Neqamikegkaput : faces we remember : Leuman M. Waugh's photography from St. Lawrence Island, Alaska, 1929-1930

1. Neqamikegkaput : faces we remember : Leuman M. Waugh's photography from St. Lawrence Island, Alaska, 1929-1930

2. Table of Contents

Neqamikegkaput : faces we remember : Leuman M. Waugh's photography from St. Lawrence Island, Alaska, 1929-1930

Krupnik, Igor

Kaneshiro, Vera Oovi

National Museum of the American Indian (U.S.)

Arctic Studies Center (National Museum of Natural History)

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FACES WE REMEMBER / NEQAMIKECKAPUT

Leuman M. Waugh's Photography

from St. Lawrence Island, Alaska, 1929-1930

f. .. .1 I ^ III! I_ I _J . _! ■ ■■^^VA.. ''W .

(Uncaptioned negative) - N 42796

Gambell schoolboys pictured by Leuman IVI. Waugh in 1930, with their names written over by elders in 2002.

contents

Introduction

6 VOLUME CONTRIBUTORS10 /\Pf/./.fQ (SUMMARY)12 FOREWORD

Vera Kingeekuk Metcalf14 ACKNOWLEDGEMENTS

Igor Krupnik

1 6 RECOVERED LEGACY: ALASKAN PHOTOGRAPHSOF LEUMAN M. WAUGH, 1 929-1 937

Igor Krupnik, with Lars Krutak, Stephen Loring, and Donna Rose

photographs

40 Part 1. Sivuqaghmiit, the People of Gambell72 Part 2. Sivungaghmiit, the People of Savoonga100 Part 3. In the Streets of Gambell1 40 Part 4. Savoonga Scenes

1 56 Part 5. On the Deck of the U.S. Cutter Northland

Appendices

1 74 1. List of Illustrations, with Their Original Captions, from

Leuman M. Waugh Collection, NMAI, Smithsonian Institution1 82 2. Letters and Paper Clips from the Waugh Collection Files1 84 3. Leuman M. Waugh's Photographs from Nome, Alaska, 1 929-1 9301 86 4. Documents Related to Leuman M. Waugh's Professional Career1 89 5. Excerpts from Leuman M. Waugh's Writings

Vol ume Contnoutors

Denny Akeya {Yaava) was born in Savoonga, Alaska.He went to the boarding school in Wrangell and inChemawa, Oregon from the mid 1 960s till early 1 970s,because there was no high school in Savoonga at thattime. He has worked for many years as the Postmasterat Savoonga Post Office and as a village representativeof local airlines. In his own words, "As our custom, Iwas raised by my grandmother Olga Akeya until shedied from cancer. Used to enjoy spending my timewith Teddy (Kaseki) Amagu and his son Gideon Kasiki.Sometimes I think about Teddy Amagu and miss thatlittle guy."

Barbara Amarok was raised by herparents, Warren and Mary Ann Tiffa-ny, in several different communitiesacross Alaska. She now lives in Nomeand works as the Title III Project &Program Development Manager at the Northwest Cam-pus, University of Alaska Fairbanks. Barb's father wasalso a teacher and administrator. Barb's grandmotherMayak was from King Island and her grandfather joeAmarok was originally from Big Diomede.

Ralph Apatiki, Sr. (Anaggun) was born in Cambell,Alaska and was raised in a traditionalclose-knit family, surrounded by typi-cal Yupik cultural values. He also wentthrough an excellent sea mammalhunting school from his father anduncles, when he became the captainof his own boat crew. Over the years,his boat caught several whales. Anaggun also workedas a carpenter. He traveled to other Alaskan villages andtowns to assist in building schools, houses, and evenswimming pools. Anaggun was very involved in theCambell Presbyterian Church activities; over the years,he served as church choir leader, Sunday school teacher.

and as the church elder, the position he held for severalyears and represented in presbytery meetings.

Maria Dexter (Isma) was born inWhite Mountain, Alaska and wasraised in the village of Colovin,where her father Stanley (Stan) Ama-rok was working as a secretary forthe City of Colovin and at variousother local offices. She went to school in Colovin andlater to the boarding school at Mount Edgecombe.She now lives in Nome and works as a licensed 'tribalhealer' with the Norton Sound Health Corporation.

Anna Cologergen {Angingi-galnguq) was born and raisedin Savoonga, Alaska. She spenther childhood years at the familyhunting camps on the southernside of St. Lawrence Island. Sheattended the 'old' school in Savoonga, up to the 5'^grade. She moved to Nome with her late husband TimCologergen (Awlinga) and their many children around1 970. Anna had worked for many years at the Nomehospital and also as a volunteer cook for students atthe Nome school. She used to be a good partner to herlate husband in his many ventures and travels. Annapassed away in November 2007.

Ora Cologergen (Ayuqi)

was born in Cambell, Alas-ka and moved to Savoonga,when she married EdwardCologergen (Ngungaya).Since her young years, shetaught at Sunday church schools in both Cambell andSavoonga. She later worked at Savoonga BIA schoolfor over 20 years, first as an English language teacher

6

and, later, as a bilingual teacher. She was consideredone of the most knowledgeable experts in Savoonga,and she participated in several elders' conferencesand historical documentary projects in the 1 980s and1 990s. Ora passed away in July 2010.

Sandra Gologergen Miklahok(Nawuukaq) was born and raisedin Savoonga, Alaska. She hasworked for seven years as theIndian Child Welfare Program co-ordinator at the Savoonga IRA of-fice. She loves working with elders, listening to the oldstories, and going through the historical photographs.

Aaron Iworrigan (Yupestaaq)

was born in Cambell, Alaska. Heattended church and grade schoolin Cambell and later went to theboarding school at Mount Edge-combe. He was drafted into theArmy and served two tours in Vietnam in the 1 960s.He now lives in Cambell and currently serves on Borardof the Suvuqaq Incorporated.

Vera Kingeekuk Metcalf (Qaak-aghlleq) was born and raised inSavoonga, Alaska and now residesin Nome. Over the last twenty-fiveyears she was involved in manyefforts in research, education, cul-tural awareness, and multiculturalorientation, and she has participated in numerousrepatriation consultations with museums around thecountry. She is currently Executive Director of theEskimo Walrus Commission in Nome and also serveson the U.S. Arctic Research Commission.

Christopher Koonooka (Petuwaq) was born in Gam-bell, Alaska in 1 978 and graduated from the local highschool. He received his Bachelor of Arts degree in the

Yupik Eskimo Language from theUniversity of Alaska Fairbanks(2002), with a minor in Anthro-pology. Amidst his schooling inCambell and during breaks fromcollege, he hunts whales and wal-ruses in spring and camps in summer with his family.Currently, Chris works at the Cambell Schools, teachingYupik language and heritage to middle school and highschool students. He is also serving on the IRA councilof the Native Village of Cambell.

Igor Krupnik is Ethnology cura-tor at the Arctic Studies Center ofthe National Museum of NaturalHistory, Smithsonian Institutionin Washington, D.C. He hasworked for almost twenty yearsamong the Yupik people of Chukotka and other Nativegroups of the Russian Arctic. His current research isprimary in the Bering Strait region, Alaska, where he isengaged in collaborative studies with the communitiesof Cambell, Savoonga, Wales, and Shaktoolik on theimpact of climate change, the preservation of culturalheritage, and traditional ecological knowledge.

Lars Krutak received his Bach-elor of Arts degree in anthro-pology from the University ofColorado, Boulder (1993). Heattended graduate school atthe University of Alaska, Fair-banks (1996-1998), where his research focused onthe symbolism of traditional tattoo practices on St.Lawrence Island and across the North, and at ArizonaState University (Ph.D., 2009). In 1 998-2002, Lars wasa Repatriation Research Specialist at the SmithsonianNational Museum of the American Indian and he cur-rently works in the Repatriation Office of the Smithson-ian National Musem of Natural History.

7

Stephen Loring is museum anthropologist at the Arctic Stud-ies Center, National Museumof Natural History, Smithson-ian Institution. In addition tocaring for and overseeing themuseum's arctic and sub-arctic collections he facili-tates access to the collections by visiting indigenousresearchers and museum scientists with Native com-munity interests. He has conducted archaeological andethnohistorical research with Innu and Inuit communi-ties in Labrador since 1 975. As well, he has practicedarchaeology in northern New England, in the westernAleutian Islands, in Peru, and Argentina.

Vera Oovi Kaneshiro was bornand raised in Cambell and cur-rently resides in Anchorage. Shehas dedicated her life and profes-sional career to the research andpromotion of her native St. Law-rence Island Yupik language. Ms.Kaneshiro has worked with the Alaska Native LanguageCenter at the University of Alaska Fairbanks for thirtyyears on numerous educational materials and as oneof the co-authors of A Dictionary of the St. LawrenceIsland/Siberian Yupik Eskimo Language (1 987). Sheteaches Alaska Native Studies at the University ofAlaska Anchorage and assisted with the translationand editing of the Sharing Knowledge project materials.

Estelle Oozevaseuk (Pe-naapak) was born in 1920in Gambell, where she wasraised and currently resides.She is well known for herknowledge of St. LawrenceIsland cultural legacy and she comes from a family thathas a long record of partnership with the SmithsonianInstitution, other museums, and numerous research-ers. Her lifetime of community service at Gambellhas included work as a health aide, midwife, and

teacher. She also represented the St. Lawrence IslandYupik community on various teams negotiating therepatriation of cultural heritage and in many museumand collection-based heritage projects. Some of hertraditional stories appear in Sivuqam Nangaghnegha:Siivanllemta Ungipaqellghat (Lore of St. Lawrence Is-land: Echoes of our Eskimo Elders, 1 985-89).

Sharon Pungowiyi Ryckman(Kesliq) was born in 1944 inSavoonga, St. Lawrence Island.While at the University of Alaskain Fairbanks, she worked with Prof.Michael Krauss, David Shinen, andAdelinda Womkon Badten in designing the St. LawrenceIsland Yupik orthography. She moved back to Savoongaand taught for three years at the local school. She latertaught in Nome and worked at the University of AlaskaFairbanks' Kuskokwim Campus in Bethel, until 1997.She now resides in Homer, Alaska.

Donna Rose received her Bachelorof Arts degree in Mechanical En-gineering and Fine Arts from theUniversity of Maryland, CollegePark. Between 1 989 and 1991 she^^^^^^^ attended the School of the Art Insti-^BHBBBIB tute of Chicago where she studiedpainting materials, film production, and art conserva-tion. Her artwork focuses on the interface betweenmythic wilderness and modern life, and she recentlyestablished a fine arts gallery in Baltimore, Maryland. In2002-2006 she worked as an Archives Assistant at theSmithsonian National Museum of the American Indian.

Beda Avalak Tunglyan Slwooko

was born in 1918 in Cambell,Alaska, the oldest daughter ofYughqutaq, Robert Tungyan andEdna Sivuguq. Like most of St.Lawrence Island Yupik children, she was partially raisedby her paternal grandparents but also spent much time

with her maternal grandparents, who stayed most of theyear in a small camp called Tapghuq. So, she missedout at school but learned English and advanced inreading. Beda married Vernon Slwooko; they had fourchildren and several grandchildren. Being raised by hergrandparents, Beda was very knowledgeable about theisland history and she also had a wide knowledge of theYupik language. Beda was a great teacher of the Yupikhistory to the young people in her family and clan. Shepassed away in May 2009.

many grandchildren. She loves singing and has been along-standing member of the Savoonga church choir.

Morris Toolie, Sr., (Kukulegmii) was

born in Savoonga, Alaska. He spenthis childhood years at his father'shunting camp at the Northeast Cape.He was a hunter and a boat captainfor 32 years. He currently serves asthe 'elder advisor' to the Savoonga IRA Council

Grace Kulukhon Slwooko(Akulmii) was born in 1921in Gambell, the daughter ofLawrence and Rosie Kulukhon(Qilleghquun). She went tograde school in Gambell and

then went to mainland Alaska to continue her school-ing. She married Joseph Slwooko; they had several chil-dren. She now lives in Anchorage. Grace loves to write.She wrote articles for Tundra Times and other Alaskannewspapers and she translated numerous tapes fromNative elders' conferences. She has many folk storiestaped and written that she had learned growing up.Nothing seems to stop Grace from documenting whatshe knows of the Yupik language and culture.

Nancy Walunga {Aghnagh-aghniq) was born in 1928 inPugughileq, Southwest Cape,where she was raised traditionalstyle. At a very young age, whenher mother was disabled, she took on the job of hermother being the oldest child in the family. There wasno school in Pugughileq; so, she went to school onlywhen her family went for spring whaling to Gambell.Her family finally moved to Gambell in 1 948; they werethe last Pugughileghmiit, who actually lived there. Shehas taught skin sewing at Gambell high school. Shehas raised 11 children and many grandchildren; she isalso involved in Gambell Presbyterian Church activitiesand has been with the woman's society for many years.

Tarn Scribner is a practicing visual strategist in theareas of print and web design. She graduated with adegree in Graphic Design from the Corcoran College ofArt in Washington, D.C., then continued on to receivea Masters degree from New York University, TischSchool. She currently resides in Washington, D.C.

Gertrude Toolie (Qigen'gu) was

born in Savoonga, Alaska. She at-tended local school in Savoonga.She has worked as a substituteteacher for the Head Start class atSavoonga school for several years. ^She is a mother of eight children and a grandmother of

Willis Walunga (Kepelgu) is an

experienced senior hunter, trap-per, navigator, and boat captainfrom the Yupik village of Sivuqaq(Gambell) on St. Lawrence Island.He is also an acknowledged localhistorian and educator in his native Yupik language andin cultural traditions of his people. He produced severalbooklets, teachers' guides, educational materials, andhe was the leading author for a three-volume collectionof oral stories, Sivuqam Nangaghnegha: Echo of OurEskimo Elders (1 985-89), series of St. Lawrence IslandYupik genealogies, and extended Curriculum ResourceManual ^OK local bilingual school program.

9

Apellea

Ukut igat kelguutaqii ayuumightat igaqegkat whaa kiyaghl-leghhiit National Museum of the American Inclian-emi(NMAI) Washington DC-mi. Taaghtam gguteniightemigaqulqii New York-eghmiim aatgha Ix'uman M Waugh(1877-1972), 1929-miUu 193f)-millu angyaghpagmiNorthland-mi qepghaaluni i\Jaska-iTU. Ilangi Waugh-migaqullghi aflengakegkaagut National AnthropologicalArchives-eni Smithsonian National Museum of NaturalHistory-mi (NMNH). Iganunkanaghtekagut ^4/^/^/7/^/^/Igaqiilkghiuiii 2U02-mi.

Qamagaghtengngwaaghluki igaqullghi Waugh-mAlaska-mengllu Canada-mengllu nengllugutangantuunkac]iit tuquyan Rankin Museum of AmericanHcritage-mun, muscum-esqughhaghmun NorthCarolina-melngughmun. 2U01-mi NMAI-em tukfiqa-qii taakut igaqullghet, muvingllaqat ama latat Waugh-migallghi aflengaksaghqaaluki. IgangllatqaghtekaqaakNMAI-enkuk NMNH-em Artie Studies Center-enganllu(ASC) aglaghhnalukek Igor Krupnigenkuk StephenLoring-enkuk, anthropologist-ek, ka}aiusighisqeOukek

1/ "Gambell. St. Lawrence Island. The oldest living person in Cambell" N 42721/P 301 35/L 2079Pamayuk (Lucy Pamayook, ca. 1 850-1 930), mother of Iggak, Calvin Echak.

10

FACES WE REMEMBER

qerngughtimeng Waiigh-m igaqiiUghaneng. NMAI-enkutkayutkelluki naalkumakangat 1100 igaqullghet 7\laska-meng, 1500 siipngaan Canadam Arctic-nganeng.

IgangUaghpagningiteftut qamagaghtengngwaaghlukitaakunengigaqulleghnengDr. Leuman M.Waugh-m. Piin-liisiiluku sangwaa tallima ^oiuk igaqegkaq SivuqamenglluSivungamengllu nakmikumakangit. 2002-mi 80-ghyagetkapingllaghluki tu}Taghiit Kepelgumun Sivuqamun. Qern-gughqumakangi siivanlleghet yuvghiighyaghqaluki igaqell-ghetWaugh-migaqegkiiSivuqami 1929-miIlu 1930-millu.Igamsiqayugaqukut Anaggutenkuneng, lyaakankuneng,Akulkinkuneng, Penapagenkuneng, Avalagenuneng,Aglmaghaghniinkuneng ama ilangiUu kajoisighikat. 2002-m upenghaani igaqellghet txiyughii Smithsonian-mun.Qamagtevzighluki liisuqegkat siivanlleghneng aatghitigaqughluteng igaqeUeghteggun.

Atengughyaata ayuumightat igaqullghet alia ataa-sighhaghmeng kiyaghtekaUghuughtut. Family-t qern-gughutenqigtut; nangaghneteng liitenqigtiit, uglalghiiungipamsuk igaqaat nalighmeng record-iit tiipekun watailaaquusata Sivungameng, Nuumemeng Anchorage-meng ama ilanganengUu. Sivukluteng 20-nguluteng kap-ingUaqaawut 2000-mi. Nunanun tu}aiqaagut family-nuntuunyaghqaaluki.

AUa igangUaghtut estamat uksut atuqluki wata ilaquul-luteng imighiit ungipamsuUeghmeggneng igaqughluki,tilefuunekun aleghquUghet, interview-Ughet tiipekunrecord-ekat, e-mail-etgun ama aleghquUghet. Ukut igattaaqellghinnayaghtut qepghallghisaqata Sivuqam qiighqa-an yugi siivanlleghetiu angHnghhatiu, kayutngulutengigaqegkat. SivuqamUu SivungamUu Corporation-ekek,President-engillu Yupestaankuklu Aghqiitaghaanlvuklu,kayutngukaagut igat tagiiteUghi qiighqamun. Qafsinadukayutngukagut NMAI-enkuneng qepghaUemmnengLeuman Waugh-m igaquUghaneng. Quyakaput DonnaRose-enkut, Lou Stancari-nkut, Will Greene-enkut,Sarah Demb-enkut, Sarah Weger-enkut, Evelyn Moses-enkut ama Sheree Bonaparte-nkut NMAJ-em PhotoArchives-ngani; ama Bruce Bernstein-a tamani NMAJ-

em Assistant Director-nga Cultural Resources-enun.Ama igamsiqayugvikaghput William Fitzhugh, ASC-migleghutistenga apeghtullghanengUu liilightullghanengUu.Igamsiqayugvikaputiu igat ukut nanqigteUghi ulimallghiyataghquUghitnengTam Scribner-enlaat Cara Seitchek-en-kut, Mariel Murray-enkut ama Abby McDermott-enkut.

Ukut qerngughqeUghet 192 pages-meng imaqelghiitkelguvikii 110 siipngaan igaqullghet. QamagtevzighlutengSivuqaghhmdit esghallghitkiit ama ilangitaUu Alaska-ghmiit.

QerngughqeUghet tallimaghqelluteng ayuqut: Sivuqa-ghlimiit; Sivungaghmiit; Sivuqam eslangani; Sivungamqaagnanga; enkaam angyaghpagmi Northland-mi, en-kaam estamat ilaquutellghet.

Apeghiighyamta tliirtj' siipngaan ka^oisigliiit Misimak-elleghmeggneng yuvglmUghitneng Waugh-m igaquU-ghaneng ukunun iganun. Usuqaghput Dr. Ixuman M.Waugh. Neghyukaput ukut igat ama aHighqeUghi Waugh-m igaquUghi tamanganun ama Sivuqam Qiighqanunpinimun ayuqesqelluki.

Translated by Petuwaq/Christopher Koonooka

NEQAMIKECKAPUT

2/ "Winter underwear of reindeer sl<ins worn on St. Lawrence island - they are called "Siberian teddies." They areone piece "step-ins." The sealskin boots are separate." - P 301 38/N 42725

Wayengi Gosephine Ungott, 1 907-ca.l 980), daughter of Andrew Uziva and Napaaq (Florence Maligutkaq, 1 906-1971), daughter of Peter Aghnilu, dressed in winter fur clothing (qallevak).

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FACES WE REMEMBER

ro reword

Once again, an unknown collection of historical pho-tographs is presented to us by the diligence and con-sideration of Dr. Igor Krupnik, from the SmithsonianInstitution, and the team of experts he marshaled forthis project. This publication is significant not onlyas a return of another lost collection of photographstaken by some visiting medical doctor who capturedSt. Lawrence Island in the "old years." It is also anoutstanding example of finding, understanding, andinterpreting a cluttered photo album, which could haveremained merely a private curiosity or become a giftof cherished images, and a tribute to an arctic dentist.

What transforms photographs from quaint, obscuremuseum artifacts into an heirloom? For Dr. LeumanWaugh's family, it is the research of Igor Krupnik,Lars Krutak, Stephen Loring, and many others whocontributed their time and scholarship to recoveringand the telling of his adventures. Waugh's family nowhas a monument of him and of his time as an arcticexplorer and a medical worker, who provided servicesto people and places that have never seen a dentistbefore. For the people of Cambell and Savoonga,the photographs are truly an old family album that'sbeen finally returned to them. During the time sincethose "old years," memories about those seen in thephotographs have become more and more precious.The stories and captions written by Willis Walunga, Oraand Anna Gologergen, Ralph Apatiki, Sr., Morris andGertrude Toolie, Estelle Oozevaseuk, Grace and BedaSlwooko, and by many others are arguably as valuablenow as the photographs themselves. This is also whenthe detailed attention of Vera Oovi Kaneshiro's contri-bution of writing and editing was indispensable. It isthose memories and stories of our elders that change acollection of old museum photographs into the family

photo album that will become very much an importantpart of the homes of St. Lawrence Island families.

An intriguing aspect of the photographs is whatthey reveal about the relationship between the pho-tographer and the people of Savoonga and Gambell.While some images remind us of the earlier days'medical services delivered by the Coast Guard cut-ters' teams almost military style or of coldly scientificstudies of old-era anthropologists, many more photo-graphs show a more kindhearted connection. As Dr.Waugh walked around each community, he capturedgatherings of families, neighbors, and friends, oftenin unplanned, everyday moments. Even in the oddlystaged ones, like this picture of two nicely dressedGambell women, Wayengi and Napaaq, Dr. Waugh wasapparently obliged to his photographs. As we can feelfrom doctor's pictures, the communities undoubtedlyappreciated the health care he provided. It also appearsthat Waugh himself very much enjoyed his visits andhis interactions with the people whom he served as adentist while on board and then photographed as afriendly visitor in his spare time.

Lastly, perhaps this quality is a fitting one as thisvolume is being added to St. Lawrence Island's grow-ing collection of historical information "repatriation." Itall leads to the key question: What does this snapshotof our history taken by a visiting doctor tells us aboutwho we are today? Isn't this the great value of familyheirlooms? As we read the elders' stories, look intothe faces of our families, and see the images of ourcommunities of eighty years ago, we learn a great dealabout ourselves today.

Vera K. MetcalfU.S. Arctic Research Commission, Nome

NEQAMIKECKAPUT

13

Acknowledements

I first heard the name Dr. Leuman M. Waugh from LarsKrutak in 1 999. Back then, we were working together,assembling a collection of historical narratives andphotographs from St. Lawrence Island, Alaska that latermaterialized in a heritage sourcebook, "AkuzilleputIgaqullghet. Our Words Put to Paper" (2002). Survey-ing the files of the Smithsonian Institution's NationalAnthropological Archives, Lars came across a fewunknown images of the St. Lawrence Island people,taken in the early 1900s. Some of the prints had aninscription scratched over the original negative, "Dr.WAUGH NY." I could never have imagined at that timethat but a few years later I would be browsing throughhundreds of prints and negatives with a similar stamp,and that I would be following the routes of that Doctoras if he were my long-term traveling companion.

A year later, in the fall of 2000, Lars emergedabsolutely overjoyed. He had just returned fromNorth Carolina, where he had examined the full set ofold photographs taken by Dr. Waugh housed at theRankin Museum of American Heritage. Lars sharedcopies of some of these newly recovered photographsand a short 30-minute video that contained old anduncaptioned footage from 1930. It showed a U.S. CoastGuard boat as it traveled along the coast of NorthAlaska, visiting one Native community after another.The video was literally crammed with hundreds of Na-tive faces smiling, chatting to each other, laughingto the camera. This old documentary with the imagesof Native communities and their inhabitants of eightyyears ago was a gold mine of cultural legacy. It wasclear that this recovered legacy had to become avail-able to the children and grandchildren of the peoplepictured by Dr. Waugh, as well as to all of us.

It took, however, another full year until we couldfully appreciate the value of the recovered Alaskan

photography of Dr. Waugh. When the Waugh collec-tion was purchased by the Smithsonian Institution'sNational Museum of the American Indian (NMAI) andbrought from North Carolina to the NMAI collectionfacility in Suitland, MD, several people started workingon the collection, trying to arrange it into order. Then,an agreement was reached between the NMAI and theArctic Studies Center.(ASC) of the National Museumof Natural History (NMNH) to bring two Arctic culturalanthropologists to assist in identifying the imagesfrom the Waugh collection. In January 2002, StephenLoring and I first stepped into the processing roomof the NMAI photo archives. We were taken aback bythe sheer number of hundreds of prints, slides, andnegatives with Native faces and northern landscapesthat were laid out, covering several desks.

Soon it became obvious that no printed book orcatalog could display the full volume of Dr. Leuman M.Waugh's Alaskan and Canadian photography. A sectionof the collection had to be processed and publishedfirst to become a messenger on behalf of the entireWaugh collection to many potential readers and usersin Alaska, Canada, and elsewhere. For this pioneeringproject, approximately one hundred photographs fromtwo Yupik communities on St. Lawrence Island, Alaska;Gambell {Sivuqaq) and Savoonga (Sivungaq), were se-lected. Copies of eighty unlabeled prints and negativesattributed to 'St. Lawrence Island' were mailed to Mr.Willis Walunga (Kepelgu), a local historian and heritageexpert from the Yupik community of Gambell. Uponour request and on very short notice, he helped engagelocal elders in reviewing photographs taken of thosetwo communities on Waugh's visits in 1 929 and 1 930.We are very grateful to Ralph Apatiki, Sr. (Anaggun),Anders Apassingok (lyaaka), Conrad Oozeva (Akuiki),Estelle Oozevaseuk (Penaapak), BedaSlwooko (Avalak),

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FACES WE REMEMBER

Nancy Walunga (Aghnaghaghniq), and other Gambellexperts who participated in this process. In less thentwo months, the photographs were returned, withmost of the people identified by the elders and withtheir names penciled on the photocopied pictures.Several of those original prints with penciled namesare featured in this book.

With their names recovered, faces featured on oldphotographs gained their "second life." By the magicof the elders' knowledge, the light was literally turnedon. Family connections were restored; the biographicaldata were quickly retrieved, and dozens of personalnarratives have been recreated. Other St. Lawrence Is-land Yupik experts from Savoonga, Nome, Anchorage,and other places eventually stepped in. All photos andcaptions were once again checked, and the first versionof this catalog was printed on a laser printer in some20 copies. Those were mailed back to the communitiesin the fall of 2002, together with several dozen printsto be given to local families.

It took eight more years, several more trips toAlaska, and many more participants to produce theexpanded version of the book filled with numer-ous personal stories about people featured on thephotographs. Those stories kept coming over theyears written on paper, in talks over the phone, inpersonal interviews on tapes, as e-mails, or in personalconversations. These efforts illustrate the input that theknowledge of elders could offer to the documentationof these old photographs. It charted the pattern underwhich other sections of the Waugh collection shouldbe processed in future.

This book cannot be completed without the mostdedicated work of many people from St. LawrenceIsland, old and young, who are listed as volume con-tributors. My special thanks go to my partners: VeraOovi Kaneshiro from Anchorage (born in Gambell),who, besides being this volume's co-editor, was alsothe most prolific writer and a meticulous proof-reader;and Vera Metcalf from Nome (born in Savoonga), whowas at our side in every communication with our con-

NEQAMIKECKAPUT

tributors. The two village corporations in Gambell andSavoonga were instrumental in bringing the book tothe Island. At the Carrie M. McLain Memorial Museumin Nome, Beverley Gelzer helped identify several pho-tographs and produced captions to the pictures takenby Waugh in Nome in 1 929 and 1 930.

At the Smithsonian, Donna Rose at the NMAIPhoto Archives was instrumental in our work withWaugh photographs. Will Greene, from the NMAIPhoto Archives, made scans of negatives and printsfor publication, and Sarah Weger did the cleaning ofseveral soiled negatives. Sarah Demb, former AssistantArchivist, NMAI Archives, and Evelyn Moses helped ar-range Waugh's papers and made them accessible forresearch. We were supported in our work by Lou Stan-cari, NMAI Photo Archive Specialist; Bruce Bernstein,then-NMAI Assistant Director for Cultural Resources;and Sheree Bonaparte, NMAI Archivist. Mary Jane Lenz,NMAI Ethnology Curator; Richard West, former NMAIDirector; Bob Fri, former NMNH Director; and othershelped foster the cooperative agreement that laid thefoundation for the Waugh Collection Project. Last butnot least, we thank William Fitzhugh, the ASC Director,for his insightful vision and friendly advice.

The printing of the catalog was possible thanksto editorial, technical, and design assistance by TamScribner, Cara Seitchek, Mariel Murray; to the financialsupport of NMAI; and to the ASC partnership with theSmithsonian Institution Scholarly Press.

Overall, some thirty people contributed their knowl-edge, time, and skills to the survey of the Waugh Col-lection and to the publication of this book. It was ourgreat collective tribute to the memory of Dr. LeumanM. Waugh. He was never a lonely Arctic traveler but adevoted person, who came to the North with a spiritof a public mission, to serve northern residents and todocument their mode of life. We hope that this bookand the opening of the Waugh collection to the publicwill serve his original mission in the best possible way.

Igor Krupnik

Arctic Studies Center, Smithsonian Institution

1 5

3/ (Uncaptioned negative) - N 42756

Leuman M. Waugh and Jimmie Ataayaghhaq ("Doctor Jimmie") from Cambell aboard U.S.C.C. Northland. Accord-ing to today's elders, the Coast Guard doctors, probably Waugh, had trained Ataayaghhaq in practical dentistry.For several years, "Doctor Jimmie" traveled each summer aboard the Coast Guard patrol boats and offered den-tal assistance to local people in Native Alaskan comunities, from Unalakleet to Barrow.

16

FACES WE REMEMBER

Recovered Legacu

Aiaslcan Photographs of Leuman

M.Waugh, 1929-1957

IGOR KRUPNIK, with LARS KRUTAK, STEPHEN LORING, AND DONNA ROSE

The Beginning: Recovery of the Waugh Photo-graph Collection

In July 2001, the National Museum of the AmericanIndian (NMAI) of the Smithsonian Institution in Wash-ington, D.C. acquired a collection of some 6,000historical photographs, negatives, lantern slides, fieldnotes, and film footage from Alaska and Labrador. Thiscollection had been assembled by a dental surgeon. Dr.Leuman M. Waugh (1 877-1 972), in the course of hisseveral trips to the North, between 1915 and 1 937. Thecollection was purchased from the Rankin Museum ofAmerican Heritage," a small local museum in Ellerbe,North Carolina.

The Waugh collection of artifacts and images wasspotted in 2000 by Lars Krutak, then at the NMAI, whileconducting an Internet survey on the Eskimo ivory figu-rines called "billikens." The opening page of the RankinMuseum's Web site, besides listing the bilikens in itsholdings, also featured a brief description of the life,work, and personal collection of a certain Dr. LeumanWaugh. An intriguing, yet largely forgotten, figure andan avid northern traveler, he had amassed a substan-tial collection of northern memorabilia that includedseveral dozen Eskimo ivory carvings and ethnographicobjects, as well as hundreds of old photographs, lan-tern slides, and other documentary materials.

* The Rankin Museum of American Heritage,

131 W. Church St., P.O. Box 499, Ellerbe, N.C.

28338; http://rankinmuseum.com/alaska.htm.

The Rankin Museum obtained this collection in1992, some twenty years after Dr. Waugh's death,from his daughter, who at that time was living in NorthCarolina (McCallum 2001). Although the museum wasthen interested in only purchasing Waugh's Eskimoivories and ethnographic objects, it also acquired all ofthe accompanying archival records and visual materi-als assembled by Dr. Waugh over his many northernvoyages. The museum made several attempts to find abetter home for Waugh's voluminous historical photo-graphs and documentary records; but nothing workedout and the collection remained in Ellerbe.

Upon traveling to Ellerbe in September 2000, LarsKrutak realized the breadth and value of Waugh'shistorical photographs that featured hundreds ofvillage scenes and individual faces from almost fortyNative communities in Alaska and Northern Canada.He promptly identified the importance of this newvisual and documentary resource to present-dayAlaskans, particularly to the descendants of peoplephotographed by Waugh some 80 years ago. Beinga small-town institution, the Rankin Museum had noresources to ensure the collection's preservation; nordid it have trained personnel to initiate a research orrepatriation effort on its own. Most of Waugh's pho-tographs and documentary records were locked inboxes in the museum basement. The remaining fileswere stored in unsorted piles in the bottom sections ofthe exhibit cases displaying Eskimo ivory carvings and

RECOVERED LEGACY

17

ethnographic objects purchased by Waugh in Alaskaand Labrador. Simply to survive, these photographsand papers had to be brought to a bigger museum forproper conservation, as well as for possible outreach,research, and publication.

The collection also included several film reels withdocumentary footage shot by Waugh on his trips tothe North. The directors and founders of the RankinMuseum, Paula and Presley R. Rankin Jr., of Ellerbe,transferred some of that footage from original filmreels to VHS tapes. They also condensed it into aroughly cut and uncaptioned 35-minute video entitled"The Arctic Cruise of the United States Coast GuardCutter Northland." This important documentary filmdepicted people and local scenery from several Native

4/'The Dental Surgeon detailed to Cutter Northland.The first to take Dentistry to Arctic Alaska - Cruise of1 929." - P 30408 (Waugh's caption on the back side)

Leuman M. Waugh aboard the U.S.C.C. Cutter North-land.

Alaskan communities, as shot along the ship cruisefrom Nome to Barrow in summer 1 930.

Intrigued by Krutak's reports (Krutak 2000a;2000b), a team from the Smithsonian Institution,including Lou Stancari, NMAI Photo Archive Special-ist; Mary Jane Lenz, NMAI Ethnology Curator; andAlan Bain, Smithsonian Institution Archives, traveledto Ellerbe in February 2001. Upon their return, theyrecommended that the Waugh collection be purchasedby the NMAI and be subjected to professional studyand conservation. In July 2001, after the purchase wascompleted, Waugh's photographs and documentaryfiles arrived at the NMAI Cultural Resources Center(CRC) in Suitland, Md. Waugh's ivory carvings andethnographic objects remained in the possession ofthe Rankin Museum in Ellerbe (McCallum 2001).

This is how the Smithsonian Institution's attemptto give a second life to the curled prints and dustynegatives from the North began. A few months later,as more people became engaged, the effort receivedits official title, "The Waugh Collection Project."

