This paper is a movement analysis of the blanket toss (nalukataq), an event currently manifested at the World Eskimo Indian Olympics (WEIO). First, I examine the tradition’s history and development over time as portrayed in scholarly literature on the Iñupiat whale festival. Then, I examine the blanket toss as one of many Iñupiat and Alaska Native games sharing common characteristics. Finally, I investigate the blanket toss as a WEIO competitive event, now shifted from its original site specificity and traditional context. In particular, I look at the essential components of a successful toss as defined by WEIO criteria, employing a phenomenological approach in my analysis in order to focus on the primacy of realization and reveal the ways in which aspects of the modern competitive performance may embody traditional Alaska Native cultures and values.

Quality of life (QOL) is often complicated by global measures that ignore the uniqueness of culture and context. The research is inundated with Western influence and colonized approaches, and indigenous ways of knowing are often overlooked and devalued. Diverse methodologies are a first step in stakeholder collaboration; mixed-methods research and Community Based Participatory Research (CBPR) are a means of capturing the lived realities and worldviews of indigenous populations. These approaches allow for Alaska Native (AN) voice to be present in all aspects of the research process. A culturally relevant and sound measure of QOL for AN peoples must incorporate the voice of the stakeholders and the indigenous knowledge and traditional values that contribute to the beautiful and invaluable cultures of AN peoples.

This article summarizes a roundtable discussion from the 2016 Alaska Native Studies Conference among professors and students from two English Studies courses at the University of Alaska Anchorage: History of the English Language and History of Rhetoric. Jennifer and Heather discuss how the courses are traditionally taught and how they redesigned the courses to incorporate place-based and indigenous pedagogies. Then, Tayler, Samantha, Hailey, and Arlo--students from a range of backgrounds who took one or both of the classes--describe how the courses encouraged them to develop critical perspectives, build new knowledge through undergraduate research, and experience personal and professional transformations that led to advocacy. The dialogue provides a range of pedagogical perspectives and considers English Studies as a potential site for cultural and historical healing.

The initiatives outlined in this article are intended to advance our understanding of cultural processes as they occur in diverse community contexts, as well as contribute to the further conceptualization, critique, and development of indigenous knowledge systems in their own right. Just as those same initiatives have drawn from the experiences of indigenous peoples from around the world, the organizations and personnel associated with this article have played a lead role in developing the emerging theoretical and evidentiary underpinnings on which the associated research is based. The expansion of the knowledge base that is associated with the interaction between western science and indigenous knowledge systems will contribute to an emerging body of scholarly work regarding the critical role that local observations and indigenous knowledge can play in deepening our understanding of human and ecological processes, particularly in reference to the experiences of indigenous peoples. This article addresses issues of relevance to underserved populations in Alaska and other geographic regions inhabited by indigenous peoples. It provides a much-needed impetus toward organizing research and education support structures that contribute to the broadening of an infrastructure fostering the use of multiple knowledge systems and diverse approaches to research. The international scope of the initiatives described provides multiple benefits derived from the economies of scale associated with linking numerous small-scale populations, as well as increased applicability of outcomes associated with the extensive opportunities for cross-cultural comparison.

For four years (2011, 2013, 2014, 2015) two faculty members of the University of Alaska Fairbanks’ Center for Cross-cultural Studies have collaborated to co-teach a course entitled Traditional Ecological Knowledge (CCS 612). This course examines the acquisition and utilization of knowledge associated with the long-term habitation of particular ecological systems and the adaptations that arise from the accumulation of such knowledge. Intimate knowledge of place—culturally, spiritually, nutritionally, and economically for viability—is traditional ecological knowledge, and this perspective is combined with the needs of an Indigenous research method to better understand and more effectively explore the proper role of traditional knowledge in academic, cross-cultural research. This presentation and paper explores the strategies tested and lessons learned from teaching students from a wide variety of academic and cultural backgrounds including the social and life sciences, and the humanities, and from Indigenous and non-Indigenous cultural origins. The instructors, too—and most importantly for this endeavor—come from an Indigenous (John) and non-Indigenous (Koskey) background, and though hailing from very different cultures and upbringings work collaboratively and with genuine mutual respect to enable an understanding of variations of traditions of knowledge and their application to academic research.