Gwich'in people

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Gwich'in
Dinjii Zhuu

Gwichʼin family outside home, c.1899
Total population
9,000 (2010)[1]
Regions with significant populations
Languages
Gwich'in language, English
Related ethnic groups
other Athabaskan peoples

The Gwich’in (sometimes rendered as Kutchin or Gwitchin), literally "one who dwells" or "resident of [a region]", are a First Nations/Alaska Native people who live in the northwestern part of North America, mostly above the Arctic Circle. The Gwichʼin were also known by the French name of Loucheux ("squinters") in historical documents, as well as the Tukudh, a term used by Anglican missionaries. Gwich’in often refer to themselves by the term Dinjii Zhuu instead of Gwich’in. Dinjii Zhuu literally translates as "Small People," but figuratively it refers to 'Indians', not just Gwich’in.

The Gwich’in men are well known for their crafting of snowshoes, birchbark canoes, and the two-way sled. The women are renowned for their intricate and ornate beadwork. They also continue to make traditional caribou-skin clothing and porcupine sewing using porcupine quills, both of which are highly regarded among Gwich'in. Today the economy is mostly a mix of hunting, fishing, and seasonal wage-paying employment.

Gwich’in language

Few Gwichʼin speak their indigenous Gwich’in language, which is in the Athabaskan language family. There are two main dialects of Gwich’in; eastern and western, which are delineated roughly at the United States and Canadian border. Each village has unique dialectical differences, idioms, and expressions that are favored as well. The Old Crow people in the northern Yukon Territory have approximately the same dialect as those bands living in Venetie and Arctic Village, Alaska. According to the UNESCO Interactive Atlas of the World’s Languages in Danger, Gwich’in is now a "severely endangered" language, with fewer than 150 fluent speakers in Alaska and another 250 in northwest Canada.

Gwich’in tribes and clans

The many different bands or tribes of Gwich’in include but are not limited to: Deenduu, Draanjik, Di'haii, Gwichyaa, K'iitl'it, Neetsaii or Neets’it, Ehdiitat, Danzhit Hanlaii, Teetl'it, and Vuntut or Vantee.

Three major clans survive from antiquity across Gwich’in Country. Two are primary clans and the third has a lower/secondary status. The first clan are the Nantsaii, which literally translates as "First on the land", the second clan are the Chits'yaa which translates as "The helpers" (second on the land). The last clan is called the Tenjeraatsaii, which translates as "In the middle" or "independents". This last clan is reserved for people who marry within their own clan, which is considered incestual To a lesser degree it is for children of people who are outside of the clan system.

In ancient times this would also refer to the children of Naa'in, people who were expelled from the tribe due to committing a crime. It also applied to the children of mothers who simply fell outside of the clan system. Prior to 1900, being a Tenjeraatsaii automatically placed a Gwich’in at the third-lowest rung of the social ladder. They were to some degree ostracized. The second-lowest rung was reserved for war-captured slaves. The lowest social status was that of a banished Naa'in or bushman. The clan system is no longer well known or used among the Gwich'in.

Location and Population

Approximately 9000 Gwich’in live in 15 small communities in the Northwest Territories and the Yukon Territory of Canada, and in northern Alaska. Gwichʼin communities include:

Oral history

The Gwich’in have a strong oral tradition of storytelling that has only recently begun to be written in the modern orthography. Gwich’in folk stories include the "Vazaagiitsak cycle" (literally, "His Younger Brother Became Snagged"), which focuses on the comical adventures of a Gwich’in misfit who, among other things, battles lice on a giant's head, plays the fool to the cunning fox, and eats the scab from his own anus unknowingly.[2] Gwich’in comedies often contain bawdy humor.[3] Other major characters from the Gwich’in oral tradition include: Googhwaii, Ool Ti', Tł'oo Thal, K'aiheenjik, K'iizhazhal, and Shaanyaati'.[4]

Numerous folk tales about prehistoric times all begin with the phrase Deenaadai' , which translates roughly as "In the ancient days". This is usually followed with the admission that this was "when all of the people could talk to the animals, and all of the animals could speak with the people". These stories are often parables, which suggest a proper protocol, or code of behavior for Gwich’in. Equality, generosity, hard work, kindness, mercy, cooperation for mutual success, and just revenge are often the themes of stories such as: "Tsyaa Too Oozhrii Gwizhit" (The Boy In The Moon), "Zhoh Ts'à Nahtryaa" (The Wolf and the Wolverine), "Vadzaih Luk Hàa" (The Caribou and the Fish).[5]