Leuman M. Waugh: The Man Behind the Cam-era

Dr. Leuman Maurice Waugh was born March 6, 1 877in New Dundee, Ontario, a small Canadian bordertown, where his father taught at a local school. About1 886, the family moved to Rochester, N.Y., where hisfather took up the practice of dentistry. Realizing thepossibilities of his new occupation, he urged his sonto become a professional dentist as well. This wasthe driving force behind Leuman Waugh applying tothe Medical School at the University of Buffalo, N.Y.,from which he graduated in 1 900 with the degree ofDoctor of Dental Surgery (D.D.S.). For the next twelveyears, Waugh remained on the faculty of the Universityof Buffalo School of Medicine, one of many universityprofessors with a growing professional reputation, butwith no inkling as to his forthcoming career. In 1963,Waugh donated his professional library as well as hisunique collection of Eskimo dentition, early profes-

18

FACES WE REMEMBER

sional writings, and other dental memorabilia to theSchool of Dentistry, State University of New York atBuffalo (formerly, the University of Buffalo), where itis housed today.

In 1 914 Dr. Waugh left Buffalo for New York Cityto establish a private practice in dental surgery. A yearlater, he was invited to Columbia University to assistin the formation of the university's School of Dentaland Oral Surgery, and later, to teach as Professor ofHistology and Embryology. At Columbia, Waugh madea successful academic and medical career. He served asa Fellow of the American College of Dentists, Secretaryto the Columbia Dental Faculty, and Secretary to theAdministrative Board of the Dental School.

Beginning around 191 5 and continuing forthe nextdecade, Waugh made his first summer voyages to theNorth, originally undertaken as fishing trips to EasternCanada, like Quebec North shore, Newfoundland, andsouthern Labrador. These recreational trips to theedge of the Canadian Arctic provided Waugh with hisfirst opportunity to meet northern Native people; itappeared to have been the catalyst for his subsequentinterest in arctic traveling, indigenous people, and theircultures. It also launched his professional interest indietary changes due to Native people's exposure to"European" food and the impact upon their health anddental hygiene. In 1927 Waugh commanded the so-called "Columbia Labrador Expedition" that traveled ina small private motorboat to the extreme northern tipof Labrador and surveyed several Inuit communitiesalong the coast.

Waugh's interest in Inuit (Eskimo) dentistry wasreportedly influenced by a public lecture on the "Oralconditions of the races of Mankind" given by Dr. AleSHrdlicka, the doyen of American physical anthropologyand curator at the Smithsonian Institution. The Labra-dor expedition of 1927 clearly signaled Dr. Waugh'srising enthusiasm for northern peoples and places.It also ensured a successful start to his collection ofnorthern photography and ethnographic objects, aswell as to many of his later writings and public lectures

on the issues of northern health and dentition.

On July 1, 1 929, at the age of 52, Dr. Leuman M.Waugh was commissioned by President Herbert Hooverto active duty as a Dental Officer in the Reserve Corpsof the U.S. Public Health Service at the rank of Colonel.Two weeks later, Waugh detailed to the U.S. CoastGuard for duty on board the U.S. Coast Guard Cutter

5/ (Uncaptioned negative) - N 4291 8

U.S. Coast Guard Cutter Northland off Wainwright,Alaska. July 1930.

Northland. The Northland, built in 1 927 and speciallydesigned for Arctic cruising, was charged, in additionto her regular patrol duties, to offer general medicaland dental services to Native Alaskan communities,isolated trading posts, teachers, and prospectors (Man-ser 1 938:624). The boat had a set of up-to-date dentalequipment, even a dental x-ray machine. During twosummer voyages of 1 929 and 1 930, Waugh servedas a member of the traveling medical team aboardthe Northland thai visited thirty-two Native communi-ties in the Bering Sea area and in Arctic Alaska, fromsouthern Norton Sound to Barrow. This offered ampleopportunity for Waugh to expand his studies of thedental conditions of northern Native people. It wasduring those two trips that Waugh took hundreds ofphotographs and lantern slides, a portion of which isfeatured in this catalog. He also shot several reels ofmotion picture footage that, many decades later, were

RECOVERED LEGACY

19

condensed at the Rankin Museum into a 35-minute filmentitled "The Arctic Cruise of the United States CoastGuard Cutter Nonhland."

Throughout the 1930s, Dr. Waugh continued histravels to Alaska. In 1935, he and his son Donaldcruised down the Kuskokwim River in southwest Alaskain a small 29-foot power yacht Nanuk mi-kin-inni CPo\arBear Cub") that Waugh designed (see Appendix 3). Lo-cal Yup'ik pilots came aboard every hundred miles toassist in navigating the river. In summer 1 936, Waughreturned to Alaska and used his boat for another surveyof the Lower Kuskokwim and Delta Yup'ik communi-ties from Bethel to Kipnuk to Tununak to Hooper Bay.He made one more trip to Alaska and the Bering Searegion in winter-spring 1937. During those trips, hetook hundreds more photographs and lantern slides.He also produced numerous notebooks on the dietaryhabits of Alaska Native people, including records ofmonthly food intake and subsistence patterns in sev-eral local communities.

Dr. Waugh had an outstanding professional career(W.S.G. 1939:9). He served as the President of theNortheastern Society of Orthodontics in 1926, of theNewYork Academy of Dentistry from 1 931 -1 933, andthe American Society of Orthodontists in 1 936. At theSecond International Orthodontic Congress (London,

6/ "King Islanders aboard "Northland" being takenhome - Unalena (100 yrs old, 4 generations), Suka-reac - standing, Ailuks wife" (Waugh's caption)-N 42865

20

July 1931), Waugh was nominated as the HonoraryPresident for America. He was also one of the foundersof the International Association for Dental Research in1 920 and served as its Fifth President in 1 926-1 927.Upon his retirement from Columbia University in 1 948,he served for four more years as Director of the Ameri-can Board of Orthodontics (Anonymous 1 970; Waugh1 952). He passed away on May 6, 1 972 in Betterton,Md., at the age of 95 (see his obituaries; Orland 1972;Porter 1972).

Waugh's Trips to Alaska and Eastern Canada

From various personal records, diaries, travel journals,and from the photographs themselves, we know thatbetween 1914 and 1937 Dr. Waugh made over a dozentrips to Northeastern Canada, including at least fivevoyages to Newfoundland and northern Labrador, aswell as five documented trips to Alaska (see Appendix3). Waugh's Alaskan trips included two summer voy-ages aboard the U.S. Coast Guard Cutter Northland in1 929 and 1 930 (Fig. 6); two summer trips along theKuskokwim River on board his private boat Nanuk in1 935 and 1 936; and a winter tour of western Alaska byairplane, from Anchorage to Bethel and then to NunivakIsland and several Delta communities in February-April1937 (see below).

The main body of Waugh's Alaskan photographyand film footage, including all of the photographspresented in this catalog, came from his two summercruises aboard Northland in 1929 and 1930. Imagesfrom these trips can be identified via handwritten noteson the back side of many prints; via more elaboratecaptions attached to large-size framed photographsfrom his collection; from the logbook Waugh keptaboard the Northland; and from his preserved dentalscrapbooks of 1 929 and 1 930, which listed the namesof the patients he surveyed and treated in each Alas-kan community. Some details of Waugh's 1929 trip

FACES WE REMEMBER

can be also matched to the report of the Smithsonianarchaeologist Dr. Henry B. Collins (Collins 1 930), whowas also traveling that summer aboard the Northland,though on a slightly different schedule than Waugh.

The 1929 voyage. According to his official re-port and personal notes, Waugh reported aboard theNorthland on July 1 5, 1 929, when the boat had beenalready operating in the Bering Strait area for a month.Evidently, he caught up with Northland in Nome, arriv-ing on S.S. Victoria from Seattle. A big set of Waugh'sphotographs depicts crew members and passengersaboard Victoria on its way to Nome (see below).

Waugh's journal for 1929 starts on July 20 whenhe visited King Island in the Bering Strait. From there,the Northland advanced through the Bering Strait andproceeded along the coast of Northwestern Alaska withshort stopovers at major local communities; Shish-maref, Kotzebue, Kivalina, Point Hope, Wainwright,and Barrow. On that trip, the Northland was carryinga mixed crew of sailors. Coast Guard officers, medicaldoctors (including Waugh), and anthropologists suchas amateur archaeologist Otto Geist from Fairbanksand the Smithsonian Institution's team led by Dr.Henry B. Collins. The latter was conducting surveys ofancient sites, making ethnographic collections, andtaking physical measurements of local people (Collins1930:1 51).

On its return trip from Barrow, the Northland madea quick detour across the International Date Line andthe U.S.-Russian border to water the ship at LutkeHarbor (Lawrence Bay or Zaiiv Lavrentya, in Russian),on the Russian side. There, during a brief stopoveron July 31, Waugh examined 11 local Siberian resi-dents and took a few photographs. Collins collectedethnographic objects for the Smithsonian and alsotook several photographs of the local people that arepresently in the collections of the Smithsonian Institu-tion National Anthropological Archives (NAA) (Collins1930:152; Hughes 1984:252). From the shores ofSiberia, the Northland qu\ck\y returned to Alaska and

continued its cruise to the Norton Sound area. Severalmore communities had been visited, some of themseveral times, including Diomede, Nome, Point Hope,St. Michael, Teller, and Gambell and Savoonga on St.Lawrence Island (see below). In late August 1 929, theNorthland once again proceeded into Russian watersto rescue 1 5 crew members of the wrecked Americantrader Elisif, which capsized at Cape Billings along theRussian Arctic coast.^ Waugh's record on his dentalwork at St. Michael on September 9, was the last entryin his 1 929 logbook.

7/ "Aboard Northland en route to St. Lawrence Island.Mrs. Bob Onmoak - Bureau of Educat., Nome Alaska"- P 30120

Flora Tan'nganaq, wife of Bob Uumaaq, from LittleDiomede Island aboard the Northland.

The 1930 voyage was made, once again, onboard the U.S.C.G. Northland. On that two-monthtour, Waugh visited some of the communities surveyedduring the previous year, such as Gambell, Savoonga,Diomede, King Island, Teller, Nome, Shishmaref,Kotzebue, Kivalina, Point Hope, Wainwright, Barrow,St. Michael, plus some new sites, like Wales, Deer-ing. Point Lay, Unalakleet, White Mountain, Golovin,Stebbins, and Shaktoolik. He also spent more time atseveral places than during his 1 929 trip, particularly onSt. Lawrence Island and in the Norton Sound area. Wealso know from his diaries and photographs (Fig. 12)that he was using a movie camera. His records from

RECOVERED LEGACY

21

Naskak, a small summer camp to the east of Gambell,and Savoonga on St. Lawrence Island in mid-Augustwere the last entries in his 1930 logbook. He thenproceeded to Nome and from there to Fairbanks byplane, and then to Seward by Alaskan railroad, wherehe took the steamer Aleutian to Seattle. Once again,Waugh visited the entire Western and NorthwesternAlaska shoreline, from southern Norton Sound toBarrow, taking hundreds of photographs and lanternslides along his way.

On either the 1929 or 1930 voyage, or maybeboth, Waugh made a short stopover on the AleutianIslands. Several dozen images that depict local sceneryat Unalaska, False Pass, Dutch Harbor, Bogoslof Island,as well as the whaling station of the American PacificWhaling Co. in Akutan, originated from that short visitto the Aleutians.

The route of Waugh's 1935 summer trip to SNesl-ern Alaska can be reconstructed by surveying his traveljournals and several paper clippings in his collectionat the NMAI. Waugh took a train from New York toSeattle, from where he proceeded by a passengersteamer to Seward and by train to Anchorage. FromAnchorage he flew a small plane to Coodnews Bay atthe mouth of the Kuskokwim River, where his smallprivate boat Nanuk mi-kin-inni had been delivered bya freighter of the Alaska S.S. Line, together with over

8/ (Uncaptioned negative) - N 42784

Children looking into photographer's camera.

2.5 tons of supplies. From Coodnews Bay, the boattraveled to Bethel, 1 50 miles up the river. Making hisheadquarters in Bethel, Waugh traveled extensivelyup- and downstream across the Kuskokwim tundraregion (Waugh 1937). According to his letter to Rev.John P. Fox in Hooper Bay of April 1 936, Waugh tookalmost 200 color slides and over 4,000 feet of moviefootage during the boat survey of 1 935.

The 1936 summer trip followed the basic routeof the 1935 boat survey. Waugh and his small crewarrived from Seattle to Juneau aboard the S.S. Yukon;from there they took a passenger flight to Fairbanksand later to Bethel. They departed from Bethel onJune 1 5 onboard the Nanuk and proceeded down theKuskokwim River via Napaskiak, Kwigillingak, and thenall the way to Hooper Bay, with stopovers at Kipnukand Tununak. At each site, Waugh took photographsand conducted dental examinations of local residents.After a week spent in Hooper Bay, they followed thesame route for a return trip to Bethel. Waugh stayed inthe Bethel area until the end of July 1 936, with severalmore visits to nearby villages and fishing camps ofthe Kuskokwim River delta. Altogether, almost 300lantern slides and several reels of footage in the NMAIcollection originated from Waugh's two summer tripsof 1935 and 1936 (see below).

The 1937 trip, unlike the previous summer jour-neys, was a winter survey of several Native Alaskancommunities, undertaken on behalf of the U.S. Depart-ment of Health. The main purpose was to collect dataon nutrition, medical condition, and dental health (orrather, on tooth decay), because of the introduction ofpurchased food, such as bread, sugar, and flour, to theNative Alaskan diet (Anonymous 1 937; Waugh 1 937;see Appendix 3). On this trip, Waugh headed a partycomposed of Dr. E.H. Siegel from Columbia Universityand several medical officers from the Alaskan office ofthe Bureau of Indian Affairs. It was also the only tripthat Waugh made traveling primarily by small planeand, episodically, by Native means of transportation,such as dog sled and, probably, reindeer sled.

22

FACES WE REMEMBER

According to Waugh's travel journals, now in theNMAI collection, he took a commercial steamer on Feb-ruary 7, for a ten-day trip to Seward along the AlaskaInner Passage. On his way, Waugh took pictures atKetchikan, Petersburg, Juneau, Haines, Skagway, andSitka. He reached Anchorage by train from Seward.After a week in Anchorage, Waugh traveled on a smallplane to Bethel shooting many photographs and mov-ies on his flight. From Bethel, he again traveled by smallplane to the Yup'ik villages of Kipnuk and Kwigillingak,where he stayed from February 26 until March 1 8. Thiswas probably the longest stay that Waugh enjoyed in anorthern Native village; he recorded taking numerousphotographs and film footage documenting wintervillage life and Native reindeer-herding practices. FromKipnuk, Waugh traveled to Nunivak Island, where hetoured for three days on dog sled, again taking severalphotographs of reindeer herding and winter villagescenes. He then spent ten more days in the village ofHooper Bay, which he visited on his earlier trips of 1 935and 1 936, before flying back to Bethel and to Anchor-age for a return trip to Seattle on April 9, 1 937. At least40 lantern slides depicting Native people, dog sleds,and winter scenery in the Kuskokwim-Bethel area canbe attributed to that journey, as well as several dozennegatives of aerial views of Anchorage and other sites.This was reportedly the last trip Waugh made to Alaska;he was then 60 years of age.

In addition to his Alaskan photography of 1 929-1937, the Waugh collection at the NMAI includes hun-dreds of images from Eastern Canada. Waugh's firstcamping and fishing trips to the Canadian Maritimeprovinces, beginning around 1914, produced dozensof photographs of middle-aged town fishermen hold-ing large fish. Although his Canadian photographs ofthese early years consist primarily of fishing, camp-ing, and canoeing images, Waugh did take pictures ofsome of the Indian people he encountered on thesetrips, namely, Cree, Innu, and Mikmaq. Waugh visitedNewfoundland in 1921 and made three short trips asa tourist along the southern coast of Labrador in 1 923,

1924, and 1925. Waugh obviously enjoyed takingphotographs, as his personal papers contain recordsof several public lectures he presented in New York inthe 1 920s, using colored slides of Native people andlocal Labrador scenery (Anonymous 1 925).

Waugh's encounters with the fishermen and mis-sionaries in Labrador and with Dr. Wilfred Grenfell,the internationally known medical evangelist, enabledhim to make plans for what was to become the "The

9/ "Capt. Jones (and) Siberian Native aboard North-land. St. Lawrence Bay, Siberia" 1 929. P 301 90/N 42828

Columbia University Labrador Expedition" of 1927.For this expedition in the summer of 1927, Waughsailed his small boat Nanu from Newfoundland toNorthern Labrador and Ungava Bay, visiting the Inuitcommunities of Hopedale, Hebron, and Port Burwell(Anonymous 1 927; Waugh n.d.). Ostensibly a scientificundertaking, Waugh was interested in correlations be-tween Eskimo diet and health, particularly oral hygiene.Several slides and enlarged framed pictures from thistrip were used as illustrations during his January 1 928public presentation in New York, as well as at his 1 928presentation about Labrador Inuit nutrition and healthat the International Association for Dental Research inWashington, D.C. (Waugh 1929). The north Labradorexperience and his interaction with the Labrador Inuit

RECOVERED LEGACY

23

people obviously triggered Waugh's interest in indig-enous cultures and economy, and in the impact of dietchange on Native health. It also prepared him for thenew challenges he faced during his later trips to Alaskabetween 1929 and 1937.

Review of Waugh's Alaskan Photography

Based upon the most recent assessment of the Waughcollection cataloged at the NMAI Photo Archives, 2,011collection 'units' of 1,11 5 individual images are posi-tively identified as coming from Alaska and 2,675 units(1,517 images) from Eastern Canada. The Alaskan col-lection physically consists of 453 prints, 725 negatives,517 large-size colored lantern slides, and 16 glassblack-and-white negatives. The number of collection'units' is thus much higher because of the paired nega-tives and prints, and numerous duplicates (both printsand negatives); but many images survive in one for-mat—print, negative, or lantern slide only. Most of the

1 0/ (Uncaptioned print) - P 301 29/N 4271 5

An unidentified couple from King Island (?) posingon the deck of the U.S.C.G. Northland. In the 'olddays,'Coast Guard cutters readily transported Nativeresidents between coastal villages and from theislands to the mainland.

Alaskan images (about 70%) represent Native peopleand/or local sceneries around Native communities. TheCanadian collection is substantially larger and includes1,543 prints, 845 negatives, 271 lantern slides, and1 5 glass negatives; but only 200-300 of those featureindigenous people and/or their villages and camps.The collection also includes several hundred unlabeledscenic prints and negatives that may belong to eitherAlaska or Canada. Altogether, the Waugh collectionhas at least 2,800 images of various formats and over5,000 individual items. These numbers may changelater, as more images are identified and attributed toa particular geographic area.^

The five types of images in the Waugh collection-prints, negatives, lantern slides, glass negatives, andlarge-size framed photographs—have been numberedseparately, according to the NMAI Photo Archives'guidelines. All large-size framed photographs (47altogether) have printed captions and can be easilyidentified as belonging to either Alaska or EasternCanada (24 and 23 respectively). The majority of printsfrom Alaska (about 70%-80%) also have some caption-ing in the form of pencil or ink notes written on theback side; but there are also several dozen unmarkedblank prints. Unless the image on the photograph hada clearly distinguishable landscape, ethnographic, orarchitectural feature, that handwritten note was usuallythe only definitive reference to the image's geographiclocation.

Eight hundred-some colored lantern slides in theWaugh collection had no or almost no accompanyingoriginal captions. They could be identified via match-ing prints, framed photographs, and/or recognizablelandscapes only, or via coded numbers once writtenon the frame, evidently by Waugh himself. The codednumbers are organized in series that start with capitalletters (L, A, W, K, UK, etc.). Almost all of the Aslidesare from Western and Northern Alaska (about 200) asare the l/l/-slides (about 60), mostly of winter scenes,thus coming from the 1 937 Bethel-Nunivak-Kuskokwimtrip. As it turned out, most of the K-slides (about 250)

24

FACES WE REMEMBER

also originated from Western Alaska, primarily fromthe Bethel-Kuskokwim area; they were, evidently,taken during the 1 935-1 936 trips. Most of the Labra-dor slides from the 1 920s have the /.-coded numbers(about 250 altogether); but this covers but a fractionof the Canadian images, so that the final number mayeventually increase. Finally, several dozen negativeshave neither Waugh's original labels nor any codenumbers; therefore they could be attributed by tracingthem to the identified matching prints only.

Fortunately, more than half of the negatives fromthe Alaskan portion of the Waugh collection had match-ing prints, which greatly facilitated the sorting andorganization of the collection. Still, several hundredunlabeled negatives, prints, and lantern slides weretransferred to the NMAI without any attribution. Thesehad to wait for input from museum cultural specialistsand Native experts, in order to get any proper identi-fication and documentation.

Processing and Organization of Waugh Alas-kan Photography at the NMAI

When the Waugh collection arrived at the NMAI in 2001,it consisted often large boxes filled with photographs,negatives, 16-mm film reels, glass negatives, large-sized framed pictures, in addition to piles of journals,papers, and newspaper clippings. One huge woodenstorage unit contained several hundred lantern slides.The collection was unsorted, unmarked, and in com-plete disorder. Most of the photographs were curled;many negatives and slides required cleaning.

Upon the shipment's arrival, Donna Rose and EdgarHartley, then the NMAI Photo Collection assistants,started sorting the many hundreds of disjointed prints,negatives, and slides. The first task was to house everysingle item (print, negative, lantern slide, glass nega-tive) in archival sleeves. Each item was given a separatecatalog number. Most of the prints needed to be flat-tened with weights over a three- to four-week period.

The next step in the cataloguing process was matchingthe negatives with the paired prints, a laborious effortthat took several more months. Simultaneously, EvelynMoses, an NMAI volunteer, started to sort Waugh's per-sonal papers, notebooks, and newspaper clippings atthe NMAI Archives by putting them into archival foldersordered chronologically by year.^ Sarah Demb, then

1 1 / (Uncaptioned negative) - N 42732

Young girl from Savoonga dressed in traditionalreindeer fur clothing.

NMAI Assistant Archivist, later completed this work.

During the initial processing between August 2001and January 2002, the number of individual imageswas reduced substantially, and the general division ofthe collection into several regional sections became anestablished fact. To deal with this emerging division,the assistance of regionally trained anthropologistsbecame crucial.

In January 2002, two Smithsonian anthropologists,Igor Krupnik and Stephen Loring from the Arctic Stud-ies Center (ASC) of the National Museum of NaturalHistory (NMNH) joined the NMAI team and the collab-orative venture named "The Waugh Collection Project"

RECOVERED LEGACY

25

was formally started. As ASC anthropologists evaluatedthe photographs, they quickly realized that the docu-mentation of the Alaskan and Canadian sections shouldprogress independently. The Alaskan photographyhad a clear advantage, as Waugh himself once did apreliminary effort in cataloguing the Alaskan portionof his collection. For that he used thirty brown packageenvelopes with the Treasury Department Official Busi-ness logo, which he converted into easy-made foldersfor sorting his prints. Each envelope had a numberand a name of a certain Alaskan community or otherlabel marked in blue pencil, presumably by Waughhimself; but no dates were provided. Unfortunately,the hundreds of lantern slides from both Alaska andCanada were stored in racks or groups, without anyidentification.

As it turned out, many prints and negatives putin brown envelopes did not match the community at-tribution established by Waugh, and many envelopeshad similar or repetitive community attribution, whichmade things even more confusing. The only clue asto why certain communities, like King Island, PointHope, Cambell, St. Michael, or Nome, were named twoor more times was that Waugh tried to store imagesfrom his different visits to the same places separately."*It soon became clear that those brown envelopesfeatured pictures from Norton Sound, Bering Strait,

1 2/(Uncaptioned negative) - N 42795

Leuman M. Waugh with his movie camera in frontof Gambell school building. Summer 1930?

26

and the Chukchi Sea area only, that is, from Alaskancommunities between Stebbins and St. Michael to thesouth and to Barrow to the north. In addition, a fewenvelopes were marked "US CG Northland. " Evidently,the prints and negatives placed in the envelopes be-longed to Waugh's summer tours aboard the Northlandin 1 929 and 1 930; but they had no images from hislater Western Alaska trips of 1 935-1 937.

In order to prepare the Waugh photography forthe NMAI photo collection database, a new regionalorganization has been introduced that uses the namesof modern communities and can be easily searchedby today's users. With this in mind, we organized allAlaskan images in the Waugh collection into eightregional groups. The total number of 'images' percommunity, either in print, negative, or lantern slideformat is given in parentheses:

Nome and Norton Sound Area (Nome -31; Teller -4; Golovin, White Mountain, Chinik - 7; Unalakleet - 10;Stebbins - 6; St. Michael - 34); total 92;^

St. Lawrence Island (GambeW and Savoonga -121;Punuk Islands - 9); total 1 30;

Bering Strait and Siberia (Diomede - 20; King Is-land - 50; Wales - 2; "Siberia" (various places, primarilyLavrentiya Bay and at sea) - 30); total 1 02;

Kotzebue and Kotzebue Sound (Shishmaref - 9;Kotzebue - 33; Peering, Keevalik, Candle - 5; Kivalina -11; Point Hope - 23; Chamisso and Puffin Island - 1 8;mixed^ - 29); total 128;

North Alaska (Barrow - 42; Wainwright - 35; PointLay - 9; mixed - 14); total 91;

Western and Southern Alaska (about 310 lanternslides in /<-/summer and l4/-/winter series, primarilyfrom Bethel-Lower Kuskokwim-Delta, Tununak-HooperBay area, and Nunivak Island; at least 1 50 lantern slidesfrom /4-series; over 200 unlabeled negatives, primarilyof winter scenes and shots from flying aircraft takenaround Anchorage and along the Inner Passage duringthe 1 937 trip) at least 500; the overall number maydecrease slightly as more unlabeled negatives are

FACES WE REMEMBER

matched to the known prints or parallel lantern slides;

Pictures taken 'En Route' from Seattle to Nome (avery diverse group that includes sailors and passengerson board, but also places like Unalaska and Akutan,on the Aleutian Islands); total 68;

Other Alaskan Images (U.S.C.C. Cutter Northlandand its crew; 5.S. Victoria, other boats and sailors) 11 7.

pictures in both the 'Gambell' and 'Sevoonga' folderswere of people from other locations. At the end, thedistribution of images between the two island com-munities became more even and is close to 70:30.Overall, the set of Waugh's photographs from St.

Waugh's Photographs from St. Lawrence Is-land, 1929-1930

Dr. Waugh visited St. Lawrence Island several timesduring his 1929 and 1930 cruises aboard the North-land. According to his journals, he was in Gambell onAugust 22, 1 929, and in Savoonga on August 23 and24, 1929. The latter stay was focused exclusively ondental examination and treatment of the local resi-dents. Waugh reported in his diary that he".. .canvassedthe entire village for dental work" (see Appendix 3).Waugh was again in Gambell for two days, on June 1 9and 20, 1930, followed by two more days on June 21and 22, spent in Savoonga. The latter visit included atleast one day of "very hard dental work." Waugh alsospent a portion of June 19 on Punuk Island, whereNorthland made a short stopover to land the Smith-sonian archaeological crew on its route to Gambell.Waugh touched the island one more time in August1 930. At this time, two days, August 1 3 and 14, werespent in Gambell; one day, August 1 5 in Savoonga; witha short stopover at Naskak (Nasqaq), a small fishingcamp between the two villages on August 1 4, 1 930.

Waugh's original files (brown envelopes) for St.Lawrence Island were organized according to thosethree main locations he visited: Gambell, Savoonga('Sevoonga' in Waugh's spelling), and Punuk Islands.The original Waugh attribution, 11 5 images fromGambell, 4 from Savoonga, and 9 from Punuk Islands,turned out to be quite misleading. Several images inWaugh's 'Gambell' folder actually featured individuals,family groups, and scenes from Savoonga, and some

1 3/ (Uncaptioned negative) - N 42792

Mangteghapik - traditional house, with walrus-skinroof. Gambell, St. Lawrence Island.

Lawrence Island is, perhaps, the largest among theindividual community files in his Alaskan collection.It includes over 50 personal images ("portraits"); 36group photographs taken in the village streets andaboard Northland; 1 5 ethnographic scenes (Nativeclothing, patterns of facial and hand tattoos, typesof local dwellings, women making clothing and pro-cessing walrus hide); and 14 views of the Gambelland Savoonga villages. The set also includes 16 colorlantern slides. The St. Lawrence Island set is ajewel ofAlaskan historical photography and a true communityheritage treasure. In addition, unlike many other setsof Waugh Alaskan photographs, several prints fromSt. Lawrence Island have handwritten captions, withpeople's personal names written on the back side.Those notes were obviously made by a local person,since they were written in a different longhand thanWaugh's easily recognizable writing. The names areeasily read and converted into the modern orthogra-phy used for the St. Lawrence Island Yupik language

RECOVERED LEGACY

27

in school materials, personal writing, and in modernscientific and heritage publications.

As soon as the significance of Waugh's St. LawrenceIsland photography was established, it was decidedto use it for a pilot effort in outreach and 'knowledgerepatriation.' The main goal here was to illustrate theheritage value of the entire Waugh collection and tomake it better known to researchers, Native Alaskancommunities, and to the general public. We contactedIVIr. Willis Walunga (Kepelgu) in Gambell, a respectedlocal Yupik historian and senior adviser to the Cam-bell IRA Council, who had participated in severalearlier heritage projects (see Akuzilleput Igaqullghet2002; Sivuqam Naghnaghnegha 1985-89). Walungahas agreed to become our heritage expert for theproject. Several dozen large-size photocopies (paperprints) of unlabeled photographs and negatives weremailed to Cambell, where several local elders RalphApatiki (Anaggun), Conrad Oozeva {Akulki), EstelleOozevouseuk (Penapaq), Beda Slwooko (Avalak),Elionor Oozeva (Mikaghaq), Nancy Walunga {Aghnagh-aghniiq), and others joined forces with Walunga intrying to identify the island people featured in Waugh'spictures. Two months later, the prints arrived backfrom Gambell, with personal names of most (though,

1 4/ "Punuk Island. Mound 250 ft high - fox den neartop & cormorants nests on the opposite side" -P 30112/N 42690

Punuk Islands off Southeast Cape of St. LawrenceIsland.June 1930.

not all!) of the people written on pictures' margins,back side, or right on the prints. Some of those prints,with the original handwritten captions, are representedin this catalog. More images were identified later inNome, Savoonga, and Anchorage in 2002-2003.

That input by today's Yupik elders introduced anentirely new dimension, if not a second life to the oldphotographs. Matched with other historical images,genealogies, and early documentary records from St.Lawrence Island (see Akuzilleput Igaqullghet 2002;Krupnik 1 999; 2000), the photographs offered criticalinformation on personalities, people's lifestyle, andlocal scenes depicted by a caring, though uninformed,medical doctor on his short visits to the community.

A small number of photographs from Punuk Islandswere taken at the excavation site of the SmithsonianInstitution archaeological team under Dr. Henry Col-lins during the Northland's short stopover on June19, 1930. The nine photographs from Punuk Islandsfeature the remains of ancient dwellings; some localscenery, including a sea-bird colony on the coastal cliff;and three images of the excavation site itself. This setis a minor addition to a much larger collection of photo-graphs taken by Collins during his archaeological workat the Punuk Islands in 1928 and 1 929, now housed atthe Smithsonian Institution National AnthropologicalArchives (Montgomery 1993).

The Doctor and the Patients: The Legacy ofLeuman M. Waugh

The recovery of Waugh's photographic collection, aswell as his travel journals, notes, and other recordstaken on his many trips to Alaska and Canada, raiseda new interest in this largely forgotten figure. Whatis today's legacy of Dr. Leuman Waugh? What is re-membered of this person, who was in many aspects agenuine pioneer and who called himself proudly "thefirst Dentist ever to work for and study the Eskimo ofAlaska and of Labrador" (Fig. 4; Appendix 4, p.l 86).

28

FACES WE REMEMBER

We may approach Leuman M. Waugh's modernstanding from various perspectives. First, Waughhimself would have probably regarded his main legacyas that of the Dental Surgeon, who, in his own words,"brought professional Dentistry (with his capital 'D')to the Arctic." Second, being a devoted practitionerof his medical profession, Leuman Waugh was alsoan acknowledged medical scholar. He wrote papers,made presentations at professional meetings, andcollected statistical data for his research on food andhealth conditions in Native communities (see, Appendix4). He contributed much time and effort to activitiesof the International Association for Dental Research(lADR), serving as both its Secretary and electedPresident. All those tasks were far beyond his officialduties as an enlisted senior medical officer under theU.S. Public Health Service. Third, there is a captivatinglegacy of Waugh's personal relationships with dozensof people across Arctic Alaska and Canada, whom heencountered and treated during his many voyagesto the North. Finally, one should consider separatelythe importance and value of Leuman Waugh's pho-tographic collection today, which is the focus of thepresent catalog. We will address these various facetsof Waugh's legacy in that sequence.

Waugh's seminal contribution to the establishmentand extension of the modern-era dental services to ruralAlaskan communities is beyond any doubt. Whether ornot he was indeed the first professional dentist everto visit Native villages in Norton Sound, Bering Strait,and the Chukchi Sea area, as he proudly claimed, hecertainly was a pioneer in bringing high-level dentaltreatment to hundreds of local residents. Waugh's re-ports, supported by other contemporary records, listedover 2,000 patients he treated in twenty-some commu-nities on his cruise of 1930 alone (Anonymous 1 930;Appendix 5). The overall number for two years of hisservice on the Nortliland, 1 929-1 930, might have beenclose to 3,000; in addition, several hundred patientswere treated during his later trips to Western Alaska in1935-1936. That fact was widely known in his time.

1 5/ (Uncaptioned negative)/ "Sevoonga" - N 42808/P 30180

Buster Noongoonok (1 922-1 938), a boy fromSavoonga, with his puppy. The picture was probablytaken at Camp Collier (Kangee).

Waugh's name was greatly revered and his serviceswere deeply appreciated in many Native communitiesacross Alaska. Waugh's personal files contain severalthankful letters written by local teachers, missionaries,and Native residents (see Appendix 2). We may citefrom one such letter from St. Lawrence Island, with theoriginal style and grammar of the letter fully preserved:

[l-landwhtten letter]

Sivoonga, St. Lawrence Is. Alaska

Oct. 7. 1929

Dear Friend Surgeon General:

We have been trouble from our tooth from1 927 to 1 929. Nearly every month, we have topull teeth but last summer Dr. Waugh come on"Northland," he had a great help from our teethin Sivoonga, also we heard him, he have beenhelping in some part of Alaska too. We thinkthat Dr. Waugh likes the people in Alaska prettywell, after Dr. Waugh left Sivoonga, we never hadmuch trouble from tooth, some had but not likebefore, but the teeth he fixed have no troublenow. We have great thank-full on him more thanhe was here now. He is the best man we see forteeth, every time we need man for teeth, he has

RECOVERED LEGACY

29

been helping great deal on Sivoonga.Your truly village councils,(signatures)

Mr. Theodor Cologerngen

Mr. Albert Kulowiyi

Mr. Wade Metukhlook

[NMAI Archives, Waugh Collection Records,No. 2002.003: Box 2f, Folder K, 1929]

One of the most innovative practices introducedby Waugh, or, maybe, by some later Coast Guard doc-tors following his tours of duties of 1 929 and 1 930,was to train local people to become first-aid dentalpractitioners, so that they could render certain basicservices to their co-villagers. One of the first Nativedental trainees was a good friend of Dr. Waugh, JimmieOtiyohok (Ataayaghhaq) from Gambell (Fig.3). Today'selders remember Ataayaghhaq under the name of'Doctor Jimmie':

"[T]his man Ataayaghhaq, he traveled a lot andhe was even close to the Coast Guard people. Iremember him wearing the uniform, this Navyuniform they [the Coast Guard people] gave it tohim.

