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The Lower Kuskokwim School District in southwest Alaska developed Yup'ik language materials to support the curriculum and, trained school staff in bilingual practices. The district school in Quinhagak adopted Yup'ik as the primary language of instruction through fifth grade, taught by Yup'ik-speaking teachers. The tribal council offered support in numerous ways, including guest lectures by village elders. (TD)

Describes storyknifing, a traditional way of storytelling illustrated through pictures traced in mud, by young girls in a Yup'ik Eskimo village on the Kuskokwim River (Alaska). Storyknifing provides a forum in which young girls learn cultural and cognitive knowledge. Storyknifing maintains a link with traditional society in this village. (SLD)

Cultural interpretation of this case study illustrates how an art lesson by a Yup'ik teacher in southwest Alaska was really a lesson about subsistence and survival. Implications for minority education are examined through the adaptation of social interactions, knowledge, and values toward the minority culture. (SLD)

Seven Central Yup'ik masks from Alaska owned by the Anima Mundi Museum, the ethnological museum at the Vatican, were examined in the museum's Conservation Laboratory over five months in 2022 by Ellen Pearlstein, in consultation with Chuna McIntyre, a Yup'ik artist and culture bearer. Technical details were documented and these together with cultural meanings were explored jointly by the two authors. The authors explored the history of Catholic missionary acquisition and technologies available to Yup'ik carvers in the 1920s, and ways in which the masks departed from traditional technologies at the time of their manufacture and were altered since then within a museum setting. Such modifications were likely designed to permit Yup'ik masks to take on different functions than sacred or social performance, such that their authenticity might be questioned. In working as co-authors, the criteria for authenticity were defined to be whether the material manifestations of these Yup'ik masks evoked the intangible meanings understood by and significant to a Yup'ik culture bearer. The masks achieve this goal, as do contemporary Yup'ik masks that introduce additional new materials and techniques. It is impossible for non-Yup'ik to decide whether masks evoke sacred and social performativity, therefore conservators of other backgrounds are advised to collaborate with community members in their assessment of culturally distant materials. [ABSTRACT FROM AUTHOR]

Drawing on recent literatures that explore the complicated role of 'Indigenous intermediaries' within histories of geographical exploration, and bringing these into dialogue with research exposing the colonial nature of geographical knowledge, this article studies the ways in which information extracted from an Indigenous Arctic informant named Nocum was crucial in the formation of troubling geographical understandings regarding Inuit 'origins' and migration. The article analyses the extractive nature of the intellectual contributions offered by the American traveller and scholar William Healey Dall, and situates them amidst their troubling imperial and racialised context. The article concludes by arguing that geographers must continue to identify and reflect critically on the role of indigenous peoples within the historical (co)production of geographical knowledge, but that they must be equally attentive to the ways this knowledge was regularly used to inform and justify various forms of imperial intervention and colonial violence. [ABSTRACT FROM AUTHOR]

It is generally believed that if the languages of indigenous peoples of Siberia are preserved anywhere, it would be within the spheres of traditional environmental management: reindeer husbandry, hunting, fishing, etc. However, among Yupik communities in coastal Chukotka, another domain where the Yupik language remains in use is the religious (ritual) sphere—in particular, in various practices for communicating with the spirits of ancestors. This article focuses on Yupik spells, and, more broadly, the Yupik language in a modern ritual context. This allows us to identify and reflect on some characteristic features of the indigenous ritual space that are often insufficiently discussed in ethnographic literature: secrecy and indeterminacy. In addition, the article raises key issues surrounding family memory and heritage as well as the (dis)continuity of ritual knowledge. [ABSTRACT FROM AUTHOR]

Each August, Sugpiaq Elders, community members, and educators gather in Cape Alitak to host Akhiok Kids Camp, a week-long culture camp that provides a space for local Sugpiaq youth to learn and carry forward traditional lifeways and promotes youth's self-esteem, identity, and healthy choices. This article traces the legacy of the camp and outlines its ongoing vision and curriculum, including the Indigenous values and principles of education that guide camp activities. Of particular focus is the role of camp in fostering Sugpiaq youth's sense of connectedness to their homelands, waters, community, and culture, a focus that promotes healing, cultural resurgence, and wellbeing for Sugpiaq youth. This description of Akhiok Kids Camp highlights the valuable role that culture camps play in turning Indigenous youth toward the brilliance of their lands and lifeways, and the importance of respecting the knowledge and leadership of Indigenous families in this work. [ABSTRACT FROM AUTHOR]

