught by Steve Brown, ovoid construction with David R. Boxley using Adobe Illustrator, and how-to video series showing spruce root weaving in practice, from harvesting the roots to weaving and finishing the basket, as well as some time talking with Delores Churchill, a master Haida weaver. This series was created to help revive the endangered art form of spruce root weaving and features several apprentices. The video documentation was gifted to SHI by Lindblad Expeditions as a way to give back to the cultures that their clients (tourists) are exposed to. Instructional videos on how to make horn spoons were created in an effort to save this endangered Northwest Coast art practice. Horn spoon instructor Steve Brown narrates the videos.

Videos are posted online on our YouTube channel and on our Vimeo page.

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Lectures on Northwest Coast Art

Watch lectures on Northwest Coast art by renowned Native artists and scholars, including Robert Davidson, Delores Churchill, and David Boxley.

SHI videos are posted online on our YouTube channel and on our Vimeo page.

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Performing Arts – Naakahídi Academy (Clan House)

NWC art historically included a rich performing arts tradition. In modern times, SHI has sought to integrate Native cultures into productions such as operas and plays. To that end, SHI sponsors Aadé sh kadulneek yé, which seeks to foster acting, Native language, and singing skills into adults for such performances.

Box of Treasures

It is committed to building educational and career pathways beginning in high school and extending throughout the collegiate and professional levels, and is implemented in partnership with University of Alaska Southeast, Juneau School District, Klawock City School District, Sitka School District and Sitka Tribe of Alaska.

A large portion of the programming is offered through the Sealaska Heritage Arts Campus, a hub for in-person and virtual course offerings taught by master artists and co-sponsored with University of Alaska in efforts to expand the Northwest Coast Arts degree program while increasing delivery methods.

The project is part of SHI’s efforts to galvanize the region’s economy and ultimately designate Northwest Coast Art as a national treasure. TIDES works collaboratively with SHI to facilitate a peer learning cohort that consists of High School Math teachers, High School NWC art instructors, and cultural specialists to participate in a series of virtual seminars/workshops in NWC arts and ethno-mathematics strategies; discuss curriculum, and foster avenues for peer support.

Art Education Options

Voices on the Land

Grades 4-8

Voices on the Land provides literacy-based, artist residencies in 4th and 5th grade classrooms, with Tlingit, Haida, and Tsimshian languages and cultural values forming the basis of instruction. The program integrates visual, performing, and digital arts with traditional knowledge. Through the experience, students use storytelling to create stop motion animation videos; learn the elements of Northwest Coast formline design, while keeping an artist’s journal and making a traditional drum; and use the skills of the actor’s toolbox and reader’s theater to explore and perform Raven Stories handed down through the ages. Voices on the Land also provides an in-person summer and winter arts intensive program for students in grades 4-8, as well as a virtual summer intensive program for students in grades 4-8 who live outside of Juneau.

Download Workbook

Atnané Northwest Coast Arts Academy

High School

SHI sponsors Atnané Northwest Coast Arts Academy, a culturally integrated college and career readiness program for Alaska Native/American Indian high school students. Northwest Coast arts classes, team building activities, entrepreneurship training, and culturally affirming artistic lesson plans help students enter a career pathway in Northwest Coast arts. Open to all Sealaska shareholders regardless of residency. SHI will pay travel and lodging costs.

In addition, SHI has partnered with the Juneau, Sitka, and Klawock school districts to offer Northwest Coast arts courses to high school students in six high schools. Students have the option to earn college credit as well as high school credits, and the program supports the courses with accessible, authentic cultural resources.

Northwest Coast Arts Degree Program

Bachelor’s Degree

SHI has partnered with the University of Alaska Southeast (UAS) to develop and offer an Associate of Arts (AA) degree with an emphasis on Northwest Coast arts. The undergraduate program includes a wide spectrum of classes—from tool making to design, basketry and weaving among others. The program, which will be offered this fall at the university’s Juneau, Ketchikan and Sitka campuses, is part of a larger effort to establish a four-year degree track through UAS and the Institute of American Indian Arts (IAIA) in Santa Fe, New Mexico.

Thanks to an MOA between SHI, UAS, and IAIA, students who earn an AA degree with a NWC Arts emphasis have the option to transfer credits and pursue a Bachelor of Fine Arts degree from IAIA. Students can also work toward a bachelor’s degree in arts and sciences or education at UAS or the broader University of Alaska system.

In addition to art classes, the program requires students to complete courses in Alaska Native studies, Indigenous performing arts and a language class on beginning Tlingit, Haida or Tsimshian, as well as Northwest Coast design, art history and culture, art theory and practice, and career development for artists.

Museum Studies

Undergraduate and GraduateSHI offers summer internships to undergraduate and graduate students at SHI in Juneau and the Institute of American Indian Arts in Santa Fe, New Mexico. Interns gain hands-on experience with cataloging museum collections, object storage management, and exhibition planning, research, and installation.

Art Studies

Arts and Science Degree

SHI offers summer internships to art students who are pursuing an arts and science degree, preferably with a focus on Northwest Coast or Alaska Native arts through studio arts, performing arts and technology, or creative writing.

Arts and Museum Studies

Arts and Science Degree

SHI offers scholarships to undergraduate or graduate students who are pursuing:

  • Arts and science degrees with a focus in studio arts, performing arts, cinematic arts and technology, or creative writing, and which incorporate Northwest Coast Arts studies in their degree; or,
  • A degree with a concentration in museum studies

Art students must be enrolled in NWC arts courses at the University of Alaska Southeast or arts courses at the Institute of American Indian Arts. Museum studies students must be enrolled full-time at a US college.

SHI
Northwest Coast Training.