They called him 'Doctor Jimmie', because they(the Coast Guard) trained him to be a dentist[for the community]; so, he did these things forthe people. They took him on the Coast Guardcutters to do the dentist work for other commu-

1 6/ "Native Storekeeper & Store, Gambell. Andrew(native store keeper)" - N 42793

Andrew Uziva in front of the Gambell village store.

nities. So, he often traveled with them all the wayfrom here and up to Point Barrow.

(Willis Walunga and Conrad Oozeva, Gambell,May 1 999)

Another side of Waugh's professional legacy isthat of an acclaimed medical scholar who pioneeredresearch in the oral conditions, dental health, and nutri-tion of the Eskimo/lnuit people of Western Alaska andthe Canadian Arctic. Waugh was a strong advocate ofthe value of traditional Native food in sustaining theoverall high health status and, particularly, high level ofdental health among Native people. He advocated thisposition in many of his publications and governmentalreports (see Appendix 4), in his presentations at vari-ous professional meetings, and in his public lectures.Unfortunately, most of Waugh's scholarly papers werepublished in professional Journals in orthodontics, likeProceedings of the International Association for DentalResearch, Journal of Dental Research, Journal of theAmerican Dental Association, American Journal ofDiseases of Children, and others. These Journals areneither regularly read nor cited by today's anthropolo-gists and Native Health specialists; they are certainlyhardly heard of in northern villages across Alaska andCanada. Nonetheless, all key positions once advancedby Waugh regarding the strong correlation betweenNative food and health, and the dental status of ArcticNative people are fully accepted today. In his reportsand science writings, Waugh was unequivocal aboutthe highly negative impact upon Native health broughtin by the growing consumption of sugar, cereals, andother processed food products in rural Alaskan com-munities. It now remains to medical scholars and Nativehealth practitioners to reconstitute the true scholarlystature of Dr. Waugh by searching through his earlypublications and unpublished notes and reports in hispersonal files, now at the NMAI in Washington, D.C.

Afar from his legacy in Arctic dental and medicalresearch, that stocky middle-aged Doctor aboard theU.S. Cutter Northland was a truly nice man—decent,friendly, and trustworthy. He had an aura of warmth

30

FACES WE REMEMBER

and trustfulness that helped open the hearts, mindsnot to say, mouths of many northerners he met onhis numerous trips. Of course, his interactions weregenerally brief, mostly one-sided, due to the purpose ofhis duties; they were also highly specific by the virtueof the services he rendered to people. He was doingthe "mouth job," which was never pleasant and wasoften quite painful to his patients. And, of course, hewas an unknown laluramka (a Yupik word for whitefolks), an outsider with no local connections, when hearrived in Alaska on his first tour of duty aboard theNorthland \n 1929.

How Doctor Waugh excelled in overcoming thesebarriers and in reaching out to local people remainedhis professional secret and also a part of his magic. Weknow that he worked very hard, both from his personalrecords and from the many 'thank-you' letters in hisfiles {Appendix 2). We know that he was energetic,generous, and outreaching in his professional services.From his dental journals, we can see that he examinedand treated some Native patients several times on hisrepeated visits to the communities, sometimes in thecourse of a few days or weeks. He did it, probably,not because those people required special dentist'sattention some of them were, in fact, quite young andhealthy—but because he enjoyed his work and the in-teraction. He clearly regarded those people as 'patients'and not as 'Natives,' and he saw their visits as signsof trust and attention he could not leave unanswered.

As soon as that pattern of interaction was estab-lished by the Doctor himself, people, in turn, becamefriendly and forthcoming. We can see this from theway they looked in many of Waugh's photographsand in his film footage—relaxed, friendly, and smiling.Very few collections of early northern photographyfeature so many smiling Native faces. People wereobviously quite happy to pose for the Doctor, evenif to give him a small reward for his services. Quite afew individuals have been photographed several times:aboard the Northland, in the village streets, in frontof their houses, individually, and with their families.

Some people are even dressed differently in severalphotographs in this catalog. Many persons featured inWaugh's photographs were dressed in their fur wintergarments during the summer time; so, they obviouslyput on their best winter clothing upon the Doctor'srequest. They did it for their Doctor, not for money. InWaugh's abridged 35-minute documentary, "The ArcticCruise of the U.S. Coast Guard Cutter Northland," vil-lage people smiled, waved their hands, twinkled, andlaughed to the camera. They were certainly quite atease with the man behind it.

In some cases, their feelings toward the Doctorwere expressed in writing. Waugh's personal records,now at the NMAI, contain scores of personal letterswritten by local teachers, missionaries, sailors fromthe Northland, and Native residents {Appendix 2).Those letters arrived from distant Arctic villages likeSavoonga, Wales, Barrow, and Shishmaref that Waughhad visited on his tours of duty. The words were oftensimple and the grammar could be unstable; but thefeelings were sincere:

[Handwritten letter]

Dr. Waugh.Sevoonga, AlaskaOct. 23, 1930

Dear Sir,

I was very much thank when I saw my letter thatyou sent it to me on the Northland.

I saw it was a very good letter when I read. I'mvery much sure you will (be) glad from that big-gest tusk. That is a beautiful tusk that I boughtfor the store this year. I will try to keep you allthe time. We will try to keep our teeth good andstrong. You are the best dentist that you haddone on this part of the world. No more to saythis time.

Yours friend

Alfred Tumbloo

[NMAI Archives, Waugh Collection Records,No.2002.003; Box 2h-3a, Folder N, 1930]

RECOVERED LEGACY

31

Of course, Dr. Waugh was a busy man back in NewYork, a Colonel in the U.S. Public Health Sen/ice, a Pro-fessor in Dental Surgery, and the President of manyimportant societies and international associations.Still, he found time to write back to his many local cor-respondents and to collect numerous clippings fromthe local newspapers, teachers' bulletins, and missionleaflets. This correspondence helped keep Waugh'spersonal bond to the places he visited on his trips.

He also sent many of his pictures back to the peoplehe photographed in the villages. In doing so, he stoodas one of the very few amateur photographers of histime, an era when the distance between a high-rankingvisiting governmental officer or a medical doctor andlocal residents was huge by today's standards. Dr.Waugh was certainly a man of his social class andof a certain standing; but he did reach out to manypeople over class, social, and language barriers. Athree-page file in his personal records, titled "Enlarge-ments Alaska. 4-8-31 " includes a list of over thirtynames of people, to whom Waugh mailed processedphotographs from his 1930 Northland cruise. Thelist included three persons from St. Lawrence Island"Chief Jimmy [Ataayaghhaq], Self and wife on deck"(Fig.84), "Waugh and Jimmy" (Fig. 3); "Logan" [LoganAnogiyuk, Anaghayaaq] (Figs. 38, 76, 90); and "Mr.

It ' ■ .M

1 7/ "Gambell Public School & Teachers' residence(Old Presbyterian Church)" - P 301 72/N 42794

Troutman" (Savoonga schoolteacher, see Appendix.2). The list is obviously incomplete, as judged fromother letters in Waugh's personal correspondence fileof 1 931 (Appendix 2).

Yet, as the time went by, that stock of personalmemories and good feelings inevitably dwindled, asformer patients and friends of Dr. Waugh naturallypassed away. Today, eighty years after Waugh's firstvisits to Alaska, very few people remain who haveany personal memories of the once-famous "Tooth"Doctor. Scores of elders are still alive in Gambell,Savoonga, and Nome; those who were featured asteenagers and children in his photographs (see Figs.36, 64, 69, 79) or were listed as patients in his dentallogbooks. The number, though, is shrinking with eachpassing year.

Paradoxically, the audience that may truly enjoyand appreciate the legacy of Dr. Waugh is, in fact,growing. This is happening first and foremost becauseof his photography or, more precisely, thanks to somany personal and portrait photographs in his Alaskacollection. When, in the course of''The Waugh Collec-tion Project," copies of Dr. Waugh's images from St.Lawrence Island were mailed to local residents, youngand old, they responded with enthusiasm. To many,the snapshots taken by a forgotten doctor of decadesago emerged as the only images they have seen of theirdeceased relatives, "i don't have even a single pictureof my late grandmother," one person wrote back tous, "and now I can show this photograph to my kids."

Whereas there are hardly a dozen elders who maybear personal memories of Waugh's brief visits to St.Lawrence Island in 1929 and 1930, there are presentlyover 2,000 people of St. Lawrence Island Yupik descentin Alaska and elsewhere. Many would certainly look forthe images of their relatives in this catalog and wouldleaf through the faces depicted in his photographswith great appreciation. Many more people live indozens of rural Alaskan communities once visited byWaugh. They may be similarly grasping for pictures

32

FACES WE REMEMBER

of their villages, in order to 'recover' the faces of theirbeloved relatives or, in many cases, to connect familiarnames with the faces they have never seen. Becauseof that, the potential audience for Dr. Waugh's legacyis probably much bigger today than it could have everbeen in his own time. This is a paradoxical turnaroundthat Waugh himself would have most certainly neveranticipated. These early heritage records and histori-cal photographs contain a sense of magic; as soon asthey are removed from museum storages and archivaldrawers and become accessible to people, they literallystart their 'second life.'

Creating the Catalog

The production of this catalog went through severalstages and took almost five years to accomplish. Thefirst step was a joint 52-page paper titled Report onthe Leuman M. Waugh, D.D.S. Collection at the NMAIPhoto Archives, prepared in May 2002 for the NMAI(Krupnik and Loring 2002). Soon after, in summer2002, portions of that report have been used for thefirst draft version of a photograph catalog that featured100 illustrations from Waugh's Alaskan collection.It included over 80 newly identified images from St.Lawrence Island, with their reconstructed captions thatlisted personal names and years of birth of the peoplefeatured in the photographs. The black-and-white ver-sion of the catalog has been printed on a laser printerin 20 copies. Most were sent to Cambell, Savoonga,and Nome to continue the project and to engage morepeople in further work on the Waugh collection.

Soon, the corrections started to trickle back fromthe communities. It became clear that some people inthe draft catalog have been misnamed; certain personalnames have been misspelled; and that a great amountof knowledge is still available about the people featuredon the photographs. By 2003, it was obvious that a re-vised and expanded version of the catalog was needed.The ASC and NMAI have agreed to support further

work on such an expanded catalog, as many peoplein Cambell and Savoonga were very enthusiastic aboutjoining the effort. Originally, the goal was to produceextensive captions to each photograph and to identify

1 8/(Uncaptioned negative) - N 42804Florence's (Napaaq's) arms with tattoo.

every single person in the pictures. A similar work wasundertaken almost twenty years earlier with some 300historical images from St. Lawrence Island, primarily atthe Archives, Manuscripts, and Photographs Division ofthe Elmer E. Rasmuson Library, University of Alaska inFairbanks (Walsh and Diamondstone 1 985)^. However,as more copies of Dr. Waugh's photographs made itto St. Lawrence Island and more stories related to thepeople featured in them were shared, it became clearthat today's stories and old pictures constitute a singlebody of precious legacy and have to be preserved andreproduced as one piece.

With this, a new and truly pioneer format of the cat-alog featuring photographs accompanied by multiplestories by several storytellers has been established. A

RECOVERED LEGACY

33

new phase of "The Waugh Collection Project" has be-gun in earnest. Dozens of short stories have been col-lected in writing, via taped interviews, through e-mails,and even via occasional personal conversations. Peoplestarted checking with the elders and calling relatives inother communities to collect precious memories. AsVera Oovi Kaneshiro joined the project in 2003 andeventually became the catalog co-editor, she producedsome of the most detailed stories to many of Waugh'sphotographs. She also encouraged some renownedSt. Lawrence Island Yupik experts, Ralph Apatiki, Sr.,Grace Slwooko, Sharon Pungowyi Ryckman, to sharetheir narratives for the catalog. Eventually, the catalogexpanded to its current 1 92-page format and its written

Yupiif Qanruyutait

Yup'ik Words of Wisdom i

Transcriptions and Translationsfrom the Yup'ik by Alice Reardenwith Marie Meade

Edited by Ann Fienup-Riordan

19/ (Uncaptioned lantern slide) - L 2288

A picture of a Yup'ik mother and children from theBethel-Kuskokwim Delta area (taken by Waugh insummer 1 935 or 1 936) is used on the cover of Yw-piit Qanruyi^tait (2005), a new collection on Yup'ik'words of wisdom.'

content increased manifold.

It took three more years and several new trips toAlaska to complete the catalog; the last stories fea-tured in this book were taped in Nome in September2006. The completed version was printed in 2008,with a beautiful new cover produced by Tam Scribner.Copies of the catalog have been shipped to Cambell,Savoonga, Anchorage, Nome, and other places inAlaska, where several project participants (Vera OoviKaneshiro, Willis Walunga, Christopher Koonooka, Sha-ron Pungowyi Ryckman, Morris and Gertrude Toolie)did one more careful proofreading of the draft catalog.We believe that our painstaking process has chartedthe pattern under which other sections of the Waughphotograph collection should be processed in future.

Meantime, the popularity of, and the knowledgeabout, old photographs taken by some 'tooth doc-tor' kept growing across Alaskan communities andheritage institutions. In 2003, Donna Rose, then atthe NMAI Photo Archives, prepared several large-sizeregional folders with paper copies of prints from theWaugh collection; she shipped those folders to localmuseum and cultural institutions in Nome, Kotzebue,and Barrow. At the Carrie M. McLain Memorial Museumin Nome Beverley Gelzer helped identify several pho-tographs and produced captions to the pictures takenby Waugh in Nome in 1 929 and 1 930 (see Appendix3). In winter 2004, Igor Krupnik made a presentationat the Annual Elders and Youth Conference in Nomethat featured several dozen of Waugh photographsof 1929-1930 from the Norton Sound-Bering Straitregion. The old pictures scored their greatest publicsuccess in the Bethel-Kuskokwim area that Waugh cov-ered in 1 935-1 937. In summer 2002, Waugh's lanternslides from that area were shown to a group of Yup'ikelders and knowledge experts from the Calista EldersCouncil (CEC) in Bethel on their visit to the SmithsonianInstitution. The elders immediately recognized certainplaces and many people featured in the slides. Uponthe CEC request, Donna Rose produced page-size

34

FACES WE REMEMBER

color photocopies of over 300 hand-colored slidesfrom Southwestern Alaska and also put the imageson a CD (Fienup-Riordan 2005:viii). That CD was soonshared with the local Bethel newspaper, The TundraDrums, which started publishing the images, so thatpeople may recognize their relatives and contributetheir information to the CEC. The old images generateda very emotional public response, since Waugh slideswere the first color photographs known for the region.Eventually, copies of Waugh pictures made their way topeople's houses, public offices, and wall calendars^.Recently, over 40 color slides taken by Waugh havebeen reproduced as illustrations to a bilingual collec-tion of Yup'ik narratives on traditional ways of life andknowing (Fienup-Riordan 2005). Same color imageswere later featured in a beautiful exhibit catalog namedYuungnaqpiallerput, The Way We Genuinely Live; theexhibit was displayed in Anchorage and Bethel in 2008(Fienup-Riordan 2008). This was a logical conclusion ofthe aged slides'journey. The composed 'tooth doctor'would, perhaps, have never dreamed that one of his im-ages would end up on the cover of the book printed inEskimo language and aimed for the Eskimo audience,some seventy years after his northern explorations.

The return trip of the images back to the communi-ties and families in Alaska was, in fact, the very purposeof our joint 'knowledge repatriation' effort. It was notuntil very recently, due mainly to the rediscovery ofWaugh's personal collections, that this largely forgot-ten health scholar and northern traveler has regainedsome glimmer of recognition among anthropologistsand historians. We hope that hundreds of his newlyrecovered photographs will help advance his nameand standing across the northern communities he oncevisited. This decent and righteous man would certainlybe quite amused to know that the knowledge about hiswork in Alaska would make a full circle many decadesafter his traveling and almost thirty-five years after hisdeath. These days his name may be once again recalledwith warmth and gratitude among the descendants

of the people he once befriended and whose teeth hepulled out and poked at.

Notes

1 There were no records in Waugh's journal aboutthis trip, other than a short mention of meetingwith "M.S. (?) of 5.5. Elisiff at Little DiomedeIsland in the Bering Strait (on August 30, 1929),although Waugh depicted the rescued crew, bothaboard the Northland and at its temporary campon the Siberian shore on several photographsand lantern slides. The E//5/fcrew was obviouslytransported to Nome.

2 The matching prints, negatives, or slides werecounted as one image. This makes the Waughcollection comparable with some of the mostextensive Alaskan photographic collections of histime, such as those of the Lomen brothers, theLopp family, of Bernard S. Hubbard, and others(see. Anonymous 1 968; Koutsky 1 982; Lopp andSmith 2001; Ugiuvangmiut 1 988).

3 Lars Krutak made the first cursory inventoryof the Waugh collection on his first visit to theRankin Museum in 2000 (Krutak 2000a); and helater used paper clippings, obituaries, and othermaterials from the collection to compile a briefbiography of Dr. Waugh (Krutak 2000b).

4 It is worth listing those site names and indi-vidual numbers on the envelopes (given here inparentheses), in order to illustrate Waugh's initialattempt to organize his Alaskan photographs:US CC Cutter "Northland' (1); Nome (2); Nome,Teller (2); King Island. Nome to St. Lawrence Is.

(2) ; Seattle to Nome (3); Shishmaref, Kotzebue

(3) ; Punuk Island (3a); Gambell (4); Point Hope,Kivalina, Cape Lisburne, Icy Cape (4); Sevoonga

(5) ; Pt. Barrow, Wainright, Corwin Mine, ChamissoIs., Elephant Pt. (5); Siberia - St. Lawrence BayLutke Hbr., Diomedes, Teller (6); King Island

(6) ; Seattle to Nome. Nome (7); St. Michael, St.Lawrence Is., Gambell, Savoonga (7); Diomede,St. Lawrence Bay, Lutke Hbr, Siberia (7); "North-land Officers, Personnel Aboard ElisifiS); CapePrince of Wales, East Cape, Siberia (8); Stebbins,St. Michael (9); Chinik, Golovin Bay, Wh(i)t(e) Mtn.(1 0); Unalakleet (11); Shishmaref (1 2); Kotzebue(1 3); Chamisso Is., Puffin Island (14); Point Lay

(1 5); Point Hope, Kivalina (1 6); Point Barrow (1 7);Wainright (1 8); Deering, Keewalik, Candle (1 9);Golovin, Unalakleet, Punuk, Teller Mission, CapePr. Wales, Puffin Island, Deering, Point Lay, Steb-bins (no number).

RECOVERED LEGACY

35

5 These are preliminary numbers, since more im-ages may be eventually identified from scores ofunlabeled negatives, prints, and lantern slides.

6 The category "mixed" referred to the imagescoming from original folders with two or severalplaces listed that require further identification.

7 IVlost of the photographs used in that identifica-tion project were taken by amateur archaeolo-gist Otto E. Geist during his stay on the islandbetween 1 927 and 1 937. Together with theirreconstructed captions, they were later featuredas illustrations to the three-volume collection ofSt. Lawrence Island Yupik narratives {SivuqamNanghagnegha 1 985-89).

8 One such color calendar for the year 2005,featuring a photograph of an unnamed Yup'ikelder from the Kuskokwim Delta area has beenproduced by the United Utilities/United-KUC, asmall local company that provides services to thearea.

References

Akuzilleput Igaqullghet

2004 Akuzilleput Igaqulghet. Our Words Put toPaper. Sourcebook in St. Lawrence Island Heritageand History. Igor Krupnik and Lars Krutak, comps.Igor Krupnik, Willis Walunga, and Vera IVIetcalf,eds. Contributions to Circumpolar Anthropology 4.Washington DC: Arctic Studies Center, SmithsonianInstitution.

20/ (Uncaptioned negative) - N 42730

Amamenga (Mary Boolown, 1 893-1 978), daughterof Suluk and Qisgenga, wife of Pulaaghun (LewisBoolown).

Anonymous

1925 Story of North Land Pictured by Pelham Ex-plorer. The Pelham Sun. March 1 3.

1 927 Dentist to Work on Eskimos on Far-North Trip.The New York Herald Tribune. June 1 2.

1930 Noted Dental Surgeon Back from Arctic. TheAlaska Weekly, September 1 2th, No.25, p.l.

1 937 Dr. Waugh Finds That White Man's Food HasDecayed Eskimos' Teeth. Pelham Sun 04.30. p. 1 0.

1 968 Lomen Brothers Photographic Collection.Nome, Alaska. 1900-1935. Calgary: Glenbow-Alberta Institute.

1 970 Leuman M. Waugh receives William John Ciesaward. American Journal of Orthodontics S7{Sy.538.

Collins, Henry B.

1 930 Prehistoric Eskimo Culture of Alaska. Explora-tions and Field-Work of the Smithsonian Institutionin 1929. Washington DC: Smithsonian institution,pp.147-1 56.

Demb, Sarah R.

2002 Leuman Maurice Waugh (1877-1972) Collec-tion Records, 1 909-1 937. Unpublished manuscript,4 pp. NMAI Archives.

Fienup-Riordan, Ann, ed.

2005 Yupiit Qanruyutait. Yup'ik Words of Wisdom.Transcriptions and translations from the Yup'ik byAlice Rearden with Marie Meade. Lincoln and London:University of Nebraska Press.

Fienup-Rirodan, Ann, ed.

2008 Yuungnaqpiallerput. The Way We GenuinelyLive. Masterworks of Yup'ik Science and Survival.Seattle and London: University of Washington Press,in association with Anchorage Museum Associationand Calista Elders Council.

Hughes, Charles C.

1 984 Siberian Eskimo. In: Handbook of North Ameri-can Indians. Vol.5 - Arctic. Washington DC: Smithson-ian Institution, pp. 247-261.

Koutsky, Kathryn

1 982 Early Days on Norton Sound and Bering Strait.An Overview of Historic Sites in the BSNC Region.Vol. 2. The Wales area; Vol. 7. The Unalakleet area;Vol. 8. The St. Michael and Stebbins area. Fairbanks:Anthropology and Historic Preservation, CooperativePark Studies Unit, University of Alaska Fairbanks.

36

FACES WE REMEMBER

Krupnik, Igor

1 999 Historical Knowledge Prepared for "Return" toBeringian Yupik Communities. Arctic Studies CenterNewsletter 7:8-9.

2000 Recaptured Heritage: Historical Knowledge ofBeringian Yupik Communities. Arctic Studies CenterNewsletter 8■.9-^0.

Krupnik, Igor, and Stephen Loring

2002 Report on the Leuman M. Waugh, D.D.S.Collection at the NMAI Photo Archives. Phase One:Collection Review and Policy Recommendations. Un-published report prepared for the National Museumof the American Indian, Smithsonian Institution. 52pp.

Krutak, Lars

2000a Dr. Waugh Collection Inventory. Unpublishedmanuscript, 8 pp.

2000b Dr. Leuman M. Waugh (1 877-1 972): A ShortBiography. Unpublished manuscript, 3 pp.

Lopp Smith, Kathleen, and Verbeck Smith

2001 Ice Window. Letters from a Bering Strait Village1892-1902. Fairbanks: University of Alaska Press.

McCallum, Tom

2001 Rankins turn over historical collection to Smith-sonian. Richmond County Daily Journal. March 9, p.3A. Rockingham, N.C.

Manser, J.G.

1 938 Dental Service Goes to Alaska. Oral Hygiene.May, pp. 624-29.

Montgomery, Robert Lynn

/ 993 Register to the Papers of Henry Bascom Col-lins. Finding Aids to the National Anthropological

Archives. Washington DC: National Anthropological

Archives, Smithsonian Institution.

1996 Register to the Papers of Ales Hrdlicka. Find-ing Aids to the National Anthropological Archives.Washington DC: National Anthropological Archives,Smithsonian Institution.

Orland, F.J.

1972 Leuman M. Waugh, 1877-1972. President ofthe lADR, 1926-1927. Journal of Dental Research51(5):1321.

Porter LJ.

1972 In memoriam. Leuman Maurice Waugh(1877-1972). American Journal of Orthodontics1962(5):535-37.

Sivuqam Nangaghnegha

1985-89 Sivuqam Nangaghnegha. Lore of St. Law-rence Island. Echoes of Our Eskimo Elders. Vol.1Cambell (1985); Vol. 2 Savoonga (1987); Vol. 3Southwest Cape (1989). Anders Apassingok, WillisWalunga, Raymond Oozevaseuk, and Edward Tenant,eds. Unalakleet: Bering Strait School District.

Ugiuvangmiut Quiiapyuit

1 988 Ugiuvangmiut Quiiapyuit. King Island Tales.Eskimo History and Legends from Bering Strait.Fairbanks: University of Alaska Press.

Walsh, Steven, and Judy Diamondstone, comps.

1985 Notes to the Historical Photographs of SaintLawrence Island. Alaska Historical Commission. Stud-ies in History 1 74. Juneau. Mimeographed report.

Waugh, Dr. L.M.

1937 Tells of Conditions Encountered in Survey ofan Eskimo District. The New York Times, January11, p. L25.

1952 American Association of Orthodontists. Re-view of the First Half Century. St. Louis: Mosby, 55pp.

n.d. The Winged Foot Burgee in Labrador: A Brief Taleof the Adventurous Cruise of the "Nanu", the Small-est Boat Ever to Venture to the sub-Arctic and ComeBack. Unpublished manuscript, Waugh collection.

W.S.G.

1939 Meet the Man: Dr. Leuman M. Waugh. TheColumbia Dental Review 1 0(4):8.

RECOVERED LEGACY

37

St. Lawrence Island Photographsfrom the Waugh Collection

21/ "St. Lawrence Island Eskimo woman, with face tattooed. A common practice on this island + also on K.I.(King Island) and in No. Ber(ing) Sea" - P 301 37/N 42724

Napaaq (Florence Maligutkal<, 1 906-1 971), wife of Maligutkaq (Chauncey IVlaligutkak).

1

-

Sivuaagnmiit^

the People of GamDell

41

Akulmii Grace Kuluk-hon Slwooko, 2004:

Iqmaluwa, whose othername was Ughsiiq, was m}'father's stepfather. He wasjust like my own grandfather to me. When myfather's fatlier died at sea, Iqmaluwa got married tomy grandmother.

As I remember him, he talked a lot. He toldstories, legends and how to do things in the Eskimoway. He was like a talking book of Eskimo culture tous. I like what he told us so much tliat I wrote downsome of his stories later, like the old tribe legendsand about our former life in GambeU, how to dothings, and many otlier. He said, "I talked on tliosebecause I see how important what my grandfatherPelaasi had once told me."

He was a tall and muscular man and he wasalways busy fixing things to be safe on the ice. Hisand my Grandma's children were Tuusaq, his sonand Agigsuk, his daughter.

Anaggun Ralph Apatiki, Sr.,2005:

This man Iqmaluwa, I got to knowhim when I was about six or eightyears old. This man as I rememberhim was then quite elderly personwearing traditional Eskimo clothing in winter and in

summer, as well. As I heard it, he used to lix e in anunderground house till the traders came to tlie islandand people started building above-ground houses oflumber. We also bmlt one of these frame-housesfor our family in 1927. Iqmaluwa lived as a hunter;he raised a big family and owned boats and huntingequipment. He used man-made kayak to hunt sealswith spears or harpoon with harpoon-head with lineand sealskin poke attached.

Uqitiek Vera OoviKaneshiro, 2003:

Iqmaluwa married Aghnagh-aghpak. Their children wereBooker Tuusaq and RachaelAgigsuk. Iqmaluwa and his fam-ily spent a lot of time at theircamp Sivaaq, towards the northeast of the island.Iqmaluwa provided for his family there, at the camp.He would net auklet not only for food but (also) tosave die skins for parka. Iqmaluwa would also lookfor large tree knot or bottom end of tree trunks. Hewould make a wooden bowl out of those unusu-ally shaped wood. He gave his finished product towomen relatives or girls as gifts.

Iqmaluwa told stories to his family as well as tothe younger folks about the values of life, that healso learned from his grandfather.

42

FACES WE REMEMBER

i

22/ "Cambell - St. Lawrence Island. North Bering Sea. Old Native (Ikmilowu)" P 30145/N 42742

Iqmaluwa (ll<milowa, 1 870-1 936), husband of Aghnaaghaghpak, father of Booker Tuusaq and Rachel Agigsuk.Half-brother of Kulukhon, Qilleghquun.

CAMBELL PORTRAITS

Ayuqi Ora Cologergen,2003:

Masaa)ai, father of Henry ^"/^c^^^ll^i^Nayegreghaq and daughter H^^^*'*, .'-vVxV •

Sikaaghak. He was an uncleof my motlier Sunqaanga, also brotlier to I}'akitan.Masaayoi always carved "qawaawaq," little humanand animal figurines that were used as toys for chil-dren. He used to make me a k)t ot these. He wasmy grandfather. I used to spend most of my timeat his place. He was real good at sewing and wouldmake clothes for his son. Whenever liis hair grewlong, he would come to our house (Irrigoo's) for ahmrcut by my father Irrigoo. He woidd always say"Cut my hair gradual."

Kepelgu Willis Walunga,2007:

I remember Masaajai well frommy childhood. He lived in a tra^ditional house {miiigteghapik) farnorth side of Gambell village,front row, right by tlie trail goingto north beach, next to Adam Yaghaq s house. Hewould holler jokingly and laughed saying, 'Avatmiit!'as me and my motiier passed by going to the northbeach. He did that tvcry time we passed by his housewhen I was a boy. He wore that same parka diat isshown on tiie picture, reindeer hood parka, skin sideor fur side in, with a belt. It had short sleeves abovethe west. I heard he made liis clotliing all by himself,he did all the sewing himself He lived all b\' himself,with his son Henry Nayegreghaq.

Anaggun Ralph Apatiki, Sr.,2005:

»/

I don't really know about this 'man's action and doing things. -He and his younger brother had a

camp an )und Gambell mc )untain w idi himilies ever\^summer picking or gathering several kinds ()f greensand willows. iVlso, netting birds like crested auklets,parakeet auklets, puffins, and c( )rm(jrants. Some ofthese birds skins were used tor making parkas andstoring tiieir catch for wintertime food. They livedtogether, raised tiieir children. The}' ha\'e relativesfrom Ungaziq too.

Uuggsima Sedykh Ukhsima,from Provideniia, Russia,1982:

I remember very well how we wentto Sivuqaq, with my Grandpa andmy Grandma, though I was a Httiegirl back then. It was probably around 1920, ma}'be, ayear later. I do recall how we traveled in a whaleboat.It was in the springtime, like late May or so; no ice,but ver)r-ver)r cold. There were two whaleboats goingfrom Chaplino (Ungaziq) to Sivuqaq, and my fathertook us on his whaleboat witii liis hunting crew. Hewas the boat captain.

When we arrived to Sivuqaq, we first sta}'ed uithMasaayu at his house. He was a true Sivuqaghhmiiand no relative to us; I don't know why we movedto his house. He lived with his son, Nayegreghaq.I remember them both quite well: Masaayu alwayswore liis sailor's cap and a (sailor's) striped vest. Hewas a funny man, always laughing and making jokesat people. Later in the fall, we moved to Atayagh-haq's house nearby; there was another family fromUngaziq already living there Uuyghaq, with hiswife, and liis son. Another family (from Unga2iq)that came with us moved to die next house, thatof Masaayu's brother, Ayaka (Ayakitaan). We livedthere for a year or, maybe, two; then we came backto Ungaziq.

44

FACES WE REMEMBER

23/ (Uncaptioned negative) - N 42738

Masaayu (Massiu, born ca. 1 870-1 935), brother of lyakitaan and Sikaghhaq, father of Henry Nayegreghaq.

CAMBELL PORTRAITS

45

Uqitiek \/era OoviKaneshiro, 2003:

Eghqaaghaq was a brotherto Pulaaghun, Ighennaq, andAngusaan I. He was married toTenmiiwen. Eghqaaghaq be-longed to Aghpuuk clan, whilehis wife Tenmiiwen belonged to the Piigughileghmiitclan. They did not have children of their own; so,they adopted a boy and a girl from Eghqaaghaq'sclose male relative, who died, this father of the boyand the girl. The name of the boy was Lester Nu-powhotuk and his baby sister's name was VictoriaAnataanga (Oovi). She was my mother. Their bio-logical father's name was Itaata (Ataata), and tlieirbiological mother's name was Iviruka, who latermarried Yaavgaghsiq. In Sivuqaq Yupik culture thechildren belong to their fatlier. So when the motherremarries, she leaves tlie cliildren behind with herhusband's family.

Eghqaaghaq and his family lived most of thetime at Nasqaq. They went to Gambell during springhunting. Eghqaaghaq and liis famil)- enjoyed theirlife at Nasqaq. He and his wife were very gentie andloving couple. I remember him mostiy saving nicethings for me to use in my miniature figurines evenlarge vertebrae of cod! The last thing I rememberof liim was when he visited us at camp Aqeftapak,where my brother Asi (Elvin Oovi) hunted seal.And Eghqaaghaq said: "^X^lere I'm going thereis beautiful music that I had not heard anywhereelse. There's nothing like it." My grandfather meantHeaven. Shortly after he died.

Ayuqi Ora Gologergen,2003:

Napaghutaq was thought tobe the birth son of this man,but he was not. He was raisedby this man. He was a distant relative of my family,the Irrigoos.

Kepelgu Willis Walunga,2007:

I have known Loon H,ghqa-aghaq as an elder with his witeTenmiiwen living south side of tiieGambell village. Seemed like Les-ter Napaghutaq and his family (were) living togetherwith them or next door to each other. They seemedto be happy and laughing all the time whenever Iwent that way.

Eghqaaghaq joined Alaska Territorial Guard dur-ing World War II with other people of Gambell. Isaw his photo pausing with his rifle posted almosteverywhere, even at the D.C. (office) of ARNG.

Anaggun Ralph Apatiki, Sr.,2005:

This man Loon Eghqaaghaqowned various hunting equipment,like wooden whaling boat, skinframe boat, and a kayak made fromspecial kind of wood and covered with bearded sealskins. As I remember, diis man always aimed tobe near his home area, making something for theseasons. Also he had a family camp near LagoonLake about ten miles east of Gambell Coast. Catchseals for meat also skin for poke (floats for whalingand walrus) storing food for winter. This man, as Iheard, was using his kayak to spear and harpoon sealsat his camp. Most likely like other men were doingat that time, as we learned from the "Lore of StLawrence Island" book. He was also a member ofthe "Eyes and Ears," a special team with the AlaskaTerritorial Guard, for three years during World WarTwo. During those war years, he learned close or-dered drills from some American Army Scouts whocame to St. Lawrence Island.

46

FACES WE REMEMBER

24/ (Uncaptioned print) - P 301 25/N 4271 1

Eghqaaghaq (Loon Hokhkokhok, ca. 1 870-1 943), brother of Pulaaghun, Ighennaq, and Angusaan I. With hiswife Tenmiiwen, he raised Napaghutaq, Lester Nupowhotuk, and Anataanga, Victoria Oovi. The old couple laterraised Lester Nupowhotuk's two sons, Angusaan II, Mark Angason and Angqaki, Elton Ankaki.

CAMBELL PORTRAITS

47

Ayuqi Ora Gologergen,2003:

IvirLika, wdfe of Yaavgaghsiiq.

That old lady was mymotlier Sunqaanga s paternalaunt. I remember her very well. Her husband wasalways successflil at hunting walruses and he wouldalways come home with some walrus meat. He wasa good hunter and a boat captain.