Chaplinski Yupik (also often referred to as Siberian Yupik), a critically endangered Eskimo language spoken on the Bering coast in the north-eastern Siberia, shows numerous traces of language contact with Chukchi. A striking example is Chaplinski Yupik personal names, a significant part of which have Chukchi origin. In this study Chaplinski Yupik names are analyzed based on the genealogies of Chaplinski Yupik people compiled in 1970–1980s. The article focuses on phonological and grammatical adaptation of Chukchi names in Chaplinski Yupik. The case of personal names clearly reflects the history of Chukchi-Yupik language contact in the area – from an asymmetrical contact situation (the knowledge of Chukchi was common among Yupik speakers but not vice versa) and regarding Chukchi as a more prestigious language to a gradual loss of Chukchi-Yupik bilingualism by the end of the 20th century. [ABSTRACT FROM AUTHOR]

In addition to canonical noun incorporation, Chukchi exhibits other kinds of incorporating morphology that are consistent with polysynthesis but have seldom been considered as part of a unified morphological phenomenon. This paper examines different patterns of incorporation in Chukchi across time and asks: what are the useful loci of variation for typological comparison, how do these distinct patterns emerge diachronically, and how do these features spread in contact? I consider the existing documentation of Chukchi from the early 20th century through the present, including modern data which exhibits some novel patterns. Consistent with previous investigations of Chukchi in contact (Bogoras, 1922; de Reuse, 1994; Pupynina and Aralova, 2021), I demonstrate that the effects Chukchi has had on other languages is greater than the reverse: many morphological phenomena in Chukchi are internally-motivated and emerge from speakers' reliance on incorporation as a discourse strategy. Specifically, I provide a unified analysis of incorporation across the nominal and verbal domains, valency-changing derivational morphology, and inflectional morphology built on the morpheme - in(e) , which I argue functions as a generic underspecified noun in the language. In the realm of language contact, I propose a cline to model patterns in the borrowing of derivational phenomena like incorporation, and present shared patterns in Chukchi, Central Siberian Yupik, and Even which support this cline. Finally, I examine data from Chukchi as it is spoken today and argue that the historical linguistic ecology of northeastern Siberia has made it possible for incorporation to remain highly productive even with significant shift to Russian. [ABSTRACT FROM AUTHOR]

An exploration of conservation and curatorial practices surrounding Indigenous American heritage in European museums began with an American Academy in Rome Prize fellowship which served to reconnect three of the co-authors. The stunning discovery of seven Yup'ik masks from western Alaska at the Vatican Museums led two of the co-authors to connect with Chuna McIntyre, a Yup'ik artist and performer. In an effort to pilot a collaborative process where conservators and curators might have their technical and cultural understanding of these masks enhanced, a three-hour virtual meeting was arranged after the masks were documented and the images and information shared. The successes and challenges are presented here from various viewpoints. [ABSTRACT FROM AUTHOR]

This study evaluated whether traditional food intake and diet quality differed by season in Yup'ik communities and examined the relationship between intake of traditional food groups and diet quality. Data were collected from 38 participants, ages 14–79 years, from two Yup'ik communities in Southwest Alaska from 2008 to 2010. Self-reported intake (24-h recalls) and dietary biomarker (nitrogen stable isotope ratio) data were collected twice in distinct seasons. Diet quality was assessed using the Healthy Eating Index. A paired sample t-test was used to test for seasonal differences in traditional food intake and diet quality, and linear regression was used to evaluate associations between traditional food intake and diet quality. Total traditional food intake and overall diet quality did not significantly differ by season, but there were differences in traditional food group intake and diet quality component scores. Diet quality was strongly associated with intake of traditional food groups including fish, tundra greens, and berries. Given the strong relationship between traditional food intake and diet quality, policies should aim to ensure continued access to traditional foods in Yup'ik communities amid environmental changes in the circumpolar North. [ABSTRACT FROM AUTHOR]

Underserved populations are at increased risk for obesity and related cardiovascular disease, type 2 diabetes, and other chronic diseases. Lack of access to healthy foods, sedentary behaviour, and other social environmental factors contribute to disease risk. Yup'ik Alaska Native communities are experiencing lifestyle changes that are likely to affect their cardiometabolic risks. Barrera & Castro's Cultural Adaptation Framework was used to adapt an evidence-based intervention (EBI) originally designed for Latino communities for use in Yup'ik communities. Focus groups and key informant interviews were held in two Yup'ik communities. Major themes included causes of obesity, barriers and facilitators to healthy foods and physical activity, and intervention ideas. The adaptation process was guided by a Community Planning Group of Yup'ik women and included information gathering, preliminary adaptation design, preliminary adaptation tests, and adaptation refinement. Two of the adapted educational modules were pilot tested. Involving community members as co-researchers in cultural adaptation is vital for an EBI to be effective in another population. Small group gatherings led by local lay health workers are culturally appropriate and may be an effective health promotion model in Yup'ik communities. Social environmental factors affecting healthy food availability and physical activity need further exploration. [ABSTRACT FROM AUTHOR]

