1 edition of Being and place among the Tlingit found in the catalog.
|Statement||U of Washington Pr|
|Publishers||U of Washington Pr|
|The Physical Object|
|Pagination||xvi, 93 p. :|
|Number of Pages||60|
|2||Culture, place, and nature|
nodata File Size: 2MB.
By Series edited by Copublished with: Sealaska Heritage Institute• A number of children's songs or songs sung to children, commonly called 'lullabies', are considered to be in the public domain. Being and place among the Tlingit members of the community cannot see it. Basso, Regents Professor, and Distinguished Professor of Anthropology; University of New Mexico This book is a powerful testament to the complexity, durability, and sensitivity of Tlingit ethnoecology that allows us to appreciate more fully what it means to be a 'child of the land' as Tlingit characterize the relationship between clan members and the particular places to which they belong.
The Central Council is a tribal government representing over 30,000 Tlingit and Haida Indians worldwide. The Tlingit language is in danger of being lost and forgotten. Would you like to preview the progress we've made so far? Shame really, since it's about a culture that doesn't get a lot of press. Geographic references are embedded in personal names, clan names, house names, and, most obviously, in k-waan names, which define regions of dwelling.
If I told you all the names of all the places that I know it would fill many pages. Please try again in 1 hour. The notion of place consists of three dimensions - space, time, and experience - which are culturally and environmentally structured. Today, there are about 25,000 Tlingit people living throughout Southeast Alaska, Canada and even many in California and Washington. This is also true of other native cultures and their ways of naming things. Remember that episode of Star Trek: The Next Generation, "Darmok"?
We've got stories on it. Rossella Lorenzi for the — Hosted on. If the deceased was an important member of the community, like a chief or a shaman for example, at the memorial potlatch his successor would be chosen. To say one is Sheet'ka K-waan defines one as a member of the Tlingit community that inhabits Sheet'ka Sitka.
She is the first Alaska Native Tlingit woman to gain this title. This will only be visible to you. Thornton examines each in detail to show how individual and collective Tlingit notions of place, being, and identity are formed.
The Tlingit used to occupy much of the Northwest Coast of Canada and part of the Southeast corner of Alaska. The totem poles carved normally tell a story, and Tlingit artists carve subjects like animals into the totem poles.
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If the deceased was an important member of the community, like a chief or a shaman for example, at the memorial potlatch his successor would be chosen.
In the summer of 1990, I attended a public hearing staged by the U.
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Thornton examines the concept of place in the language, social structure, economy, and ritual of southeast Alaska's Tlingit Indians.