During summertime, they stayed at their summercamp gathering and storing food for the winter.

Her daughters were AHce Aghwalngiq Yaavgagh-siiq and Anna Qayaagliliaq Oktokiyuk. Their sonswere Akeya and Piiskwaghtaq. They also raisedKuzaata, Anataanga, and Napaghutaq. It was a bigfamily, with so many young people and growingkids around.

Uqitiek Vera OoviKaneshiro, 2003:

Kiruka, wife of Yaavgaghsiiq.Her first husband was Ataata,son of Ifkagun and Ayevaq; theyhad two cMdren. After Ataatadied, she remarried; she mar-ried Yaavgaghsiiq. They had two daughters fromthat marriage: Aghwalngiiq, Alice Yavakseak andQayaglihaq, Anna Oktokiyuk.

When she married Yaavgaghsiiq, her childrenwith Ataata were taken and later adopted by Ataata sbrother Eghqaaghaq and his wife Tenmiiwen. In St.Lawrence Island Yupik culture, children usually staybeliind with their father's close relatives or familywhen the father dies and the mother remarries. Thechildren always stay within the father's family.

Kepelgu Willis Walunga,2007:

Iviruka lived almost next doorto us; I remember her very well.She was wife of Yaava (^ aavgagh-siiq) and two families were li\Tngtogetiier: them and Koozaata and liis big famil)' inone of those walrus hide homes {mangeghapiH). Shewas a tall and slim woman, alwa^'s doing somethingor carrying a child on her shoulders.

She was respected by everyone around her. Shewas known to check that all was well and she wouldmake correction right on the spot for any wrongdo-ing. So, when she was around, we, kids, made sureto behave.

From what Jimmie Tulii told me once about herhusband Yaava, in the early days whenever a (new)person became strong in wrestiing, Yaava was theperson who tested him for his strengtii. Like onetime Sunaaghruk got to be a strong wrestier and theelders wanted Yaava to see if he qualified as a strongwrestier. Yaava wrestied with him and got him down,kneU him down on die ground with his hands. Andthe elders told Sunaaghruk to get more strength. Atthat time Sunaaghruk was the top wrestier in thevillage of GambeU.

48

FACES WE REMEMBER

25/ (Uncaptioned negative) - N 42699

Kiruka (ca. 1 870-1 944), wife of Yaavgaghsiiq, stepmother of Warren Koozaata.

CAMBELL PORTRAITS

Ayuqi Ora Gologergen,2003:

Naayghaq was wite ofUuyghaq. They both camefrom Ungaziq in Russia. Aln-giiwhtaq and Pikanlenguq raised Uuyghaq along withtwo adopted girls, Yatelin and Qutwaawen, and theirnatural children, Angi and Mekenga.

Uqitiek Vera OoviKaneshiro, 2003:

Naayghaq was married to Swee-ney Oyahak {Uuyghaq). She wasborn in Chukotka, Russia; theyall arrived to Gambell togetherwith her husband and his familyaround 1920. She had five cMdren. The oldest onewas a boy, Mark Oyahak. The sisters followed Markwere MarceUa and Gretchen. Gretchen had a twinsister; but I don't remember her name. She died ata very young age. Mark, MarceUa, and Gretchen aregone too. Their only living sibling is Bernice ApavakOyahak Napowhotuk in Gambell. She married MarkNapowhotuk and bore live cMdren. Bernice nowhas grandchildren and great-grandchildren.

Oyahak family, being from Russia, has relatives atNew ChapUno, on tlie Russian side. One lady fromthere is Qaaki. Qaaki said that she was a relative ofNaayghaq when she came to St. Lawrence Island forthe first time [after 1988] and she was looking forsome members of her family. She was very happyto see Bernice, Oyahak's daughter, alive and well inGambell; that was the first time they saw each other.

Penaapak EstelleOozevaseuk, 2004:

That woman Naayghaqcame here with her husbandUuyghaq and their big fam-ily from Siberia. Old manAlngiiwhtaq was Uuyghaq's stepfather, he was alsofrom the other side (Siberia). They all came to Gam-bell in 1923 or about that year—that's how my grand-father always told me. He knew it, because he helpedthem with their citizen's papers. They came here,maybe, a few years before Walanga and Apasengaqthose Alngiiwhtaq and his son Uu}'ghaq. They hadso many children in tliat farml}; I remember them.They all married here, had their own kids. Mekenga(Doris), their daughter, was bigger, taller than me. Itiiink she was several years older than me.

Naayghaq and Uuyghaq had many kids of theirown. Their eldest son Mark Nekanaq was a bit olderthen me, maybe by a year or two. He was like mybrother Saavla; they were at school together. Naay-ghaq's other children were all daughters, they weremuch younger than me. Apavak is the only one alivenow in GambeU.

Kepelgu Willis Walunga,2007:

Naayghaq was Sweeney'sUuyghaq's wife. She was the mosthumble woman I have seen. Shewas always humble to everyonewhen she talked. Her son Mark Nekanaq was litdeolder tlian me and I grew up with liim. He was ashort person but very strong. He was a very^ goodEskimo dancer. Everyone Uked to watch liim dance.

50

FACES WE REMEMBER

25/ (Uncaptioned negative) - N 42696

Naayghaq (Niak, ca. 1 895-1 944), wife of Sweeney Uuyghaq, born in Siberia.

CAMBELL PORTRAITS

51

Kepelgu Willis Walunga,

2007:

I remember Wiglumga as avery acti\'e woman. She seemedbus}' all the time and she spokeout loud to make sure she washeard, particularl\- t( > her manygrandchildren. She was a wife of Nekregun, whowas a good whaler and a very good traditionalwalrus and seal hunter. They had four children: Ro-mola Numelaghacj Tumbloo, William Uniightac|aqIworrigan, Ro}' LVaatiqaq Iworrigan, and BeatriceMategtaq Alowa.

She had beautiful tattoos on her face and on topof her hands. She managed to take care ot man)'families who stayed with them and witli Samuel's(lirgu) family in their house. I don't know how shedid it but she ;iiways invited whoever was at thathouse for lunch or other meal.

Uqitiek Vera OoviKaneshiro, 2003:

m Yaghunga, Nellie YaghungaIworrigan, wife of A)^vergen.After he died, she marriedher second husband, Uziva,Andrew Oozeva.

Yaghunga was a very hard-working woman. Shetook care of practically everything herself, after herfirst husband died. She tended to her grandchildrenas well after her son's first wife died. Yaghunga knewhow to work in preparation of handling and packingsea mammal meat for food. That is a lot of strenuoushard work. She did it so well that her brother-in-lawcalled her 'number one woman' for she was not ahelpless woman.

In her later years she married Andrew Uziva. Uzi-va, who was an excellent carpenter, built a house forhimself and Hs wife to live in. Yaghunga continued

to handle meat and other tood to put a\\ a\ or hangto dr\- tor food. She and her second husband were\'ery caring people and the\' li\'ed a productix e life.

Yupestaaq AaronIworrigan, 2006:

I remember her very well. Shewas my paternal grandmotherand she raised me after I lostmy parents.

Yaghunga used to sing a lot and she had a loudvoice, easy to remember. She had an old translatedprayer songbook with a red center tliat she usedfor her singing. She was prett)' good with English,particularh' witli songs and pra}'ers, because she wastaken as a young girl b\' that missionar)' famil)' thatstayed in Gambell in tlie early days. She stayed withthem for a few years and she was one of the firstGambell students. You can see her featured on thatpicture of the first Gambell school class of 1895that was taken by the missionary (Vene C. Gambell,1895, see Aku:(ilkputlgaqulghet 2002:267).

Yaghunga was a nice old lady with beautifultattoos. As I remember her, she was forever work-ing—cooking, preserving food, sewing clothing.During the lean time people kept coming to ourhouse; she was always inviting people and wasforever generous to everyone. She was also prettysmall (in height). Once, when she was young, she hadbeen tossed on the walrus skin during the summertossing festival [iivegfaq) and she landed badly. Shehurt her back very badly; so, when she got old, shestarted to get crippled. I was in my earh' 2()s whenmy Grandmother passed on, August 1968. At thattime, I was stationed in Vietnam \wth a support unitattached to tiie Marines. Oozeva was alive; but hehad a stroke by that time, so he needed a lot of care.We all missed that old ladv ver\' much.

52

FACES WE REMEMBER

27/ "St. Lawrence Is. Gamble. Mrs Yaronga" - P 301 1 8/N 42700Yaghunga (Nellie Yaghunga, ca. 1 880-1 968), wife of Aywergen and Uziva.

CAMBELL PORTRAITS

Ayuqi Ora Cologergen,2003:

Ukaamangan, wife of Ata-ayaghhaq, was the sister of(Jackson) Mokiyuk and Un-meggaq. She adopted a baby girl from ErnestAyuwighsaan and Francis Aglinangiighaq. She wasa very' nice lady who loved all the cliildren.

Anaggun Ralph Apatiki, Sr.,2005:

Isabel Ukaamangan was martied toMr. |inimie Otayahuk. I rememberthat lady Ukaamangan from my fyounger years. She was a nice andsincere woman, like poised for tliat picture. Tat-tooed like all other young women on St. LawrenceIsland, if tliey wanted to have those tattoo drawingson their face and arms. As far as I learn tliat wasdone for beauty.

She was one of the good experienced skin sew-ers in Gambell. She also was a good housekeeperand she always went to gather tundra willows andgreens when the season came. Her husband Jimmiewas a dentist on St. Lawrence Island. He learned Hsskills trom tlie Coast Guard doctors, who used tocome here every year. He had helped many peoplein Gambell and other places. That is sometliing toremember.

Kepelgu Willis Walunga,2007:

Ukaamangan was wife of jimmieAtaayaghhaq (Dr. Jimmie). Sheseemed to be much younger thanher husband; tliey lived in a good-looking tall lumber house that was well made andwith good furniture. They had no children of tlieirown but they adopted a girl named Ukaaghtaalaq.She and the whole family were always very well

dressed and were much respected.

Her husband Jimmie was our 'dentist' -and he t( )okcare of pecjple's teetli in the village of Gambell. Hefilled several of m)' teedi and he pulled out sometoo. We missed him when he retired of age, becauseat tliat time we had no other to care for our teeth.

Penaapak EstelleOozevaseuk, 2004:

Ukamangan (Isabel) wasrelated to me on my father'sside. She had no children ofher own. I remember her;she was such a nice lad} ! I loved her. She was alwaysmaking things for me. She made me winter bootsout of dyed skin, red dye, and some time beads. Shewas very fast in everything. She also told stories shenever stopped because she was always working. Shetried to teach me all woman's sewing work; I owesome of my work to her, because she was such agood worker. She took a good care of Sadie (SadieUyatuwan), her step-daughter. That was Koonooka'sdaughter tliat her husband adopted with liis first wife.Ukaamangan was always smiling with her big smile,like she is shown in that picture.

Her ancestors came from way out on the otherend of the island. Vungughbaq is the place where mygrandfather always Uved. We are related to them,because originally, my grandfather and his brothersand cousins, our ancestors, were all living in Kukulek.Ukama's relatives were also related to us throughmy Aunt}-, my father's sister. My Aunty Maaqa wasmarried to her brodier Meghyuq. My grandfatherDaniel (Uwetelen) told me all those stories about ourancestors from Kukulek. Also Wiya, my great grand-mother on my grandmother's side, she always said:You belong to die east side of the island, Kukulek.

54

FACES WE REMEMBER

28/ (Uncaptioned negative) - N 42703

Ukaamangan (Isabel Okamangan, 1 902-1 940), wife of Jimmie Otiyohok.

CAMBELL PORTRAITS

55

Ayuqi Ora Cologergen,2003:

Mary Amamcnga, wife ofPulaaghun, also mother otBruce Boolowon. Wlien herhusband passed away, she married my fatlier, SamuelIrrigoo. The)' adopted a boy from Victor Campbell,Sr., and Inez Campbell, whom tliey named Dexter.Mary was the oldest daughter of Qisgenga andSuluk.

Uqitiek Vera OoviKaneshiro, 2003:

Wy aunt)', Amamenga Ya^uwiyaMary, was born on October 15,1893 to Suluk and Qisgenga inGambell, Alaska. She belongedto the Pugugliileglimiit clan. Her known siblingswere brothers Waamquun (Patrick Womkon),Nunguk (Ollin Noongwook), Uvi Aghvighaasi (myfather, Lloyd Oovi), and Apeteki Aghneq (HomerApatiki). Her sisters were Angemelluk, Iknaqeneq(Ruth Keaponga) and Aghnangiighaq (Pansy SulukBooshu). Amamenga was between Nunguk andAngemelluk.

Amamenga went as far as eighth grade in school,but attended adult education class where mostly menand young men attended. The other young womenin her class were Muuggaq (Margaret Silook) andNekevun (Bertlia Mateklook). Those three youngwomen excelled in math and English.

Amamenga married Pulaaghun (Lewis Bo-olowon). She has a son, Bruce Ekaaya Boolowon,who is married to Rhoda Isikwa Koonooka andhas many cMdren and grandchildren of liis cjwn.Lewis Pulaaghun passed away, when Bruce was stillin grade school. Eventually, Mary married SamuelIrrigoo (lirgu).

Mary Amamenga was one of the first GambeU

Presbyterian church women elders. 'I"he other onewas her sister Iknacjeneq, Ruth Keaponga. This wasin tile earl\- 195()s. She was \'cv\ acti\'e in churchactivities. Mar\' was dso a ver\- good skin sewer andseamstress. She made beautiful sldn boots and cloth-ing for her nieces and nephews.

Marv had a o;ood life. She and her husbandSamuel lirgu camped ever\' summer where shepicked niaiivak and store for winter. She made man\'delicious meals, cooked and preserved. Toward theend of her life she walked down to her onl)' livingbrother, Llo)'d Oovi's house to \dsit almost everyday. She and Uvi were last to pass on from theirother siblings. Mar\' walked down to her brother'shouse until winter came and she could not walk thatfar anymore. It seems like she just faded away. Shepassed on before her brother, almost a year earlier.She was 86 years of age.

Kepelgu \N\\\\s Walunga,2007:

Mary Amamenga was wife ofPulaaghun and daughter of Suluk.I heard her hair was the longest inthe \dllage of Sivuqaq, longer thanof any other woman. They said her hair was longertlian her height when she was standing. You can seeit in the picture. She was also one of the best skinsewers in die \allage.

56

FACES WE REMEMBER

29/ (Uncaptioned negative) - N 42731

Amamenga (Mary Boolown, 1 893-1 978), daughter of Suluk.

CAMBELL PORTRAITS

57

Ayuqi Ora Cologergen,2003:

The lady on this picture isKingungha (Thelma), wifeof Homer Apatiki. The cliildshe is carrying is Holden Akinginaaq Apatiki. Theyhad a lot of cliildren, some who died in infancy.Solook (Suluk) was their eldest son. Isangungha wasthe youngest of her siblings. Her sisters were EdnaSivuguq and Emmie Angemelluk. Her only brotherwas Archie Nengki.

Uqitiek Vera OoviKaneshiro, 2003:

Anaghallak Isingungha Apeteki(Thelma Aatghilnguq Apatiki),wife of Homer Apatiki (Apeteki),was born on July 13, 1904. Herparents were Aatgliiinguq Egmiighun and UtuqaMadam. Her sisters were Angemelluk (Amy Slwoo-ko), Charles Slwooko's wife; Sivuguq (Edna Tungi-yan), Eugene Uveketaaq Tungiyan's wife; SivuguqUvakaya Maketkaq Edna Aatghilnguq (lialf-sister);and brother Tugutkayoak Aatghilnguq.

Kingungha grew up at Tapghaq, where her fam-ily stayed. She married Homer Apatiki and they hadnine cliildren altogether: six boys and three girls.Isingungha was known for her fine skin sewing,which she passed on to her middle daughter Shewas a very giving person, mostly food for whoeverneeded it. She mothered not only her own ninechildren, but she was also like a mother to her manynieces and nephews. Ivingungha was the last of hersiblings to pass on. She passed in December of 1988at age 84. She was the last person to pass on fromthat generation of Suluk's family (his daughter-in-law); so she mothered and played important role to

her husband male siblings' cMdren as well.

On this photo Isingungha is carr\ing her smallson Akinginaaq (Holden Apatiki) on lier shoulders.

Kepelgu Willis Walunga,2007:

The woman in the picture isKingungha of Gambell. She iscarrying baby boy, Holden Ak-inginaaq dressed in St. LawrenceIsland qallevak, which is worn b}' children of thevillage in their young age. Children are always carriedthat way by their mothers even when she is workingwhen baby-sitters are not around.

She was wife of Homer Apatiki, son of Suluk.They Uved in a pre-cut tall lumber two-stor}' house.That building was the tallest in the village of Gam-bell. The family Uved upstairs and I was vexy closewith their elder son Ralph Anaggun, about my age,litde younger. We grew up together, even sometimesI spent the night with him and other friends at hisplace. We have good memories growing up togetherup to this day.

58 FACES WE REMEMBER

30/ "Cambell. St. Lawrence Island" - P 301 47/N 42747

Kingungha (Thelma Apatiki, born 1 903), wife of Homer Apatiki, with her son Akinginaaq (Holden Apatiki, born1929).

CAMBELL PORTRAITS

Ayuqi Ora Cologergen,2003:

Josepliine Wayengi Ungott,daughter of Andrew Oozeva.She grew up in a big family,witli four brotliers, Aazulv, Stanley Azook, Nusukaq,Brian Noosookuk, Ngiiggutaq, Glenn Oozevaseuk,and Akulki, Conrad Oozeva. Also they have otherrelatives sta)dngwitl:i tliem. It was always a big family.

A very pretty girl, Wayengi married Eddie Ungott,when she was stiU very young. They had two children,Clement and Donald Ungott. Several of their kids(also) died at a young age.

Uqitiek Vera OoviKaneshiro, 2003:

Wayengi [osephine Ungott,daughter of Singlenga and An-drew Oozeva (Uziva) from Gam-bell. Wayengi married Uughqagh-mii, Eddie Ungott, son of Angqatenganwaan andAnasuuk Silvia. Wayengi and Uughqaghmii had sev-eral children; then they also had many grandcliildren.

Wayengi was well known as a very talented skinsewer She made beautiful skin boots. She also taughtskin sewing at the elementary school at GambeUin tlie 194()s. She taught many girls how to makecuts and to sew skins, and many young girls learneddie basics of sewing from her. I do remember her,because she was also my teacher. We started withsimple beaded slippers in the beginning and, as thegirls learned, Wayengi started to teach them how tomake skin boots. We were still young then. So, manygirls appreciate learning how to cut pattern and sewskins for boots and otlier items made from sealskin.Today tliere are some of Wayengi's students who

excel in skin sewing, because ot their great teacher.Some women went so tar as doll making, so theynow can sell them. \\ a\ engi was a good teacher anda real artist, who taught the young girls real well.

Kepelgu Wiilis Walunga,2007:

Wayengi, Josephine Angqa-tenganwan, was wife of EddieUughqaghmii Ungott. She wasthe only daughter of Uziva andliis \wfe Singlenga, maybe also tliree or more bo\'s.Conrad Akulki, her younger brother, was calledNanevgaq by the family. So, I knew him always asNanevgaq. We grew up very closely together, justabout together every day, in and out of our homes.When we got older, we traveled together most ofthe time, even to go out hunting. We are still closefriends today.

Wayengi was a good motlier and a very skilledskin sewer She made lot of good traditional clothinghere in GambeU. 1 remember her and her partoerQellamruk walking out for picking greens (nunivak)many times during the summer and root picking(tutmaghwaaghyaq) early in the fall. We saw themout there when hunting on tlie way. Sometime theywould be by a fire or sitting down for a lunch break.

60

FACES WE REMEMBER

31/ "St. Lawrence Island belle -Josephine" - N 42729

Wayengi (Josephine Ungott, born 1 907), daughter of Andrew Uziva.

CAMBELL PORTRAITS

Akulmii Grace Kuluk-hon Slwooko, 2004:

Napaaq, also called Flor-ence Maligutkaq, washorn into a big family.Her father was Aghnilu(Peter OkineUo) from GambeU; he had many broth-ers and cousins on his father's side. Her mother wasAkiimuq, also of Gambell. Anaghaluk was Napaaq syounger sister, another daughter to Aghnilu andvMdimuq.

Napaaq used to spend time at the camps of herfather and uncles. She got married, her husband'sname was Chauncey Maligutkaq and tliey lived atGambeU. She didn't have children of her own. Theyadopted a baby boy from lyakitan's, liis name wasWoodrow, they also had a little girl from Nome, Joan.

Napaaq was an artist even when she worked onfancy work on skins, like otlier women do, she alsodid most delightful art work on skins and paper.

Napaaq was one of the few girls that cut theirhair short. It was a new hair do for our people, as thewomen and girls usually have long hair braided downboth sides of the head. Girls beautify the braids withbeads fixed just so. So Eskimo women used to havelong hair braided on botli sides of die head.

Ayuqi Ora Cologergen,2003:

Napaaq (Florence Maligut-kaq), wife of Chauncey Ma-ligutkaq.

She was my maternal cousin. They had no chil-dren (of their own), but they adopted Woodrow"Papelek" from the lyakitans. Woodrow was theother half of twins; the other twin was adopted by(my father) Samuel Irrigoo, but he died at a young

Tattoos were common back in tliose da\'s. I ;imnot sure what the meaning is behind tliem. 1 tliinkthey were for beaut\'.

Napaaq was a very gifted artist wh() did beautifuldrawings.

Uqitiek Vera OoviKaneshiro, 2003:

Napaaq, Florence MaUgutkakwas born in 1906. Her parentswere Aghnilu (Peter OkineUo)and Akimuq.Napaaq was a very talented artist. She more orless taught herself by experimenting and experienc-ing her natural art talent.

Napaaq spent a lot of time at her famUy camp.An archaeologist (Otto Geist) once gave herpencUs and paper, when he saw Napaaq using acanned food label to draw on. Napaaq began todraw. She drew a lot of dancing and singing scenesas weU as famUy Ufe inside the old type cabins andwinter houses {pian^eghapiH). Some of her drawingsfeatured some people from GambeU.

As an adult Napaaq continued to draw. FinaUy,her works got to become pubUcly known work ofart. Her work was the originator of the art shop"Bering Sea Originals" in Anchorage.

Eventually, she had a one-person (one-woman)show of her art at the Universit)' of Alaska FairbanksArchives one summer.

62

FACES WE REMEMBER

32/ (Uncaptioned negative) - N 42726

Napaaq (Florence Maligutkak, 1 906-1 971). She was among the first young girls in Gambell to have cut her hairshort. Usually they would have long hair for braids.

CAMBELL PORTRAITS

63

Ayuqi Ora Cologergen,2003:

Anaghanga was the wite ofApaata in Gambell. She camefrom Ungaziq, Russia. Theyhad no children, tor her husband was an elderlyman when the)' married. She pro\aded care for herhusband until l^iis death. After her husband died, shemoved to Savoonga.

Uqitiek Vera OoviKaneshiro, 2003:

Anaghanga, also known as SusieApaata, was born in Russia (Sibe-ria) in the late 1800s. Anaghangamarried Apaata Qiivun and livedin Gambell.

Anaghanga told some funny stories of her child-hood days while growing up in Ungaziq. One of thefavorite stories she told us was what she did to twoboys who wanted to go boating at night in summer.Lil<e many young people, Anaghanga liked sta^dngout at night when it was calm and clear. Plus in tliesummer time there is long daylight almost for thewhole summer. Wliile Anaghanga w;ilked by theshore, she saw two boys launching a small boat.Wlien she walked over to where they were, theytold her that once tiiey were on die boat, it s for herto push the boat over, so that they could float. Oh,she was more than wiUing to help, she told them.

Once the boys got in the boat, Anaghangagrabbed a good hold on the stern of the boat andusing all her might pushed the boat into the water.And as she did that, she worked the boat and pushedthe boat to one side as she let go of the stern handler!

She stood and w atched tor a while to see \\ hat w ashappening. The boat rocked tor a whik' hut capsizeda littie w^ater. Then /Vnaghanga ran liome as fast asshe could. She never turned back. She quieti\' wentinto her home and slipped under the co\'er andpretended to be asleep. After a while a man p( )ckedhis head in the front entrance and loudly asked forAnaghanga. The head of the house replied and saidshe was sound asleep.

Next day when Anaghanga went outside shepretty much stuck around with someone fromher house. Sure enough they ran the two boystliat Anaghanga helped launch on tiieir boat. Theywere very angry at her and sneered at her, and said,"There's that girl who made us wet last night, whenshe made our boat capsize and had our parentsscold us for being wet!" Anaghanga just pretendedshe was innocent.

Anaghanga had a good life with Apaata. WhenApaata died she moved to her relatives in Savoonga,who were Susie Ukaaghhani Aningayou and herfamily.

Akulmil Grace Kuluk-hon Slwooko, 2004:

When Apaata's first wifepassed away, Anaghanga, ayoung woman from Siberiabecame his second vidfe. They lived in their walrus-hide topped house. Anaghanga was Mrs. JamesAnengayu's niece. We heard about her people backat Ungaziq, but she didn't remember their names. Ibelieve, Kaviighhaq was her father's name in Siberia.

64

FACES WE REMEMBER

CAMBELL PORTRAITS

65

Ayuqi Ora Gologergen,2003:

This is Chauncey Maligutkaqfrom Gambell, husband ofNapaaq.

His brothers were Yaghaq and Pelaassi. Tliis manhad an odd nose. When the weather was going to bebad, his nose would puff up, then it became normalwhen tlie weather cleared up.

Anaggun Ralph Apatiki, Sr.,2005:

He was raised and became youngman married no children, but theyadopted a child from local peopleof GambeU and raised him. Theson got married and have children. So Chaunceyhas grandchildren by their son. Chauncey works andbeing handyman for people. Have faith in God help-ful man in the Church—shoveling snow around theChurch. In his lifetime he was a hunter take homefood for the family. They have boats with equip-ments for whaling and walrus hunt. Likes crabbingthrough tlie ice and fishing for tom cod.

Uqitiek Vera OoviKaneshiro, 2003:

Maligutkaq married NapaaqFlorence. He was a hard workinghandy man in his quiet way. Ev-ery Sunday after church servicehe would stand by the entrance door and countthe churchgoers. He held a little device that whenpressed on a little knob would click to record num-bers. That way the Presbyterian Church kept trackof how many people went to attend church services

each Sunday. It seems like a simple little task to dostanding by the door and held the small de\-ice, andto click it. But Maligutkaq s role in what he did madea lot of difference. Now what Maligutkaq did serv^esa recorded liistorv of church attendance of that era.

Penaapak EstelleOozevaseuk, 2004:

Maligutkaq was the young-est brother to Yaghaq andPelaasi, Saavla's kids. I don'tknow, maybe he was spoiled.He was the youngest child of Saavla. Saavla hadtwo wives. Apaata is the first wife's son, only him;but these others with their sisters were the secondwife's children. And I think he was the youngest inthe family, he grew up like that; maybe too much(attention) from his parents. He carved, but hiscarving was not that good like his brothers. Theywere all very good carvers, Apaata in particular. Buthe tried real hard.

He was a good man, that Maligutkaq. Yeah, hewas. You know, we always got to the church. Andone time, at the church, I overheard the elders weretalking about him. He always woke up in the morn-ing and went around to see that everyone was ready(to go there) and he helped everyone in the church.I heard someone say, I think it was an election dayor something, "Why don't we call him (for office)".Na he said, "I don't know," because he had neverbeen to the office before. "Why don't we call him..."So, they elected him to serve. Yeah, he was a goodand caring man.

66

FACES WE REMEMBER

34/ (Uncaptioned negative) - N 42723Maligutkaq (Chauncey Maligutkak, 1 899-1 972).

CAMBELL PORTRAITS

67

Uqitiek Vera OoviKaneshiro, 2003:

Panikutaaq /\cla, daughter otImcrgan and AghnagliJluggaq,wife of Oscar Oittillian. Herknown children are: Simeon,lone, and Oliver (3ittilian. Panikutaaq had knowntwo sisters and a brother, namely sister Aasa HazelOmwarri, wife of Qaygeghtaq Harold Omwarri; Pa-nipaalla Lydia lyakitan, wife of Uwaliq Carl lyakitan;and brotlier Yaagmiqun George Imergan.

Panikutaaq is known for her very pleasant atti-tude. (On this picture) she is wearing hair-beads onher braids, wliich were common to be worn everyday in her era. She is also wearing a parka with aqiipagha(], what we caU snow sliirt over her parka.Women have more tlian one qiipaghaq, because it ischanged every so often to be washed or just want-ing to wear a different one like changing clean. Alsoqiipaghaq can be used by itself in summer Hke a lightcovering over dress.

A' 4

Ayuqi Ora Cologergen,2003:

Ada Panikutaaq—her sisterswere Hazel Asa and LvdiaPanipaalla. Her brother wasYaagmiqun. Her first husband was Ibm Iworrgan.Later, she married Oscar Owittilin. They had twochildren: daughter Aghulaghquq and son OliverKawaagak.

Kepelgu Willis Walunga,2007:

Panikutaaq was daughter of Agh-naghlluggaq; but I don't remem-ber seeing her father Aymergenfor I haven't been around the areawhere they lived. But I remember Aghnaghlluggaqvery well, because of her ver\^ odd parka hood alwa^'ssticking out sharply, when she wore her traditionalparka.

Women in those years always had their hairbraided witli qupaks; tlie)' also wore qiipaghaq overthe parka.

68

FACES WE REMEMBER

35/ "Panekotok" - N 4281 1

Panikutaaq (Ada Panekotuk, 1912-1 946), daughter of Aymergen.

CAMBELL PORTRAITS

69

Ayuqi Oira Cologergen,2003:

Clarence IVIiinglu Irrigoo, m)'brother, the eldest son of myfather, Samuel Irrigoo (lirgti).(In this picaire) he is wearing a sealskin jacket thatwas made b)' a woman in Nome by the name ofMary Amaghok. No one used to make sealskin jack-ets in Gambell. Only Jack Antoghame (Aantaghmii)had one also made of sealskin.

Kepelgu Willis Walunga,2007:

Miinglu, Clarence lirgu. In earlydays, I remember him as a radiooperator. In those days, we hardlyknew anything about radio. I re-member him communicating to outside of GambeU,using Morse code, all those dots and dashes. He alsohad good radio with good reception; we always wentto his house in the evening to listen to good musicfrom outside. Sometimes stayed late at night, becausewe heard the radio stations better late at night.

Uqitiek Vera OoviKaneshiro, 2003:

Miinglu Clarence Irrigoo, sonof lirgu (Samuel Irrigoo) andSunqaanga, born in 1914. Miin-glu married Napaqaq, daughterof John Walunga and Rultenga, who came fromAvan, Siberia.

Although Miinglu has gone to grade school, heself-taught himself with many ways to handle churchaffairs, including translation into the Yupik languageduring church services. He became a lay pastor andheld church services when a regular ordained pastorwas not at the GambeU Presbyterian Church. Then

Miinglu and his family m(j\^ed to Nome. When theSt. Lawrence Island people wanted to hold churcliservices there under the Presb\'tcrian church, it wasorganized that a Presbyterian church (LISA) wasestablished. Since there was no building to hold ser-vices, the Methodist church building was used when(it was) not in use. Then Miinglu got bus\' once againwith the established new church and its acti\ities.Later the Island people got their own church buildingin Nome, where they held their services. Eventuallythey got an ordained pastor as well.

Miinglu was also vet}' active in elders programin Nome and with the Alaska Federation of Na-tives. He was an MC for several years for the AFN'selder and youdi section. Many people got to knowMiinglu and he was well liked by aJl those who gotto know him.

Anaggun Ralph Apatiki, Sr.,2005:

I know much about him, becausehe is only twelve years older than Iam. He was born during the time otthe worst flooding happened on St.Lawrence Island. Two or three homes were lost andmany big and small equipments, some usable things.Clarence was raised by his parents and has gone tograde school and learned how to speak English andwrite because he was a fast learner. Those timesteachers came from States that has good experienceto handle medicines and missionary work. Thatincludes missionary teaching and learn God's work.

Clarence was a young man those times, en-gaged to a young girl from Siberia, named MildredWalunga. He was married to her in traditionalwedding Yupik st)de. They raised many children.As he learned from his father making things forhunting, trapping, work for his inlaws, storing food,lay preacher for the church, etc.

70

FACES WE REMEMBER

I

36/ "Clarence Mingloo" - N 42770Miinglu (Clarence Irrigoo, born 1914).

CAMBELL PORTRAITS

71

37/(Uncaptioned negative) - N 42761

Anaghayaaq (Logan Annogiyuk (1 888-1 969)) of Savoonga and his family: Esnighqwaq Gonathan Annogiyuk,born 1 925), Angingigalnguq (Anna Annogiyuk, born 1 921), Apiyeka (wife of Logan, 1 890-1 958), with theirnames written by elders. January 2002

Sivungaghmiitj

the People of Savoonga

73

Ayuqi Ora Cologergen,2003:

Anios Pinaaya s first wnfe wasNellie Ineghayu, sister of Tam-lu (Alfred Tumbloo). They hadtwo kids Natiilu (Myra SeppUu) and Jane Qaliyuuq.This man Uved like he bore many children, mostlyoirls tliat he raised out of kindness of his heart. Hewas a good and honest man.

After his first wife passed away, he married Ber-nice Pangaawen, sister of Immingan. They had ason, Andy Nanevgaghllak Penayah.

Amos gave Yupik names to most of the Golo-gergen children. He worked at the BIA school as ajanitor for many years. He was known for his dedica-tion and honesty.

Kesliq Sharon PungowiyiRyckman (with the help ofDavid Seppilu), 2005:

Pinaaya was born to Wiigha andIlagaasima somewhere in Siberia.He was a Laakaglimdi, or so I wastold. His siblings included Kaneghteghyaq andSiingpa. With his first wife, Ineghayu, he had daugh-ters Natiilu and Qaliyuuq. He and his second wifePangwaawen (Bernice) had Andy (Nanevgaghllak)and also adopted several children: Wayne (he was anInupiaq boy from the mainland), Harriet (Palaghtaq,sister to Tim Galagergen), and Luke (Elquutaq akaApaki). Pinaaya was an excellent storyteller and alsoreindeer herder. A very kind man, he welcomed allinto his house.

As a young man, he learned about historic;il teach-ings. He was a hunter, trapper, fisherman, and mostof liis life (he alsci worked) as a reindeer herder. Hetaught young herders about reindeer life. He was agood family man; he married twice and raised se\'eralchildren. He owned a dog team and the most earnedreindeer stock. Did a lot of camping, hunting, etc.He was also an Eskimo storyteller wath a ver\' goodmemory. He loved Eskimo songs and was alsoEskimo song-maker. He could speak good Englishthat he learned in grade school.

Yaavgaghsiq Denny Al<eya, 2005:

Pinaaya (Amos Penayah) was an old man during myearly years. As I remember, he would motion us theboys to come over and talked to us about behav-ing right. Stay out of trouble, he always said to us.Do not fight witli each other. Him and his elderlyfriends would be sitting in front of his house or infront of Alfred Tumbloo's house. They would betelling hunting stories or of good old times. Nowand then he would ask if we, tlie boys, would carrylate spring snow for him so that he would drink goodfresh water, cold fresh water that is. Then he wouldteU us where the water bucket was at or point to it.