During the mid-nineteenth century, over thirty maritime expeditions searched for the infamous missing Franklin expedition sent by the British Admiralty in 1845 that had vanished into the Northwest Passage. Several of these expeditions and individuals had extensive and sustained contact with Inuit, Yup'ik, and Chukchi people who lived in the region. The officers of these expeditions were required to keep accurate visual and written records of all that they encountered, while surgeons in particular were expected to keep details on natural history, including ethnographic information on Indigenous peoples of the Arctic. Many of these documents are overtly racist while others are underlain with less obvious, but highly pervasive, racist attitudes. Despite that, these records contain valuable, if flawed, information that can be of particular interest to Indigenous scholars and communities in the Arctic. Through examining written evidence and four watercolour portraits of women made at Taciq, Alaska, I show how such pre-photographic records can contain information that unsettles the assumed power dynamics between Indigenous peoples and agents of imperialism and can reveal traces of social encounters. [ABSTRACT FROM AUTHOR]

Language contact is pervasive in the history of all Eskaleut languages of the Pacific Rim, and the languages show contact effect regardless of typological similarity or degree of relatedness. Moreover, the degree of contact has allowed for the borrowing of features that are generally thought of as relatively impervious to borrowing, including verb inflection. In particular, Sirenikski has been in close contact with the closely related language Central Siberian Yupik, and contact effects on the phonology, prosodic system and lexicon have been well described, however, the verbal inflectional morphology has largely been assumed to be cognate. In this article, I present evidence that some elements of the inflectional paradigm have been borrowed from Central Siberian Yupik. [ABSTRACT FROM AUTHOR]

The Pacific razor clam, Siliqua patula (Sugpiaq: Cingtaataq, Dixon, 1789), is vital to commercial, recreational, and subsistence fisheries across the Pacific Northwest Coast of North America. Despite the species' status as one of the most popular shellfish species harvested in the Pacific Northwest, British Columbia, and Alaska, its larval development has never been fully characterized. Generating a developmental times series, and describing development fully, is crucial for guiding targeted management, developing a mariculture strategy for the species, and providing a more pointed avenue for studies examining the response of S. patula to ocean change. This study presents the first photographic documentation of larval development in S. patula , including the timing of key transitions during embryogenesis and early larval development. Scanning electron microscopy revealed that the larval shell forms via a concretion, a process typically documented in early gastropod development. This novel characterization is pertinent, as it conveys the need for the inclusion of alternative bivalve development processes, such as a concretion, in bivalve research. This study also compared development in S. patula to a global assortment of bivalve species, including two other members of the Pharidae family, determining that the timing to D-veliger and trochophore stages was similar to the majority of bivalves surveyed. While bivalve response to climate change is a topic of great interest, not all species of concern have undergone comprehensive developmental assessments, a requisite benchmark for designing climate change studies that examine early life history sensitivity to such changes. This research supports the use of comprehensive developmental studies as prerequisites for designing climate change experimentation, establishes the necessity of high-magnification and high-resolution scanning electron microscopy within developmental assessments, and provides information about the development of a cornerstone bivalve species. [ABSTRACT FROM AUTHOR]

In 2007, the Yup'ik village of Quinhagak contacted archaeologists after locals found precontact artifacts on a nearby beach. This collaboration led to the subsequent excavation of Nunalleq, an important ancestral site threatened by climate change. Since then, an international research team has partnered with Yup'ik leadership in Quinhagak to address the larger impact of climate change. In turn, this article introduces Nalaquq—our framework for combining custom sensor networks with traditional knowledge to study ellavut (trans. "Our land and weather"). Doing so provides a guide for communication scholars interested in working alongside Indigenous circumpolar communities to visualize and communicate climate science. [ABSTRACT FROM AUTHOR]

In this article we take a closer look at post-Soviet identity and ‘belonging’ within the Indigenous communities in Chukotka, the Russian Far East. During the Soviet era, the Soviet identity was glorified, whereas local ways of life, languages and the ethnic identities of Indigenous peoples were suppressed and stimatized. With the collapse of the Soviet Union in 1991, the entire region sank into a severe economic and ideological crisis, forcing the Indigenous people to return to traditional ways of surviving, stimulating their interest in their ethnic roots, alternative spiritual values and new identities. Based on own empirical material, we analyse facets and practices of belonging among those who identify as Yupik and are related to Inuit in Greenland. Relying on Ortega’s notion of hometactics, we focus on activities – the use of certain words and amulets in homes, consumption of certain foods, and performance of sacred rituals and songs associated with the past – that forge a sense of familiarity and belonging in everyday spaces for the Yupik people, showing how Yupik identity is constructed, enacted, and attributed meaning in interaction and everyday life.