Spiritual beliefs

Gwich'in hunters at Fort Yukon, 1847

Overview

The Gwich’in historically had a religious tradition similar to that described as animism. The way of viewing the world was strongly steeped in a natural mysticism. Magical, and mystical, knowledge to traditional Gwich’in is considered natural and not requiring belief by anyone for its inherent truth. Communication with animals for mutual benefit among the Gwich’in is widely acknowledged. Traditionally the Gwich’in had no concept of K'eegwaadhat, or God. Everything in the world: air, stone, water, fire, plant, or animal, possesses spirit or a life-force. Time, mortality, and space are often manipulated according to traditional Gwich’in religion.

Common spiritual foes of the Gwich’in shaman in ancient times, and who were considered to be especially powerful as spiritual people, were the Inupiat of the Kobuk River valley, and the Cree Indians of Canada. This division has since been mended, with little conflict in modern times. Great distance and isolation did not hinder their communication or mutual animosity, according to Gwich’in oral tradition. A common example of low level Gwich’in power is the Gwich’in hunter who has been known to dream of an animal in a specific place; when he goes to this place, the animal will be there waiting for the hunter. Among the Gwich’in, this is considered a somewhat common incident. In recent times, important figures in who have represented traditional belief structures are: Johnny and Sarah Frank, Shahnyaati', and Ch'eegwalti'.[6][7]

Afterlife

Traditionally the Gwich’in afterlife consisted of a country where the flora and fauna were plentiful. Even the flowers were thought to sing in the afterlife. The eternal life was reached by emptying oneself of all possessions: mental, emotional, physical, historical and spiritual. Failing to behave appropriately in a system similar to karma was commonly considered the main hindrance to people's attainment of an afterlife. Positive deeds could help a person become empty in preparation for death. When a person dies, the individual faces a series of tests to pass in order to attain admittance into the afterlife; otherwise he/she is stuck on earth, possibly to be reborn again. If a person has any attachment, possibly only negative attachment, to the qualities of their personal life, he or she will not pass the tests. Only individuals can determine if she is ready to move on. The Gwich’in did not believe in any spiritual intermediaries such as priests. Each person is responsible for their own spiritual enlightenment, and spiritual interpretation of experiences. Dinjii Dazhan (magical humans or shamans) were considered humans who were exceptionally gifted and thereby powerful in some aspect of life. They were held in high regard and, in some cases, were greatly feared. Contemporary belief structures have changed Gwich’in society, however.

Contemporary influences

The introduction of Christianity in the 1840s throughout Gwich’in territory produced spiritual changes that are still widely in effect today. Widespread conversion to Christianity, as influenced by Anglican and Catholic missionaries, led to these as the two dominant Christian sects among the Gwich’in. Notable figures in the missionary movement among the Gwich’in are Archdeacon Hudson Stuck, Archdeacon Alexander Hunter Murray, Deacon William Loola, and Deacon Albert Tritt. The Traditional Chief, an honorary and lifetime title, of one Gwich’in village is also an Episcopal priest: the Rev. Traditional Chief Trimble Gilbert of Arctic Village. Chief Gilbert is recognized as the Second Traditional Chief of all of the Athabascan tribes in Interior Alaska through the non-profit Tanana Chiefs Conference.[8]

The Takudh Bible is a translation of the entire King James Bible into Gwich’in. The Takudh Bible is in a century-old orthography that is not very accurate, and thus hard to read.[9] In the 1960s Richard Mueller designed a new orthography for Gwich’in, which has now become standard.[10]

Recognition

On 4 April 1975 Canada Post issued 'Ceremonial Dress' designed by Georges Beaupré, based on a painting by Lewis Parker (artist) of a ceremonial costume of the Kutchin tribe /Gwich'in people. The 8¢ stamps are perforated 12.5 and were printed by Ashton-Potter Limited.[11]

Current politics

Caribou is traditionally a major component of their diet. Many Gwichʼin people are dependent on the Porcupine caribou which herd calves on the coastal plain in the Arctic National Wildlife Refuge (ANWR). Gwichʼin people have been very active in protesting and lobbying against the possibility of oil drilling in ANWR, due to fears that oil drilling will deplete the population of the Porcupine Caribou herd.[12]