One Fourth of July I won a pair of gloves fromfoot racing. He called me over and asked me if hecould look at the gloves. He put the gloves on andlooked at his hands. He looked at me and said,Don't they look nice on my hands. Then he said tome. Thanks for a new pair of gloves; Fll use themeveryday until they get worn out.

Anaggun Ralph Apatil<i, Sr.,2005:

Mr. Amos Pinaaya traditional livingEskimo-style. He was a well-knownman on St. Lawrence Island, edu-cated from the Lore of St. Lawrence Island pe< )ple.

74

FACES WE REMEMBER

38/ (Uncaptioned print) - P 301 26/N 4271 2Pinaaya (Amos Peniu, 1 880-1 973).

SAVOONCA PORTRAITS

75

Anaggun Ralph Apatiki, Sr.,2005:

Mr. Logan Anaghayaaq was a well-l-oiown man on St. Lawrence Island.When he was young he learned

about historical teachings from his father andmother. Learned about our Yupik traditional living.How to hunt, do trapping and fishing die Yupik way.Also, about ocean movements, current, tides, and icemovements. He became a good and experiencedman. He was an outdoorsman, and liked campingyear around. He learned about camping for living.He also became reindeer herder and earned as ap-prentice, also had liis own stock. He owned hunt-ing equipment, good dog-team, boats, sleds, campcabins, etc. He loved Eskimo singing.

^ Angingigalnguq AnnaGologergen, 2006:

My Dad always took us to ourcamp, from August and up toApril; that's why I was never usedmuch to go to school and was afraid of other kids.The camp was on tlie southern side of tlie Island;it's called Sikiieq. To get tliere, we first had to go byboat from Savoonga to Camp CoUier. Then fromCamp Collier we went to another camp namedQaqlungighik, that's inland site; and from there wego to anotlier site named Tapghaaghaq. Probably,it was September, month of September. We alwaystried to visit our relatives who stayed in Qaguq. Thatwas Nunguk's place, because my sister was marriedto one of their sons. From Qaguq we went furtherdown by boat to the southern side, to Sikneq. Weusually arrive there in October; so, no good time forme to go to school.

We stayed there hunting for several months.Seal hunting always, every day. Some time I also go

hunting with them to tiiat long lagoon with lots ofsmall islands. It was there tiie\- hunted h )r the seds,my Dad, also Kaava (Bobbie Kava). We were twofamilies diere, because Ivaa\'a was alread\' marncdwith smdl kids. Also, tiie old man Tutmatelek (Uma);he was with us, always helping m\' Dad. Also hiswife, Ivagliima, my Grandma. So, there were severalpeople at that camp together. Some time m)' relativescame from GambeU to Sikneq to visit us. Apeteki'sfamily, also the Nunguks from their camp in Qaguq.

[...] He always visited those boats tiiat came toSivungaq. He spoke good English and he had man\'friends among the crew. I believe they liked liim,because he was an easy-going man. He was also richin fox pelts, because he was alwa}'s trapping, goodhunter. So, they traded foxes with him. I believe hegot some polar bears as well. He also traveled withthe Coast Guard Cutter Noffhiand once or severaltimes; I remember that. I also used to go with him onthat boat, when I was a girl. We all went to \isit thatboat, just walked around, looked around; we couldn'tspeak good English at that time. Just a littie bit whatwe learned from the schoolteachers. We came fromthe village in a big skin-boat or a whaleboat, manyfamilies from die village. The ones who have per-mission to go there. My father also had a big skinboat, ang)iaq, also a small one. He had a crew of hisown, he was a captain. Several men hunted with him,like Meghyuuq, Waagh}i, Kaava, my cousin LewisEstugruuk, also my elder sister's husband, Imingan.

My Dad passed away around 1970; he was an oldman by diat time but not very old. He was sick, wascoughing all the time. Maybe, he had TB or cancer.He lived with my younger brother (Jonathan) andhis family.

76

FACES WE REMEMBER

39/ (Uncaptioned negative) - N 42759Anaghayaaq (Logan Annogiyuk, 1 888-1 969).

SAVOONGA PORTRAITS

77

Ayuqi Ora Gologergen, ^tfjj^

Amai2T.i and liis famil\' came ^^K^S^^^jhi^from Ungaziq, Russia. His j^^gffl'^ V-V^V**

wife was Qaallnaq; his son\\'as Teddy Qaseld; his daughter was Olga Aghyagaq,wife of Akij^a; his nephew was Pelowook. They trav-eled by boat from Gambell and setded at Ayvigteq.I do not know much about this family.

Awlinga T/m Gologergen, 2000:

I was born in a reindeer camp called ^A)ivig:eq, sometliirt}^ rrdles east of Savoonga. There was no villageat Savoonga at that time. The herders diat camedown from Gambell, they were all Gambell people.M}' grandfadier, Amos Pinaaya, who took TheodoreKingeekuk for liis apprentice. Also David Sipela, m)'mother's brother, and Ollin Nunguk, and also mywife's father, Anaghayaaq. They all took otlier peopleas dieir apprentices.

They all moved here... and then they split in two(groups), because the herd was getting too numerous.So, Sipela stayed tiiere with Logan Anaghayaaq, andOllin Nunguk, and otiiers, while Amos Pinaaya andPangawyi, Raaquq, George Meghyuq, and odiersspMt. Half of them went to Ayvigteq; that's where 1was born in 1919.

Amagu came later on and he also went to Ayvig-teq. That was our camp. Since Akiya was married toAmagu's daughter Olga [Aghyagaq], they first cameto Savoonga and from there they went to Ayvigteq.What happened: Amagu's wife, QaUnaq, was Pi-naaya's sister. Amagu was originally from Siberia. Buthe was outspoken, aggressive. So aggressive that thepeople decided to kill him (there). So, Pinaaya didnot want Hs sister's husband to be killed. He broughthim out to the island, first to GambeU. He was a bigman, Amagu, very strong, but he later found outthat (some) people of Gambell were stronger thanhim. So, he started doing same things (in Gambell),

78

picking (jn people. But he got kicked off tiiere ;mdAmos Pinaay a took him awa\' and bnjught him tohis camp when he started the (reindeer) c;ime nearSavoonga. This is how Amagu got to Aj'xdgteq.

Yaavgaghsiq Denny Akeya, 2006:

Here is the stor}' 1 remember from ni\' parents andgrandparents talking about Amagu when I was a Uttieboy. Once, a large bull walrus was taken by Savoongahunters on the ice. And another one was harpoonedin the body by other hunters close-by. The animal'sweight was well over a ton, and the hunters werehaving a great trouble tr)ing to hang on to that buUwalrus. It started to pull them towards the edgeof the ice. Amagu was helping butcher the otherwalrus and he looked at those hunters being pulledby the walrus. He was a ver\' strong man, probablyone of tiie strongest men in the village. So he stoodup, wiped his hands on his sealskin pants, and said,"You, poor hunters, are going to be pulled into thewater by that walrus." He went by the edge of theice and grabbed die rawhide rope. And he started topull up the walrus. Amagu pulled it out on the ice,where other hunters killed and butchered it, so thatthere were plent}' of meat in the \illage to go around.

Many years later Amagu got sick and he wasvery iU. My auntie Barbara (Ake)'a Kogasagoon), liisgranddaughter, recalls when she went to visit himhe was laying in bed. Her older sister Annie and herwent closer to see him. But he told them that he wasYoxy sick and that they shouldn't come any closer.He was afraid that they might catch what ever hehas got. In those da)'s, there was no way to get toa hospital for check-ups. There was no medicationto help ease the pain or cure the illness. People diedof curable diseases when the strong and the meekcouldn't handle equally.

FACES WE REMEMBER

40/ (Uncaptioned print) - P 301 34/N 42720

Amagu (Amagu, ca. 1 870-1 930) from Siberia, father of Aghyagaq (Olga Akeya) and Qaseki (Teddy Kaseki).

79

Ayuqi Ora Gologergen,2003:

Apeyeka was Anaghayaaq's(Logan Annogiyuk's)wife.They had two cliildren: AnnaAngiiyenga Gologergen (Angingigalnguq) and Jona-than Annogiyuk Sr. (Esnighquaq).

Anaghayaaq was Apeyeka's second husband.She was first married to "Yugnii" (\ughniilqwaaq).She had three children from that marriage: Naluuwi,Kaava (Bobbie Kava), and Ikanuq. Apeyeka was tltesister of Tamlu, and Ataata. Her sisters were Payaana,Ineghayu, Aannami, Inglegtaq, among others. Lotsof sisters! All came from two different mothers.Their fatlier was Ifkaghun.

Angingigalnguq Anna Golo-gergen, 2006:

Apeyeka, my motlier, was fromSipela's clan (Nasqaghmiit). Ibelieve she was born in GambeU;most of our old people were born in GambeU, be-fore the reindeer herders moved to Sivungaq. Shewas first married to Yugniilqwaaq from my father'sclan. Wlien that man passed away, my grandfatlierwanted my Dad to marry her. So, tliat she stayed inthe family widi her cMdren. She was older tlian myfather, maybe, by a few years senior. I remember itwell. Maybe, she was like Pinaaya's age, a woman withthree kids. They lived very well togetlier.

M\' Dad alwa\s imitcd people from Cjambcll,trom Siwngaq to come and sta\' witli us. That wasthe way we lived. So, w^e alwa\'s had guests fromotlier tiimilies; m)' Mom was cooking ;ill the time. My(elder) sisters helped her; Kaava s famil\- helped her;and I just played out. They welcomed cjtlier people.When we were in Savoonga, I remember those oldmen always coming to our house—Pinaaya, Ataaqa,and otliers. In the evening or any time; in bad weatherthey always visited each other. They told stories, theysang I remember them sitting and talking, even doingEskimo dances. Because we did not have any cinemaor TV at tliat time. My Mom was a good singer andEskimo dancer, because people from Sipela's familywere all good dancers. She was from the same fatherwith Sipela but different motiiers. My Mom's motiierwas Ukaaka; the other woman was Paakaq.

She told me some stories about Nasqaq. Whenthey came to that place (from GambeU) in summer,she always hunted with the older girls, her sisters. Noboys. The girls went hunting with their father some-times for seals, for walruses, ever}thing. They wereUke paddlers in their father's boat, because theyhave no boys in the famUy. Out of Nasqaq mostiy,but also in GambeU. Sure, some of their neighborsor relatives also helped them in GambeU. I was inNasqaq once when I was a Uttie girl, but 1 don'tremember an)tl-iing.

80

FACES WE REMEMBER

SAVOONCA PORTRAITS

81

Ayuqi Ora Cologergen,2003:

Helen Paanga, wife of JacksonMokiu\ k, L^nmeggaq. She wasthe sister of Uzi\aisiq and Raaquq(Rookok), and Qipenga.

She was smart and a fast learner at school, alongwith Flora Sunqaanga. They were the first (womenin Savoonga) to learn everything at school and theyreceived the "Books of the Bible" as a reward.

Uqitiek Vera OoviKaneshiro, 2003:

Paanga (Helen Jackson)—shewas born m 1890 or 1891. Shewas from the Pugughileghmiitclan, a sister of Raaquq (BartonRokook). Their mother was Wiya. She marriedUnmeggaq Qackson). Her sons were Petgenghhaq(Howard Jackson), Alakaghhaq (Pauljakson), Piilaka(Timothy Jackson), and Imegyuun (Elsie Kava) wastheir eldest daughter.

Paanga is remembered as a loud and disciplinaryperson by the young girls from her father's side ofthe family. After she disciplined them in rather raisedvoice, she tlien told the girls to wear nice thick blackrabbit skin ruff around the parka hood and widewhite rabbit skin ruff on the hem of the parka sleeveto show a nice femininit}^ of the girl. This was herway of showing how she cared and loved the girls.In tlie Bering Strait Yupik culture, it usually comesto paternal aunt to discipline the nieces to keep tliemin good behavior.

Kesliq Sharon PungowiyiRyckman, 2005:

Paanga (Helen Jackson). M\' f(jstersister, Helen Ameneki, was marriedto Paanga s son, Paul /VlakaghhaqJackson. Paanga was an excellent cook and a goodpreparer of food. I loved to \dsit my aunt Laura(Ikanuq) whose house was past Paanga's house. Oneday, instead of taking a short cut to Ikanuq's housebecause of the mud, I was using the sidewalk whenI saw Paanga King down on the sidewalk wdth herhead propped up with her arm. I was around nineyears old. I walked up to her and asked if she wasall right and she laughed and said she was just tak-ing a little rest. There was a bowl of qesm, tnanguna,and kernekrak (all boiled until they are super soft) infront of her. She told me to sit down and eat withher so I did just that.

Now that I think of it we did not think it oddabout an elderly woman and a child having lunchin the middle of the sidewalk that went up to herdaughter's house. She told me how painful it wasto get tattooed, especially the bridge of the nose.

She had several cliildren of her own, but also oneadopted son, Sheldon "Suulngu", who was aroundmy age. He died as a young man in a boating accident

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FACES WE REMEMBER

42/ "Poongu"- P 30123/N 42709

Paanga (Helen Jackson, 1 890-1 966), wife of Unmeggaq.

SAVOONCA PORTRAITS

83

jritfHk Ayuqi Ora Cologergen,

^^^^'^^^iil^/', Cora ()utAvhaawcn lya, wife ofaWMhfc^:!^* *Aya, Nathaniel lya. Cora andher famil)' came from Ungaziq, Siberia. Her parentswere Alngiiwhtaq and Pikanlengiiq. Her brotherswere Uu)'ghaq and /\ngi (Fred), sisters Yatelen (fane)and Mekenga.

She moved from Gambell to Savoonga when shegot married to Aya. Their children are: Joan PaakaqMokiyuk, Julian lya (Ivaluuka), Agnes Unglun Im-mingan, Jane Payana Rookok, Joseph lya (Qunaagh-haq), Sr., Edgar lya (Ayoauya), Matthew lya (Ukaaka),and Gordon lya (Aghqunqaq).

Uqitiek Vera OoviKaneshiro, 2003:

(^utgaawen (also spelled Qut-whaawen), Cora lya, daughterof Alngiiwhtaq and wife of Aya,Nathaniel lya) was born in Chu-

kotka, Russia. She moved to St. Lawrence Island as ayoung person with her family. She married Nathaniellya and they had many children.

Qurgaawen was active and hard-working person.The fatnily lived in Savoonga; so, every year she andher husband, and children would come to Gambell,so that her husband could go spring whaling andother sea mammal hunting. The}' would come bydog team.

When Alaska became the 49th state, everyforeign-born person, who migrated to St. LawrenceIsland, had to be naturalized to become a U.S. citizen.Qutgaawen was the last person of that era to besworn in to become the U.S. citizen. Immigration

otiicials came to Gambell to do the ceremonies.Qutgaawen li\ed in Savoonga and at that timeSavoonga lHiI not ha\e a runwa\- tor aiiplanes toland. So Qutgaawen was brought to Crambell b\'skin boat. The outboard motor boat ride frc^mSavoonga to Gambell is good 5 or 6 hours. Therewere no telephones between the two \allages, so thewords were sent through the school radios. The im-migration officials waited for Qutgaawen to arrivefor t|uite a while, but die pUot of the small airplanehad to watch the weather condition for fl\ing, plusto make connection in Nome to go to Anchorage.

The time was running out, so die officials wentahead and performed the (naturalization) ceremo-nies, for there were several Russian-born people inGambell who were being naturalized. There was stillno Qutgaawen; so, when the ceremony was done,die officials packed and went to the airfield to leave.But the leaving party was interrupted when the boatfinally arrived from Savoonga bringing Qutgaawen!

She was rushed direcdy to die airport runway tocatch up widi die immigration people. The officialsunpacked their papers, and right then and there theceremony was performed anci at last Qutgaawencaught up widi odiers and became a brand new U.S.citizen! Shordy after die part}' packed up their papersand got on the plane, and left.

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FACES WE REMEMBER

43/ "St. Lawrence Island" - P 301 1 7/N 42698

Qutgaawen (Cora lya, 1 906-1 973), daughter of AIngiiwhtaq from Siberia, wife of Nathaniel lya.

SAVOONCA PORTRAITS

Ayuqi Ora Cologergen,2003:

Jeanette Nalmvi, daughter ofApeyeka and ^'ugniilqwaaq(Yugnii), before she was mar-ried to Anaghayaaq. Her siblings were Kaava (Bob-bie) and Ikanuq (Laura Pungowiyi). She marriedNathan Qagughmii Noongwook. They bore fivechildren: Chester Noongwook Tapghaghmii, Ed-win Noongwook Pagaayaq, Elvin Noongwook Asi,Dwight Noongwook, and Clara Ukugha Miklahook.One other daughter died at a young age. They hadnumerous grandchildren.

Angingigalnguq AnnaCologergen, 2006:

1 remember her very well. Wehad tlie same mother but differ-ent fathers; and she was mucholder than I. So, she always was like a "Big Sister"to me. We played together; she also watched for meand helped me witli the school. You know, I neverliked to go to school, because I was very shy ofother kids. So, she stayed with me at school all thetime, so diat I was not afraid of other kids. She wasalways very nice to me. They both liked me, Naluwiand my other sister, Ikanuq, from the same father.She was much younger than Naluwi, perhaps, a fewyears older than me. Their father was Yugrdilqwaaq(Yugnii), same mother.

Then Naluwi married Nathan (Qagughmii) andshe moved out to stay with the Nunguk's family.The other sister also married. I always missed her,we were very close. I liked to go to Nathan's houseand I stayed with diem a lot. Particularly after she gotkids; I Uked her kids. 1 baby-sit for her, helped herwith her babies. I was probably 10 or 12, when shegot her first babies, already a big girl. That's what wealways do for our relatives. I remember they askedme to watch the stove all the time. In camps, we usedthose metal stoves made of drums (barrels). They

took a k )t ()f wood, mostiy driftwood. So, it w as myresponsibility to keep up the stove in Nadian's h( )use,when I was uddn them. W'e did not have Eskimolamps at that time, no more.

She passed away some time in the 1950s or 1960s;she was not very old woman, still running. She wassick; I think she got cancer or something. Nathanwas still alive, she passed over a few years before him.

She has her long braids on that picture. Probablymeans that she was already married by that time.Some ladies did that, I don't know.

Uqitiek Vera OoviKaneshiro, 2003:

Naluwi, Jeanette Noongwook,wife of Nathan QagughmiiNoongwook. She was the daugh-ter of Apeyeka and Yugrmlqwaaq.Her brother was Bobbie Kava (ICaava) and youngersister Laura Ikanuq Pungowiyi. Jeanette and herbrother and sister were born at PugughUeq, South-west Cape. Tliis family was probably one of the lastof the Pugughileghmiit clan, who actually lived there.PugughHeq at one time was a large village and a hometo many families of the Pugughileghmiit clan. Todaya large group of their descendants live in GambeUand Savoonga.

Naluwi married Nadian Qaguglimii Noongwook(also a Vugu^nkghtmi). They had two boys and threedaughters, and many grandchildren. The familycontinued to go to the south side of the island to livewhere die ancestors once occupied the many milesof shoreline and up the great river. Today Naluwi'sand Qagughmii's children and grandchildren still goto Uiighqa (Soudi Side) to camp, and fish.

86

FACES WE REMEMBER

Ayuqi Ora Gologergen,2003:

l^nora Maaqa is pictured herewitli her daughter, Mar}^ AnnAgnaga, wife of Elmer Won-gitillin. Lenora was the wife of Mokiyuk (Megh}aiq).She was the sister of Siluk and Imaghniii. Her par-ents were Uwetelen and Wamiiyaq.

Akulmii Grace KulukhonSlwooko, 2004:

Maaqa Lenore Mokiyuk,her father and mother wereI Hvetelen and Wamiiyaq.Her brothers were Paul Siluk, Oscar Imaghmii and}olin Apangaluq. She got married, her husbandwas Meghyuq, they lived in Savoonga. Their sonsand daughters were: Unmeggaq (Jackson Moki}aik),Sumuusi (Davis Moki^oak), Ananaanga (Rutli Mikla-hook), Nutaghregaq (Margaret Kingeekuk), Agnaga(Mary Ann Wongitillin), Ajaingiisi (Lilian Mokiyuk),Wala (Cecilia Noongwook), and AJaqtami (HortenceOkomealingok).

Penaapak Estelle Ooze-voseuk, 2004:

Maaqa was tlie only girl fromour family. I was told that myfather's parents had thirteensons and only one girl. That'sMaaqa. Those boys fought a lot with each other. So,I was told, my grandfather went to the old womanWaalla and asked her to do something to get a girl,because every time it was a boy. That old womanWalla was from Iviyalighaq. She had very little tat-toos (on her chin), because she was from Kiyalighaq.That's what my grandfatlier used to say. She hadonly three lines on her chin; our women normallyhave many more and they sometimes decorate thewhole face. This was a long time ago... To me it

seems like her tattooing was a different habit, someother pattern.

Maaqa was a sh)- lady; she was scared ven,' easily,because she was the onl\' girl in the famil); with alltliose boys. She was humble too, much humbler thanPaul, m)' father. Her parents have taught her that. Ireally love her. She always talked just like whispered;she never raised her voice. She married tcj GeorgeMegh\'uq in Si\ainga. So, we are related to that familyMeghyuq and his brotlier Jackson Unmeggaq. Weused to be close, because Megh}aiq's ancestors werefrom Apaghwuq, not far trom iMyaleghaq. Thosewere ancestors to the old man, Jackson's father (Ime-g\a;un). I remember him a little. He was marriedto half-sister to m)' grandmother. What's wh}- whenI grew up I tliought about my Aunt)''s other name,UngalaghUaq, that's Maaqa's second name. Unga-laghllaq that's Unalakleet in our language. Maybe,we have contacted the mainland in tliose old )'ears,I don't know.

Qigen'gu Gertrude Toolie,2006:

Maaqa was a cousin of TuHi, sisterof Apangaluq and Imaghmii fromGambell. She was a very hardworker raising her family, and of-ten scraped sealsl-dns for others sothat she can get paid to bu\' food and other tilings forher family. Her husband Megh\aiq often shared hisfood with other children in the communit)' especiallythings like 'pilot bread' that he bought from the localstore. Maaqa made delicious fried bread and cof-teecakes where she also shared with others. Maaqa'sdaughter Nutaghregaq inherited these baking skillsand shared them witli us often especially when shemarried our brother Mekeneghsi.

88

FACES WE REMEMBER

45/ (Uncaptioned negative) - N 42697

Maaqa (Lenore Mokiyuk, 1 901 -1 944), daughter of Uwetelen and mother of Unmeggaq Gackson Mokiyuk),Sumuusi (Davis Mokiyuk), Ananaanga (Ruth Miklahook), Nutaghregaq (Margaret Kingeekuk), Agnaga (Mary AnnWongitillin), Ayungiisi (Lilian Mokiyuk), Wala (Cecelia Noongwook), and Alaqtami (Hortence Okomealingok). Thebaby girl is most probably Agnaga, born 1 929.

SAVOONCA PORTRAITS

89

Akulmii Grace KulukhonSlwooko, 2004:

Isikvvha, Esther Scppilu, wifeof Tagi)'ugiin, was the daugh-ter of Pusaa and Asaaghqaan. She had three brotli-ers, A}iiwighsaan (Ernest Booshu), Nuugnan (BenBooshu) and Neghyuk (Solomon Booshu). Esthergot married and lived at Savoonga. She and Tagi-}a:gun had a nice home and many children, all thoseSipela boys. The little child on her shoulders is oneof her many boys.

Penaapak EstelleOozevaseuk, 2004:

Isikwha was tlie only Pusaa'sdaughter. She was a very goodwoman, she always remindsme of my mother. They werecousms, very close. Wlien I attended school I was sixyears old, maybe, seven years because we were in thecamp once for a long time. She used to carr)' me onher shoulders all die time. We always talked. Whenshe got tired, she just asked Tangyan's daughter Aaga(Aawa) to relieve her. She never liked to have mewalked around because Napaghutaq's boys were verybad, they made everybody cry around the schoolhall. They might do that to me. She's very nice andI missed her when she married to Tagiyugun andmoved to Sivungaq.

And they were always visiting to our home, allthe time, like one big family! I was pretty young,when she married to Sivungaq; but I rememberher. She tried to keep us, girls, always busy. And inspringtime, when diey got mukluk and walrus, theystripped them for drying, always working. I did tiiattoo, I'm glad I got so strong. She was a good woman.

I tiiink her life was good in Sivungaq, becauseher mother was related to Sipela's sister. That's whythey gave their daughters to their nearest kin, tosome of them. Not with women who are sisters,

their kids never marry. But sisters' and brothers'kids the\' married.

Anotiier lady is Qutwhaawen from Siberia. Mygrandfather always taught me diat their father wasAangelghii in Siberia. He always said that she andYatelen, her sister, were your aunties, just like Maaqathat's how my grandpa said. Then she married andhad children in Sivungaq. I've seen them when they\dsited GambeU from Sivungaq. They stayed withQunaghhaq's family. Wlien she was passing by shewas always like teasing me.

Jeannette Minix lya, 2004:

Qutwhaawen, a beautifully tattc^oed woman, was atraditionally devout mother and knew how to putsubsistence food safely away. Before "lard" wasbought from the Native Store, she prepared themaking of oil for frying bread. Qutwhaawen lovedmaking bread and the children always knew whenshe was frying the bread. She never refused anyperson, whenever they wanted to eat her bread, that'show delicious it tasted.

During the time of her marriage, time was notwasted. Everyone was up at dawn, to start thechores until it was time to go to bed. There were notelevisions, radios or telephones. Ever\' spring, thehunters would get walrus hide skin boats. This hadto be done! Qutwhaawen learned the art of splittingwalrus skins to cover the wooden frame boats. Thewalrus hide had to have no holes, it had to have thesame thickness on the entire skin and the u/at^q hadto constandy be sharpened. She had become anexpert, because ever)' crew in the village that neededto have dieir skins split for boats, requested her. Shebecame such an expert, that it would take her half anhour to split any entire walrus hide, that's how fastand accurate she became. She was m)' mother-in-lawand she was always so nice to me.

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FACES WE REMEMBER

46/ (Uncaptioned negative) - N 42743

Isikwha (Esther Seppilu, 1910-1 942), wife of Frank Seppilu and daughter of Pusaa, carrying a baby and Qutgaawen(Cora lya, wife of Nathaniel lya, 1 906-1 973), from Siberia. The baby is probably David Seppilu (1 929-1 932).

SAVOONCA PORTRAITS

91

Ayuqi Ora Gologergen,2003:

Robert Suqaq Wongitil-lin, brother of Nick Uqen-geliighaqWongitillin. His othersiblings were sisters Hazel Qagliiiq, Ratwhenga, andone more sister, who died at a young age.

Robert once caught an eagle (qawaa^ak), here inSavoonga. I saw a picture of liim and Roy Uyatiqaqwitli the eade. One could tell tlie size of the birdfrom tliat picture. The men were holding the bigbird by tlie neck and their arms were spread to tlieirflill length with tlie bird wings spanning. The birdalmost came down to tlieir full height. Robert wasthe husband ot Laura Ikanuc], but he died at a rela-tively young age. Their children were Helen AmenekiNewhaU, Dennis Suuputaaq, and Ivan Pangawyi.

Kesliq Sharon PungowiyiRyckman, 2005:

Suqaq (Robert Wongidiljin). Sonof Wangqetelen and Kesliq, sib-lings Anangaawen (Sarah), Uug-tekaq (aka Suuputaac]), Umen-gi (Walter aka Tengategnen), Qaghiiq (HazelSevouhok), Ratwhenga (Martlia OkomeaJingok) andhalf brother, Amaanga (Emerson Koogasagoon).He was married to Ikanuq (Laura Pungowi}i), chil-dren Ameneki (Helen Newhall), Suuputaaq (DennisPungowiyi) and Pangawyi (Ivan Pungowiyi). AfterSuqaq died Laura married Ilagaasima (Donald Pun-gowiyi) so that's why his children's last names arePungowiyi. His brother, Umengi, told me that ourpeople considered tlie eagle and killer whale sacredand tliey were not to be violated in any way or onewould die within a year. Tliis is the reason he gavefor Suqaq d}ing at a young age. Later on Amenekiand Suuputaaq moved in witli us until they marriedand started their own families.

Suqaq was an excellent hunter and fisherman.His brother, Nick, was a well known clan historian

and an excellent Wory carver and artist. His otlierbrother, Walter, was a good mechanic and was ableto fix anything. His S(jns, Dennis and h an, h )11( )\\'edhim b\' beinir excellent hunters.

Qigen'gu Gertrude Toolie,2006:

Suqaq was the brotlier of Uqen-geUighaq, Umengi, Kaneghteghy-ac|, and sisters Qaghiiq and Rat-whenga. Sucjaq's wife was Ikanuq g^rtj;^^-'^ ^of die Pugughiieghmii clan. Suqaq trapped foxesfor a living. He prcjvided for liis family throughsubsistence hunting and represented his Qiwaghmiiclan very well.

I heard many stearics abcuit tliat man from NickWongitinin. He told me that the)' always workedtogether; diey often trapped and camped together.The}' sta\'ed in one camp in Ax-xigteq; used to putdieir two tents next to each other. They traded foxpelts for store goods for their families, like flour,sugar, amniunition for hunting. I haven't seen diatman aHve, he died before I was born. I just knowliis cliOdren. Ameneld (Helen), she is the oldest one;she now lives in Savoonga. Her younger brother wasSuuputaaq (Dennis); and the youngest one, IvanPungowiyi (Pangaw}i), is still living in Savoonga withliis farrdl)'. I have heard that when Suqaq died, hiswife Laura (Ikanuq) married another man, DonaldPungow^i; but liis cMdren were raised with ClarencePangawyi family. This is how I remember. They wereall Ii\ing with Clarence's family, when I was a littiegirl. Suqaq's boys were a few years older tlian I andAmeneki is several \'ears senior.

92

FACES WE REMEMBER

47/ (Uncaptioned print) - P 301 55/N 42763

Suqaq (Robert Sookuk, son of Wangqetelen, 1 908-1 936), junior brother of Uqengeliighaq, Nick Wongitillin.

SAVOONCA PORTRAITS

93

Ayuqi Ora Gologergen,2003:

Nick Uqengeliighaq Won-gitillin, son of Wongitillin(Wangqetelen) and Kesleq.He is wearing a cormorant parka.

Nick learned a bit about medical treatment andoften covered for the nurse when unavailable. Hedid a lot of cleaning and sewing wounds, mendingbroken bones or dislocated joints. I do not know helearned those skills or from whom.

During my early years in Savoonga, a lot ofmen, and younger men and boys would often stayup late during springtime at the school playground.There was a long flagpole erected there. Once Nick,who was known for his "dare-devil" fearless streak,climbed that pole. Wlien he reached tlie top, hestood on (top of) the pole, with his one foot on topof the other, balancing. After a few seconds (whatseemed like a long time), Nick came down to othermen that had chills down their spine.

Uqitiek Vera OoviKaneishiro, 2003:

Uqengeliighaq (Nick Wongitillin),son of Wangqetelen, belonged to^/-waaghn/iit clan. Nick came from oneof tiie first reindeer herding families on the island.He married Qaanaq, Lucille Wongitillin, daughter ofTangatu and Yaari. They together had many childrenand grandcliildren. Eventually, Uqengeliighaq and hisfamily moved to Nome and established comfortablehome there.

Both Uqengeliighaq and Qaanaq got involvedin community affairs. They both were very active inelders' program as well as St. Lawrence Island Yupiksingers and dancers. They also taught many youngpeople cultural education and Eskimo singing anddancing skills.

Uqengeliighaq was a kind and giving man. He

had a keen mind at his ripe old ;ige. Once 1 rememberI sat next to him on the bus going to Nome tromtiie Belt2 high school. He turned to me ;ind askedme who I was. He couldn't see very well an\'more.I told him whose daughter I was. In our language,when introducing young people or a )'ounger personto an elder, one has to tell whose son or daughterhe or she is, and then say the given name. Once helearned whose daughter I was, Uqengeliighaq startedtalking about my paternal grandfather (Suluk). Hetalked very kindly of him. He said he was a ver}' car-ing man and if it not had been for him the)' (Nick'sfamily) would not have migrated from Qiwaa inRussia to Gambell.

It was my grandfather, who had permitted severalfamilies to migrate to Gambell in earlier days in thelate 1800s mostiy and also in the early 1900s. It wasvery touching to me when Nick took the time toteM me those things. Of aU things that many of ushad forgotten or thought of as past, this old manbringing it up and still grateful of what happenedso many decades ago. It brought tears to my eyes. Ihave always thought of Uqengeliighaq as a respectedwonderflil man.

Qigen'gu Gertrude Toolie,2006:

Uqengeliighaq was known fortaking care of and sewing woundswithout any kind of professionalmedical training. He was a goodivory carver and singer with an excellent memoryand storytelling skills. With Lucille, his wife, heraised Jerry, Floyd, Alma, Robert, Kathleen, Joshua,Jones, Hazel, Michael and Jennifer in Savoonga andNome. He was very patient and never talked backat others and often replied only after thoughtfiillythinking out his responses for a very long time. Hewas considered a good "Yupik."

94

FACES WE REMEMBER

48/ (Uncaptioned negative) - N 42733Uqengeliighaq (Nick Wongitillin, 1 904-1 999).

SAVOONCA PORTRAITS

95

Ayuqi Ora Gologergen,2003:

Elsie Tagiincuhli Peluwuk(or, maybe, her youngersister Pangaawen?, BernicePenayah, both daughters of Smith Immingan)and Hazel Qagliiiq Wongitillin. They married twocousins: Pelumik and Adolf Siivaghaq, who camefrom Ungaziq in Siberia. Peluwuk and Elsie's chil-dren were Mighyalleq (Gilbert Pelowook), Takwaq(Anthony Pelowook), QamaUiwen (Carl Pelowook),and Imagliliiwen (Judy Pelowook Parks). All of diemare gifted artists. They make beautiful carvings, drawrealistic pictures, and sew beautifully.

Qaghiiq and Tagneghli are wearing Eskimoqiipaks which are made witli beads and are used foradornment.

Qigen'gu Gertrude Toolie,2006:

Tagneghli was the daughter ofImingan and Akivik, she marriedPeluwuk (Pelowook). Tagneghli's^ sister is Pekutaq and the late Pan-gaawen and her brothers were Estugruuk andQaaqwaaq. Peluwuk and his family often stayedat Camp Ayvigteq. The other girl is Qagliiiq whowas the wife of Siivaghliaq. Qaghiiq often campedwith her family of the southside of the island witliUqengeliighaq, trapping for foxes. Qaghiiq helpedme out several times when I happened to messup my clotlies by washing and drying by the campstove so that I won't get scolded by my parentswhen I went home. Her childi'en were Taliqnaq,Singaawen, Amagu, Ayayuka, Atamama, and Rat-

whenga. Tagneghli and her tamih al\\ a\ s welcomedmany campers to their camp at /\\ \ igreq and werealwa\'S so willing t<) share rhcir food. Tagneghli ()ftenskinned and cleaned white foxes tliat her husbandoften trapped during many winters at camp.

Avalak Beda Slwooko,2002:

Tlie young girl to the left is notTagneghli, Elsie Peloowook,but rather her younger sisterPangawen (Bernice). She latermarried Amos Penaya. They were both daughtersof Smith hningan.