We have a vision to make Juneau the NWC art capital, a quest that began with the construction of the Walter Soboleff Building, which is in itself a work of art and is adorned with monumental art pieces by three master indigenous artists of international acclaim. The creation of the NWC arts capital ensures the survival of NWC arts, providing untold sustainable social and economic benefits to the region and state.

SHI partners with Southeast Alaska school districts, tribes, nonprofit organizations, the University of Alaska Southeast and the Institute of American Indian Arts to carry out its art programming.

Campus Classes in Juneau

Community Classes in SE Alaska

Online Classes

Master-Apprentice System

Native Arts in Prison

Designated Artists’ Space



SHI Alaskan Teachers Educational Resources

Sealaska Heritage Institute

SHI ALASKAN TEACHERS EDUCATIONAL RESOURCES

teaching resources for Alaskan Teachers

EMPOWERING EDUCATION THROUGH SOUTHEAST ALASKAN NATIVE CULTURE AND HERITAGE

It is critical that Native cultures be incorporated into public schools and that teachers have a general understanding of the cultures. Much of the knowledge and tradition of Southeast Alaskan Native people is as relevant today as it was millennia ago. Through our partnership with universities, school districts and other educational institutions throughout Southeast Alaska, educators are drawing on Tlingit, Haida and Tsimshian culture to teach core subjects and promote both cultural identity and cross-cultural understanding. Our education programs reach children at all educational stages, from pre-school to high school. Our scholarship program helps Alaska Natives who are Sealaska shareholders and descendants pay for college, university, and vocational and technical schools. And our curricula help educators teach Southeast Alaskan Native languages as well as core subjects integrated with Native culture, art, language and history.

Fostering Education Among Alaska Natives

Thru the Cultural Lens is a cultural orientation project designed to improve the educational outcomes of Alaska Native students in Southeast Alaska by providing high-quality, culturally responsive, and place-based training and resources to educators in the region. TCL develops and delivers virtual and in-person seminars to educators in Juneau, Ketchikan, Sitka, Hydaburg, Petersburg, Wrangell, and Metlakatla. Participants consistently show growth in their abilities to create and implement place-based, culturally responsive curricula and education practices. The program culminates each year in an education conference.

Find out more via the following click here

SHI’s Baby Raven Reads series offers culturally-based books for children up to age 5 and includes stunning place-based illustrations. SHI’s Baby Raven Reads literacy program was named a Library of Congress Literacy Awards Best Practice Honoree, one of 15 programs in the world to receive the honor in 2017.

Purchase the book

This award-winning book series was compiled and edited by Nora Marks and Richard Dauenhauer over decades and published by SHI and the University of Washington Press. These are must-have volumes for anyone studying Tlingit cultures. Titles include Haa Shuka, Our Ancestors: Tlingit Oral Narratives; Haa Tuwunáagu Yís, for Healing Our Spirit; Haa Kusteeyí, Our Culture: Tlingit Life Stories; and Anóoshi Lingít Aaní Ká: Russians in Tlingit America.

Purchase this book

SHI’s Box of Knowledge series consists of essays, reports, and books that the institute considers should be made available as a contribution to studies on Tlingit, Haida, and Tsimshian cultures, history, and languages. They are based on work carried out by researchers working in collaboration with SHI, contributions prepared by external experts, and work by staff.

Purchase this book

Box of Knowledge Catalog

Learn to carve using SHI’s Tlingit Wood Carving series. This section includes other books, such as SHI’s Tlingit, Haida and Tsimshian place-names book and a photo book of SHI’s biennial Celebration.

Purchase the book

Integrating culturally responsive place-based content with language skills development for curriculum enrichment. This unit is designed to develop the language of math with the students. The units include motivating activities to help the students retain the key vocabulary.

The unit is based on the Developmental Language Process, a highly effective vehicle for teaching and learning. Watch an informative video about the process in the reference section down below.

Contributors:

Joshua Ream
Christy Eriksen
Crystal Worl
Michael Obert

Contributors:

Kathy Dye
Linda Belarde
Donald Gregory
David Katzeek
Jim MacDiarmid
Michael Obert
Celeste Worl
Crystal Worl
Rosita Worl

Alaska History Timeline Narrative

The Alaska Native Claims Settlement Act: Relationship with the Environment How Raven Stole the Sun by Maria Williams, published by the National Museum of the American Indian Haida Creation Story adapted from Memoir of the American Museum of Natural History, volume X, book II—Haida Texts—Masset Dialect. By John R. Swanton, 1908, p. 307-31 Yup’ik Creation Story from In The Beginning— Creation Stories from Around the World, Virginia Hamilton, 2007 Yuma Creation Story from Geoglyphs, Rock Alignments, and Ground Figures, Gerald A Smith, UCLA Insitute of Archaeology, Los Angeles, 1983

Tlingit Migration Story (Based on Glacier Bay history) Told by Susie James (Kaasgéiy of the Chookaneidí clan), translated by Nora Dauenhauer. Excerpted from Haa Shuká, Our Ancestors. Sealaska Heritage Institute, Juneau, and University of Washington Pre ss, Seattle, 1987.

The Native peoples of Southeast Alaska migrated to their present-day homelands via a variety of routes. This included overland and coastal routes. The areas settled by the Tlingits became their kwáans. The inland Tlingit are found in the Yukon Territory of Canada. The Haida and Tsimshian both arrived in Southeast Alaska long after the initial arrival of the Tlingit. The Haida migrated to the southern areas of Prince of Wales Island and the Tsimshian to Annette Island, near Ketchikan.

Values are the rules that people use to live with one another. Beliefs are what people believe to be right. Not all cultures have the same values and beliefs. The values and beliefs of one group can clash with those of another group The values and beliefs of most Native tribes in North America underwent change or changed completely with contact. Despite this clash of values and beliefs, many Natives today continue to practice elements of their ancestral teachings.

