• Walk Softly With Me: Adventures Of A Woman Big-Game Guide In Alaska

      Mcleod-Everette, Sharon Esther; Murray, John A. (1993)
      Walk Softly With Me: Adventures of a Woman Big-Game Guide in Alaska is a memoir blending adventure, description, dialogue, and humor. The animals and landscapes in Interior Alaska are revealed through the eyes of a woman tackling the male-dominated arena of big-game guiding. The thesis describes the author's evolution from hunting rabbits and tender moose for subsistence to leading clients in search of trophies. In an attempt to provide an objective view of the ethics of hunting and game management, the author explores the question of why we hunt and our relationship with the animals we pursue.<p> The thesis is written in informal first person point of view, beginning with early homesteading life and moving through scenes with hunters and other guides. The natural history of animals is woven into the narrative, as are the changes that the author experiences. The thesis culminates with the author's introspective look at why she guides and whether she will continue. <p>
    • Walks with her hands

      Johnston, Emily R. (2007-05)
      The poems in 'Walks with Her Hands' reflect a female persona tracing the origins of her sexuality, as one might trace her way along a dark corridor using her hands. The persona makes this journey through exploring a range of landscapes as well as relationships with both family and lovers. In Section I, the persona comes to terms with an absent father, a failed marriage, and her experience working with other abused women. In Section II, the persona steps back in time to consider how an emotionally distant mother has further estranged the persona from her sexuality. The persona begins to find herself in Section III through romantic relationships with women. The subject of this section, however, is a controlling lover who stilts the persona's coming out experience. By Section IV, the persona has come full circle, back to the abuse theme in Section I. She enters into an abusive relationship with a different woman, but through this experience, the persona overcomes past relationships and more fully understands herself. Throughout the emotional turbulence in each section, an underlying calm exists. A steady pace, like walking, allows the reader to self-reflect alongside the persona.
    • Ways To Help And Ways To Hinder: Climate, Health, And Food Security In Alaska

      Loring, Philip A.; Gerlach, Craig; Fazzino, David V. II; Murray, Maribeth S.; Chapin, F. Stuart III; Atkinson, David E. (2010)
      This dissertation explores various ecological, socioeconomic, sociopolitical, and biophysical dimensions food security in Alaska. The context for this work is dramatic climatic change and ongoing demographic, socioeconomic and cultural transitions in Alaska's rural and urban communities. The unifying focus of the papers included here are human health. I provide multiple perspectives on how human health relates to community and ecosystem health, and of the roles of managers, policy makers, and researchers can play in supporting positive health outcomes. Topics include methylmercury (MeHg) contamination of wild fish, the impacts of changes to Alaskan landscapes and seascapes on subsistence and commercial activities, and on ways to design sustainable natural resource policies and co-management regimes such that they mimic natural systems. The operating premise of this work is that sustainability is ostensibly a matter of human health; the finding is that human health can provide a powerful point of integration for social and ecological sustainability research.
    • We are almost talking

      Liebl, Jonnell; Burleson, Derick; Hill, Sean; Cooper, Burns (2015-05)
      These poems move as a conversation would: they circle, they get distracted, they get personal, they change the topic. They try to tell you something, like an accidental autobiography, or bits and pieces of distress, or the probing of emotions in a way that is more than just cathartic. There are various cycles of repetition (echoes) in these poems through obsessive content and images, repeated phrases and words, and on an individual scale in several poems. There are many references to reflections, and many poems which were built and written with reflective patterns in images or stanzaically. These poems are public on a surface level; the sonic, lyric, and imagistic qualities of the poems grab a reader's attention. The places where the poems are private lie in the metaphorical musings, where the surface of the poem is driven by language, usually in a rapid rhythm. The most honest and revealing sections come when memory collides with writing. The collection is a verbalization of traumatic experiences full of distractions, intentional changes of topic, and interruptions. In many ways, the collection drives toward the last line "I think I was supposed to tell you it's okay." The implications are several. Firstly, I really don't know what I'm supposed to be telling you. Secondly, it is not okay. Thirdly, if I should be saying it, is there a right way to say it? This collection is not committed to the idea of a right way to say a thing, and has never even heard the word resolution. Or, another way to look at it: Does a conversation ever come to a resolution? Or, what do we mean by good bye? Certainly not goodbye forever. Nor do we usually mean "See you later" to mean later that same day. In some cases, later spans years. Is a conversation ever truly "over" or are we constantly picking up the same one, reexamining, pushing it, repeating ourselves, asking the same set of questions to someone we've known for years and always getting variations of an answer which, as it turns out, has a theme. That theme is the person's life--their inner narrative, maybe the inner monologue, maybe the inner dramatic personae. This lifelong conversation is broken over days and locations, gets caught in themes, and is interrupted by other people; by your memories and thoughts and sudden connections; by the other person's memories and thoughts and sudden connections. Hence the 'almost' of We are Almost Talking. Or: "The purpose of poetry is to remind us how difficult it is to remain just one person for our house is open, there are no keys in the doors; and invisible guests come in and out at will." Czesław Miłosz's "Ars Poetica?" This manuscript resists closure but not disclosure. Or "I write for myself and strangers" as Gertrude Stein said.
    • We are the safety net: skills for suicide prevention evaluating a training to increase recognition and response to signs of suicide among at-risk peers

