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Videos of the Week

Shoshone-Bannock History in Idaho
PART I OF II: 2008's historic Idaho Democratic Convention, held in Boise, ID, June 12-14, invited Idaho Native American Tribal members from the Shoshone-Bannock/Fort Hall, Shoshone-Paiute/Duck Valley, Nez Perce, and Coeur D'Alene tribal communities to take an active part in the convention activities. On June 12th, the Idaho AFL-CIO hosted a Democratic picnic for convention goers. Mr. Ted Howard, Cultural Resource Director, Duck Valley, spoke to picnic participants about the Shoshone-Paiute-Bannock history in the Boise Valley area. 9:49 minutes.

Part II-Grand Entry, Flag Ceremony and Recessional
All convention tribal members participated in the grand entry at the beginning of the June 13th Idaho Democratic Convention gathering followed by a flag ceremony and presentation by Mr. Lee Juan Tyler, Council Member, Shoshone-Bannock/Fort Hall community. Fort Hall and Duck Valley singers and drummers played songs for the grand entry, flag ceremony and recessional.
9:59 minutes

Native American Prophecy
Narrated by the late Floyd RedCrow Westerman 6:36 minutes

7 Generations
Elder Orin Lyons talks about preparing for the next 7 generations. 8:43 minutes

AN->Yup'ik Villages: Cup'ik and Yup'ik and villages of Alaska

Posted on Tuesday, April 05 @ 19:12:48 CDT

The southwest Alaska Natives are named after the two main dialects of the Yup'ik language, known as Yup'ik and Cup'ik. The estimated population, at the time of contact, was: Nunivak 500, Yukon-Kuskokwim 13,000 and Bristol Bay 3,000.

Stumble It!

The Yup’ik and Cup’ik still depend upon subsistence fishing, hunting and gathering for food. Elders tell stories of traditional ways of life, as a way to teach the younger generations survival skills and their heritage.

Traditional House Types and Settlements of the Yup'ik and Cup'ik

Many of today’s villages were ancient sites that were used as seasonal camps and villages for subsistence resources. Historically the Yup’ik and Cup’ik people were very mobile, traveling with the migration of game, fish and plants. The ancient settlements and seasonal camps contained small populations, with numerous settlements throughout the region consisting of extended families or small groups of families.

All males in the Yup’ik/Cup’ik community lived in a qasgiq, or men’s house/community center. Boys old enough to leave their mothers joined male relatives in the qasgiq, where they lived, worked, ate, bathed, slept and learned how to be men. Women prepared and brought food to the qasgiq. Ceremonies, singing, dancing and events usually occurred in the qasgiq, thus making it a community center.

Women and girls lived in an ena, which had architectural features similar to the qasgiq, although the qasgiq was twice as large. Bearded seal or walrus intestine provided a removable “skylight” window. Like most other winter dwellings, the qasgiq and the ena shared the distinctive, partially semi-subterranean winter entrance passageway – which in the ena also provided space for cooking.

Yup'ik and Cup'ik Tools and Technology Technology was highly adapted to survival in the sub-arctic environment, and was fine-tuned through the centuries by trial and error. Technology was mostly geared toward the marine environment along the coast and more riverine habitats in the delta regions.

Women’s important household items included the versatile, fan-shaped, slate knife (uluaq), stone seal-oil lamp and skin sewing implements made from stone, bone and walrus ivory. Men’s tools were associated with hunting and were elaborately decorated with appropriate spiritual symbols to aid in hunting success. These items included a variety of spears, harpoons, snow goggles, ice cane, and bow and arrows for hunting and warfare.

Yup'ik and Cup'ik Social Organization

Social norms and behavior were all geared toward survival and compatibility among family-village groups. Roles and social rank were largely determined by gender and individual skills. Successful hunters, nukalpiit, usually become group leaders. Women roles included child rearing, food preparation and sewing.

Role of shaman

There were good and evil shamans that had separate roles within the village. Good shamans would heal, search out animal spirits for the hunters, ask for survival necessities such as driftwood and good weather. The bad shamans battled good shamans for power, placed curses on people, generally made life miserable for others and could even kill. It is believed that some Yup’ik/Cup'ik people still possess shamanistic powers.

Yup'ik and Cup'ik Clothing

Traditionally, skins of birds, fish, and marine and land animals were used to make clothing. Hunting clothes were designed to be insulated and waterproof. Fish skin and marine mammal intestines were used for waterproof shells and boots. Grass was used to make insulating socks, and as a waterproof thread.

Yup'ik and Cup'ik Trade

Coastal villages traded with the inland villages for items not locally available. Seal oil was highly desirabed by inland villages who usually bartered moose/caribou meat and furs such as mink, marten, beaver and muskrat, for seal oil and other coastal delicacies such as herring and herring eggs.