For similar reasons, Gwich’in have also actively protested the development of oil in the Yukon Flats National Wildlife Refuge, and a proposed land trade from the United States Wildlife Refuge system and Doyon Inc..[13]

Notable Gwich'in

Former Grand Chief Clarence Alexander.
  • Alestine Andre (linguist, language activist)
  • Clarence Alexander (Fort Yukon Chief)
  • Robert Arthur Alexie (author and Fort McPherson Chief)
  • Allen Benjamin (Old Crow fiddler)
  • Rev. Ellen Bruce (Episcopal/Anglican priest)
  • Charlie Peter Charlie (Chief of Old Crow- 1950s-60s)
  • Johnny Charlie (Chief of Fort McPherson)
  • Googhwaii (Historical War Chief)
  • Shirley Firth (Olympic skier)
  • Johnny Frank (Chief, storyteller, shaman, co-founder of Venetie, Alaska)
  • Sarah Frank (Medicine woman, Storyteller)
  • Harold Frost Sr. (Old Crow Fiddler)
  • John Fredson (Teacher, co-founder of Venetie, founder Venetie Reservation)
  • Lillian Garnett (language teacher, activist)
  • Belle Herbert (historian)
  • Rev. Trimble Gilbert (Traditional Chief)
  • Sarah James (environmental activist)
  • Edith Josie (journalist)
  • Kathy Sikorski (acholar, linguist at Alaska Native Language Center)
  • Joe Linklater (Old Crow Chief)
  • Esias Loola (Fort Yukon Chief)
  • Norma Kassi (Old Crow Chief, Environmental Activist)
  • Richard Martin (storyteller)
  • Richard Nerysoo (Chief)
  • Charlie Peter (Fort Yukon fiddler)
  • Dr. Katherine Peter (linguist, language activist, teacher)
  • Rev. David Salmon (Traditional Chief)
  • Bill Stevens (Fort Yukon fiddler)
  • Shahnyaati' (Historical Chief)
  • Rev. Albert Tritt (Episcopal/Anglican priest)
  • Jonathon Solomon (Fort Yukon Traditional Chief)
  • Barry Wallis (Tribal Administrator)
  • Velma Wallis (author)
  • Paul Williams Sr. (Beaver Traditional Chief)

Notes

  1. ↑ "Gwich'in Council International." 2010. Retrieved 10 Oct 2012.
  2. ↑ Alaska Native Language Archive | Resource Details
  3. ↑ Alaska Native Language Archive | Resource Details
  4. ↑ Alaska Native Language Archive | Resource Details
  5. ↑ Alaska Native Language Archive | Resource Details
  6. ↑ http://news.google.com/newspapers?nid=1828&dat=19880618&id=QD0eAAAAIBAJ&sjid=fMAEAAAAIBAJ&pg=1044,831391
  7. ↑ Sahneuti
  8. ↑ Tanana Chiefs Conference
  9. ↑ Phyllis Ann Fast (2002). Northern Athabascan Survival: Women, Community, and the Future. U of Nebraska Press. pp. 68–. ISBN 978-0-8032-2017-1. Retrieved 7 July 2013. 
  10. ↑ Alaska Native Language Center | Gwich'in
  11. ↑ Canada Post stamp
  12. ↑ Gwich'in Human Rights Threatened by ANWR Drilling | Cultural Survival
  13. ↑ "Yukon Flats DEIS", IEN Earth, 15 January 2008