      Burket, Rebekah; Campbell, Kendra; Rivkin, Inna; Fitterling, James; Skewes, Monica (2017-05)
      This pilot study evaluated the effects of a brief suicide prevention training. The intervention was efficient and targeted peer intervention for those least likely to engage in proactive help seeking on their own behalf. The results were promising but mixed. The results showed that the intervention can increase suicide literacy and confidence about safety planning and help seeking on behalf of an at-risk peer. Significant differences were found in the small sample with variables most relevant to the ability to recognize peers at risk for suicide and act effectively on their behalf. Variables not directly emphasized in the training and those with high baseline scores did not show change. The brevity of the intervention lends itself to potential dissemination opportunities in educational and healthcare settings such as new student orientations, teacher in-service trainings, hospital staff training and community-based outreach.
    • "We dance because we are Iñupiaq", Iñupiaq dance in Barrow: performance and identity

      Ikuta, Hiroko (2004-05)
      Dance, like other forms of expressive culture, is an important vehicle for creating, maintaining, and expressing identity. Founded in the early 1950s, the Barrow Dancers, with a membership of more than sixty, perform on important occasions in Alaska and outside the state for Native and non-Native audiences. For the Barrow Dancers, song, gesture, and drumming are means of creating and maintaining continuity in a community undergoing rapid social change. Collectively, the troop appears to dance with greater freedom and innovation for local audiences whereas their commoditized performances for outsiders are more formal and repetitive. The Barrow Dancers also perform at Kivgiq (the Messenger Feast) which was revived in 1988 after a more than 70-year lapse. Unlike community, external, and tourist performances, Kivgiq is intended to provide the individual Iñupiat with a more solid collective identity and enhanced ethnic pride. I will argue that Iñupiaq dance, as represented by the Barrow Dancers, embodies Iñupiaq socio-economic empowerment and objectifies its relationship with large-scale American society.
    • "We did listen": Successful aging from the perspective of Alaska Native Elders in Northwest Alaska

      Boyd, Keri M.; Gifford, Valerie M.; Whipple, Jason; Lewis, Jordan; David, Eric John (EJ) (2018-05)
      Alaska's older adults are growing faster in proportion to the overall population creating concern regarding how adequate care will be provided in the coming years. Statewide, rural community members are looking for innovative, culturally appropriate ways to promote successful aging for their growing population of elders, allowing them to age in their home communities. This qualitative, phenomenological study sought to establish a deeper understanding of how Alaska Native Elders in Northwest Alaska understand and experience successful aging to inform program development and service delivery. The present project was embedded within a larger community-based participatory research study and conducted in collaboration with community members and an Alaska Native Elder Advisory Committee. The 14 community-nominated Elder participants universally identified engagement with family and community, self-awareness and care, and a sense of gratitude as essential elements of successful aging. Elders who age successfully listened to and learned from their Elders, enact their traditional values and practices, and pass their wisdom and knowledge to future generations. The results provide a culture and context specific understanding of successful aging that will help communities develop Elder-centered programs and service delivery and contributes to field of successful aging by presenting a perspective of successful aging that is not currently represented in the literature. Finally, by recording the Elders' knowledge and stories of successful aging this project also helped preserve some of the traditional cultural knowledge held by Elders in this region to be shared with generations to come.
    • "We drove the Alaska Highway": romanticizing the road north