Native peoples inhabited the islands and mainland of Southeast Alaska for at least ten thousand years. The relatively moderate climate of the area and an abundance of natural resources allowed for the development of highly sophisticated cultures. The social organization was complex and the development of Native art flourished. Most permanent communities began as camps or villages, with an economic base tied to fishing, forestry, and/or mining. Employment attracted many Native people to the permanent commercial centers of Southeast Alaska.

The Tlingit, Haida, and Tsimshian peoples of Southeast Alaska traded amongst themselves. They traded with tribes to the south and north. Many of them made long journeys over rugged mountains and rivers. People traded with others that they trusted and liked. The traders would form partnerships that lasted many years. During this time, people would visit with each other’s families. The would learn some of each other’s language. People exchanged goods up to three times a year. They would meet in places or villages that they had agreed on during their last trading trip. Sometimes it was difficult to decide the value of the goods. The value of goods changed often.

The Tlingits of Southeast Alaska are divided into two groups called moieties. The word moieties is from French and means “half ”. The Tlingit moieties are Raven (Yéil or—long ago—Laayaneidí) and Eagle (Ch’áak’). In earlier times, the Eagle moiety was known as Wolf (Gooch). The Tlingit who live in the interior in Canada still use the Wolf moiety. All Tlingits are members of one of the two moieties. The moieties are divided into smaller groups called clans. Members of one moiety refer to the other moiety as guneit kanáayi (opposite). All people in a moiety consider themselves related to one another. They are related to the members of the opposite moiety through marriage. Moiety membership is shown using an Eagle or Raven crest. Today, many people wear jewelry or their clan at.óowu (regalia) that show their moiety. In Tlingit life, it is important to have a balance between the Eagle and Raven.

There are many reasons for holding a ceremony. Approximately a year after a person dies, the clan of the deceased holds a ceremony. This ceremony is called a ku.éex’ in Tlingit, wáahlaal in Haida and loolgit in Tsimshian. It is sometimes known as a pay-off party or potlatch, which is a word from the Chinook Jargon. Today, Native Elders have asked the younger tribal members not to use the word potlatch. They have asked them to use their own tribal names for the ceremonies. During a ceremony, the deceased and the ancestors of a clan are remembered. It is a time for the clan members to end a year of mourning. The ceremony is held to remove grief. The ceremony is a time for people to get together with their kin. It is a time to honor the opposite moiety. The opposite moiety comforts the grieving clan. The clan of the deceased repays the opposite moiety.

Over time, the Native peoples of Southeast Alaska developed sophisticated art forms. Even many tools that were used every day were decorated with art forms. Stories, songs, and drama were also important art forms. The traditional regalia of the Southeast Natives can show power, wealth, and lineage. Native peoples respect the opposite clan and their ancestors in the making and handling of the regalia. Importance is placed on the maker of the regalia. Members of the opposite clan are asked to make the regalia. Regalia in Native culture are an acknowledgment of all ancestors who came before.

Traditionally, the tools used by Native people were also works of art. These tools included stone adzes and axes, drills, and carving knives made from stone, bone, or shell.

For generations, the Native peoples of Southeast Alaska lived in communal clan houses. These houses were the social centers of the communities and intrinsically tied to the people, their ancestors, and their heritage. Early missionaries and government representatives failed to appreciate the importance of the clan houses to the Native cultures. The break down of the clan house system signaled major changes to the Native cultures of Southeast Alaska.

For generations, the Native peoples of Southeast Alaska lived in unison with the environment and developed rich traditions. Land ownership was not viewed as an individual undertaking; land was owned by groups. Respect for the land was integral to the Native code of survival. Contact with Europeans forever altered the Native lifestyles and introduced foreign concepts of land and natural resources management. While the Russians were harsh taskmasters, to say the least, they did not expect assimilation of Native peoples into Western cultures. That concept appeared with the Treaty of Cession and the governance of America.

Writing pieces from: The Coming of the First White Man by George R. Betts. (Dauenhauer, Nora Marks, and Richard Dauenhauer. Haa Shuká, Our Ancestors: Tlingit Oral Narratives), and J.F. La Pérouse Visit to Lituya Bay, 1786 (Excerpts from journal. Dauenhauer, Nora, Richard Dauenhauer, and Lydia Black. Anóoshi Lingít Aaní Ká,Russians in Tlingit America: the Battles of Sitka, 1802 and 1804).

In 1867, Russia signed the Treaty of Cession which governed the sale of Alaska to the United States for $7.2 million. The Tlingit people living in Alaska were upset with the deal. They kept their independence during the Russian occupation and believed they owned the land of Southeast Alaska. Several councils of Tlingit clan leaders met to discuss their objections to the sale. In 1869, the clan leaders registered an official complaint with the United States Treasury Department that Alaska was sold without their consent. This effort was the beginning of Tlingit and Haida legal efforts and diplomacy to obtain title to their land.

The 1880 treaty was a typical federal policy and practice that failed to recognize Indian land ownership and functioned to transfer power to American hands. The Navy altered the Tlingit way of life in many ways. For example, the Navy told the Tlingit of American ownership of their former lands and introduced new rules around land ownership and usage. Prior to American confiscation of Tlingit lands, each clan owned and controlled specific geographical areas, and set guidelines for hunting and fishing. In 1881, Commander Henry Glass promoted the signing of a formal peace treaty between the Stikine Tlingit at Wrangell and the Xutsnoowú Tlingit at Angoon. This agreement contained language that regulated Tlingit hunting and fishing, and removed Tlingit jurisdiction and control over their former lands. The Navy also displaced Tlingit people from their traditional homeland, which violated the 1867 Treaty of Cession.

Kohklux’s map is the earliest known recording of southwestern Yukon. It portrays three-dimensional views of mountains along rivers and lakes that are clearly recognizable. The map is scaled—not in distance, but in the number of travel days between points. It also contains information about caches, villages, events, and living conditions. The map indicates an extensive knowledge of the land and the people. This knowledge was likely gathered from several sources, including both oral history and firsthand experience.

