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"The book is an investigation of culture change among the Yup'ik Eskimo people of the southwestern Alaskan coast from the time of European/Russian contact through the mid-twentieth century"--Provided by publisher.
Using the accounts of fur traders, explorers, officials, and missionaries, Colin Yerbury documents the profound changes that swept over the Athapaskan-speaking people of the Canadian subarctic following European contact. He challenges, with a rich variety of historical documents, the frequently articulated view that there is a general cultural continuity from the pre-contact period to the twentieth century. Leaving to the domain of the archaeologists the pre-historic period when all the people of the vast area from approximately 52N to the edge of the tundra and from Hudson Bay to Alaska were hunters, fishers, and gatherers subsisting entirely on native resources, Yerbury focuses on the Protohistoric and Historic Periods. The ecological and sociocultural adaptations of the Athapaskans are explored through the two centuries when they moved from indirect contact to dependency on the Hudson Bay trading posts. For nearly one hundred years prior to 1769 when North West Company traders began to establish trading relationships in the heart of Athapaskan territory, contacts with Europeans were almost entirely indirect, conducted through Chipewyan middlement who jealously guarded their privileged access to the posts. The boundaries of the indirect trade areas fluctuated owing to intertribal rivalries, but generally, the hardships of travel over great distances prevented the Athapaskans from establishing direct contact with the posts. The pattern was only broken by the gradual expansion of the traders themselves into new regions. But, as Yerbury shows, it is a mistake to believe significant sociocultural change only began when posts were established. In fact, technological changes and economic adjustments to facilitate trade had already transformed Athapaskan groups and integrated them into the European commercial system by the opening of the Historic Era. The Early Fur Trade Period (1770-1800) was characterized by local trade centered on a few posts where Indians were simultaneously post hunters, trappers, and traders as well as middlemen. But the following Competitive Trade Period before the amalgamation of the fur companies in 1821 saw ruinous and violent feuding which had devastating effects on traders and natives alike. During these years there were great qualitative changes in the native way of life and the debt system was introduced. Finally, in the Trading Post Dependency Period, monopoly control brought peace and stability to the native population through the formation of trading post bands and trapping parties in the Athapaskan and Mackenzie Districts. This regularization of the trade and proliferation of new commodities represented a further basic transformation in native productive relations, making trade a necessity rather than a supplement to furnishing native livelihoods. By detailing this series of changes, The Subarctic Indians and the Fur Trade, 1680-1860 furthers understanding of how the Hudson's Bay Company and then government officials came to play an increasing role that the Dene themselves now wish to modify drastically.
This fascinating monograph employs a world system model as the basis for archaeological investigation of Russian America that relates local findings to global patterns. Author Aron Crowell examines Russian, Spanish, and American historical sources along with the archaeological evidence to uncover a preliterate culture that left no written record of its contact with European colonial powers. Crowell's particular subject is the indigenous Qikertarmiut people of Kodiak Island off the coast of Alaska. The special case of this tribe serves as a microcosm of the history of colonialism, demonstrating how early European capitalism impacted and, in some cases, destroyed indigenous societies.
Part I, chapters by M. Lantis, Robert E. Ackerman, James W. VanStone, Joan B. Townsend and Catharine McClellan on effects of first contact between whites and native peoples of region. Part 2, by M. Lantis: The Aleut social system, 1750 to 1810, from early historical sources.
Until comparatively recent times, both the Inupiat Inuit and the Koyukon Athapaskans spent the winter in wooden semisubterranean houses. For the archaeologist who excavates one of these structures, the shared traditions pose a difficult question: Who lived in this house? Three such house excavations in the Koyukuk River valley provide the basis for this fascinating study of ethnic identity and ethnoarchaeology along the Inupiat-Koyukon cultural interface.
Marvin W. Falk offers a systemic and select listing of just over 3,000 publications on the history of Alaska, published from the 18th century to early 2004. Early explorations were conducted by nationals from several nations, and the results were published in Russian, German, French, Spanish, and English. Many of these foreign language accounts have been published in translation and are included in the bibliography. This bibliography covers a wide span of Alaskan history including historical literature from: Discovery in 1741 The Russian period ending in 1867 The U.S. territorial period ending with statehood in 1959 The oil boom
Interactions between societies are among the most powerful forces in human history. However, because they are difficult to reconstruct from archaeological data, they have often been overlooked and understudied by archaeologists. This is particularly true for hunter-gatherer societies, which are frequently seen as adapting to local conditions rather than developing in the context of large-scale networks. When Worlds Collide presents a new model for discerning interaction networks based on the archaeological record, and then applies the model to long-term change in an Arctic society. Max Friesen has adapted and expanded world-system theory in order to develop a model that explains how hunter-gatherer interaction networks, or world-systems, are structured—and why they change. He has utilized this model to better understand the development of Inuvialuit society in the western Canadian Arctic over a 500-year span, from the pre-contact period to the early twentieth century. As Friesen combines local archaeological data with more extensive ethnographic and archaeological evidence from the surrounding region, a picture emerges of a dynamic Inuvialuit world-system characterized by bounded territories, trade, warfare, and other forms of interaction. This world-system gradually intensified as the impacts of Euroamerican colonial activities increased. This intensification, Friesen suggests, was based on pre-existing Inuvialuit social and economic structures rather than on patterns imposed from outside. Ultimately, this intense interacting network collapsed near the end of the nineteenth century. When Worlds Collide offers a new way to comprehend small-scale world-systems from the point of view of indigenous people. Its approach will prove valuable for understanding hunter-gatherer societies around the globe.
This volume presents the results of archaeological work along the Skeena River between 1966 and 1971 and includes excavation reports for Gitaus (GdTc-2) and Gitlaxdzawk (GdTc-1), village sites in the Kitselas Canyon, and the Hagwilget Canyon site (GhSv-2). Also included are reports on site surveys along the river and on the petroglyphs of the Kitselas Canyon area.