Uqitiek Vera OoviKaneishiro, 2003:

The two girls are daughters ofthe earlier (and earUest) reindeerherders, who settled in Savoonga.The girls seem to be pictured ona ship. It was common that village people were al-lowed to visit {//pak^ the sliip when it anchored offthe village shore to observe and sometimes to selldieir handy crafts. The hair beads {qitpaM) were useddaily, as every day use, like today's girls wear hair cHps,etc. Today hair beads are mosdy used when dancingor durine cultural celebration.

96

FACES WE REMEMBER

49/ "Pangowin & Kakheak" -P 30115/N 42694

Young girls from Savoonga: Pangaawen (Bernice Penayah, 1 91 2-1 980), daughter of Smith Imingan, and Qaghiiq(Hazel Sevouhok, 1911-1 950), daughter of Wangqetelen, wife of Adolph Siivaghhaq.

SAVOONGA PORTRAITS

97

Ayuqi Ora Gologergen,2003:

Daisy Aghnaanaghhaq Ivi-\Tiklook and Myra Natdlu Sep-pilu. Both are wearing qupaks,tliey are die fiiture wives of Herbert Ki)njklook(Ggayeglluk) and Jacob Nuqitaq Seppilu.

Kesliq Sharon PungowiyiRyckman (with DavidSeppilu's help), 2005:

Daisy Aghnaanaghhaq Ki-yuklook was the daughter ofKaneghteghyaq and Umiigh-haq, but she grew up at Pi-naaya's house. My grandmother said that Daisy wasborn so premature her head was squishy. So a moldwas made for her head from a skinned bird withthe featlier side in and she was fed broth by using aqmU to drop the liquid in her mouth. She was sucha happy person and visited our house a lot. As faras I know her children were Lydia (Aghnapiggaq)Akeya, Michael (Peru), Carol (Miitaq) Gologergen,Franklin (Angqatenganwan), Kent (Patimuun),Shirley (Emqilngaawen) Rookok, and Isaac (Apaata).

Myra (Natiilu) Seppilu married Jacob (Nuuqitaq)Seppilu, a Nasqaghmii and they had 16 children,most died at childbirth. Her father, Pinaaya, was aLaakaghmii. She was a devoted mother. I was veryclose friends with her daughter, Nellie (Ineghayu)Gologergen. My sister, Mury (Yangi) married herson, David Sipela, so I spent a lot of time at theirhouse as a child. Natilu was also a good preparer offood and she and her husband were very generous.

Qigen'gu Gertrude Toolie,

2006:

Aghnaanaghhaq, daughter ofls.aneghtegh\'aq and Umiighhaq,was tlie stepsister of Natilu. Botligirls grew up with Pinaaya. Agh- ; . . ^naanaghhaq married Ggayeglluk, Herbert I<i\aik-look. Their children are Peru, Carol, Emqi, Angqa-tenganwan, Patimuun, and Apaata. Aghnaanaghhaqwas an excellent skin sewer for skin boats besidesMary Immingan. She and Mary sewed Ngungaya'sskin boat in no time.

Natilu, the other girl, was the wife of Nuuqitaq,Jacob Seppilu. Natilu liked to keep her house veryneat, tidy, and clean. Natilu Hked to wash clothes ather house or nearby stream used for 'community'laundr}' place. She often let us use her woodstoveat her house when we needed to bake bread orcake as we ran short of supplies at the Isingikaqhouse. Natilu's husband Jacob was a postmasterin Savoonga for many years and a manager at theSavoonga Native Store. Natilu was one of the firstteachers for the Savoonga Headstart Program whichit originally began in early 1970s and operated outof the Savoonga Presbyterian Church. Natilu withQali}aiuq, Legraaghaq, Aghnaanaghhaq, Ilagaasima,Palaghtaq, and Apaki were all raised by Pinaaya alongwith liis natural son, Andy (NanevgaghUak).

98

FACES WE REMEMBER

50/ "Aghnanahak & Nateelo" - P 301 1 6/N 42693

Young girls from Savoonga: Aghnaanaghhaq (Daisy Kiyuklook, 1915-1 975), daughter of Kaneghteghyaq, andNatilu (IVlyra Seppilu, born 1915), daughter of Pinaaya.

SAVOONGA PORTRAITS

99

51/ "Cambell, St. Lawrence Is., No(rthern) Bering Sea. Vaccination time. Dr. Bingman & Bryant" - P 301 57/N 42765

Gambell men undergoing vaccination. Left to right: Pelaasi (Lincoln Blassi), unidentified man, Walanga (JohnWalunga), Uuyghaq (Sweeney Ooyghak), unidentified Cambell man, Kunuka (Tommy Koonooka), Dr. Bingman,Pusaa (Booshu), one of the Northland medical officers, unidentified man, Siluk (Paul Silook).

!n the Streets of Gam Del I

101

Ayuqi Ora Cologergen,2003:

Ap;iata was a cousin ofYaghaq, and his wifeAnaghanga was a niece ofMrs. james Aningayou (Ukaaghhani).

Anaghanga came from Ungaziq in Siberia. Theyhad no cliildren, for Apaata was an elderly man whenthey got married. He had two children with his firstwife: Lucille Teparghuq and Sarah Aghnaamkami.Both Apaata and Anaghanga are wearing summerclotlies. Their boots are made from sealskin that isscraped and dried.

Akulmii Grace Kuluk-hon Slwooko, 2004:

Apaata, whose other namewas Qiivun, was the el-, m dest son of Saavla and hismother's name was Mekakangan. He always livedin GambeU. He and his first wife had two daugh-ters, Lucille Teparghuc] and Sarah Aghnaamkami.When his wife passed away, he got married again toAnaghanga, a yoiang woman from Siberia. She didn'thave any children of her own. She and Sarah werehappy together, and she raised Sarah as her daughter.

Apaata carved ivory all his spare time, he just likedthat. He carved small ivory toys for children and heliked to make everyone happy.

My grandfather used to spend time carving withhim. They would be talking on the past and whatthey did, and they enjoyed it. I remember themworking together and talking all the time.

Anaghanga was Mrs. James Anengayu's niece.We heard about her people back at Ungaziq, but shedidn't remember their names. I believe, Kaviighhaqwas her father's name in Siberia.

In the picture they had tiieir summer clothes on.Mukluks (boots) they had on are made for summer;we don't wear them in winter.

Kepelgu Willis Walunga,2007:

Apaata or ()ii\'un with his wifeAnaghanga. The\' lived in thenorth side of tiie village of Gam-bell, to tlie west side of AdamYaghaq's house. He alwa)'s carved iv(jr)' and madepipes out of wood and lead. He made some carvedtoys whenever I came visiting. One time he made mea pistol, Uke bow, out of ivory, which I never forget.

When Coast Guard or other ships arrived here,he always had a lot to sell. He traded his ivoriesfor cigarettes and other things. He bought enoughcigarettes of different brands and sold them laterin winter. I remember he had a pouch full of silverdollars. He didn't trust the bills.

Uqitiek Vera OoviKaneshiro, 2003:

yVpaata Oiivun and his wifeAnaghanga Suzie lived at thefar west end of the village ofGambeU. I believe both of themhad moved to the island fromUngaziq in Siberia at different times. The couplelived a quiet life. She was a hard-working womantending to chores work and food gathering, andpacking, and preparation. Apaata was known formaking opium pipes made of wood and lead. Theywere not for use but for relic decoration because ofintricate work.

Unfortunately, Apaata became hard of hearingand used a horn-shaped device to hear better. Heused it at the church to hear the sermon. He would sitat the front pew and put the small end of the metalde\'ice to his ear so he could hear better. He alsowent blind ten years before he died. He was a goodman and took care of his wife Anaghanga, of whomthere is another stor)' with her iadividual picture.

102

FACES WE REMEMBER

CAMBELL STREETS

103

Uqitiek Vera OoviKaneshiro, 2003:

In the mid-village of Gambcllthere was an exercising area,where man)' outdoor sports tookplace. This is where traditionalwarm-up for jogging was done.

The area in the middle of the village was alsoa place where many forms of athletics took place.Note the tall wooden fixture that was used forg^'mnastic, like chew-up: going over a tightly tiedrawhide rope. Rawliide rope is tied on post one onone side and the other end extended to the otherpole or post. Extension is stretched very tight thatit does not rag or give in when a person going overit does not loosen it.

This is guy's activit}'; it can be a personal orcompetitive activit}; Later heavy ropes were put forswings. Motliers would come and watched their chil-dren play. Eventually more playground equipmentwas added. There were two swing slides, merr)^-go-round, and a teeter-totter. A grade school was builtnearby; so, everytliing for the young people wascentrali2ed at this place.

In much, much earlier days, when tliere was nosport or playground equipment, tlie place aroundthere was used for adult sports, competition style,mostly for wrestling. When the Russian Yupik guestsarrived to Gambell from Unga2iq in Siberia, theywould have wrestling match (with the Gambellwrestlers) called aqelqaglmUq, 'visitor entertainmentwrestling match.'

Note also the two round objects near the woodenfixture. Those are large rocks brought down, actu-ally carried down by strong men from the GambellMountain. The mountain is behind the village onermle away. A woman is sitting on one of the rocksin front of a traditional house.

Still years later the area was used for the Fourtli ofJuly activities where foot races were held, tug-of-war,blanket tossing, and many other games.

Ayuqi Or a Cologergen,2003:

It looks like Andrew Uzivu-siq and Patrick Waamqunare teaching the young bo)'s.The rock in the middle (in in )nt (A Kunuka's framehouse) is used for gymnastic exercises, mostiy forrock-lifting. During the summertime, young menwould compete to see, who was the most agile andlimber. This game was caUcd^e/f/ighqaq.

Avalaq Beda Slwooko,

2003:

The house to the right, withan open roof for drying, be-longed to Yaavgaghsiq/ thesummer plank house to theleft belonged to Kunuka; the next house to theleft of a wooden structure belonged to Uwetelen.

Kepelgu Willis Walunga,2007:

This is a gathering place forpeople of Sivuqaq, the Com-munit}' Center of the old days.In the center of the village calledQeUineq, a special place from way-way back. Theground was packed down almost soHd. Every springRussian Eskimo Yupik, mostiy relatives, came to visitand trade. There was always a wrestiing match andspeed running shortiy after they arrived to competein wrestie, to see who was the strongest and the fast-est. VCliole communit}' would come to that place,Qellineq, to watch the big event. There used to bedc^zen or so large rocks carried by strong peoplefrom tiie mountain nearby. They were in differentsizes and weight. Some of them we had to lift. Thetraditional house that belonged to Yaavgaghsiq wastorn down by BIA to place the new school housein that area.

104

FACES WE REMEMBER

53/ (Uncaptioned negative) - N 42785

Cambell playground, with a group of people: Uziva (Andrew Oozeva) to the left, Wamquun (Patrick Womkon),and four boys in the middle.

CAMBELL STREETS

105

Ayuqi Ora Cologergen,2003:

lyakitan was m}' (maternal)grandfadier. The\' used to sta)'in a Slimmer (frame) house onthe right (that is, northern) side of Gambell. Theirswas a small house, witli no insulation; it was usedfor summertime only.

lyakitan is wearing a cormorant parka diat is nor-mally used for wintertime. It is very warm and lightclothing. lyakitaan had two wives. His elder wife wasPapegaaq, she had no children. The younger wife'sname was Nuqneghun; she had several children.

Akulmii Grace Kuluk-hon Slwooko, 2004:

lyakitan (Ayakitaan) hadtwo wives, Papegaaq andNuqneghun. They livedat the northern end of thevillage of Gambell. Papegaaq didn't have chQcLren.Ayakitaan and Nuqneghun had a nice group of sonsand daughters. Their house was walrus-hide toppedhouse, all fixed up Uke traditional house.

In summertime they put up a walrus-hide squaretent and lived there wliile they air out their mainhouse. They also set up one tent at their summercamp at the other side of Mount Sivuqaq. Theircamp called Sivugnaq was at the long steep side ofthe mountain, where tiiey gathered wild growingplants to eat and stored fowl meat for food and aukletskins to make parkas to put on. They had a goodcamp there and their summer tent was a large squarewalrus-hide tent. Ayakitaan's sons were Ugaliq Carl,Uuzak Daniel, Tagitkaq Lewis, and Agragiiq Lane.The youngest sons were adopted by some otherfamilies, they were twins. Their daughters were

Daisy Epeqaaq, Adeline Aallenga, and Helen Agha.Epeqaaq married Peter Aghnilu Okenilh > and A'A-lenga married John (Ataangu) Aninga\'()u.

Anaggun Ralph Apatiki, Sr.,2005:

Ayakitaan is standing beside hisframe house made from split logsand scraps of lumber. He is wear-ing bird skin parka witii hood trim-ming from dog flir. Hair cut is traditional Elskimost}'le. Also wearing light seal sldn pants and mukluks(boots) made from sealskin, with bleached trimmingand laces.

Kepelgu Willis Walunga,2007:

This is lyakitaan wearing tradi-tional St. Lawrence Island cloth-ing: murre skin parka witii sealskin pants and boots. He wasalways limping when he was walking, as I remem-ber when I was a small boy. He talked so loud thatI thought he was mad or something, so I was reallyscared of him. He and his brother Masaa)ai livedfar north side of the village, when people calledthem UgaHit.

He often went to his camp widi his family, everysummer they went to tiie place called Sivugnaq,wlxich is located on the other side of GambellMountain, where they gathered greens and nettedauklets. He was also great hunter and their springhunting boat was called Qureghaat.

106

FACES WE REMEMBER

54/ "lyakatan" - P 301 51

Ayakitaan (1 870-1 944), father of Kenuuqu (Carl lyakitan), Uuzak (Daniel lyakitan), Negaghpak (Lewis lyakitan),also father of Epeqaaq (Daisy Okinello), wife of Peter Okinello (Aghnilu) and Aallenga (Adeline Aningayou),wife of Aatangu Gohn Aningayou). He stands near his Gambell summer house dressed in a traditional bird-skinparka.

GAMBELL STREETS

107

Ayuqi Ora Cologergen,

2003:

Maligutkaq is wearing a cor-morant parka; Aningayou'sparka is called aghsiighfciq. Itis made of dried bleached walrus stomach adornedwith auklet head puffs. It is made for use as dress-upover heavier fur clothes.

Aningayou was a strong Christian. He was thenephew of Pamayuk, an old lady, who was also a verystrong Christian. Maligutkaq was a good hunter. Hewas tliat man with an odd nose, tlie one diat couldpredict tlie weatlier.

Anaggun Ralph Apatiki, Sr.,2005:

Mr. James Aningayou was raisedon St. Lawrence Island by liis par-ents. Since he was a young man,he hunted for liis family. He hadmany sons and daughters; also uncles, cousins andclose relatives. I think he always had interest to runsmall business by his own plan. I do not know whenhe started his business; that time I wasn't even bornyet. I tlunk he managed his business by liimselfall right. It didn't last long though due to die lackof knowledge of accountant. I remember his oldstore; he also bought a large wooden sailing boat andanodier small boat with a Diesel engine.

Aningayou was a strong Christian and he taughtus many times as our Sunday school teacher. Healso was a translator at the church. He was a manof faith. He died of old age.

Kepelgu Willis Walunga,2007:

Chauncey is wearing tradition-al bird parka made from murreand hip boots. James Aningayuuis wearing dried bleach walrus

stomach parka called Aghsughtaq widi auklet headslvin sewn uniformK'. I remember he w as runnino; atrading store in earh' daN'S. I saw the inboartl enmneboat at the north side of the beach (that) he boughtduring the gold rush da\'s. Also, diere was a large grayshoal boat resting at the side of his house.

Uqitiek Vera OoviKaneshiro, 2003:

Maligutkaq (Chaunce)^ Maligut-kak) and Anengayuu (JamesAninagyou) wear two differentkinds of men's parkas. Maligut-kaq has murre belly-skin parka and Anenga^oiuwears a udnd-proof garment worn over the (fur)parka. Tliis garment is made of walrus or beardedseal guts dried in winter. The material used is themiddle membrane of tlie intestine. When it is driedin wintertime outdoor, it comes out whitish in color.It is flexible and kind of hard to tear. It is adornedwith crests from crested auklets and small hard redpieces from the side of the bird's beak.

Maligutkaq's story is widi his other picture intills book.

Anengayuu married Ukaaghhani Susie. Theyhad many children and now their children andgrandchildren are married and have children of theirown. Anengayuu did a lot of public service wheredie people of Gambell benefited. He managed theonly village store for a while. He also served as aYupik translator at church services at the GambeUPresbyterian Church. He was one of the studentswho stayed at school and went on to what was called'adult evening classes.'

108

FACES WE REMEMBER

55/ "Gambell natives with parkas - one on left is of duck skins (IVlurre). On right waterproof parka of gutadorned with small colored feathers (crested auklet)." "Chauncey & James Anengayou" - N 42764

Two Gambell men, IVIaligutkaq (Chauncey Maligutkak, 1 899-1 972) and Anengayuu Games Aningayou, 1 875-1 949) wearing traditional parkas. Chauncey's parka is made of murre belly skins; James' parka, sanighqaaq, ismade of gut adorned with feathers.

GAMBELL STREETS

109

Kepelgu Willis Walunga,2007:

A walrus hide (amiiqaq) isstretched out ()n a frame read}' forsplitting. Anataanga, wife of IJoydU\d, is standing ready to do thesplitting. On right of her is Suluk,father of her husband, to watch the operation andto adjust the splitting plank, whenever she is readyto lower it down. She was one of the village expertsin spHtting walrus hides for boat covering and forhouse roof cover. Two large female hides cover anormal size skin boat (angyapik) and about five willcover the roof of the mangteghapik.

Uqitiek Vera OoviKaneshiro, 2003:

Anataanga and Suluk.

My mother, Anataanga Tigy-ungen Victoria Oovi was bornJuly 4, 1903. Her biological par-ents were Ataata (son of Ifkaghun and Ayevaq)and Iviruka. When Anataanga's father died and hermother remarried to Yaavgaghsiq, she and her olderbrother Napaghutak (Lester Nupowhotuk) wereadopted by their uncle Eghqaaghaq (Hokhkoghok)and his wife Tenmewin (Tenmiiwen).

Anataanga and her new family mostiy lived atNasqaq/Naskak, it was their home. They also hadanother house at GambeU. Every year her stepfatherwould take his famUy to GambeU, so he could gospring sea mammal hunting and whaling. Anataangadid not go to school very much, because the familyUved at Nasqaq most of the time. But she exceUedin a woman's job. She learned to pick edible plantsand prepared them, store, and pack away for lateruse. By the time she was married to my father Uvi(Lloyd Oovi) and had children of her own, she usedall she learned while growing up, to prepare and pack

away food for four families. Anataanga dso excelledin spHtting walrus hides for skin boat use as well asin sewing the skin boat cover.

My grandfather Suluk's full name was GeorgeWashington Soolook. The first missionaries andeducators (who came to GambeU) had named him'George Washington' because of his generosit\'. Hehad helped many families to move to Sivuqaq fromseveral places in Chukotka, Russia. He even wentover to Indian Point (Unga2iq) and decided to movea family from there to GambeU, because there weresick people among that farrdly. Today there are justa few people left on the island, who stUl talk aboutthe gratefulness their parents and grandparents ex-pressed towards Staluk for suggesting their famUiesto move to Sivuqaq (GambeU).

Suluk was born to Aghnali and Montokoli(Mangtaaquli) in 1861. He married Qisgenga. Theyhad nine children. Four were boys: Waamqun(Patrick), Nunguk (OUin), Uvi (Lloyd, my fatiier),and Apeteki (Homer). There were also five girls:Amamenga (Mar\' Boolowon), Iknaqeneq (Iknoki-nok, Rutii Kasponga), and Aghnangiighaq (PansyBooshu). One girl who died at an early age wasAmengeUuk; she was between Amamenga and Uvi.The other girl died quite young.

Ayuqi Ora Cologergen,2003:

Suluk, with his daughter-in-law Anataanga, daughterof Iviruka, sister of Napa-ghutaq. They are splitting a walrus hide, whichwould be used for a boat or winter house flooring.Depending on the quaUty of the skin.

The rack is made from driftwood and the ropesare made from baby walrus skin that is stretchedand dried.

110

FACES WE REMEMBER

56/ (Uncaptioned negative) - N 42799 (print in the National Anthropological Archives)

Suluk (1 861-1 930) and Anataanga (Victoria Anatanga, 1 900-1 956), wife of Uvi (Lloyd Oovi) near the dried wal-rus skin.

CAMBELL STREETS

Kepelgu Willis Walunga,

2007:

Now Anataanga is performing diesplitting of the walrus hide. Sheis using a woman's knife (ulaaq).Onl)' a few women in tlie villagedo the walrus hide splitting. Ittakes expert to split tlie hide witliout making anyholes. I remember Daisy Epeqaaq, Alice Aghwaki-giiq, perhaps, others that had skills in splitting hides.

After the splitting is done, the skin will be twicethe size and it will be stretched again in the longside of the same frame and will be dried outdoorsfor two to four weeks. And it will be roUed and tied,tlien put away to be used later.

Uqitiek Vera OovlKaneshiro, 2003:

JM Suluk is assisting his daughter-in-law Anataanga, wliile she issplitting the female walrus hidefor skin boat cover.Not every woman could split walrus hides. (3nehas to practice and master the skill of hide splitting.There are several women who split the walrus hides(for their families and others) and who are expert atit. Soolook is making himself available for loweringthe standing brand that Anataanga uses to step onwhile she splits the hide. When the splitting is fur-tlier down, then Soolook would lower tlie steppingboard down.

The hide splitting begins from the top to bot-tom. The woman does not split the hide to maketwo separate hides. The bottom is trimmed straight,so when the split hide opens, it becomes one longpiece of thinner split hide. XX^en this is done, thewhole skin is turned sideways so it is stretched acrossthe wooden drying frame. Then the skin on thedrying frame is propped on something, away from

die ground t(^ dr\'. It sta\'S on the dr\ ing rack prett)'much all the summer. \\ hen it is dncd, it is tikendown antl rolled, and tied, and stored.

Ayuqi Ora Gologergen,2003:

Anataanga is using an f//aaq(Eskimo knife), with a steelblade and a handle made ei-ther of bone or Ivor)'. Some handles were intricatein design; other were just plain.

When the walrus skin is dried, it is stored awayuntil autumn, when it is needed.

Only one woman in GambeU in my early years,Bessie Angiquun, was known to spHt a walrus hideinto three-way (three layers), instead of the usual two-way. She was skilled in splitting a hide into delicatethin but sturdy spHt, without making holes. So, shewas prized when it came to splitting season (usually,early summer time). She could make a hide stretchabundantiy.

112

FACES WE REMEMBER

57/ (Uncaptioned negative) - N 42798

Anataanga (Victoria Anatanga) splits the walrus hide for skin boat cover.

CAMBELL STREETS

Akulmii Grace KulukhonSlwooko, 2004:

I don t know too much aboutthis vaccination we used tohave in our village. Either Idon't remember it or I was at our summer camp atthat time. I know I've seen sailors coming ashore,when a beautiflil white ship arrived in summer time.We soon began to expect the arrivals of those shipsand would be looking to the ocean for them whentliere was no more ice. We cleaned up the villageand were expecting the visitors.

The first beautiful white ship that arrived I knowwas the Coast Guard Cutter, its name was NoifhLv/d.It was a big floating clinic. There were doctors on-board set to do something. So, some of the villagesthat were sick or have pains were brought to them.And they sure helped us with their treatments.

Not very many of us could speak English at thattime. Early missionaries and school teachers wereshowing us to tiie doctors and dentists. Our parentsand other people of that time, motion a lot to talk totiie strangers. The missionaries and school teachersunderstood us better though.

Anaggun Ralph Apatiki, Sr.,2005:

This photo reminds me of St. Law-rence Island people having vaccinegiven to tiiem by doctors from tiieCoast Guard Cutter Northland. I was about threeyears old when nurses gave me vaccine. Peoplecame from their homes and have their vaccine. Theydisplayed tables with white linen on top. Phototells group of people come to have their vaccina-tion. One of the men named Uuyghaq (SweeneyOyahak) is shown on anotiier picture in his sealskinpants. Other people wear various types of earlymade summer clothing we got from the trader boats.Notice frame lumber houses that started to be builtin Gambell after 1927.

Uqitiek Vera OoviKaneshiro, 2003:

Since Gambell people did nothax-e a heakh clinic in m\' earlyyears, sometimes a "clinic" wasbrought to them. By that it wasusually a Coast Guard ship that came around toGambell in summer time. And the crew would cometo the village by a boat to make check-ups and givetreatment to the people. Sometimes a medical teamwould get ashore with several binds of medicine.

In this case, the medical team from the ship isgiving vaccination to Gambell residents in front ofthe school building. The table is used to put the medi-cation and whatever that is needed for application toadminister to people. Sometimes, the ship medicalcrew also conducted routine physical examinationof the village people. When there was a need ofdental care, a person would be taken to the ship tohave teeth worked on. Health care went on Uke thatfor several years until there became more scheduledservices of transportation established between theisland and die mainland.

Eventually, there would be a (resident) nurse ora missionary nurse placed in Gambell, who wouldadminister minor services to people when needed.When a person was in need to be seen by a physician,it was arranged for a patient to be taken to Nomeor Kotzebue health facilities. Years later a makeshifthealth clinic was set up in the village, until a (perma-nent) building was bmlt for the Health Clinic. Todayit is manned by trained individuals, who take specialhealth classes in various areas on the mainland.Periodically, a medical doctor, dentist, etc., comesaround to conduct routine examination, much likeit was once done in the early years. Overall, healthcare has improved a great deal since the early 1930sand 1940s.

FACES WE REMEMBER

58/ (Uncaptioned negative) - N 42767

Cambell men undergoing vaccination executed by the Northland medical team. Left to right: Kunuka (TommyKoonooka); Uwaliq (Carl lyakitan); Maasqen (Philip Cambell).

CAMBELL STREETS

^

Ayuqi Ora Gologergen,2003:

This man Uu\'ghaq pn )bablyjust got vaccinated. He iswearing sealskin pants withliners made of reindeer sldn. The picture was takenin Gambell during great weatlier as most summersare tliere.

Akulmii GraceSlwooko, 2005:

On the other side of tliispage is the picture ofSweeney Uuyghaq. Heand his wife Naayghaqand Nekanaq, a little son, came over to Gambellfrom Siberia, when some people (from there) hadbeen coming over to live on St. Lawrence Island backin the 1920s. That time the missionaries were com-ing, too. So they gave to some of us English names.So, tliey may have given (tiiat name) Sweeney for thisman Uuyghaq. Or, maybe in Siberia, I don't know. Ithink when the missionaries and die schoolteacherscouldn't say our names, diey gave us English names.

Uuyghaq has Hs everyday winter pants and bootson; he would put his parka on, in die outer room ofthe house, to get outdoors.

I^)oks like it is early summer in Gambell, whenthe picture of Sweeney was taken. Whale bones(shown on die background) were useful for house(making) and other poles. The couple of whale ribsthat are in the picture, tiiey are there as poles.

Kepelgu Willis Walunga,2005:

Sweeney Uuyghaq came to the is-land somewhere in the early 1920sor in the late 191 Os, together withhis wife called Naayghaq and tiieirchildren. His eldest son was Mark Nekanaq; next to

him was sister Metaaq, and next rw() were also girls,called Peskug\-uk and Apa\ak, the \()ungest. Slieis the ()nl\- one alive toda)' from Uuyghaq's family.

Uuyghaq was known as a good stonteller. Hewas also remembered because he never or hardlyever had his parka hood over his head in cold winter.But he never was frost bitten on his ears, especiallywhen he was out crabbing in winter near the Gam-bell Mountain on the shore ice.

On this picture he looks happy with the vacci-nation shots on his lett arm. The clothing he wearsis just the way many Gambell men were dressed inthose days, when they had nothing over the top,otiier than their winter parka.

Anaggun Ralph Apatiki, Sr.,2005:

The stor\' for this picture is aboutSweeney Uuyghak, originally fromC]haplino, from Ungaziq coastalarea. He raised a famO)' and settiedon St. Lawrence Island in Gambell, Sivuqaq. As faras I remember about him, he was a good hunter.He had a small wooden boat, with a small Johnsonmotor. He was a handy man; he loved to work whenhired. Also, a good speaker and storyteller.

Sweeney poses for that picture with the armbandage to keep the vaccination from infection.He is wearing common }'ear-round seal pants, withreindeer pants for lining, and common boots ofsealskin material.

Also note on this picture a part of the villageof Gambell, Sivuqaq area. On the far left is an oldwinter house, with some summer lumber housesnext to it. They started building tiiose lumber housesin 1927; many came as ready-cut materials. Also seethose erected whale jaws, weather dried. They arefor drying skin ropes.

116

FACES WE REMEMBER

59/ (Uncaptioned print) - N 42768

Uuyghaq (Sweeney, ca. 1 890-1 942), son of AIngiiwhtaq. Born in Ungaziq, Siberia. Moved with his family to Gam-bell around 1918.

CAMBELL STREETS

Anaggun Ralph Apatiki, Sr.,2005:

People usually come together,when it gets warm in the sum-mertime, to speak about thingshappening or to plan for seasons tocome. Women especially like to do that, since theyhave time for it, when most of the hunters go outto sea and ice for food. This photo shows a groupof women and cliildren. The photographer took hispicture from the Yaavgaghsiq and Koozaata's fainily.It is hard to see their faces; so, it would be importantto ask otlier elders. Maybe, they would know whothose people are.

Seems like those women and children are watch-ing something happening nearby. Maybe, some eventor sport competition. We used to have a lot of thoseevents in GambeU in the summer time. Maybe, themen are wrestling or there is a 'tug-of-war' competi-tion. People also used to play ball in the old days; butthat happened mostiy before my time. They used tohave always a big event in GambeU for the Fourthof July, which may be the right time for diis summerphotograph.

I hardly remember die old lady Pamayuk, becauseshe passed away when I was a young boy. But I doremember Mrs. Yaavgaghsiq (Isjiruka), who liveduntil I was in my young age.

The unidentified girl standing to the left maybe May Ninraela, daughter of Nanghila (NormanNunraela). Bad exposure of the photo makes it hardto say for proof Original negative or card or paperwould be helpful to see who the person is. I believeresting or sleeping dogs on the picaire are Siberianhusky dogs. We used to have many good Siberiandogs in the old days.

Ayuqi Ora Cologergen,2003:

Women and children sittingby Koozata's house duringthe Fourth of July celebra-tion.

That area was always used for games and gather-ings. People from Ungaziq in Siberia would comeby boat to participate in games of endurance andstrength.

The name of the gathering place in the center ofdie village ^2&Qellnneq. There was also a verj? loi^g,oval-shaped lake, on which men would do marathonruns around it. They would jog until the last manwas running. That man would be the winner A bigthing to watch would be the competitions betweenUngaziq and GambeU men. Anything from wresdingto weight Ufting.

Only the men participated in these games.Women only sat and observed, Uke most probablyin this photo.

Kepelgu \N\\\\s Walunga,2007:

This house is Yaavgaghsiq's sum-mer frame house. The familyspent all winter Uving in die walrushide roof home, which is wellinsulated to keep it warm with about three or soseal oU lamps. They moved to the frame house inthe month of May or June until somewhere aroundSeptember The winter house was usually dismantiedand was left, only the frame was standing to air outfor the summer Before the summer frame houses(became available), people of the village used twowalrus hides put together to make tent Uke homefor the summer

118

FACES WE REMEMBER

60/ (Uncaptioned negative) - N 42783

Cambell residents, sitting at Yaavgaghsiiq's summer house (left to right): unidentified girl; Pamayuk (LucyPamayook, born ca. 1 850), mother of Iggak, Calvin Echak; Kiruka (wife of Yaavgaghsiq, born ca. 1 870); twounidentified children; Qawyaiek Gohn Koozaata 1 920-1 952), son of Warren Koozaata; unidentified woman withchild.

CAMBELL STREETS

119

Barbara Amarok, 2004 and2005:

Tliis story is written down as 1heard it trom Auntie Bernadette(lingaq), who is also shown as ayoung girl on that picture. Sheis 79 years old now; she Hves in Valdez with herdaughter. Here is what she said. She was two yearsold and my mother (lligaghlleq, Mary Ann) was a fewmonths old when my grandfatlier Amarok took hisfamily, by tlie Coast Guard Cutter Bear to GambeU totrap for white foxes. Tliis picture witli Maiyak, twoother young women, and tlie diree cliildren showsAuntie Bernadette, my mother and anotlier child.

Auntie Bernadette says the family stayed in Gam-bell for several years. She was just learning to talk,when they came to Gambell from Diomede. Shequit talking and when she started again, she spokelike the St. Lawrence Island people.

She remembers that they had a neighbor, an oldman, a medicine man. He used to come to theirhouse with liis drum and sing. Families were afraidof him. He could always teU what was going tohappen. He told Maiyak diat he used to come in asa reindeer hair through tlie ventilator and check onthe family. He couldn't touch Maiyak or get closeto her because she prayed a lot.

Maria, my cousin, said that Stanislaus, her fatherand the eldest son of Amarok, was a boy when theyused to live in Gambell. He told Maria that theywent by a boat from King Island or Diomede toGambell and stayed diere for five or six years. Shesaid that Clarence Irrigoo and other older peoplefrom Gambell would remember more.

In 1996 Clarence told us that Amarok and Maiyakarrived in 1927 and stayed with his family for fiveyears. My grandfather was superstitious, Clarencesaid. One summer, they decided to go back to Dio-mede by steamboat. They packed everything. We

told one woman to sta\' in the house and sweep diewalrus hide f\( )or with a duck feather, put it in a bagand throw it die way they went, saving "Eiver)thingis gone now, sickness, badness. yVmarok will takeit away." She recited the words. Amarok forgotsometiiing, came back! The woman said, "Ma}'be, hebrought something back!" So, she had to do it again.

Also, Beda Slwooko once told me that she re-members my family. She said that Amarok was agood hunter and a great Eskimo Dancer.

Anaggun Ralph Apatiki, Sr.,2005:

The mainland families were stormbound between Nome and Okivok rW'.(Ising Island) between 1920 and1931. When I was around age offive, those families were living with us on St. Law-rence Island, ki Gambell. What my father had said,tiiat they could not make it ashore to Okivok dueto high winds ice forming on the sea. And the boattook tiiem to St. Lawrence Island; so, they landed inGambell. Maybe their ship was either "North Star"freight ship or a smaller ship, two-mast boxer. Bothships had motors; they came to the island every yearin summertime, bringing supplies for Native storeand the BIA school. Those families as far as I knowstayed in Gambell for ten years. They raised theirdogs while there, made cabins and shelters. Theyeven had more children. They trapped and huntedto make tiieir living. I don't know how they returnedto their home in Okivok.

The lady on the left on the photo is Mrs. JoeAmaghwaaq, named Maayaq and her children backof her. Other two ladies are some young ladies ofGambell. Mrs. Amorok was my mother's best friend.

120

FACES WE REMEMBER

61/ "Jo's wife facing camera" P 301 53/N 42750

Making mukluks, sealskin boots. This is the family of Joe Amaghwaaq (Amaruak, Amarok), from Little Diomede."They used to live for a few years in Cambell between 1 929 and the early 1 930s" (Willis Walunga, 2002).

From left to right: Maayaq (Maiyak), Joe's wife; Teddy Agnatuk (Aghnatuuk), son of Joe and Maayaq, age 5; MaryAnn (lligaghlleq), daughter of Joe, age 1; Bernadette (lingaq), daughter of Joe, age 3. Two young ladies to theright are not identified.