The Organic Act of 1884 established schools in Alaska for all children. The schools were set up “for the education of children of school age in the Territory of Alaska, without reference to race.” Sheldon Jackson, a Presbyterian missionary, was the general agent of education in Alaska. He used $25,000 provided by Congress to pay for mission schools set up for Native children. Federal subsidies for church-run schools continued until 1895, when the Bureau of Education assumed control of many Alaskan schools. The United States educational policy was to “civilize” Native children. In school, there were many rules in place that prevented Native children from speaking their traditional language. Often times, corporal punishment was used to discourage Native children from practicing their traditional culture. In 1905, the Nelson Act passed which also established two separate systems of education. The federal government was responsible for Native education, while the territorial government controlled white education.

In 1880, Chief Kaawaa’ee, a Tlingit of the Aak’w Kwáan, led Joe Juneau and Dick Harris to gold. Prior to the gold find, the non-Native population in Alaska was less than 400. After the discovery, thousands of miners and settlers arrived. This put pressure on Tlingit land. The Organic Act of 1884 established a land district (a type of administrative land division) and branches of government in Alaska. The law gave title to land held by non-Native people in the new territory, but did not allow Alaska Natives to acquire title to their land. The first duty of the new land office was to give legal title to mining claims. A number of Tlingit people attempted to file mining claims, but were denied because they were not United States citizens. Although the Tlingit still owned southeast Alaska under aboriginal title (a common law doctrine that the land rights on indigenous people persist even after settler colonialism), they did not benefit from wealth generated by the mineral resources.

The Alaska Native Brotherhood was founded in 1912. Originally, there were thirteen members: twelve men and one woman. By the mid-1920s, there were chapters, or camps, in many Tlingit villages, and an affiliate organization, the Alaska Native Sisterhood. The brotherhood and sisterhood fought for the rights of Alaska Natives. Their efforts were helped when brothers Louis and William Paul joined the brotherhood. These two men led many of the legal and political battles for the organization.

The Central Council of Tlingit and Haida Indian Tribes of Alaska (CCTHITA) was founded in 1935 and was the first federally recognized tribal government representing the Tlingit and Haida people. It was founded in response to efforts and actions undertaken by the Alaska Native Brotherhood and Sisterhood in their effort to obtain a representative and federally recognized tribal government. An initial function of the Central Council was to bring suit against the United States for aboriginal claims. The Central Council believed the federal government had unfairly taken lands from Native people in Alaska when it created the Tongass National Forest, Glacier Bay National Monument, and the Annette Island Reservation. The Central Council believed the land taken from the Tlingit and Haida was worth $80 million. The government valued the land at $3 million. A court-appointed commissioner estimated the land to be worth $16 million. The Tlingit and Haida were only awarded $7.5 million, however, as it was all the government was willing to pay. William L. Paul, the first Alaska Native lawyer, noted that the value of the timber sold from their forests totaled more than $600 million alone and recommended an appeal. But in 1968 the Central Council accepted the award. Claims for the remaining 2.5 million acres, which included hunting and fishing grounds, were carried over to the Alaska Native Claims Settlement Act of 1971.

In 1971, the Alaska Native Claims Settlement Act (ANCSA) was passed by Congress. The act extinguished aboriginal title for Alaska Natives. In return, Alaska Native people were compensated $1 billion and were allowed to retain ownership of 44 million acres of land. However, it is important to note that this means Alaska Natives had to give up the rest of the land (380.5 million acres), which was not granted to the corporations, for less than $3 an acre. The original legislation called for creation of twelve profit-making regional corporations and paved the way for approximately 239 village corporations to oversee the money and land. Although Haines, Petersburg, Ketchikan, Tenakee Springs, and Wrangell were historically Tlingit villages, they were not allowed to establish village corporations because their populations were mostly non-Tlingit or there were less than twenty-five Native residents living there at the time. A later ANCSA amendment allowed Ketchikan to form a corporation and receive land. Haines, Petersburg, Wrangell and Tenakee have not yet received lands.

Although facing many pressures over the years, Native culture has persisted in Alaska. This was due to many dedicated people and groups who kept Native heritage alive. The Alaska Native Brotherhood originally promoted efforts to suppress Native language and traditions. However, the organization led the revival of aboriginal culture by adopting traditional rules, procedures, and protocol for their meetings. By the late 1980s, the Tlingit language was spoken only by people over the age of 50. Nora Dauenhauer and several respected traditional scholars offered Tlingit language classes and developed curriculum materials. Although children are no longer speaking Tlingit as their first language, they continue to sing Tlingit songs in dance groups, learn cultural traditions at culture camps, and experience firsthand the vibrancy of their Native culture in action at ku.éex’, totem pole raisings, and other celebrations.

There was a dispute over who rightfully owned it. And, how many acres should be owned by all of us, protected in national parks and wildlife refuges? In 1971 an act of Congress was passed that ended the fight over who owns most of Alaska’s land. This act was the Alaska Native Claims Settlement Act or ANCSA.

Native leaders became effective lobbyists against some of the most powerful political and business leaders in the world. It all made for some interesting alliances. By the end of 1971 a compromise had been reached, and the land claims legislation had been passed by both bodies of Congress. In December, back in Anchorage, a special AFN convention was called to vote on the act as passed by Congress. On December 18th, the AFN delegates voted to accept the act, 511 to 56.

In 1971, President Richard Nixon signed the Alaska Native Claims Settlement Act (ANCSA). The fight over who owned the land in Alaska was finally settled after two hundred years.

What do the corporations created by ANCSA actually do? In most ways they are like any other corporation. They’re expected to make a profit. The Native corporations invest heavily in the economic growth of Alaska.