See also

Further reading

  • Andre, Alestine, and Alan Fehr. Gwich’in Ethnobotany: Plants Used by the Gwich’in for Food, Medicine, Shelter and Tools. Tsiigehtchic, N.W.T.: Gwich’in Social and Cultural Institute, 2001. ISBN 1-896337-04-X
  • Balikci, Asen. Vunta Kutchin Social Change: A Study of the People of the Old Crow, Yukon Territory. Ottawa, Ont: Northern Co-ordination and Research Centre, Dept. of Northern Affairs and National Resources, 1963.
  • Bass, Rick. Caribou Rising: Defending the Porcupine Herd, Gwich'in Culture, and the Arctic National Wildlife Refuge. San Francisco: Sierra Club Books, 2004.
  • Clarkson, Peter and Leigh, Tamara. Gwindoo Nanh Kak Geenjit Gwich’in Ginjik, More Gwich’in Words About the Land. Gwich’in Renewable Resource Board, 2001. ISBN 0-9682642-1-2
  • Duncan, Kate C. and Carney, Eunice. A Special Gift: The Kutchin Beadwork Tradition, University of Alaska Press, 1991. ISBN 0912006889
  • Firth, William G. Gwich’in Topical Dictionary: Gwichyah and Teetł’it Gwich’in Dialect. Gwich’in Social and Cultural Institute, Teetł’it Zheh, NT, 2009.
  • Gilbert, Matthew. 2007. "Farewell, Sweet Ice - Hunters Feel the Heat in Gwich’in Country". The Nation. 284, no. 18: 26.
  • Herbert, Belle. Shandaa, In My Lifetime. Alaska Native Language Center, University of Alaska Press, 1982. ISBN 0-912006-30-7
  • Heine, Michael K. Gwichya Gwich’in Googwandak: The History and Stories of the Gwichya Gwich’in ; As Told by the Elders of Tsiigehtchic. Tsiigehtchic, N.W.T.: Gwich’in Social and Cultural Institute, 2001. ISBN 1-896337-05-8
  • Kirkby, W. W. The Kutchin or Loucheux Indians. [London: Seeley], 1863.
  • Leechman, Douglas. The Vanta Kutchin. 1954.
  • McKennan, Robert A. The Chandalar Kutchin. Montreal and New York: Arctic Institute of North America, 1965.
  • Mishler, Craig. The Crooked Stovepipe: Athapaskan Fiddle Music and Square Dancing in Northeast Alaska and Northwest Canada. Urbana and Chicago: University of Illinois Press, 1993.
  • Mishler, Craig, ed. Neerihiinjìk: We Traveled from Place to Place: the Gwich’in Stories of Johnny and Sarah Frank. 2nd ed. Fairbanks: Alaska Native Language Center, 2001.
  • Mishler, Craig, and William Simeone, eds. Tanana and Chandalar: the Alaska Field Journals of Robert A. McKennan. Fairbanks: University of Alaska Press, 2006.
  • Morlan, Richard E. The Cadzow Lake Site (MjVi-1): A Multi-Component Historic Kutchin Camp. Mercury series. Ottawa: Archaeological Survey of Canada, National Museum of Man, National Museums of Canada, 1972.
  • Nelson, Richard K. Hunters of the Northern Forest: Designs for Survival Among the Alaskan Kutchin. Chicago: University of Chicago Press, 1973.
  • O'Brien, Thomas A. Gwich'in Athabascan Implements: History, Manufacture, and Usage According to Reverend David Salmon, University of Alaska Press, Nov.1 2011. ISBN 978-1602231443
  • Osgood, Cornelius. Contributions to the Ethnography of the Kutchin. New Haven: Yale University Publications in Anthropology No. 14, 1936. Reprinted by the Human Relations Area Files Press, 1970.
  • Rogers, Thomas J. Physical Activities of the Kutchin Athabaskan Indians of Interior Alaska and Northern Canada. 1978.
  • Slobodin, Richard. Band Organization of the Peel River Kutchin. Ottawa: Dept. of Northern Affairs and National Resources, 1962.
  • Thompson, Judy, and Ingrid Kritsch. Yeenoo Dài' K'è'tr'ijilkai' Ganagwaandaii = Long Ago Sewing We Will Remember : the Story of the Gwich’in Traditional Caribou Skin Clothing Project. Mercury series. Gatineau, Québec: Canadian Museum of Civilization, 2005. ISBN 0-660-19508-9
  • Vyvyan, Clara. The Ladies, The Gwich'in, and the Rat: Travels on the Athabasca, Mackenzie, Rat, Porcupine, and Yukon Rivers in 1926, University of Alberta Press, May 1, 1998. ISBN 0888643020
  • Wallis, Velma. Two Old Women. An Alaskan Legend Of Betrayal, Courage And Survival, [Harper Collins], 1993
  • Wallis, Velma. Raising Ourselves: A Gwich'in Coming of Age Story from the Yukon River, [Epicenter Press], Oct.1 2002. ISBN 978-0970849304

External links

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