CAMBELL STREETS

121

Ayuqi Ora Gologergen,2003:

A^oiqi, Mategtaq, and Waala, J /''^^f^hip^

our family. We are standingin front of my father's, Samuel Irrigoo s house. Thishouse is still in use today; it is occupied by HansenIrrigoo, my nephew, and his wife Rosa Irrigoo.

Mategtaq, Waala, and myself were like sisters, butwe were actually cousins. Beatrice (Mategtaq) is thedaughter of my eldest paternal uncle, Ira Iworrigan,Nekregun (Nekshegun). She got married to NelsonAluwa and moved to Savoonga. Waala is the daugh-ter of my paternal aunt, Singaawen; her late husbandwas Yupestaaq. She later married Howard Konohuk(Atalluk), son of Konohuk. I am the daughter of theyoungest brother lirgu, Samuel Irrigoo. Even thoughour last names are different, we are from one family.

The three of us gurls were always together upuntil we got married.

Three brothers and their families lived in thehouse in die background. The house was not bigenough for three families, but it accommodatedeveryone, so that at my time there were always threefamilies Hving diere: the Irrigoos, the Iworrigans,and Richard Okhtokiyuk and Ms family. For a fewyears, there were also two more families from themainland that were also staying there. They werethe Amaghok's Qoe Amaghwaaq) and the Omaks(Bob Uumaaq both from Litde Diomede Island).During one winter, eight men from Russia arrivedto GambeU by walking over ice, due to bad weather.SiK of these men also stayed at that house, until Mr.Troutman, our schoolteacher, had arranged for fourmen to be moved to otiier houses, because of theover-crowdedness. So, you can imagine aU the hustieand bustie inside that smaU house of ours.

Yupestaaq AaronIworrigan, 2006:

I remember that old housewhere we all lived together. Itwas the very same old house, ||||||||||||||||||^

where my granddad Nekregun(Aywergen) and his brothers used to live togetherduring the early years. Of course, there were fewerresidents in my time, as many people moved out totheir own housing in the village.

My paternal grandmother Yaghunga married An-drew Oozeva (Uzivusiq), after my Granddad passedaway. So, Oozeva moved to our house and lived withus. They were two elderly people, although Oozivawas still pretty active with seal hunting, fishing andbird hunting. He provided food for the family. Hewas also an excellent traditional skin-boat builderand ivory carver.

They still used the Eskimo seal-oil lamp to heatthat house; lots of people were still using them inGambeU, maybe, not much for cooking but for UghLThe house floor was made of walrus hides. Theykeep it real clean.

Sometime in the early 1900s, my grandparents,Aywergen and Yaghunga, were the host to a familyfrom the mainland. This is how I heard it. Joe Ama-rok arrived wifh his family to trade hardware andother goodies for fiir with the GambeU people. Hewas a weU-to-do man. He also did some fox-trappingat the Southwest Cape settiement. They were weUreceived by my grandparents and the communityhere. Joe built a sod house for his family at thesoutheastern part of the island that he used whenfox-trapping in the wintertime.

122

FACES WE REMEMBER

62/ "luki, Matakhtok & Wala" - P 301 52/N 42749

Three young ladies from the lirgu-Nekregun family: Ayuqi (Ora Cologergen, 1 91 7-201 0), Mategtaq (BeatriceAlowa, born 1 91 9), and Waala (Harriet Iworrigan Konohuk, born 1 908), standing in front of lirgu's house.

CAMBELL STREETS

1

Ayuqi Ora Cologergen,2003:

Oozevoseuk (Uzhoisiq) andMaligutkaq are standing infront of the traditional liousethat is ver)' warm and comfortable. 1 grew up ina house like that. It is made from driftwood andcovered with split walrus hide. The flooring, also ofwalrus liide, is covered with grass. The quaUt)^ hideswere used for skin boats.

The men are wearing reindeer parkas.

Kepelgu Willis Walunga,2007:

This is traditional winter house(mangteghapik) used in early daysby people of Sivuqaq (GambeU),also in Ungaziq area (Chaplino).Lot of skin ropes was used to cover the roof of thehouse; die ropes were made out of maklak (beardedseal) skin or of young maklak (teghigluk) skin.

Whenever tiie winter house is reassembled insummertime, people of the village, men and boys,give a hand when it has to be assembled again (in diefall). After it is done, the house owner usually givesa big feast to the workers and has big singing anddancing (atuq), which is called 'rmigta.'

anymore. By this period. Limber was available, so thehouses were bmlt with sliingles for rc^ofs ;ind glasswindows were added. Some dogs were (kept) loose,but they prett\' much stuck around tiieir owners'houses and yards in summertime, as shown in thepicture (to the left and right).

StiU, almost ever}' family kept to its traditionalwinter house, mangeghapik, built of wood and usingdried walrus skins for roofing and the outer part.Although there are no trees on the island, thereis a lot of driftwood washed ashore and collecteddiroughout the island beaches. So, wood is plent}'; itwas used to make the outer walls lined side by side allaround. The boards were split and then shaped usingadz to make planks; then the roof was made usingdried female walrus Wdes, held down by rawhidelashed over the skins and tied on to logs at the upperpart of the walls. In some (houses), large rocks weretied to lashing and hung on the side of the outsideof walls as weight.

On the right side of the house note a largewooden bag or a barrel. Those barrels were usedas storage for clothing or even food. One can seethat this photograph was not taken a long timeago, because tiiere is also a t^-pical guygu, summerlumber house with windows, seen to the left. Wayin the back is a meat rack built of wood or lumber.Stripes of walrus and bearded seal meat are dryingfrom spring hunt.

Uqitiek \/era OoviKaneshiro, 2003:

Mangteghapik, traditional Yupikhouse. By the 1920s, most of thesummer houses in GambeU werenot traditional walrus hide roofed,as shown on this picture. But the house on next pageis stiU made traditional style. The doors were madelike shown on this photo, with a high threshold, sothat the dogs and mice do not enter the building.The houses at that time were not built of driftwood

124

FACES WE REMEMBER

63/ (Uncaptioned negative) - N 42791

Two Gambell men, Uzivusiq (Andrew Oozevoseuk.l 880-1 970) and Maligutkaq (Chauncey Malewotkuk, 1 899-1972), standing in front of the traditional winter house, mangteghapik.

CAMBELL STREETS

125

Akulmii Grace SlwookoKulukhon, 2004:

/VasLinga, Rosie Kulukhonwas my mother, wife ofQilleghquun, Lawrence Ku-

lukhon. Her birtliday is on May 8, 1904. I am theeldest of their eleven children. Her brothers wereApaata, Yaghaq, Lincoln Pelaasi and Chauncy Mal-igutkaq. Their parents were Saavla and his first wifeMekakangan, who was Apaata's mother. When shewas gone, a long stor^;, the otlier wife or mother ofthe rest was Sewhaari. They all lived in Gambell. Mymotlier Aasunga and my father built a nice modernframe house like many other people were doing.They also had a fox trapping camp at the other endof St. Lawrence Island, which was like our otherhome. My Mom was always helping our dad carryon our life. Our women always sew on skins, makinglife comfortable. She was one of them.

Anna Kulukhon James is my sister; she is tliatlittle girl with the rabbit skin parka on a picture.There was a time when our parents got rabbit skinsfrom Nome or some other place. They Uked thosenice rabbit skins all tanned and good, especially forchildren's clothing. So mother excitedly made a newparka for Anna. We don't have rabbits on the island.

When Anna grew up, she got married to Win-nie James Aningayou. They have many children;they live at GambeU.

Ayuqi Ora Gologergen, i^flk

Aasunga and Anaghasuuk. .^K^&Kfl^^

Aasunga was the wife of *

wKUX^ - *. • * ^* ?

Kulukhon (Lawrence Qil- * * *^'

leghquun). You can note die reindeer parka that theUttie girl is wearing. These people were hunters and

trappers; so, in the summer and fall time the\ mostlystayed in a tent, which was easil\' relocated to goodhunting and trapping grounds. In winter time theyusualh' returned to Gambell.

Uqitiek Vera OoviKaneshiro, 2003:

Aasunga Rosie Kulukhon wasborn in 1904. Her father was Saa-vla and her modier was Sewhaari.They had several children and

so Aasunga had four brothers: Apaata, Yaghaq,Pelaasi, and Maligutkaq. The)' grew up and becamegood hunters. She married Qilleghquun (LawrenceKulukhon), and they had eleven children and manygrandchildren and great-grandchildren.

Aasunga was a very hard-working woman, whoprovided for her family needs. She sewed all theirclothing. Not only did she sew for her own largefamily but she also altered military clothing for theseveral army troops, who were watching the radarsite in Gambell (after World War II). Women whoare hard working provide so much for the family,and Aasunga just did diat.

Anaghasuuk, Anna Kulukhon James was bornin 1925. Anaghasuuk married Kuulu (Winnie JamesAningayou). They have many children and grand-children. In the early 1940s, 7\naghasuuk went toAnchorage, to work for a family, who were withthe CAA (Civil Aeronautics Administration) that isknown today as FAA (Federal Aviation Administra-tion). She was then one of the first young girls fromGambell, who went outside the island to work in theAnchorage area.

126

FACES WE REMEMBER

64/ "Gambell. St. Lawrence Island" - P 301 46/N 42744

Aasunga (Rosie Kulukhon, born 1 904) and her daughter Anaghasuuk (Anna Kulukhon James, born 1 925)

GAMBELL STREETS

127

Ayuqi Ora Cologergen,2003:

Ukaamangan and her daugh-ter Ukaaghtaalaq.The clotli made into sunimerparkas came from ships, from trading boats. Amongother things tliat were most valued (from such trad-ing boats) were tea, coffee, sugar, tiour, toys, andother basic needs.

A whole roU of cloth would provide a family thesame color and style of parkas; so, one always knewfrom afar, who is who (because members from thesame familv had identical colors).

Ukaamangan was a very nice woman. She alwayshad a little something for all children who visited heror her daughter Ukaaghtaalaq.

Akulmii Grace Kuluk-hon Slwooko, 2004:

Isabel Ukaamangan whowas born in 1900 was Jim-mie Ataayaghhaq's wife.She had brotliers at Savoon-ga, Jackson Unmeggaq and George Meghyuq.Jimmie Ataayaghhaq and Isabel Ukaamangan hadadopted a little girl.

Isabel Ukaamangan was ver\' acti\ e and cheerfulwoman. She and |immic built a nice modern house,when other people were getting tliose other build-ings, too. The building materials and lumber for thehouses were brought over by ships.

Jeanie Ukaaghtaalaq was born in 1925. Jim-mie Ataayaghhaq and his wife Isabel Ukaamanganadopted that child from the Booshus family, fromAyuwighsaan and Aghnangiighaq.

Jeanie had summer mukluks on, too. Thosemukluks were made for summertime only; we don'twear them in winter.

Penaapak EstelleOozevaseuk, 2004:

Ataayaghhaq was mucholder than her when he mar-ried her. I remember tliatAtaayaghhaq was marriedbefore, two times or even three times. And thisgirl (Ukaama) was always jealous. I always laughedat her, when I was a littie girl. In m)' )'oung Ufe Ialways laughed Kke my mommy, everything was sofunny to me... But she was a nice women; it's justthat she was so very much younger than him. I thinkUkaama was the youngest in her family: Unmeggaq,Meghyuq and her.

128

FACES WE REMEMBER

65/ "Cambell. St. Lawrence Is." "Okwomangan & Okwoktaluk" - P 301 20/N 42702

Ukaamangan (Isabel Okwomangen, born ca. 1900), wife of Ataayaghhaq (Jimmie Otiyohok), and UkaaghtaalaqGean Okwoktaluk, 1 925-1 937), her adopted daughter, originally from Ayuwighsaan's, Ernest Booshu's family.

CAMBELL STREETS

129

Anaggun Ralph Apatiki, Sr.,2005:

This photo shows a group ofwomen and children, both Gambellpeople and mainland Eskimos.You can notice mainland womenhair make-ups are Hned more to the side, while ourwomen usually have it lined right on the middle,with beads on each side. Also, our women havetheir snow-shifts with horizontal bottom trims andthe Mainland Eskimo ladies have vertical bottomtrims. Our women have parkas with round hoodsand theirs have angled hoods.

I remember some of those people, especiallyMrs. Joe Amarok (Amaghwaaq), named Maayaqand her cliildren. Mrs. Amarok was my mother'sbest friend.

The lady to the left with a child on her shouldersis Emily Oseuk Amigiqaq, wife of Walter Uusiiq.The boys to the right (in the front row) are Igalaaq,son of Amarok from Little Diomede, and Pani-gataaq, son of lyek (Aayiiq), from the Mainland. Ayoung woman in a checkered snow-shirt (in thesecond row) is Naakuluq, daughter of lyek. An-other woman next to her is Margaret, daughter ofAnagwuliiq, from Ising Island. I do not rememberthe names of other girls and of small kids.

Barbara Amarok, 2005:

I don't know very much. JoeAmarok was married three times.He and his first wife had Paul,Stanley and Catherine. GirUeDickson, of Nome, is Paul's daughter. Carol Oliver,of Golovin, and Isma Dexter, of Nome, are two ofStanley's children.

Amarok's second wife was Maayaq. This was inthe 1920s. They had Teddy, Bernadette and MaryAnn. I am Mary Ann's daughter.

Amarok operated a laundry business in Nome.I have a picture of him on Front Street conducting

Native Games in front of a crowd. 1 belie\'e heowned a Model A or Model T Ford. It was whilehe was married to Maayaq that Amarok went toGambell for fox trapping.

Amarok's third wife was Cecelia Nunooruk.Amarok and Cecelia had several children includingRose, Raymond and George.

Avalak Beda Slwooko,2002:

The Gambell lady on thispicture, with a child on hershoulders, is actually Riigh-nak, Ethel Booshu. She was adaughter of Anenga^aiu married to Pusaa's youngestson Neghyuk, Solomon Booshu. She was the sameage as Emily Oseuk; but this is not Emily, Amiigiqaq.Naakuluq from the Mainland is the young womanholding a child on the other side from Riighnak.

Uqitiek Vera OoviKaneshiro, 2003:

It is common to women andcMdren to stay outside, to visit,and get fresh air in summer time.Children play practically aU day.People take advantage of warmer days during latespring to late summer. And they stay outdoors onmost of the clean days.

Urdike people on the earlier photographs ofGambell, like those from the 1800s, ever^^one on thispicture is wearing "snow-shirt" (cloth material overparka). The parka hood is pulled down off the head,worn like that when it is warmer outside temperature.Everyone is also wearing summer seal skin boots.

FACES WE REMEMBER

66/ (Uncaptioned print) - P 30164/N 42773

A group of Cambell women and children, primarily of Diomede and King Island origins, standing in front of thetraditional winter house. Amigiqaq (Emily Oseuk, born 1 91 1) is first from left, with a child on her shoulders.

CAMBELL STREETS

Anaggun Ralph Apatiki, Sr.,2005:

A group of ladies in front of Koo-zaatas winter house in GambeU.Sometimes women get together-»«**.94^ in summertime and talk aboutsometliing or wliile waiting for men to return fromhunting or fishing

Part of tlie Eskimo house shown here is coveredwitli dried and split walrus hides and split logs areused for the main house walls. These houses wereheated by oU clay lamps.

Kepelgu Willis Walunga,2007:

Tliis is Yaavgaghsiq's winter home(mangteghapik), which is in tliecentral area of Qellineq. Twofamilies spent the winter here andthose in the picture are all members of the family.

Since this house (mangtegaq) is in the center oftlie village, men of Gambell do their throwing rockgame (nearby) in winter before going out hunting,wliile waiting for the sea current sliift. We call thatgame Aghvightaq. Two sides each having two roundrocks to throw at the target about fifty or so feet away.Each end had a tin-can and a small stick standing.These rocks are kept inside of tlie door of the housein the picture to be used again and again.

Yaavgaghsik Denny Akeya, 2005:

The Kuzaatas family standing in firont of their walrusroof house. A big family always worked together asa group. One family member would prepare foodfor the day while another family member cared forthe kids and grandkids. I remember when I was akid we often went to Gambell to visit my relatives,the Kuzaatas. Ver)^ much like it is shown on this old

picture. Kuzaatas Lucille (Teparghuc]) woukl keepan e\e on us a lot. She made sure tliat no liarm cameto us, the grandldds, in front of the house. . \nd wewould play with no real worr\' knowing tliat she wasthere on a very nice warm summer da\'. She wouldbe telling us not to wonder off too far. One of hersons was the IRA president, Lee was his name (Na-saayalek). And he would reload his own ammo forhunting. He loved to tease us or tr)^ to fool us wnthanything. He was a very smaJl gentle guy with a ver}'big heart for us. His brother Harry (Milutqa) wouldcatch auklets during die spring, using the loopedbird net. He was one of Lucille kids. The loop netwas attached to a near pole about ten feet long. Hev/ould run strips of baleen through the nostrils ofthe birds. There were some birds that he would usefor Hve decoy. This would attract other birds to flyby very close. Close enough to be caught by the netfrom beliind. He also loaded his own shotgun shells.

My grandma Olga (Aghyagaq) is also shown ontliis picture. She did a lot of skin sewing like sealskinboots for us kids. She would make new pairs ofboots for all her grandkids before Christmas time.She also packed a lot of greens for the wdnter use,which she labored aU summer long. She would fill upwooden barrels with green plants that w^ere storedin the barrels for winter. When the time was rightshe would move the greens into a very large spot-ted sealskin pook that hung from a ladder. First shewould fill the flippers with certain greens and thefront flippers as well. Then she would fill up the restof the pook with regular greens that she picked. Shewould cook lots of murre eggs and store the eggs ina barrel filled witii blubber from seals. The oil wouldkeep the eggs from spoiling.

132

FACES WE REMEMBER

67/ (Uncaptioned print) - P 301 63/N 42772

A group of Gambell residents, mainly from the Kuzaata's family, with their guests from Savoonga. Leftto right, back row: Kiruka, wife of Yaavgaghsiq; Aghyagaq, wife of Akiya (Olga Akeya, 1 901 -1 965, fromSavoonga), with a child on her shoulders (Alexander Akeya?); Teparghuq (Lucille Tuparwok, born 1 901), wifeof Kuzaata; Qawyaiek Qohn Koozaata, 1 920-1 952); unidentified woman, with a baby; front row: unidentifiedgirl; Aghnaqa (Annie Akeya Alowa, 1 924-1 998, from Savoonga); Piiskwaghtaq (Barbara Akeya Koogasagoon,1 926, from Savoonga); Anaka (Grace Koozaata, born 1 923); Wapelu (Helen Koozaata, 1 923-1 944).

CAMBELL STREETS

Kingungha, my Aunty (her othername, yVnaghallak, was alsopretty much used in early days)and her two older s(jns enjoying

Uqitiek Vera OoviKaneshiro, 2003:

Akiinginaaq, Hcjlden Apatiki, is a \ ()unger bo}'that is carried b\' liis mother. He was born Septem-ber 1929 to Isingungha and Apeteki. He also grewup in a \'upik tradition;il surroundings of love andcomfort. I ike otlier boys growing up in C^ambell, hestarted hunting birds before he was trained to hunt

the summer weather. iMngungha's stor>r is on p.58. sea mammals. Akiinginaaq hunted and fished a lot

The elder boy standing in front of her is Anaggun, to provide fresh food for the big family In winter

Ralph Apatiki. He was born March 1926 in Gam- he crabbed and fished through sea ice. Over die

beU to iMngungha and Apeteki. Anaggun grew up Y^ars, his hunting excelled as he became an adult

in a close-net, secure family, surrounded by t)'pical ^e eventuaUy became a stnker during spring whale

Yupik cultural values. Anaggun may have gone only hunting As an older person, he got a polar bear,through eight grades in Gambell school; but today Akiinginaaq marned Anangiq, Elfie Kulowiyi

he is Uke a highly educated person, who is knowl- Savoonga, and togedier they had five boys and

edgeable of many things. He was culturally trained ^ve girls. Now there are also many grandchildren,as youth from bird hunting by Hs elder cousins and Every late spring, dunng annual village clean

by his (personal) experience. He also went through Akiinginaaq coordinated youdi to help village

exceUent sea mammal hunting school from his clean up and perform other odd jobs. He did that

father and uncles, when he became the captain of ^"^^ many years,liis own boat crew. Over the years, his boat caughtseveral whales.

Anaggun also worked as carpenter. He learned ashe biult, getting involved in more carpentiiy, when hebecame a foreman. He traveled a lot to other Alas-kan villages and towns to assist in building schools,houses, and even swimming pools.

The house pictured in the .^Kt^I^B^^

back is the old church build- ^W^j-'*ing. The smaO boy, Akingi- ^—naaq, Holden Apatiki, is wearing qalkvak, with theruff made from dog skin. Oalkvaks were commonbaby wear at that time, with openings on the bottomfor diaper changes.

Anaggun has been very involved in tlie GambellPresbyterian Church since he was a young man,mostly witli die young people's group as a churchchoir member Love of music led Anaggun to leadthe choir to accompany the Christmas pageant eachyear Anaggun also worked with the chUdrens Sun-day school for several years. In later years, Anaggunbecame the church elder, the position he held forseveral years and represented in presbytery^ meetings.

Today, as an elder person, Anaggun still is busygiving advice to young people in school and villageoffices in Gambell. Anaggun is married to MarjorieWaghi}i Apatiki (Kegyuuqen).

134

FACES WE REMEMBER

68/ "Gambell, St. Lawrence Island" P 301 48/N 42746

Kingungha (Thelma Apatiki, born 1 903), wife of Homer Apatiki, with her sons Anaggun (Ralph Apatiki, born1 925) and Akinginaaq (Holden Apatiki, born 1 929).

GAMBELL STREETS

135

Akulmii Grace Kuluk-hon Slwooko, 2004:

Agigsuk, w hose Englishname was Rachel, was my^ ;iunt; she was my fatherLawTence Ktiluklions h;ilf sister. Her parents wereIqmaluwa and Aghnaghaghpak. Her other brotherwas Tuusaq, his English name, Booker.

Agigsuk was a tall and active lady before she hurther back. Even then, when she felt better, she wasalways cheerful and helpful with the children. Sheliked to help my motlier and her brother, m)^ fadier.Her best girlfriend was Waala, her English name wasHarriet. Waala married Howard Atalluk Konohuk.They both sang in our church choir. I rememberher singing the song "It is well, widi my soul" withothers in parts in Gambell Presbyterian Church. Shewas born during the 1910s. She passed away wliileI was away from the island in 1944.

A little girl she carries on her shoulders is WiUa,Wila Kulukhon, my litde sister. Her birthday wasNovember 24,1925. When the school teachers [putour names in the school records], they told us aboutEnglish names and her Eskimo name WHa soundedver)' much like an English name Willa. Our parentsagreed to give her WiUa for an English name. SoWilla Kulukhon went to school for some years, butshe ratlier Uked it to be at home. She was not tall,maybe 4 ft 5 in tall.

There was a large piano at our house that our dadLawrence Kulukhon brought from the missionary.WiUa just learned to play music with it. She played sowell that she played for the GambeU church, later on.

Anaggun Ralph Apatiki, Sr.,2005:

This lad\' is Rachel Agigsuk Iqm-aluwa. She was a daughter ofIqmaluwa. She was not married;but she was a very helpful womanto her family. Notice a white snow outer shirt she'swearing, trimming on the bottom. Her make-up hairis lined right on the middle, with beads on each side.This was true Gambell Eskimo st}de. You can seean old log house behind her and a frame summerhouse covered witii tar-paper in the background.

Uqitiek Vera OoviKaneshiro, 2003:

Agigsuk Rachel, daughter of^ Iqmaluwa and Aghnaghaghpak,

^^^^L was born in 1910. Agigsuk was

^^^^m^^B a great help to her half-brotherQilleghquun (I.awrence Kuluhkon) and sister-in-lawAaasunga (Rosie), mostly minding their children.She also sewed a lot for them. Agigsuk was alsoan active member of the young adult group at theGambell Presbyterian Church as well as a churchchoir member.

Ayuqi Ora Cologergen,2003:

Agigsuk (Rachel) is shownhere with a baby on her shoul-ders. She is wearing a reindeerparka covered with white upper cloth. Later shebroke her back, so she never got married. She passedaway not long after her back was broken.

136

FACES WE REMEMBER

69/ "Cambell, St. Lawrence Island" - P 301 47/N 42745

Agigsuk (Rachel, born 1910), daughter of Iqmaluwa. The child on her shoulders isprobably Anaghasuuk (Anna Kuiukhon James, born 1 925).

GAMBELL STREETS

Uqitiek Vera OoviKaneishiro, 2003:

Gambell school boys vary in ageand grade. The pictuire is takenin 1930. The boys are sitting infront of a building that was usedas school, [but also] holds churchservices and hospital. The larger part of the buildingdirectly behind the boys served as church sanctuary.In the back area were school classrooms. Part of thebuilding on the side served as living quarters.

Back row of four boys, from left to right:

Saavla (Roger Silook), son of Paul and MargaretSilook (Muuggaq). Saavla married Norma and theyhave several children and grandchildren. Roger gotinvolved with the International Whaling Commis-sion (IWC) for several years. He lived in Anchoragein his late years and he passed away just a few yearsago. He was the last of those boys still aUve.

Kagsagun (Edgar Campbell), son of PhilipCampbell, Maasqen and Nita Tukuuya Campbell.

Nekanaq (Mark Nikanak), son of Ouyahuk,Sweeney Uuyghaq, and Naayghaq. He died as ayoung boy many years ago.

Qawyalek (John Koozaata), son of Warren Koo-zaata and Lucille Teparghuq. He also passed awaymany years ago, still a young man.

Front row of five boys, from left to right:

Ngiiggutaq (Glen Oozevaseuk), son of AndrewOozevaseuk and Singlenga. He married EstellePenaapak Silook. They have many children andgrandchildren.

Atieghuq (Willard Kaningok), son of Qanenguqand Yaaghu. He was a very good-natured man, alsohad great deal of humorous side.

Utumek (Daniel Echak), son of Dinah and Cal-vin Echak, Iggak. Utumek was a very trustworthy

and hand}' fellow. He ran erninds t( )r the niimagerof die village onl)' store when the manager was notavailable.

Angqaki (Elton Nupowhotuk), son of LesterNupowutak (Napaghutaq); he was actuall)' raisedby Mary^ and Lewis Bolowon.

Asi (Eilvin Oovi), son of Victoria and IJoyd Oovi,and my elder brother. He grew up in a very securetraditional surrounding family. He and his cousinshunted birds and explored the nearb}' mountain. Asa young adult Asi got interested in photography. Hegot a Kodak folding camera and worked pictures.Not only did he take photographs, he also got print-ing equipment and printed his films [at home]. Asihad many friends who came to his home and hangout. Asi had table games that he shared with hisfriends as well as cultural sports outdoors.

The schoolboys' picture was taken when moreand more northern clothing was becoming availableto St. Lawrence Island people. The clothing was theneither ordered through mail order catalog or thelocal only store began to order to supply the storeto sell. Shoes and leather boots were still not avail-able to purchase, so the boys are wearing summerseal skin boots. Asi is the only boy who is wearingwestern boots. In that era, wearing a cap was sortof a fad for these boys. The photograph teUs a lotabout the boys. Note not everyone is smiling: theyall look frozen. Probably they were told not to moveby the photographer. So, they just froze and staredand waited to have tiieir picture taken.

FACES WE REMEMBER

70/ (Uncaptioned negative) - N 42796

Cambell schoolboys in front of the school building. Front row from left: Ngiiggutaq (1 91 8-1 971, Glenn Oozeva-seuk, son of Uzivusiq); Atleghuq (191 8?, Willard Kaningok, son of Qanenguq); Utumek (1 920-1 953, DanielEchak, son of Iggak); Angqaki (1 922-1 944, Elton Napowotuk, son of Napaghutaq); Asi (1 922-1 943, Elvin Oovi,son of Lloyd Uvi); back row: Saavia (1 920-2005, Roger Silook, son of Siluk); Kagsaagun (1 922-1 935, Edgar Cam-bell, son of Philip Cambell); Nekanaq (1 920-1 945, Mark Nikanuk, son of Uuyghaq); Qawyaiek (1 920-1 952, JohnKoozaata, son of Warren Koozaata).

CAMBELL STREETS

71/ (Uncaptioned print) - P 301 50/N 42748

Apaghna (May, born 1 921), daughter of Nanghila (Norman Nunraela), and her cousin Pengughqaq (Ethyl Golo-gergen, 1917-1 943), daughter of Nungunaq.

Savoonga Scenes

141

Angingigalnguk AnnaCologergen, 2006:

I remember tliat old man, Tut-matelek, from Pugughileq. Ibelieve he was a shaman. Heused to do it in the house but I was always scared towatch him. Often tried to run away, never watchedhim doing it. He was always fishing, as I rememberhim; that's why my Dad also loved fishing, like him.He passed away when I was like a teenager. He wasan old man but he wasn't weak. He loved to exercise,he always walked inside the house. )ust walking backand forth, back and forth, and singing 'Hi-ha, hi-ha.'Sometimes witli his drum but more often just walk-ing and singing.

He probably was the oldest man in Savoongawhen he died. He was married three times. He firstmarried to a GambeU lady, her name was Pinishkak(Pinirkak). She was from Ayakitaan's clan (Uwaalit).His second wife was Puughhun from the Qiwaagh-miit clan. That was my Dad's motlier and of mytwo aunties (Akivik and Nateghmii). The tliird wifehe married was Ivaghima of PugughUeghmiit clan,Nancy Walunga's relative. I remember that old ladyvery well; I haven't seen the otl-ier wives.

The woman, who is next to Uma is my Mom,Apeyeka. The lady witli a baby on her shoulders isMaghqaneq, wife of Irving Ifkoluk (IfkaUeq). Nextis Imegyuun, Elsie Kava; and the last lady to the rightis probably Naluwi.

Uqitiek Vera OoviKaneshiro, 2003:

Savoonga Residents:

Since Savoonga village sitson a marshy ground, woodenboardwalks were built to walk onto go almost from house to house and elsewhere.Not all the ground in the village is marshy. There aresome dry grounds.

The old man to the left is Uma or Tumiatelek.He was one of the last Piipjighikghfuiit to ha\ e li\ edat tlie ancestral home of that clan at Pugughileq. Heand liis family lived tliere until the\- fin;ill\- mo\-edto Savoonga after more and mejre families movedthere from GambeU.

Next to Tutmatelek is Apeyeka, wife of Anaghay-aaq, Logan Annogiyuk. The young girl to the rightis their daughter Angingigakiguq (Anna Annogi\aakGologergen). The woman next to her is Naluwi(Jeanette Noongwook), wife of Qagughmii, NathanNoongwook. A boy at the left is Esnighqwaq (Jona-than Annogi}'uk).

Kukulegmii Morris Toolie,Sr., 2003:

The original houses in Savoongawere bmlt in rows along the beach.They were all lumber houses, fam-ily homes, with no insulation. Theywere all lined up and then they put the woodenboard-walks in between later on, since the villagegrounds were marshy and soft in summer

This picture was taken from the high groundsdown to tlie beach. Logan and Uma's house is on theleft; it used to be in tlie second row. Al^eya's house isnext and Tangatu's small house is next to the right,with a section of Pinaaya's house at the right edgeof the picture. Those buildings were in the frontrow closer to the beach. Tangatu's first house wasvery smaU. It was made of leftover lumber fromother people's houses; later Tangatu gave it to WalterWongitQlin.

It is hard to see the face of the woman with achild on her shoulders; but the young woman nextto her may be Imegyuun, Elsie Kava. The lady totlie right may be Ramola Tamlu (Nemelaghhaq); butwe are not sure.

142

FACES WE REMEMBER

72/ (Uncaptioned print) - P 301 65/N 42774

A group of Savoonga residents (left to right): Uma/Tutmateiek (ca. 1 865-1 944), father of Anaghayaaq (LoganAnnogiyuk); Apeyeka (Apeaka, 1 890-1 958), wife of Logan; unidentified woman with a child on her shoulders;Imegyuun (Elsie Kava, 1 91 2-2002), Anna Angingigalnguq, Ramola Tamlu(?), Esnighqwaq (Jonathan Annogiyuk).The leftmost house belongs to Logan and Uma; other houses (from left to right) belong to Akeya, Tangatu, andPinayah.

SAVOONGA SCENES

143

Anaggun Ralph Apatiki, Sr.,2005:

Mr. Barton Raaquq was a manwho experienced many things tolive for. He was a hunter, trapper,fisherman and traveler. He raiseda family He was reindeer herdsman, became ap-prentice. Always was one of the hard-working menfor his family. Owned boat, dog teams, most usualhunting equipment. His sons were artists in ivorycarvings for living.

Angingigalnguq AnnaCologergen, 2006:

Raaquq was from the same Pu-gughHeq clan, as my Dad; but hewas relative to Uziva. His wifewas my Mom's eldest sister, Payana. She was from theNasqaghmiit clan. I learned from her mostiy, used togo there almost every day. I went with her whenevershe was going, like berry-picking or collecting wood.Always followed her, watched her working. My Momand Dad did not teach me much; so, I learned mostiyfrom my Auntie. This is our Yupik way to learn fromyour mother's relatives, from her sisters. It is goodfor our future. My Mom wanted me to go there andto stay with her sister.

Raaquq was a good hunter, also reindeer herderHe always looked after my husband AwUnga, whenhe was young. Like he was an apprentice to Raaquq.They were staying a lot at that reindeer camp calledAyvigteq to the east from Savoonga.

Qigen'gu Gertrude Toolie2006:

The old man and his wife passedaway when I was a littie girl. I don'tremember much of them. Theyoung man, his son, was Alice's ^(Rookok) father I remember him very well; he usedto come to our house to visit my older sister Vera

(QaakaghUeq) when she was sick. He sometime c;uneto us and showed his carxangs; he iilso shared hisradio to my sister Vera, let her use his radio to listenwhat (people were) saving. He had man\- childrenof his own: Alice, Bryan, Lane, Paul, Clyde, L)uisaPungow}d, also Theresa (Pataatiya), and Abigail.Abigail is the youngest one. Used to be a big family.

His wife Ruby raised then all, when Awitaqpassed away; he died Y&cy early. He had a very badTB, he worked very hard. That's how his wife Rubytold us. She died not long ago. May Dad helped hera littie bit to raise those kids, because Ruby was hiscousin. She was Paazak's daughter, they were some-how related to us through our grandmother. Theywere aU of Sanighmekigut clan: Ruby and her sisterBertha Nekevun, also their brotiiers Miklaghhaq andFred Aqtiimigalnguq.

Kesliq Sharon PungowiyiRyckman, 2005:

This is a story my grandmother,NegheUeq, told us when we wereyoung. Our grandfather Pan-gawyi was friends with Raaquq.One evening, after dinner, when our family was go-ing to have tea they found they have no more sugarin the house. It was stormy out, so Pangawyi saidhe would go "borrow" some sugar from Raaquq.He asked for an empty bag and after a deep trancehe stuck his hand in the bag and moved his handaround. After a bit he said that Raaquq was gettingsuspicious; so, he decided to take only a handful ofsugar from Raaquq's bag. The next day Pangawyibought some sugar and brought it to Raaquq's house.They both had a good laugh and yes, Raaquq said hethought he saw his bag of sugar moving.

144

FACES WE REMEMBER

73/ (Uncaptioned negative) - N 42776

Raaquq (Barton Rookok, ca. 1 880-1 944), brother of Uziva, with his family: Payana (Pianna Rookok, 1 880-1 941);Nekgun (Alice Rookok, born 1 928), daughter of Awitaq; Sulughquun (Paul Rookok,1 920-1 939), and Awitaq(Harold Rookok, 1 906-1 947). Mayughtaq, a pile of driftwood that is gathered and put up standing to dry up forwinter, is behind them.