Once all of the 44 million acres promised through ANCSA are conveyed to the corporations, it will make Alaska Natives the largest private land owners in Alaska (Laster, 1986).

The Alaska Native Claims Settlement Act is not very big, but it has had a tremendous impact on the state. The act contains many components, all with the same potential for far-reaching benefits or negative consequences.

Section 7 of the Alaska Native Claims Settlement Act created the regional Native corporations. It was these, along with the village corporations, that received the land and money of the settlement (Laster, 1986).

The Alaska Native Claims Settlement Act created a new role for Natives in Alaskan society, politics, and business.

The Native corporations have changed Alaska in other ways. Before ANCSA, only about one half of one percent of all Alaska land was privately owned. When ANCSA placed 44 million acres under Native control, those 44 million acres became privately owned. That is more than 15 times as much private land than before the passage of ANCSA in 1971.

ANCSA cleared the way for construction to begin on the trans–Alaska pipeline. It allowed the state government to continue its selection of land promised in the Alaska Statehood Act. ANCSA also started a process that turned one quarter of Alaska into national parks and monuments. But for Alaska’s Natives it raised more questions than it answered.

This program is designed to meet the academic realities faced by high school students everyday using a development process that integrates culture with skills development. The values of Haa Aaní and Haa Shagóon are reinforced through the various activities in the program.

Contributors:

Stephanie Hoage
Matt Knutson
Tiffany LaRue
Jim MacDiarmid
Steve Morley
Bev Williams

Book One
As told by Robert Zuboff; Raven Boat, as told by Jennie White, and Kaakex’wri, as told by Willie Marks. Original source: Haa Shuká: Our Ancestors–Tlingit Oral Narratives by Nora Marks Dauenhauer and Richard Dauenhauer.

Download Book One

Book Two
As told by Charlie White*; Kaats’, as told by J.B. Fawcett*; Raven, the Rock, and the King Salmon, as told by James Klanott; and, The Coming of the First White Man*, as told by George Betts. Original source: Haa Shuká: Our Ancestors–Tlingit Oral Narratives by Nora Marks Dauenhauer and Richard Dauenhauer.

Download Book Two

Book Three
As presented by Jesse Dalton*;Koo.éex’: The Tlingit Memorial Party**; Moldy End, by John Swanton. Original source: Haa Tuwunaagu Yis for Healing Our Spirit, Tlingit Oratory by Nora Marks Dauenhauer and Richard Dauenhauer Original source: Celebration 2000, Sealaska Heritage Foundation

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Book Four
From John Swanton*; Mosquito, as told by Robert Zuboff**; Tlingit Renaissance*** *Original source: Tlingit Myths and Texts **Original source: Haa Shuká: Our Ancestors–Tlingit Oral Narratives by Nora Marks Dauenhauer and Richard Dauenhauer. ***Original source: Life Woven with Song, by Nora Marks Dauenhauer

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Book Five
Presented by John Swanton*; Some Slices of Salmon: Entering the Salmon Stream**; Raven and the Deer, as told by Katherine Mills; Tlingit Language and Oral Literature Research***. *Original source: Raven Story, Tlingit Myths and Texts **Original source: Life Woven with Song by Nora Marks Dauenhauer ***Original source: Life Woven with Song by Nora Marks Dauenhauer

Download Book Five

 

Contributors:

Ben Carney
Steve Morley
Wayne Woodgate
Jim MacDiarmid
Bev Williams
David Katzeek
Linda Belarde
Matt Knutson
Megan Gregory
Tiffany LaRue


Click Here to Access More Downloadable Documents, Dictionaries, Catalogs and more!

Related SHI Topics




Southeast Alaskan Native Language Resources

Sealaska Heritage Institute

SHI’s SOUTHEAST ALASKAN NATIVE LANGUAGE LEARNING and TEACHING RESOURCES (Tlingit, Haida and Tsimshian)

on/off shi Campus

Curriculum and Resources for Southeast Alaskan Native Language Learners and School Teachers

Elementary School (Primary School), Middle School and High School

The Sealaska Heritage Institute runs initiatives aimed at reviving the three ancient Southeast Alaskan languages: Sm’algya̱x (Tsimshian), X̱aad Kíl (Haida), and Lingít (Tlingit). During a period of extreme cultural persecution, the languages were all but lost, but in the last few years, many young people have discovered their ancestral tongue and, with the help of fluent Elders, are teaching it to others. In an effort to preserve and promote the languages, SHI has also released a number of language books. A plethora of knowledge about Southeast Alaska, including historical geological occurrences like glacier advance and retreat, may be found in the languages.

You can easily access all our language curriculum and resources via 1 place:



Online, searchable dictionary: Tlingit, Haida and Tsimshian (multilingual audio)

Click here to access our online multilingual audio dictionary



Language Apps

Download SHI’s Tlingit language apps on your mobile device. Apps include Learning Tlingit, which includes hundreds of entries, and Tlingit Language Games, which teaches words for ocean animals, household items and birds.

This app helps to build skills in the Southeast Alaskan Native languages. It contains hundreds of entries in more than 20 different categories, all with accompanying audio for vocabulary and phrases.

Learning Tlingit App

Learning Haida App

Learning Shm’algyack App


Language Games App

This app teaches Tlingit, Haida and Tsimshian words through the interactive games listed below.



Southeast Alaskan Native Language Dictionaries: Tlingit Dictionary, Haida Dictionary and Tsimshian Dictionary (print versions)



Tlingit Language Proficiency Scope and Sequence

The Tlingit Language Proficiency Scope and Sequence was developed by Tlingit language birth speakers, teachers, learners, and school administrators. Designed as a guide for teaching and learning the Tlingit language, it addresses four levels of language proficiency: Beginning Speaker, Beginning-Mid Speaker, Beginning Conversational Speaker, and Good Conversational Speaker. The levels are not grade levels; a person of any age may be a Beginning Speaker.