      Larrabee, Susan K. (2006-08)
      The Alaska Highway is a road that still fascinates and draws people north more than sixty years after its initial construction. Beginning in 1942, literature concerning the road's hasty wartime construction and the men who worked on the highway led to the formation of Alaska Highway myths and legends and enticed Americans north after World War II. Many of these travelers wrote and published the accounts of their adventures, inspiring readers' to make an Alaska Highway journey as well. The objective of this work is to show how the Alaska Highway literature perpetuates the frontier romance of the northern road. This paper examines American frontierism and how the Alaska Highway was and is a perfect outlet for Americans to have a frontier experience. Also, the paper explores the various highway literature written since 1942, particularly the 'I drove the Alaska Highway' works that influenced many Americans to seek their own frontier adventures on the Alaska Highway.
    • We need to talk and the nation is watching: a textual analysis of drug interventions

      Denhalter, Bailey J.; Richey, Jean; Sager, Kevin; Taylor, Karen (2012-05)
      Addiction is something that millions of people struggle with. Many are unable to or do not realize that they have a problem. Previously kept as an embarrassing family secret, drug interventions have gone Hollywood. The entertainment industry began publicizing these once private affairs for the nation in the early 2000's; unfortunately, publicity does not ensure a problem will be addressed in the appropriate manner. Drug interventions are typically conducted in secret, away from the prying eyes of neighbors or community members. By a stroke of genius or insanity, the producers at A & E realized the American public's fascination with the dark underbelly of society and televised the taboo phenomenon of interventions. The purpose of this qualitative study is to identify emergent themes through the comparison and textual analysis of multiple episodes of A & E Television Networks series Intervention, focusing on family participation in illicit drug interventions. These televised interventions offer a rare and unique glimpse into the processes and consequences for those involved. The viewer is given the opportunity to observe the effects an intervention may have on the family unit, as well as on individuals.
    • Weapon, Toy, Or Art? The Eskimo Yo-Yo As A Commodified Artic Bola And Marker Of Cultural Identity

      Klistoff, Alysa J.; Lee, Molly; Odess, Dan; Gray, Patty (2007)
      The Eskimo yo-yo is a popular tourist art found in gift shops across Alaska. It is made in a variety of shapes, ranging from seals and dolls, to mukluks and simple balls. Many are plainly decorated; others display elaborate decorations, fine beadwork, and intricate details. Some shops carry only Native-made pieces, while others carry imitation pieces made in China. Though a true history of the Eskimo yo-yo remains "shrouded in mystery" (Ray 1977), Eskimos maintain that this game originated as an important and widely used hunting tool made simply with sinew and bones---the bola. The gun has replaced the bola as a hunting tool, yet, the skills required to use a bola (dexterity, speed, aim, coordination, strength and stamina) remain important in areas where people subsist off the land; as such, the Eskimo yo-yo remains an important link to the past and speaks to a subsistence lifestyle. Natives and tourists alike recognize it as a marker of cultural heritage. This thesis details the enigmatic history of the relationship between the Eskimo yo-yo and the arctic bola and explores the influences each has as markers of indigenous identity in Alaska.
    • Welcome to Deadhorse

      Arnegard, Iver (2005-05)
      Welcome to Deadhorse features poems that are narrative and lyrical in nature and represent an aesthetic in which the land is an undeniable force, generally inseparable from the lives of characters involved. The sequence of the poems creates a narrative arc that follows the journey of a man running from a broken-down Dakota farm. Lured by myths of the north, and haunted by ghosts, he travels to Alaska and finds that everything he hoped he'd left behind has come along with him: isolation, alcoholism, a traumatic past. The narrator eventually comes full-circle, returning to a home he never really left behind.
    • Well-being: the looking glass in 4-D

