Artifact

Garnetifacts at the Alaska SLAM

Garnets {IV-B-155} courtesy of Alaska State Museum – Juneau

I found it quite difficult to narrow down the artifacts while visiting the Alaska SLAM. There were just so many things to choose from. Everything was almost too amazing! While perusing the glass cases toward the back of the museum, I found something that immediately grabbed my attention. In the mineral’s case, I found a garnet imbedded in rock. These were much like the ones that I used to harvest as a young boy with my Boy Scouts troop. Sure enough, upon closer inspection, I found that the garnets came from right outside my hometown: Garnet Ledge near Wrangell, Alaska. While I was reading the plaque that this pertained to more closely, I found out that this particular sample was mined by the Alaska Garnet Mining & Manufacturing Company (AGM&M Co.) in the early 1900’s. This is where it gets really interesting. The AGM&M Co. was the first mining company entirely owned and managed by women (men would be hired to mine the garnets, but they weren’t responsible for running it). At a time when it wasn’t popular for women to be business owners, these women took this operation and ran with it.

The stake of land where the women would mine and manufacture was purchased by Anna E. Durkee (Minnesota Mining & Manufacturing Company). She was on her way to purchase a land plot in a nearby area to mine for copper. After mining some limited garnets, she made her way back to Minnesota to try and get backers for this company. She showed her close friends the garnets, and not long after, all the friends were getting excited about starting a mining company. They from the early 1900s and stopped mining around the mid to late 1920s.

Thanks,

Joe

Skin Scraper-Athabascan

The Alaska State Museum was filled with an amazing amount of items. It was tough to choose just one, but I ended up choosing the Tlaabaas (skin scraper) from an Athabascan village of Old Rampart. This was a gift from Margaret Cadzow. When I first saw this scraper, I thought it was an ulu (cutting knife) until I saw the name of it. This is the first time I have ever heard about skin scrapers in the Alaska Native culture. I tried to search more information about it online but I have had no success thus far for the Athabascan culture. However, I was able to find a summary of scrapers for the Inupiaq culture from alaskanartifacts.com, and the way they use scrapers there could be for a total different reason than what the Athabascans use it for.

According to alaskanartifacts.com, the skin scrapers were necessary to prepare furs and skins clothing, boats, dog-harnesses, etc. The handles were made of ivory, bone, or driftwood carved to the hand while the blades were mostly made of chert. Scrapers were primarily used to remove bits of flesh, fat, and water from the skin. The person can scrape the smaller skins of hares, waterfowl, and muskrats on their thighs. Larger skins were generally placed on the ground or snow.

Source: http://www.alaskanartifacts.com/Alaskan/Alaskan_Scrapers/North_Slope_Alaskan_Scrapers.html

Storytelling with Ivory

I found myself drawn to this Yup’ik “Hunting Scene” told through ivory figurines (gifted from R.A. Jones II-A-3366). It is attributed to the Yup’ik on the Western Coast of Alaska dating back to 20th century. Every angle seems to draw the eye further into the scene. I could imagine creating a stop motion film with these characters. It would be great to hear the story that goes along with this scene from a traditional Yup’ik storyteller. At the very least, I am hoping to find a story in the archives that goes along with this scene. Is this a particular epic story? What lessons are being passed on? Did the children play with these figurines acting out the hunts of their fathers and uncles?

It would be a fun project to create a short movie by moving the figurines around and capturing the action of the hunt with the voice over of an Elder telling the story along with sounds of the ocean in the background. Even at the museum, I found myself carried away with camera angles and the allusion of movement. The little figures pack a big punch!

http://museums.alaska.gov/lam/slam.html

Inupiaq and Yup’ik Kayaks

As a kayak guide and having kayaked many
nautical miles myself I was enamored with the kayak exhibit, particularly with the different designs of the coastal Native Americans. The above photo is circumpolar map of the many different designs of kayak for each specific location. Different designs relate to the different tasks each kayak was used for. For instance the kayaks of the Norton Sound were longer, sleeker and had a faster hull design than most other Bering Sea Kayaks. The design of a fast kayak was necessary to hunt belugas in the Sound. In comparison, the King Island kayaks of the Bering Sea were much slower yet some of the sturdiest crafts built by Native Alaskans.

Kayak frames are engineered with intricately carved wood and wrapped tightly with waterproof seal skin. Walrus skin covered areas susceptible to more wear. These were lightweight, fast and able to be paddled in high winds and stormy seas. Skilled boat builders would supervise construction inside their ceremonial houses. They used body measurements to ensure the kayak fit its intended user. After frame parts were lashed together women cut and stitched sealskins for the covering. They were built in the winter for use in spring time.

Single bladed paddles were used for normal use and double bladed paddles were used for speed. Paddles were also used to right themselves in the water if they had flipped over.

Siberian-style pipe

These are Siberian-style pipes, which were made in Alaska but based on Asian designs. The description beneath the display suggests that the practice of smoking tobacco may have been introduced to Yupik communities by Siberian Natives, which interested me because we very rarely think of Siberian Natives when we hear about Russia’s influence on Alaska. Seeing this reminded me that prior to Russia’s conquest of Alaska, trade did sometimes occur between Siberian and Alaskan Natives across the Bering Strait.

Really enjoyed this museum visit. I was able to take my time reading and examining each display. I’m looking forward to visiting again.

images courtesy Alaska State Museum – Juneau

Baleen Basket Courtesy of Alaska State Museum in Juneau, AK http://museums.alaska.gov/asm/asmhome.html

I was originally attracted to this artifact by the cute walrus handle. Beyond the cuteness factor, I was taken back by the craftsmanship of the basket. I wondered how many hours went into weaving such a beautiful and intricate piece of art. When I learned the basket was woven out of baleen, I thought, “How cool is that?” Having spent some time in Barrow and seeing how talk of whaling brightens everyone’s spirit, I think about many aspects of how this particular whale brought people together. Just as the baleen is woven together here to create a cohesive object, whaling brings everyone in the community together wherein rich bonds are formed from preparation for the hunt, the hunt itself, harvesting, serving, and artwork.

Kalla’alek & Masks

Our task while perusing the exhibits at the Alaska State Museum today, was to find an artifact that spoke to us. Something that would invoke a sense of curiosity within us and lead us down a path of discovery, or at least that is how I took the assignment. As I meandered the museum I zoned in on the Alutiiq interpretive signs and specifically the display about the Kalla’alek, also known as Shamans.

“According to Sugpiaq/Alutiiq beliefs, shamans (kalla’alek: one who has a helping spirit) had familiarity with the spirit world. They could foretell hunting success and weather, read minds and cure the ill. Both men and women would become shamans, typically after serving an apprenticeship or acquiring a helping spirit. Shamans used dolls, whistles, masks and other talismans to help them work.”

Artifact: Raven Who Married the Chief’s Daughter

Who made it: By Perry Eaton

When was it made: 2013.

Where is it from: (ALUTIIQ) Gift of the Rasmusson Foundation. 2014-21-1

What drew me to the object:

This mask was held in the same display as the Kalla’alek interpretive sign. As I continued reading I found that masks were worn for multiple purposes, shamans would use masks for healing, others for hunting success, others for giving thanks to spirits, or appeasing evil spirits. “Wearing a mask transformed one into a spiritual being and allowed transcending worlds.”

I found this fascinating and want to delve deeper and look for stories behind these mask celebrations and rituals. The mask in the exhibit was given as a gift from the Rasmusson Foundation in 2014, but the origins were from a gentleman named Perry Eaton with a creation date of 2013.

What I’d like to know further:

I’d be interested in finding masks from the time period where masks were used and find stories behind them.