Beginning Tlingit Workbook

The goal of creating this workbook is to transition towards image-based language learning to encourage word-image association instead of Tlingit-word to English-word association. Additions have been made, and some optional grammatical explanations have been added through a number of different sections, but the basic philosophy remains the same: learn nouns that start off with sounds familiar to English speakers and begin introducing nouns with more challenging sounds. Phrases are introduced through substitution drills, where students can learn something basic and then make it more dynamic by adding other elements they are learning.

 



Southeast Alaskan Native Language Learning and Teaching Books

SHI has been on the forefront of publishing books to perpetuate and revitalize the Tlingit, Haida and Tsimshian languages. Texts include the most comprehensive dictionaries every published for the languages plus many other materials and tools.



Podcasts

Roots and Stems is an Indigenous language podcast that explores ways to support and join language revitalization efforts. Each episode features interviews with those in the field sharing their experiences in language learning and community. Artwork for the podcast was created by Tlingit artist Alison Bremner for Celebration 2018. Music is by Huk Tgini’its’ga Xsgiik Gavin Hudson of Metlakatla, Alaska.



Video and Audio Resources

Online resources include the Voices of Our Ancestors YouTube series in Lingít, X̱aad Kíl and Sm’algya̱x, and audio resources covering a wide range of topics, including verbs, tools, colors, places, and cooking phrases.

YouTube playlist: Voices of Our Ancestors language learning series. Watch as Tlingit, Haida, and Tsimshian language teachers say phrases in Lingít (Tlingit), X̱aad Kíl (Haida), and Sm’algya̱x (Tsimshian). In this video series, Lance X̱’uneiTwitchell, Benjamin Young, and Gavin Hudson share terms that are useful to Native language learners.

Lingít, X̱aad Kíl, and Sm’algya̱x vocabulary: These audio and video resources cover a variety of topics, including verbs, tools, colors, numbers, places, carved objects, and cooking phrases. The episodes are offered in audio (.mp3) or video (.mp4) formats.

Language summit: Our first-ever language summit, Voices of Our Ancestors, was held in Juneau in November. The entire three-day event was recorded and can be viewed on YouTube, with or without English translation.

Salmon Boy: Hear and watch the ancient story of Shanyaak’utlaax̱, Salmon Boy, told in Tlingit by storyteller Ishmael Hope of the Kiks.ádi clan with illustrations by Michaela Goade, also of the Kiks.ádi clan.

Clan Names (Eagle) (Audio by John Marks and June Pegues)

Clan Names (Raven) (Audio by John Marks and June Pegues)

Let’s Learn Language: Tlingit language use in everyday speech shown through the use of puppets. Ten lessons produced in 1969 by the Juneau Indian Studies Program. The speakers were Johnny Marks, a longtime contributor to SHI’s programs, and Eva Marks. Digitized through a partnership between Sealaska Heritage Institute and the Alaska State Library.

 

Audio Resources:



Posters and Cards

SHI has developed materials that can be printed and used in schools to teach Native words for things such as beach creatures, numbers and colors. This section also includes materials for games, such as Go Fish and Word Rummy.



Tlingit Invocation

The Tlingit Invocation embodies the Tlingit people’s deep respect for their ancestors, spiritual forces, and the wisdom embedded in their cultural heritage. It creates a sacred atmosphere and fosters a profound spiritual connection within the Tlingit community.



Tlingit Language for Elementary Schools (Primary School Grade K): Who Am I? (Aadóo sáyá X̱át?)

Tlingit children are traditionally taught their lineage through oral history. They learn their family history, what village they are from, what clan they are a member of, what moiety they belong to, and the crests they are entitled to use because of that membership. Through oral history they learn their Tlingit name, where it came from and what it means. Knowing who you are and where you come from is absolutely essential today even as it was generations ago.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-1): Totem Poles (Kootéeyaa)

One of the first things anyone who sees an old village site notices are the magnificent totem poles perched along the shore. To us today totems are beautiful works of art. To the Tlingit, Haida and Tsimshian people of Southeast Alaska they also hold deep meaning and are of great significance. They tell clan stories and describe important historical events. Some even signify the final resting place of clan leaders.

Tlingit Langauge Resources:

YouTube

 

Tlingit Language Learning/Teaching Documents

 

Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-1): Spruce Trees (Shéiyi)

This unit explores the use of the spruce tree. The roots provided containers for cooking, hats to keep people dry and lashings for many of the tools used. The trunk gives us canoes, paddles and temporary shelters, and the pitch was melted down and used as an antiseptic on cut and burns. Many atóow–clan treasures–are carved from the trunks of spruce trees or woven from the roots.

Tlingit Language Resources:

YouTube

 

Tlingit Language Learning/Teaching Documents

 

Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-1): Salmon I (X̱áat)

Five species of salmon are found in Southeast and the Tlingit people caught and preserved and continue to preserve each of them for both summer and winter use.

Tlingit Language Resources:

YouTube

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-1): Berries (Tléiḵwx’)

Some wild berries are not exactly palatable eaten alone. For example, currents and soap berries are best mixed with sweeteners. Berries, like the salmonberry, are usually served mixed with cultivated berries or other fruits such as bananas. This mixture is a common food at Tlingit events and ceremonies.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-1): Beach (Eék)

In this unit, students study beach creatures and gathering and processing techniques. This unit is best suited for the spring because many schools conduct Sea Week/Month activities during April or May.

Tlingit Language Resources:

YouTube

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-2): Red and Yellow Cedar (X̱áay ḵa Laax̱)

Using red and yellow cedar trees they made their homes, canoes, clothing, tools, dishes, baskets and monument poles. Today, Tlingit and Haida people continue these traditions, holding deep respect for the cedar and the gifts that it provides to sustain and enrich peoples’ lives.