      Bays, Joey M.; Richey, Jean; Arundale, Robert; Anahita, Sine (2011-05)
      Well-being affects all of us. It is intricately interwoven with our identity and interactions. This study explores the relational contexts in which well-being is created, maintained, and diminished. In order to accomplish this goal, three main themes were addressed: (a) the co-researcher's understanding of what well-being is, (b) the co-researcher's understanding of how community affects a person's well-being, and (c) a description of the co-researcher's best of times and worst of times. These phenomenological themes guide the context and process of this research. This study is grounded in the theoretical stance of interpretivism with a constructionism epistemology; the methodology employed is phenomenological research utilizing conversational interviewing methods. I thematically analyzed the emergent capta from the interviews into the following themes: (a) What is Well-Being?: a definition of well-being and (b) The Struggle in the Search: co-researchers lived experiences of wellness. These themes offer an in-depth exploration of understanding the meaning of well-being the lived experiences informing those understandings.
    • What home I have

      Holsteen, Sarah Jane; Farmer, Daryl; Burleson, Derick; Carr, Richard (2013-05)
      "What Home I Have" explores the embodiment of memory and the formation of unlikely community through storytelling. Personal essays recall the author's experiences living overseas and/or engaging with marginalized communities -- street children in Paraguay, refugees in Belgium, or people with cognitive disabilities in the United States -- in order to consider how our perceptions of self and world transform through willing reception of multitudinous perspectives. Catalyzed by her childhood rooted in the Midwest and her expatriate adolescence, the author continually searches, questions, and redefines the locus and characteristics of home and belonging. While the author's cyclical history of displacement and return resists a chronological retelling, individual pieces connect through resonant images to trace a comprehensive emotional arc. The collection engages and stretches the limits of memoir nonfiction by weaving personal account with research on etymology, biological sciences, and literature. At once personal history and prismatic window into various cultural communities, What Home I Have re-envisions the concept of belonging in a complex, often-polarized world by reflecting on moments of human connection across culture, language, or life circumstance, by finding community both through and beyond one's habitus.
    • What we teach

      Hinckley, Derek M.; Farmer, Daryl; Kamerling, Leonard; Carr, Rich (2015-05)
      What We Teach is a linked collection of nonfiction essays. The two major figures that appear throughout the collection--a domineering father and an underperforming high school in rural Mississippi--initiate explorations of power, violence, and the role of individual choice. A man copes with his upbringing as a bigot while teaching in a school attended almost exclusively by black students; a father and son consider ending their relationship after years of turmoil; a teacher struggles with his aversion to violence in a school filled with fights; and a young couple becomes romantically entangled amidst chaos. The collection draws on the literary nonfiction traditions established by authors such as George Orwell, JoAnne Beard, Eula Biss, Richard Rodriguez, and Anne Lamott. Informed by a sense of displacement and structured around compelling scenes, the essays investigate what we teach our children at home and in our schools.
    • What wild is: essays on living

      Quick, Kathleen Allison (2004-12)
      This collection of nonfiction essays, What Wild Is, employs personal narratives to discuss the condition of humanity in North America. Events in the author's life lead her to introspections ranging from how people have come to separate wild and domestic and why, to how we raise our children and why. Ultimately, these events call into question the role that people - at least in North America - play in this world versus their perception of that role. Money and instant gratification are often the root of the separation that people have created between themselves and the world in which they live. People have grown accustomed to pre-packaged and pre-made everything, and their interactions both with each other and with the rest of the organic world reflect the separation that such ease of living creates. These essays often raise questions that have no black and white answer, no irrefutable right or wrong, but this does not lessen the importance of asking.
    • Whence these farmers?: El pantano bioarchaeology and the advent of agriculture in West Mexico

      Corduan, Nicholas S. (2007-05)
      This masters thesis in dental anthropology and bioarchaeology examines discrete, non-metric dental data collected from skeletal remains of a Middle Formative era Mexican population at EI Pantano. This site is situated in Jalisco, West Mexico, and represents one of the earliest archaeological examples of transitional agriculture for this area. Materials recovered from the burials suggest that the yet-undiscovered settlement whose people used the cemetery had complex interactions with diverse Mexican groups, including the OImec-linked site of Tlatilco in the Valley of Mexico, and also with groups as far away as Guatemala and the Andes mountains. Phenetic analysis of dental morphology shows results which are consistent with biological affinity between El Pantano and Andean populations, and also suggests that Tlatilco may be among the population's loser relationships within Mexico.
    • Where everything is music: the influence of Arthur Schopenhauer on Frederic and Kate Chopin

