Haa léelk'w hás ji.eetí, our grandparents' art: a study of master Tlingit artists, 1750-1989
Author
Jones, Zachary R.Chair
Heaton, JohnCommittee
Jonaitis, AldonaSchneider, William
Walz, Robin
Keyword
Tlingit artistsTlingit art
Southeast Alaska
Tlingit textile fabrics
Tlingit wood-carving
Tlingit sculpture
Metadata
Show full item recordAbstract
This dissertation examines the lives and creations of twenty-three master Tlingit artists that practiced in Southeast Alaska between 1750 and 1989. Biographical examination of master Tlingit artists showcases how artists created sacred art objects, known as at.óow, which play a central role in the social and spiritual life of the Tlingit people. Historic Tlingit artists came from the aanyádi, the aristocratic class, and were tasked with the responsibility of not only creating sacred art, but also serving as community leaders and exemplifying Tlingit values throughout their lives. The study of Tlingit artists and their creations also sheds light on objects omitted by previous scholars, highlights the overlooked work of female artists, and challenges outdated approaches to the study of Northwest Coast Indian art.Description
Dissertation (Ph.D.) University of Alaska Fairbanks, 2018Table of Contents
Chapter 1: Introduction: The Importance of Studying Tlingit Artists. Chapter 2: Art with a Spirit: Tlingit At.óow -- The Tlingit People -- Tlingit At.óow -- Conclusion. Chapter 3: Writing with Thread: Tlingit Chilkat Weavers -- Overview and Context of Chilkat Weaving -- Raven Clan Weavers -- Clara Newman Benson (Deinkhul.át), Ghaanaxhteidí Clan -- Kháaxh'eidei.át, Ghaanaxhteidí Clan -- Mary Williams (Kháakaltín), Ghaanaxhteidí Clan -- Florence D. Shotridge (Khaatkwaaxhsnéi), Lukaaxh.ádi Clan -- Mary Ebbets Hunt (Aneis, Anislaga), Ghaanaxh.ádi Clan -- Elizabeth Goenett, L'uknaxh.ádi Clan -- Maggie Kadanaha (Khoonookh), L'uknaxh.ádi Clan -- Eagle Clan Weavers -- Saantaas', Kaagwaantaan Clan -- Mary Willard (Akhlé), Kaagwaantaan Clan -- Jennie Paddy Warren (Khaa.ít), Kaagwaantaan Clan -- Alice Lee (Sheeditéex'), Kaagwaantaan Clan -- Annie Klaney (K'aanakéek Tláa), Kaagwaantaan Clan -- Jennie Thlunaut (Shax'saani Kéek'), Kaagwaantaan Clan -- Conclusion. Chapter 4: Shapes and Lines with Meaning: Tlingit Carvers and Painters -- Introduction and Overview -- Context for Understanding Tlingit Carvers and Painters -- Eagle Clan Carvers and Painters -- Naakushtáa, Dakhl'aweidí Clan -- Daniel Katzeek (Kéet Eesháank'í), Dakhl'aweidí Clan -- Augustus Bean (Kh'ałyaan Éesh, Keitxút'ch), Kaagwaantaan Clan -- Daayakoogéit, Chookaneidí Clan -- Kux'laa, Chookaneidí Clan -- William James Ukas (Yeeka.aas), Naanyaa.aayí Clan -- Raven Clan Carvers and Painters -- Jim Jacobs (Yéilnaawú, Kíchxhaak), Khoosk'eidí Clan -- Ned James (Sdagwáan), L'uknaxh.ádi Clan -- Rudolph Walton (Kaawóotk', Aak'wtaatseen), Kiks.ádi Clan -- Dick Yéilnaawú (Yéilnaawú, Tleix'yaanagút), Deisheetaan Clan -- Conclusion. Chapter 5: Conclusion: True Human Beings; Artists that Empower and Stand as Leaders Tlingit Artists Today -- Selected Bibliography -- Appendices.Date
2018-12Type
DissertationRelated items
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Raven’s Work in Tlingit Ethno-geographyThornton, Thomas F.; Deur, Douglas; Adams, Bert (University of Hawaii Press, 2019-01-01) -
Haa Dachx̱ánxʼi Sáani Kagéiyi Yís: Haa Yoo X̱ʼatángi Kei NaltseenTwitchell, X̲ʼunei Lance (2018)The Tlingit language has experienced drastic losses over the past two decades in terms of total number of speakers and places where the language is used. This steady decline in speakers was drastically accelerated as the last generation who grew up in a time when Tlingit was the primary language of homes and communities reach their sixties, seventies, eighties, and nineties. The youngest first language speakers are in their 60s, although most of them are in their eighties because intergenerational transmission severely declined in the second half of the 1900s, and has only recently returned with a few families who have committed to speaking with their children. Recent estimates have determined that the Tlingit language has about 80 birth speakers of various levels, and 50 second language learners that could be considered at the “intermediate” level or higher according to ACTFL scales. There are probably only 10 speakers remaining who could be considered fully fluent and capable of higher forms of speaking, and most of them are over 70 years old. This combines to create an unprecedented crisis for the Tlingit language, which will require massive shifts in cultural values, ways of living, institutional cultures, and educational practices if the language is going to survive the next 50 years and have more than a handful of speakers. Instead of merely surviving, or preserving, the goal of the Tlingit Language Continuity Movement1 is to have 3,000 speakers of the language by 2050. The current population of the Tlingit people is about 20,000 and of Tlingit territory is around 100,000. This means that 3,000 speakers would be 15% fluency among the Tlingit people and 3% within Tlingit territory, rising from 0.65% and 0.13% respectively. This dissertation documents some of the events that have led to massive language decline, and proposes a series of interconnected methods that would result in language revitalization. In particular, increasing adult fluency, creating safe acquisition environments, mending a people and their language, and following a 30-year action plan is the proposed method to revitalizing the Tlingit language. These chapters are based upon the following research methods: reviewing published Tlingit language materials and recorded Tlingit language, documenting Tlingit language speakers and their thoughts on language learning and use, and incorporating theories from sociolinguistics, language revitalization, and post-colonial decolonizing methodologies. -
Place Names as Evidence for Historic Resource and Property Rights Among the Tlingit: An Interactive ApproachSorum-Birk, Elise (2017-07-15)My goal was to create an interactive app of Tlingit place names in the Juneau area in order to use it as a tool for education and resource management. The secondary objective was to write an academic paper about the project and to present at the Alaska Native Studies Conference in Fairbanks.