Tlingit Language Resources:

YouTube

Tlingit Language Learning/Teaching Documents

Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-2): Plants (Kayaaní)

Although many needs are now met with commercially produced plant products, Tlingit people continue to gather plants for nutritious food, herbal medicine and to create cultural treasures. Tlingits believe everything has a spirit. Respect and thanks are expressed when gathering what nature provides.

Tlingit Language Resources:

YouTube

Tlingit Language Learning/Teaching Documents

Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-2): Hooligan (Saak)

The first high tide in May brings the celebration of returning hooligan, with seagulls, seals and seal lions, eagles, ravens, crows and people all joining in this welcoming of spring. Tlingit students learn the cultural and ecological rules to guarantee the return of this valuable food source in this unit.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-2): Herring (Yaaw)

Herring may not be a primary food source to Tlingit people; but those foods that we are so dependent on use herring as their primary food. Herring help teach us to respect all life and recognize how we are all linked to one another.

Tlingit Language Resources:

YouTube

 

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-2): Hemlock (Yán)

Herring may not be a primary food source to Tlingit people; but those foods that we are so dependent on use herring as their primary food. Herring help teach us to respect all life and recognize how we are all linked to one another.

Tlingit Language Resources:

YouTube

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades 2-3): Salmon II (X̱áat)

Upon settling in the region the Tlingit people adapted and developed their traditional food gathering around these resources, the primary one being salmon.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades 2-3): Sea Mammals (Hintaak.átx’i)

Hunting activities were determined by the seasonal availability of local resources. Tlingit people continue to have a great understanding of the environment. The techniques used to gather food have changed but subsistence hunting and fishing continue to be important today.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents

 

Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
David Katzeek
Yarrow Vaara
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades 2-3): Canoes (Yaakwx’)

Canoes were the primary mode of transportation used by the people of Southeast Alaska for hundreds of years. Tlingit people use canoes and other watercraft to support their coastal lifestyle, to gather resources, and for basic transportation.

Tlingit Language Resources:

YouTube

 

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
David Katzeek
Yarrow Vaara
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades 2-3): Alder and Cottonwood (Keishísh Ḵa Dúk)

Forests supply everything from berries on bushes, to wood for houses and fires. They provided materials for tools that made it possible for people to harvest and further use this valuable resource. Alder and cottonwood trees are the focus of this unit.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents

 

Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
David Katzeek
Yarrow Vaara
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-5): How the Raven Stole the Sun

The book, How Raven Stole the Sun is one version of how light was brought to the world. Listening to this story is necessary before introducing other activities in the unit. Viewing a video version of the story provides opportunities for comparison activities. Guided reading (for older students), retelling the story, studying the setting and writing additional “Raven as Trickster” stories are also part of the unit.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades K-5): Kaaxgal.aat, Elizabeth Peratrovich

In this unit, Tlingit students study the life and work of the remarkable Elizabeth Peratrovich, civil rights champion of Alaska. They learn about the importance of the Alaska Native Brotherhood (ANB) and the Alaska Native Sisterhood (ANS), and how these organizations continue to promote civil rights for everyone. The rich historical context of events in the 1940s provides the backdrop for research and discussions contained in unit activities.

Tlingit Language Resources:

YouTube

 

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grades 4-6): The Woman Who Lived With the Bears

The book, The Girl Who Lived with the Bears, retold by Barbara Diamond Goldin, forms the basis for this literature unit. Listening to the story, as read from the book and/or as told by a storyteller, provides the knowledge needed to complete other activities in the rest of the unit.

TLingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grade 5): Tale of an Alaska Whale

The book, Tale of an Alaska Whale, tells a story of the origin of the killer whale and is also known as Naatsilanei. Listening to the story, as read from a book or told by a culture bearer or storyteller, is the basis for the unit. Viewing a video of a storyteller adds another dimension to the experience and provides opportunities for comparison activities. Guided reading (for older students), retelling the story and writing a story extension are also part of the unit.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

Nancy Douglas
Kitty Eddy
Shgen George
Kathy Nielson
Hans Chester
Rocky Eddy
Linda Belarde
Yarrow Vaara
David Katzeek
John Marks
Mary Foletti
Rose Natkong
Jessica Chester
Julie Folta
Toni Mallott
Annie Calkins



Tlingit Language for Elementary Schools (Primary School Grade 5-6): Units 1-20 / Books 1-4

Tlingit Language Resources:

Tlingit Language Learning/Teaching Documents


Contributors:

  • Marsha Hotch
  • Joe Hotch
  • Katrina Hotch
  • Linda Belarde
  • Ralph Wolfe
  • Jim MacDiarmid
  • Michael Obert



Tlingit Language for Middle Schools’ Grade 7: Units 1-19 / Books 1-4

Tlingit Language Resources

Tlingit Language Learning/Teaching Documents

Contributors:

  • Marsha Hotch
  • Joe Hotch
  • Katrina Hotch
  • Linda Belarde
  • Ralph Wolfe
  • Jim MacDiarmid
  • Michael Obert



Tlingit Language Curriculum and Resources for High Schools (Student Support Materials): Units 1-16

These units are designed to instill Tlingit language into long term memory. The Process use meaningful Tlingit language content from the environment, academic programs, stories, and themes to enlarge the students’ language bases. The Process takes Tlingit students through developmental steps that reflect the natural acquisition of language in the home and community.

Tlingit Language Resources:

Tlingit Language Learning/Teaching Curriculum and Documents


Contributors:

  • David Katzeek
  • Linda Belarde
  • Keri Edwards
  • John Marks
  • Jim MacDiarmid
  • Kathy Dye
  • Matt Knutson
  • Megan Gregory
  • Tiffany LaRue



Haida Language for Elementary Schools (Primary School Grade K): Who am I? (Gíisd uu díi iijang?)