      Oakley, Bernard H. (2000-05)
      The influence of Arthur Schopenhauer's aesthetic philosophy on Harold Frederic's "The damnation of Theron Ware" and Kate Chopin's "The awakening" is studied. Although Chopin's indebtedness to Schopenhauer is well established, the influence on Frederic's novel has not yet been revealed. This thesis develops "original readings of 'The damnation of Theron Ware' that challenge and clarify existing interpretations."
    • "Where the blind don't see and the lame don't walk": deconstructing disability in Flannery O'Connor's 'Wise blood, ' 'Good country people, ' and 'The lame shall enter first'

      Lohmeyer, Sherry Michelle (2005-05)
      Flannery O'Connor's Wise Blood, 'Good Country People, ' and 'The Lame Shall Enter First' deconstruct the hierarchical opposites able-bodied/disabled by revealing interdependence and similarity between the two terms. O'Connor's texts question the nature of disability and ability by looking at ways that the disabled experience freedom and confinement. O'Connor undercuts the positive connotations of freedom by suggesting that a character needs to experience confinement in order to fully experience freedom. The reversal occurs because of two reasons: first, O'Connor's world is crafted anagogically, which means the characters and actions of each story have physical and spiritual significance, and second, her world is guided by a religious paradox that suggests a character is spiritually enabled by what he is unable to do, or that God's 'ability'-his omnipotence-supplements a character's inability.
    • Where the rivers meet: the life story of the Reverend Helen Peters of Tanana

      Peters, Hild M.; Ehrlander, Mary F.; Ehrlander, Mary F.; Cole, Terrence M.; Schneider, William S. (2014-05)
      This thesis presents the life story of the Reverend Helen Peters, an Athabascan woman whose life exemplifies how faith in God can help a person to overcome great obstacles and trauma. The western view of leadership is very different from the concept as understood among Alaska Natives. Leadership of Native elders is the embodiment of their character, their conscience, their family history, traditions, language ability and spirituality. At every gathering the elders are expected to discuss these concepts in order to instruct and guide the people. In this way, they lead by example and find any and every opportunity to impart wisdom and knowledge. As an elder of Tanana, Helen understands the responsibility she has to lead the community. To this end, she wanted to tell her story, discussing difficult life experiences of substance abuse, domestic violence, sexual assault and suicide. These are the pressing subjects that she is most concerned about for her family and for the Native community at-large. Through personal experience, she understands that the silence surrounding her own story has kept her locked within herself and her family mired in the healing process, unable to move forward. She wanted to break that silence. In revealing these disturbing events, Helen courageously opens the door of dialogue that she hopes will lead not only to healing from past traumas but to confronting current situations in Native communities. She is attempting to lead the people to a place where it is permitted to talk about these difficult topics. This is her gift to her children and the community at-large. It is my goal to facilitate her intent and to offer Helen's story as an example of faithbased courage to overcome extreme obstacles. Helen's life also serves as a model of courage in taking a stand against alcohol and substance abuse, physical abuse and sexual abuse. May her candor inspire others to speak out so that the future is brighter for today's children.
    • Who Is In Charge Here? A Feminist Communicology Of Followership And Leadership In An Academic Organization

      Jordan, Robert Locke; McWherter, Pamela (2008)
      This feminist critical study explicates the ways that followership is conceptualized at an academic organization in the Pacific Northwest. Through the use of qualitative methods, stories were solicited providing descriptions of events that define the hegemonically masculine ways that followership is conceptualized, suggesting the need for a feminist critical analysis and revisioning. A number of themes emerged from conversational interviews including: conceptual verisimilitude, archetypes of leadership, alternative conceptions of followership, the role of action in leadership and followership, and the emergent organization. The capta gathered from this qualitative study suggest a revisioning of human organization and recognizes leadership and followership as existing in a reciprocally defining communicative relationship. Leadership and followership are found to be constructed in an existential exchange addressing a specific need within an organization and its immediate requirements. When viewed from this communicative perspective organizational members come to develop a more sophisticated, relational, and dialectic understanding of the construction of leadership and followership.