In Being and Place among the Tlingit, anthropologist Thomas F. Thornton examines the concept of place in the language, social structure, economy, and ritual of southeast Alaska's Tlingit Indians. Place signifies not only a specific geographical location but also reveals the ways in which individuals and social groups define themselves. The notion of place consists of three dimensions - space, time, and experience - which are culturally and environmentally structured. Thornton examines each in detail to show how individual and collective Tlingit notions of place, being, and identity are formed. As he observes, despite cultural and environmental changes over time, particularly in the post-contact era since the late eighteenth century, Tlingits continue to bind themselves and their culture to places and landscapes in distinctive ways. He offers insight into how Tlingits in particular, and humans in general, conceptualize their relationship to the lands they inhabit, arguing for a study of place that considers all aspects of human interaction with landscape. In Tlingit, it is difficult even to introduce oneself without referencing places in Lingit Aani (Tlingit Country). Geographic references are embedded in personal names, clan names, house names, and, most obviously, in k-waan names, which define regions of dwelling. To say one is Sheet'ka K-waan defines one as a member of the Tlingit community that inhabits Sheet'ka (Sitka). Being and Place among the Tlingit makes a substantive contribution to the literature on the Tlingit, the Northwest Coast cultural area, Native American and indigenous studies, and to the growing social scientific and humanistic literature on space, place, and landscape.

In Being and Place among the Tlingit, anthropologist Thomas F. Thornton examines the concept of place in the language, social structure, economy, and ritual of southeast Alaska's Tlingit Indians. Place signifies not only a specific geographical location but also reveals the ways in which individuals and social groups define themselves. The notion of place consists of three dimensions - space, time, and experience - which are culturally and environmentally structured. Thornton examines each in detail to show how individual and collective Tlingit notions of place, being, and identity are formed. As he observes, despite cultural and environmental changes over time, particularly in the post-contact era since the late eighteenth century, Tlingits continue to bind themselves and their culture to places and landscapes in distinctive ways. He offers insight into how Tlingits in particular, and humans in general, conceptualize their relationship to the lands they inhabit, arguing for a study of place that considers all aspects of human interaction with landscape. In Tlingit, it is difficult even to introduce oneself without referencing places in Lingit Aani (Tlingit Country). Geographic references are embedded in personal names, clan names, house names, and, most obviously, in k-waan names, which define regions of dwelling. To say one is Sheet'ka K-waan defines one as a member of the Tlingit community that inhabits Sheet'ka (Sitka). Being and Place among the Tlingit makes a substantive contribution to the literature on the Tlingit, the Northwest Coast cultural area, Native American and indigenous studies, and to the growing social scientific and humanistic literature on space, place, and landscape.

Haa Leelk'w Has Aan' Saaxu / Our Grandparents' Names on the Land presents the results of a collaborative project with Native communities of Southeast Alaska to record indigenous geographic names. Documenting and analyzing more than 3,000 Tlingit, Haida, and other Native names on the land, it highlights their descriptive force and cultural significance. With community maps, tables, and photographs, this book will be invaluable for those seeking to understand Alaska Native geographic perspectives. As Tlingits from the Hoonah Indian Association explain in the book: "Long before Russian, French, Spanish, and British explorers mapped and named the mountains and bays of the Huna Tlingit homeland, we identified special places in our own vibrant, descriptive ways. Tlingit place names reflect important natural resources, ancestral stories, sacred places, and major geological and historic events. Our place names describe more than just inanimate locations for we perceive the mountains, glaciers, and streams to be as alive and aware as ourselves. Rather, they capture the history, emotions, and stories of our enduring relationship with a living, evolving landscape." "The new benchmark against which all future work will be measured." -Richard Dauenhauer, author of Russians in Tlingit America "Thomas Thornton and his Tlingit colleagues show how 'grandparents' names on the land' provide exquisite scaffolding for human ecologies in North America's far northwest--a moral universe inhabited by a community of beings in constant communication and exchange. This book will be a resource for the ages." -Julie Cruikshank, author of Do Glaciers Listen? Local Knowledge, Colonial Encounters, and Social Imagination "Restoring Tlingit placenames and their meanings will root our people back in place and decolonize the landscape, and Thornton has provided us with a fundamental tool to do exactly that. Sh t--oghaa xhat ditee--I am grateful." -Lance A. Twitchell, Xh'unei, University of Alaska Southeast Thomas F. Thornton is senior research fellow and director of the Environmental Change and Management Program at the Environmental Change Institute, School of Geography and the Environment, University of Oxford He is the author of Being and Place among the Tlingit.

In the early 1940s, a boom in white migration to Southeast Alaska brought up questions of land and resource rights. In 1946, the Commissioner of Indian Affairs assigned a team of researchers to interview old and young villagers to discover who owned and used the lands and waters of the region and under what rules. Their report is published here for the first time in book form, along with text of interviews with 88 natives, a reminiscence by an anthropologist on the research team, and an introduction explaining the context and significance of the original report. Annotation copyrighted by Book News, Inc., Portland, OR

Recorded from the 1960s to the present by twelve tradition bearers who were passing down for future generations the accounts of haa shuka, which means our ancestors. Narratives tell of the origin of social and spiritual concepts and explain complex relationships. Text in Tlingit with English translation on the opposite page. Includes biographies of the narrators. Also extensive introduction and notes.

In his Nautilus Award-winning classic Touching Spirit Bear, author Ben Mikaelson delivers a powerful coming-of-age story of a boy who must overcome the effects that violence has had on his life. After severely injuring Peter Driscal in an empty parking lot, mischief-maker Cole Matthews is in major trouble. But instead of jail time, Cole is given another option: attend Circle Justice, an alternative program that sends juvenile offenders to a remote Alaskan Island to focus on changing their ways. Desperate to avoid prison, Cole fakes humility and agrees to go. While there, Cole is mauled by a mysterious white bear and left for dead. Thoughts of his abusive parents, helpless Peter, and his own anger cause him to examine his actions and seek redemption—from the spirit bear that attacked him, from his victims, and, most importantly, from himself. Ben Mikaelsen paints a vivid picture of a juvenile offender, examining the roots of his anger without absolving him of responsibility for his actions, and questioning a society in which angry people make victims of their peers and communities. Touching Spirit Bear is a poignant testimonial to the power of a pain that can destroy, or lead to healing. A strong choice for independent reading, sharing in the classroom, homeschooling, and book groups.

Herring are vital to the productivity and health of marine systems, and socio-ecologically Pacific herring (Clupea pallasii) is one of the most important fish species in the Northern Hemisphere. Human dependence on herring has evolved for millennia through interactions with key spawning areas—but humans have also significantly impacted the species’ distribution and abundance. Combining ethnological, historical, archaeological, and political perspectives with comparative reference to other North Pacific cultures, Herring and People of the North Pacific traces fishery development in Southeast Alaska from precontact Indigenous relationships with herring to postcontact focus on herring products. Revealing new findings about current herring stocks as well as the fish’s significance to the conservation of intraspecies biodiversity, the book explores the role of traditional local knowledge, in combination with archeological, historical, and biological data, in both understanding marine ecology and restoring herring to their former abundance.