Haida children are traditionally taught their lineage through oral history where they learn their family history, what village they are from, what clan they are a member of, what moiety they belong to, and the crests they are entitled to use.

Haida Language Resources:

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-1): Salmon (Chíin)

Five species of salmon are found in Southeast where Haida people catch and preserve each of them for both summer and winter use.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-1): Totem Poles (Kootéeyaa)

Totems are beautiful works of art where they tell clan stories and describe important historical events.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta
Annie Calkins



Haida Language for Elementary Schools (Primary School Grades K-1): Berries (Gáan)

Southeast Alaska has abundant resources and Haida people developed food gathering techniques around these seasonal resources, including fish, berries, and game.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta
Annie Calkins



Haida Language for Elementary Schools (Primary School Grades K-1): Beach (Chaaw Salíi)

A series of elementary level thematic units featuring Haida language, culture and history. This unit is best suited for the spring because many schools conduct Sea Week/Month activities during April or May.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta
Annie Calkins



Haida Language for Elementary Schools (Primary School Grades K-2): Spruce Trees (Kíid)

This unit explores the use of the spruce tree.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-2): Sea Mammals (Chaan Gingáay)

The sea offers a bounty of animal life and supplies many foods, also adding uses of at.oow, tools, weapons, and symbolic crests.

Haida Langauge Resources:

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-2): Plants (Gin Xiláa)

Haida people continue to gather plants for nutritious food, herbal medicine and to create cultural treasures.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-2): Hooligan (Sáaw)

Students learn the cultural and ecological rules to guarantee the return of this valuable food source in this unit.

Haida Langauge Resources:

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-2): Herring (Íinaang)

Herring may not be a primary food source to Haida people; but those foods that we are so dependent on use herring as their primary food.

Haida Langauge Resources:

YouTube

 

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-2): Hemlock (K’áang)

The multiple purposes for each section of this abundant plant.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades 2-3): Yellow and Red Cedar (Ts’úu Isgyáan Sgahláang)

For hundreds of years, the ocean and the forest have provided life sustaining resources for the Haida people of Southeast Alaska. Using red and yellow cedar trees they made their homes, canoes, clothing, tools, dishes, baskets and monument poles.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades 2-3): Canoes (Tlúu)

Canoes represent unity and teamwork, strength training and health, as well as being a sophisticated art form and symbol of cultural identity. In this unit students learn what makes objects move and understand how they move. Central understandings include the concepts of friction, gravity, force, and the movement of sound waves.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language for Elementary Schools (Primary School Grades K-5): Elizabeth Peratrovich Ḵaax̱gal.aat

She is an important Civil Rights leader who collaborated with ANB to help end discrimination for Alaska Natives.

Haida Langauge Resources:

YouTube

Haida Language Learning/Teaching Documents


Contributors:

Jordan Lachler
Cherilyn Holter
Linda Schrack
Julie Folta



Haida Language Curriculum and Resources for High Schools: Units 1-16

These units are designed to instill Haida language into long term memory. The Process use meaningful Haida language content from the environment, academic programs, stories, and themes to enlarge the students’ language bases. The Process takes Haida students through developmental steps that reflect the natural acquisition of language in the home and community.

Haida Language Resources:

Haida Language Learning/Teaching Curriculum and Documents


Contributors:

Jordan Lachler
Jim MacDiarmid
Matt Knutson
Kathy Dye
Megan Gregory
Tiffany LaRue



Tsimshian Language Curriculum and Resources for High Schools: Units 1-16

These units are designed to instill Tsimshian language into long term memory. The Process use meaningful Tsimshian language content from the environment, academic programs, stories, and themes to enlarge the students’ language bases. The Process takes Tsimshian students through developmental steps that reflect the natural acquisition of language in the home and community.

Tsimshian Language Resources:

Tsimshian Language Learning/Teaching Curriculum and Documents


Contributors:

Tony Roberts
Donna May Roberts
Jim MacDiarmid
Kathy Dye
Matt Knutson
Megan Gregory
Tiffany LaRue


Click Here to Access More Downloadable Documents, Dictionaries, Catalogs and more!

Related SHI Topics




Sealaska Heritage’s Documents Library

Sealaska Heritage Institute

SHI EDUCATIONAL DOCUMENTS LIBRARY.

resource materials for arts, culture, language, teachers, students, researchers, etc., with doc downloads, reference links, and more!

Welcome to our online Downloadable Documents Library
(In Development)

This library is evolving, anything associated with ongoing SHI e.g., YouTube videos, educational materials (e.g., teacher resources, artist resources, etc.), training and teaching materials, learning materials (e.g., formline, carving, languages, etc.), other websites, documents, etc., will all be searchable/accessible via this library.

  • Art Books
  • Art Documents
  • Art Grants
  • Art Industry
  • Art Intergration Lessons
  • Art Models
  • Art Training
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    • Beading
    • Elementary Schools (K-5) Haida Language
    • Elementary Schools (K-5) Tlingit Language
    • Elementary Schools (K-5) Tsimshian Language
    • High School Teachers' Resources - Alaskan Native Education Program ANEP
    • High Schools Geometry
    • High Schools Haida Language
    • High Schools Literature
    • High Schools Sciences
    • High Schools Tlingit Language
    • High Schools Tsimshian Language
    • Lectures on Northwest Coast Art
    • Middle School Haida Language
    • Middle Schools Math
    • Middle Schools Science
    • Middle Schools Social Studies Teachers' Resources - The Road to ANCSA (Alaskan Natives Claims Settlement Act)
    • Middle Schools Tlingit Language
    • Middle Schools Tsimshian Language
    • Other Highly Recommended Teaching Resources (e.g. books, collections, dictionaries, etc.)
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    • Tlingit Invocations
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  • Weaving