SAVOONCA SCENES

145

Angingigalnguq AnnaGologergen, 2006:

That picture of my family wastaken by someone from theCutter. They asked us to dress inEskimo clotliing for that picture. My father is dressedin his winter reindeer-skin clotliing; my brotlier hashis winter coat; I have my winter parka, but my Dadhas summer boots (laughs). Only my Mom has sum-mer clothing and fancy summer boots.

That parka of mine from the picture is some-where in Fairbanks, at the museum. I would loveto see it again some day. I am wearing winter bootswitli tlie parka. Jonatlian has kid's parka made ofrabbit skins. Those rabbit skins were very special tous. We usually got the rabbit skins from tlie cuttersand other small boats. We don't have the rabbits onthe island; so, they brought rabbit skins from Nome,from the mainland. We remember that man fromNome who used to brins; rabbit skins to us. He was aWhite Man; we called him Master Rinken. We tradedskins with him for walrus carving and other stuff

My parka is made by the Inupiaq people in dieirstyle. They once stayed in our camp Amaghwaaq,Aayiiq, Uumaaq. Maayaq, Amaghwaq's wife, didthat trirnrning on my parka. The hood is made ofwolverine skin, a ver)^ good skin. I felt very warm intliat parka in winter.

Uqitiek Vera OoviKaneshiro, 2003:

Anaghayaaq (Logan Annogiyuk)and his family: wife ApeyekaPoUy, daughter Angingigalnguq(Anna Gologergen), and son Es-nighqwaq (Jonathan Annogi}'uk). Anaghayaaq wasone of the first Native reindeer herders to be trainedby the Laplanders in the early years. Reindeer herdingwas then new on St. Lawrence Island. Anaghayaaqbecame well trained in herding reindeer and (main-

tiiining) proper paperwork, when selling. /\n;xgha\'aaqgrew up in Pugughileq, die ancestnil hc^me. She isalso mother of Bobbie Kaava, Jeannette NaluudNoongwook and Ikanuq, Laura Pungo\\i\i.

Angingigalnguq and her younger brother Es-nighqwaq practically grew up at the south side ofthe island, at the fish camp. She married Tim Golo-gergen (Awliinga). For the first ten years they livedin Savoonga, then moved to Nome. Their childrengrew up in Nome. Angingigalnguq supported herhusband Awliinga while he was active in the ArmyNational Guards. Afi:er that she supported him whenhe started his missionary work.

Esnighqwaq married Akilghumii, daughter ofFred Okoomealingok (Aqumigalnguq). He followedliis father's footsteps and got involved in herdingreindeer, when the next generation took over fromthe original herders. Esnighqwaq was also busywitli die Army National Guards until retirement.Esneghqwaq has not really slowed down, so he isone of the lead Yupik singers and he is keeping thefamily songs alive.

Yaavgaghsiq Denny Akeya, 2005:

Logan Annogiyiak (Anaghayaaq) lived a wonderfullong Hfe. He would help anyone who needed helpand at anytime. He did a lot of carving to sell to thestore to provide heating fijel and groceries for thekids. Everyday I would see liim carr}ing a metal five-gallon container filled with heating fuel towards hishome. Him and his family live above Bobby Kavain a two-story house. Sometime he would rest abouthalf way home and that is when us young boys wouldhelp liim. He would be very grateful towards us andthank us. Then he would talk to us to keep out oftrouble and tell us to listen to our parents. Or tell usto help anybody at anytime.

146

FACES WE REMEMBER

74/ (Uncaptioned negative) - N 42761 and N 42762

Anaghayaaq (Logan Annogiyuk, 1 888-1 969) and his family. Left to right: Esnighqwaq Gonathan Annogiyuk,born 1 925), Angingigalnguq (Anna Annogiyuk, born 1 921), and Apeyeka (wife of Logan, born 1 890), all wearingreindeer skin parkas.

SAVOONCA SCENES

147

Kesliq Sharon Pungowiyi,2005:

This is Smitli Imingan's family.He was married to a womanfrom my mother's famil)' and Iremember him coirdng to ourhouse for dinner many times. Also my mother usedto have me take over food for liim (awalic[) and hewas so kind to give me gum or candy when therewas none in the village. He was a great storytellerand I remember one Rinny experience he Hked totell about. While li\dng at Pugughileq he said he gottired of dragging meat up the bluff and decided hewould do something different. He tied a rope to asled and die other end around liis waist and told liiswite to get on the sled and pushed her down. Theplan was that after Akivik reached die bottom shewould fill the sled witii meat and he would haul it upthe slope. Well it didn't work out as planned. Therope was too short and Akivik slid down too fast andImingan was yanked and came flying down the steepbluff Fortunately he wasn't hurt, it being wintertime,and he and liis udfe lay there in the snow laughingso hard they had a hard time breathing. He was anexcellent storyteller and told stories from Ungaziqin Siberia that his family came from man)' years ago.But unfortunately I do not remember much.

Anaggun Ralph Apatiki, Sr.,2005:

Smith Imingan was a well knownman in my growing years. He wasmost chosen man as handy and "^^Jfi^'always responded when asked forhelp. One of the beloved men as a cousin by myuncles. As seen in tliis photo, he raised many chil-dren. He was a fisherman, hunter, and a trapper.

He loveti camping. Good long time ago stor\'Tellcr.He loved Eskimo singing, alsc) 1( )\ ed t( > sing churchsongs. He was a man to be remembered.

Ayuqi Ora Cologergen,2003:

I don't know the Immingan's9 ''/I'l'^i farmlv \'er\' well. I don't ha\'e

much information on diem,from my early years in GambeU. I've heard that Smithhelped Logan Annogijiak a lot with ever^'da}^ chores.Annogiyuk was married to Smith's sister. Smith wasa poor man, but Annogijaik had plent}' So, it workedout tor both men.

Yaavgaghsiq Denny Akeya, 2005:

Smitli Imingan known as Imingan, had pure whitehair on his head in my early time. He loved to tellstories of all kinds. He would talk about reindeerherding, sea hunting and other kinds of hunting.After summer storms I would often see him goingbeach combing for different types of underwaterplants that were washed ashore. He would carr)' hisoversized backpack across his shoulders. He lovedkids and different people.

His son Estugruuk, Lewis Imingan, is also shownon tills picture as a young boy. I remember him as agrown-up man. He was a very strong man but yet avet)r gentie one. He would be puUing home in coldwinter months one or two spotted seals to feed hisfamily. Winter months were long and very cold, butyet families work together. Lewis loved his familyand took good care of tiiem.

148

FACES WE REMEMBER

75/ (Uncaptioned negative) - N 42775

Imingan (Smith Imingun, 1 891-1 967) and his family. Left to right: Tagneghli (Elsie Peluwok, 1910-1 948);Pangaawen (Bernice Pangawin, born 1911); Estugruuk (Lewis Imingun, born 1915); Pekuutaq (Myrtle Imingun,born 1921); Qaaqwaaq (Leslie Imingun, 1927-1963); Akivik (Akeyik, wife of Smith, 1890-1936); Ayuya (1925-1 935).

SAVOONGA SCENES

149

Ayuqi Ora Gologergen,2003:

Nora Pungowiyi, wife ofDrummond Pungowiyi(Pangaw^a). She is cookingoutside. We often cooked

outdoors; it's the best tasting food when coolvcdoutdoors.

The other woman is probably May Isingeekuk,wife of Theodore Isjngeekuk (TsingLkaq). She wasa sister of Kulowiyi and IsJ^oiklook.

May was a hard worker, never lazy. She took careof her children and her brotlier-in-law's children.The combined children were many and using justone cook pot, she managed to feed everyone andcare for diem from morning to night. May nevercomplained about anything.

May's sister was Dinah Echak in GambeU.

The women are cooking inside a gasoUne barrel,with its one side cut off; it can be thus made into amakeshift stove.

from collapsing. linalK' at die age oi 61 she askedto come home to die, I was 17 dien.

She was a ver)- kind person ;ind w'as like a mcjtherto her daughter-in-law (our mother), Kargi. W hena group of women from our clan would go out topick greens and roots, Jones (Uwetelen), Thalia (Sin-gawen) and I would go along and she would makesure we didn't wander far from them. She was alsoa throat-singer.

One ritual I learned from her and reaU}- like wasthe burning of bell heather to cleanse the spacearound us, sort of like the way Native Americansfrom die states use sage. I also remember she wasvery careful to burn our fingernail and hair clip-pings so the uyviineq would not get them and do usharm. She told me of the "trips" our grandfather,Pangaw}i used to take after ingesting the mushroom,fly algaric. These were very sacred rituals and hewould tell her not to let anyone bother him whilehe was laying diere.

Kesliq Sharon PungowiyiRyckman, 2005:

Our grandmother, Neghelleq,was Pangaw)i's second wife. Shewas the daughter of Mayukaqand TaHqnaq, and Adolph (Si-ivaghliaq) Sevouhok was her adopted brother Shewas so devoted to liim and took care of his familyalong with ours. She had four children, Ataata (ourfather), Ilagaasima (Donald, who grew up with Pina-ya), Yangi, mother to Holly (Asaapak) Kingeekuk,and a daughter who died at childbirth. NeghelleqHked to tell us Aesop-type stories for children. Afterdie tuberculosis epidemic hit the village she was sentto Mt. Edgecumbe and spend many years there. Iused to go visit her while going to school there.They had to take one lung out and she told me thatthey put ping-pong balls in there to keep her chest

Qigen'gu Gertrude Toolie2006:

We do not recognize this photoidentified as "Neghelleq and Agh-haaya." When we talked withEstelle Oozevaseuk last year, we >all agreed that "Neghelleq" on this photo is prob-ably SivugUeglihii from GambeU, mother of AndersApassingok. "Aghhaaya" on the photo is probablyKuldyanga, younger sister of Avrugaq (MiriamKulowiyi). Kukiyanga was raised by our grandfatherAtaaqa, when she lost her mother Kukiyanga lostan eye due to an accident with a kerosene lantern.

Also, the photo must have been taken in Gam-beU, not in Savoonga. Our mother Aghhaaya wastoo busy raising us and had Utde time to travel toGambeU; so, this is one reason why we beUeve thephoto is misidentified.

FACES WE REMEMBER

76/ (Uncaptioned negative) - N 42786

Neghelleq (Nora Pungowiyi, wife of Hugh Pungowiyi, born ca. 1 900) and Aghhaaya (May Kingeekuk, wife ofTheodore Kingeekuk), carrying a baby.

SAVOONCA SCENES

151

Kesliq Sharon PungowiyiRyckman, 2004:

Much has been told ot the gooddeeds this couple did h>r thepeople of the island. Legraaghaqwas the daughter of Pangaw\dand Yangi (sister of Kalaw)i and Aghhaaya) andhalf-sister to my father, Ataata (Clarence Pungow-i^^). She had a sister, Ameneki, who married Qasekiand was mother to Ma}aikaq (Nancy) and Maa)'u(Gideon); they did not have cliildren. Being ourpaternal aunt, Legraaghaq went out of her way tomake sure we sewed and cooked well. She was anexcellent seamstress and cook.

While we live in Savoonga I remember ouraunts, Legraaghaq, Ratwhenga, Naangighaq, andAghnanaghhaq, also Yaari being at our house alot. Several families moved to Northeast Cape andwe were lucky that Uncle Jimmie and Aunt Mabelmoved too and Hved near us. She kept us well fedand taught us the old way of life. TuHi was a greattrapper and trained our father well. Even after wemoved to Nome tliey would come and visit us. Shewas a devoted sister to our fatlier.

Qigen'gu Gertrude Toolie,2006:

Mabel was our Mom's sister'sdaughter. She was the daughter ofPangawyi and Yangi; but she wasraised by Pinaaya, when her Mom >.died. I remember her as a young woman; she wasvery active, she often took care of us.

They used to live mostly in a camp at NortheastCape, when Tulii was working for the Air Force.He spent most of his wintertime there trapping forfoxes. My husband told me some stories about howthey used to live for many months with two othermen and their families from GambeU, Pusaa and Qil-leghquun. They all used to share dieir food together,spending their time by themselves. They normally

go there from Savoonga In' dog-team; Mabel andkids were at that cimp too. Sometime the\' moxedto the camp about tliis season (in September) byskin-boat; or thev mav go later with dog-team. M\-husband tf)ld me that the\' often slept on the sled ontlieir way to the camp, even in winter. Just put a littletent over tliem and slept on the sled: all of them,parents and kids togetlier in a small tent, when the}'traveled with their dog-team.

There w^as also anotlier camp used b\' Nick Won-gitillln and my fatlier on tlieir wa}' to tlie NortheastCape. Those men from GambeU used to stop byat Nick's camp or at Tulii's camp, and tliey usuallybought some charges from tliem. The\' later paidthem back on their way home when they got somefox skins by trapping.

The kid on Mabel's shoulder is, probably, Kath-erine (Toolie); she was die oldest. I heard from myhusband that there was also a boy between Kather-ine and liim; maybe, that's this boy. Looks like he isdressed like a boy in that picture.

jimmie started singing (with Sa\^oonga danceteam) when he was akead)' an old man. The)' in\itedhim to school to teach \ upik dancing and singing.1 remember tlie\' pmd him \vitli some coal for heat-ing his house in winter. He first w^ent to Fairbanksto teach \upik dances and Mabel went with himto teach Eskimo sewing. They were already likeelderly people. Before Fairbanks, tl"ie\ also Hved inAnchorage for a while. When the Air Force closedthat base at the Northeast Cape, tliey hired Jimmieto come to yVnchorage and to work for tliem. Thatwas many years after he was in reindeer herding. Iheard he started as an apprentice to Pinaaya, whenhe was twelve years old.

He was a very friendly man, particularly wdthkids; tlierefore, kids always loved him. He was a manwith a big heart, always energetic. I remember, hewas already old, but he wanted to keep up witli histeaching at school. He loved those kids.

FACES WE REMEMBER

77/ (Uncaptioned negative) - N 42754

Tulii (Jimmie Toolie, 1 904-2002) and his wife Legraaghaq (Mabel Toolie, 1 91 2-2004), carrying a baby, posingwith Dr. Leuman Waugh.

SAVOONCA SCENES

Ayuqi Ora Cologergen,2003:

This is Camp Kangii, notSavoonga. The liouse hasmeat-drying rack on top.You can see reindeer meat and skins in the processof dr}Tng.

I don't know much about this family for theymostly lived at Kangii. They would travel to Gambellfor season hunting and boating, and that would bethe only time we saw diem. They lived at Kangii formost of tlie year.

Sisters Apaghna and Pengughqaq are wearingreindeer skin clothing. Their oldest sister was FloraElqiilaq Imergan; she lived here. Apaghna and Pen-gughaq grew up witli their aunt. /\U tliree womenof the Nemaayaq-Nungunaq family were ver)' goodEskimo dancers.

Anaggun Ralph Apatiki, Sr.,2005:

Photo shows the early settlementarea wliich reindeer herders chooseto be good for permanent resi-dence for their families. Also, goodgrazing fields for the reindeer (back then under thetitle of Tleindeer Commercial Company'). Goodhunting place for sea animal and lots of birds. Photois about making log cabins the old style that wereshaped by splitting driftwood and caulking aroundwith mud and grass. Now it's the city of Savoonga.Note two young women demonstrate their flor cloth-ing. It's made from tanned reindeer hides; bootsfrom sealskins with polar bear skin tiimming.

Qigen'gu Gertrude Toolie,2006:

I don't remember that man. Nun- ■gunaq; he passed awa\' beforem\' time. His wife was Qu\'alaaq(Cora); I believe she was somehowrelated to Kaawhtaan, to his clan. My Dad told usthat she was our cousin through our Grandma, likesecond cousin, maybe. I remember a little bit of her,because sometime she used to come to our houseand sleep with us. She was later married to a muchyounger man. I don't know that family very weU,because they used to live in Kangii. Their old manNemaayaq already passed away; the only other manI remember from that famil}' was NanghHa. Onlythe ladies I remember: Apaghna, Pengughqaq, andElqiilaq (Flora Imergan).

Apaghna was the older sister of Pengughqaq.Her children were also called Nungunaq and Quy-alaaq, like her parents. Apaghna married Quwaaren,Simon Tatoowi from Gambell, and soon after shemoved to California witli her family She was anexcellent skin sewer, ver}' good at housekeeping, andat preparing and storing subsistence food. She livedin California for many years.

Pengughqaq was married to Nguungaya, EdwardGologergen. She often went to Camp Tapghapagaqwith her husband and their children as we weregrowing up. Pengughqaq's father was the brotherof Nanghila, husband of Angiquun and the familywas from the Kangighmii clan. Pengughqaq was thefirst wife of Nguungaya and the mother of Enlek,Nunagmii, Ma)aighaghmii, IggeUeq, and Nunagh-haq. He married another woman when she died.

154

FACES WE REMEMBER

78/ (Uncaptioned negative) - N 42788

Vernon Nungunaq's house at Kangii (Cape Collier). Two sailors from the Northland pose with the members ofNungunaq's family. The shorter girl to the left is unidentified. The second girl from left is Pengughqaq (EthylGologergen, 1917-1 943), daughter of Nungunaq. The third girl, dressed in winter fur clothing, is her cousinApaghna (May, born 1 921), daughter of Nanghila (Norman Nunraela). The woman in the middle is most prob-ably Quyalaaq, Cora Kayallak, wife of Vernon Nungunaq. The boy next to her, with a puppy, is Buster Nungunaq(1 922-1 938), son of Nungunaq.

SAVOONCA SCENES

79/ (Uncaptioned print) - P 301 14/N 42693

A group of Savoonga residents on board the U.S.C.G Northland: Natilu (Myra Seppilu, daughter of Pinaaya, born1915), Taghneghli (Elsie Peloowok, daughter of Smith Imingan, born 1910), Aghnaanaghhaq (Daisy Kiyuklook,daughter of Kaneghteghyaq, born 1915); unidentified person from the Northland medical team (?); Tangatu(father of Jimmie Tooli and Lucille Qaanaq, born ca. 1 880), Qaghiiq (Hazel Wongitillin, daughter of Wangqetelen,wife of Adolph Siivaghhaq, born 191 1).

5

On the Deck of the

-

U.S. Cutter Northland

1 57

Akulmii Grace Kuluk-hon Slwooko, 2004:

Maligutkaq (ChaunccyMaligutkak) with his wifeNapaaq Florence are pic-tured here on die deck of die Coast Guard CutterNo)-thl(Vid. They got on the ship, lil<;e many odiersto visit there and they just enjoy walking around onboard. Sometimes the sHp captains become goodfriends to some people in the village, exchanging giftsand talking to each other. We all loved to visit theseboats when they arrived in summer.

Napaaq (Florence Maligutkaq) with her hus-band Chauncey are having good time on diat boat.Napaaq has her summer clothes on; she is standingwith her fur-trimmed hood on. Her mukluks aremade for summer time. They are featured in diatsame clothing on some other photographs in thebook. Maybe, they were all taken on the same daywhen fhey visited the ship.

Anaggun Ralph Apatiki, Sr.,2005:

Mr. and Mrs. Chauncey Maligutkak *"*are shown here on the deck of theUnited States Coast Guard CutterNorthland. Gne of the early Coast *" ' -^-i»■Guard boats that came to the island was namedRevenue Cutter "Bear." Odier Coast Guard CutterI saw was named "Northland." Those cutters cameto the island every year, usually in July, to help peopleof St. Lawrence Island about their health.

Mrs. Maligutkak was an artist. Her work was verygood by her own. Most of the time she did her artworks, even sold them to traders or buyers. Wlien Iwas a member to the GambeU IRA Council, she do-nated one of her drawings to the people of Gambellto sell for fifteen hundred dollars ($1500). That wasone of the highest donations for betterment given toour community. She was a qitiet woman and she did

her chore work at h( )me. 1 \\'cr\ summer she j( )inedodier women to die hills to gather w illows greens,berries tor tood. Her husband stored tor winterfood. She loved going to die church and joinedour vUlage church choir. She is one of the GiunbeUwomen from m\ earl\' vears to be remembered.

Kepelgu Willis Walunga,2007:

This was the man that was alwayswilling to help anyone in need ofhelp. In winter mosdy after snow-storm we often saw him shovelingsnow in row of home doorway. He did that mosti)^to elders' homes or to someone who needed help.He was hand man of the GambeU village.

His elder brothers were Adam Yaghaq and Lin-coln Pelaasi. I hunted with them in the spring whal-ing and walrus hunt from my teen years until afterI got married and had my own family. Adam wasa boat captain and after he died, Pelaasi took over.They were ver)- good and honest people, especiallyIJncoln Pelaasi.

FACES WE REMEMBER

80/ "Chauncey & Florence" - P 301 36/N 42722

Maligutkaq (Chauncey Maligutkak) and his wife Napaaq (Florence Napak Maligutkak).

ON THE DECK OF THE NORTHLAND

Anaggun Ralph Apatiki, Sr.,2005:

I remember tliat man Ataayaghhaqfrom m\' ^'ounger ye;irs. As a liuntcrhe had a dog team, like any otherperson on the island. He boughta wooden whaling boat from commercial whalers,and also a skin-boat for hunting walruses and othersea animals. He stored his catch for his family andhis dogs, most likely as other people did. He alsowent to his camp to trap white foxes witli his family.Those times trapping foxes was one of tlie ways toearn good living.

He became an Eskimo dentist, as I remember it.I think he had been a helper for those dentists whoused to come to the island with tlie Coast Guardboats every summer to help people, fixing or pull-ing bad teeth. So Jimmie Otiyohok (Ataayaghhaq)learned from those doctors on the boat and he evenoperated small wounds on the skin and other injuries.Otiyohok helped people with bad teetln many times.He died from old age; he is one of tlie men of myearly years to be remembered.

Penaapak EstelleOozevaseuk, 2004:

We had nothing on this is-land until tlie Coast Guardcame over. At that time, thedentist and the doctor hadwork a lot on the people. I think we just had a verysmall school with Dr. Campbell and otiier teachersafter him. My motiier and grandfather could read alittie too, only a few simple words, he (the teacher)read them, only tiie ones he knows, he points at themand say "look." So, we just learned it. Ataayaglihaqalso learned how to be like a doctor. I watched himdoing tooth-work on people, pulling out their teeth.I remember watching him working once when I

was just a littie girl. One boat had been w indblowntrom the other side (from Siberia) and w e found iton the S(judi side of Gambell. y\nd tiie men wereso trozen. Some oi them hatl no hoods on theirparl-cas you know, tiiose Sibenans have no htjods.That was a long time ago. But Gambell peoplehelped them because they came from Qiwaaghmii(Qiwaaq on the Siberian side).

That man Ataayaghhaq was so helpfiil to even-one; he tried to save everybod)'. I know that 1 wasonly three (}'ears old) (jr not even diree when theybrought that one man In )m Qiwaa with badl)' frozenfeet. I put m)' arms around liis legs and watched himhow he worked on liis frozen feet. Waah, they wereso frozen. But I was so curious, so I watched him.When he cut liis boots and unbound the bandages,down dropped the bone. That was so scary. Then hedid this work on that man whom we found on thesouthern side (of Gambell). Nobody helped liim.When he was done, he scraped it until it was clean,and then he washed it a littie. I don't know wherehe got those clean gauzes and bandages, and he hadsome oinmient too. Some kind. I was just a littie girl;so, I just watched him doing that. I have seen it a lotof that (medical) stuff later when I worked in theemergency room. We had only a few nurses here onthe island for many years, no doctors.

Akulmii Grace Kuluk-hon Slwooko, 2004:

This is Ataayaghhac] (Jim-mie Otiyohok) and liis wifeIsabel on the ship, enjoying itwith the captain and the sailors, their friends. Isabelhad her nice summer clothing on. She has newlymade mukluks (skin boots) on and a nice snow shirtfor dress up.

160

FACES WE REMEMBER

81/ (Uncaptioned negative) - N 42757

Ataayaghhaq (Jimmie Otiyohok) and his wife Ukaamangan (Isabel Okwomangen).

ON THE DECK OF THE NORTHLAND

161

Anaggun Ralph Apatiki, Sr.,2005:

People of Gambell boarding the ''1Coast Guard Cutter off St. Law-rence Island. Just touring. NoticeYupik people wearing waterproofboots. Skipper of tlie ship with earh' captain Cap-tain Wade Apaata posing for picture. The captainand crewmen called him "Boss." AiTierican flag is

Penaapak EstelleOozevaseuk, 2004:

Apaata loved to work withIqmaluwa. Those two menused to carve a lot togetherI don't know why. They weregood elders during my early years. Grace (Akuknii)and I grew up togetlier. We watched them manytimes as tliey carved; Iqmaluwa was the grandfatherto her too. Apaata had no small cMdren in his house;he had three daughters and they're all married by thattime. He never bought any candy bar; I've neverseen any candy in his house, because I was tiierealmost every day.

AkuLndi and I often watched tiiem doing thoselong pipes; we called them "peace pipes," the longones. He (Apaata) was always making something.He had colored inls all kinds of colored things, andhe loved to decorate (liis pieces) with color The onestinat Grace and I liked, they used to heat it; they putthe lead on fire (and melted it). The good tiling isthat when it drops down, and it falls, it looks like Uttieromp things. They looked very much like silver. Wetried to pick them up to use it; they always said to us.Watch up! Don't burn your fingers. We used thoseHttie drippings, from what Iqmaluwa was melting onhis fire, for toys that littie girls had...

He (Iqmaluwa) had a big candle, a really heavy

one, really sh( )rt tiiough, about diis big. Sometimeshe helped with die bn )ken pieces or witli die )se littiedents on tiie pipes tiiat Apaata made. /\paata didmost of the carving and Iqm^iluwa did the melting. Ithink Apaata always gave him some mone}' to openand to earn something. They were like brothers; theywere always that way.

Apaata loved to go on the boat to trade some-thing. Iqmaluwa would never do that, I think becausehe really got scared ver^' easily. Bertha Ungalaq(Nekevun) and Ruby Raaquq (Nuughnaq) wereIqmaluwa's nieces. Tliey were Paazak's daughters butthey treated Iqmaluwa like their father. Those twoladies were very much like him, very shy and quiet.

Apaata had three daughters and they all married.One of them had died. Peter Aghnilu married herbut she died. Another daughter was Sarah (Agh-naamkami); she married Fred Angi. She has beensewing all the time. She was v&cy good. She wasthe one who taught me to sew, because m)' motheralways said, "I have nc^ time to do that." So we wentto my relative, we always call her Aunt\' Sara. Shewas, I tiiink, die youngest of his daughters. Onceshe told me they had a brother too, but he died as asmall boy when asleep.

Kukulegmii Morris Toolie,Sr., 2003:

Apaata on board of the CoastGuard boat carrying his specialbox, most probably filled with hisivory carvings. My grandfatherTangatu also had the same box when he was go-ing aboard to trade his ivory carvings. It is calledsakigaawaq.

Apaata used to carve a lot and he traded his carv-ings for candy bars, tobacco, also for money

162

FACES WE REMEMBER

82/ "St. Lawrence Is." "Apata" - P 301 69/N 42781

St. Lawrence Islanders on the deck of the U.S. Cutter Northland. Left to right: Sunaaghruk (Moses Soonagurook),Northland sailor, Joe Amaghok, and Apaata (Apatu).

ON THE DECK OF THE NORTHLAND

163

Anaggun Ralph Apatiki, Sr.,2004:

GambelJ men aboard die Re\'cnueCutter A'6i//M/Wwhen she came toSt. Lawrence Island. The\' t( )uredaround that sliip and sometimesthey traded ivory carving or just wanted to see theirfriends. Those Coast Guard boats used to comeevery summer; the first one I remember was "Bear,"before "Nortliland." On tliis photo, are Mr. MosesSoonagrook and Mr. Booshu (Pusaa). Moses iswearing a hea\i,' jacket witli a sailor's cap perhapstraded from sliip. He also has waterproof seal-skinboots for spring hunting or summer hunting andfishing. Booshu is wearing home made parka withkhaki overcoat; liis boots are short, tliose are every-day boots for walking.

Moses was one of tlie strongest men in Gambellin my early years, and Booshu was a very good hunterand trapper, also whaler.

Akulmii Grace KulukhonSlwooko, 2004:

Pusaa and Sunaaghruk areenjoying the time on theCoast Guard Cutter Nortb-hvid. Our men Kke Pusaa and Sunaaghruk, tliey werehard-working men. They have studied tlie ways to getout on the ice to hunt seals, walrus and whales. Sotliis time tliey were just enjo}'ing tlie tin^ie and, maybe,

thc\ have bn^ught tlieir carvings tor trade, too.

Penaapak EstelleOozevaseuk, 2004:

I remember die old man. Wealways called him 'grandpa.'I have helped him in his oldyear; on his last days I waswith hini all die time.

He was a good whaler in his younger years.But he was too superstitious. 1 know my grandpa(Llwetelen) was the one who alwa}'S called him todevise ever^'diing because he was the oldest in thattribe of ours. Ungazighmiit have told me that ourname, Aymaramket, comes from their side (fromSiberia); they call it up there 'Aymaramka.' This islike a QuiUeq word (Chukchi). Because it's so bigthat tribe. I diink they are made up of small tribesand diey make a people, and our tribe is next to it,SanioJmielngnt. From Siberian order people.

My grandmother Wiya always told me thatPusaa's fadier was die best one as a whaler. With hissons: Pusaa, Kunuka, Ataayaghhaq, Aghnilu, Tatuwiwas next, he married and moved away.

Wiya told me diat he used to have an old littiewooden box for his stuff and other things he keptin diere.

164

FACES WE REMEMBER

ON THE DECK OF THE NORTHLAND

165

Anaggun Ralph Apatiki, Sr.,2004:

People of St. Lawrence Islandboardinu; the Coast Guard Cut-ter off Gambell. Just touring theboat, when it arrived. Notice thatall Yupik people are wearing Eskimo waterproofsealskin boots.

On the photo, there is Mr. Pusaa and his eldest sonErnest posing for picture, aboard Cutter Northlandoff Gambell, St. Lawrence Island. Notice part of thesail boom shown. Those Gambell people aboard theship are making friends or just trading. They prob-abh' came to civilize with tlie white sailors on board.Most Yupik people on that photo are wearing givenor trade jackets and caps.

Penaapak EstelleOozevaseuk, 2004:

Those men on die boat arePusaa and A}uwighsaan, liiseldest son. They are visiting.That old man Pusaa diedmany years ago. He tried to keep what he had beentaught by his fathers. He also trained liis eldest son,Ayuwighsaan, to be his striker. He taught us every-thing, like he never let us, kids, eat that soot from theseal-oil lamp, because we may be sick. Because hehad been praying, he told us. Just like being poisoned.

He was really strict with his family. The youngerones, they had much respect to his words, they fol-lowed what he was saying right from the start.

Ayuwighsaan married Aghnanghiighaq,Wamquun's and Apatikis younger sister. She had

lots of babies that same x'car and after tliat, e\'enthough I don't know what happened t( > them. The\-had a big house, Pusaa and his famih'; it was madeol lumber. It was a big famih': Pusaa and his wife,widi three grown-up sons and their wives. So manyfamilies living together in one big house! And babieswere just d\ing at that place at the same time. I don'tknow what's happened there.

Pusaa first married a woman from Gambell. Shewas a sister to David Sipela, old man Sipela. Thatold man Sipela was my grandfather's cousin. So, hemarried one of them (from the Sipela family) andgot all sons except for one girl, Isikwha. She wasjust one sister to so many bo)'s.

Then that woman died, Pusaa's (first) wife. Hewas always going to Siberia. He brought in anotherwoman Atenga (Etenga) from there. She was nice,I liked her.

A}a:wighsaan was married to Aghnanghiighaqand later he married another woman, Ethel Riighnak,Anengayuu's daughter. He died before Riighnak; hewas a young man—he died even before his fatherpassed.

Akulmii Grace Kuluk-hon Slwooko, 2004:

Pusaa, his eldest son A)\i-wighsaan, and more menfrom Gambell were on theNotfhhndhemgwith the sailors, talking and motion-ing to each other. Our men are probably helping themedical party to go aboard.

166

FACES WE REMEMBER

^

84/ "luwikson & Booshu"'- P 301 66/N 42778

Pusaa and his son Ayuwighsaan (Ernest Booshu, born 1 907) aboard the Northland.

ON THE DECK OF THE NORTHLAND

167

Qigen'gu Gertrude Toolie,2006:

Pinaaya was a wcll-knc )wn reindeer K i'herder who had a good heart, '^^^x^loved to tease children. He was ■ \a wonderful stonteller. He loved •^iffef -*'-■telling and sharing his stories about his hunting ex-periences with other elders who often stopped by infront of his house. Pinaaya loved Esldmo singingand ciancing, and often held dances at his house.He married twice: Inegha^oiu was liis first wife andPangaawen was his second wife who bore liim a sonnamed NanevgaghUak.

Pinaaya was tlie cousin of Yaari, Kesliq, Qa-aUnaq, and Ij^graaghaq. As a reindeer herder, hewas in partoersliip with Veghtekaq, Uqengeliighaq,Wangqetelen, and Pangawyi. Pinaaya and his familymoved back and forth from their herding camp toSavoonga especially when a new school was openedin Savoonga.

Pinaaya had very dark hair witli litde or no gray.He was well known for taking care of and raisingmany children like Legraghaq (my mother-in-law),Aghnanaghhaq, Uagasima, Palaghtaq, Wayne, andApaki. Pinaa\'a liked ha\dng many children aroundand often visited our house where he would teachus string games.

Both Natilu and QaUyuuq were two of the manychildren raised by Pinaaya. QaHyuuq was a very closefriend to our eldest sister Qaaka. I don't rememberher well; she was much older than me. She and mysister Vera (QaakaghUeq) were Ycxy close, they usedto stay together and play out with other girls aroundour house. I have some old pictures of diem asyoung girls. QaJi}aiuq died young of TB; she nevergot married.

The other sister, Natilu, lived until her old years.She passed away recentiy; she lived with her familyall her life in Savoonga. She was a very pretty lady,cleaned her house a lot, all the time.

She was married to Jacob SeppHu, had a big fam-

il\'. I kn(AV her trom m\ \ ()ung \ ears, because I usedto go over to their house widi ni\ older sister N'erato bake our bread in their stove. M\' Mom madethe bread and we took it to their place to bake it intiieir oven. Natilu always let us stay and watch tliebread baking; I was a litde girl back then, 1 lo\'ed togo to their place.

People loved to come up to the Coast Guardboat when the ship arrived to the island in thesummertime. They tried to sell their carvings to thecrew; the}' just enjo}'ed visiting the ship. They alwaysdressed in their nice clodiing, like these girls in thepicture. They didn't bu\' much from tlie Coast Guardship, maybe, some chocolate bars and cookies forchildren. I have heard that Tangatu, my husband'sgrandfather, always went to the ship to trade hisivories. He was a good carver; he brought chocolatebars to his grandchildren from the boat. That's myhusband's story

Then there were also smaller trading boats thatbought fox skins, baleen, also ivories from ourpeople. The}' traded some goods from the mainlandto us, Hke rabbit skins for kids' parkas and for collartrimming. The girls in the picture have their parkastrimming made of dog sldn; but for younger kidsthey often used softer rabbit skins for trimming forlight summer parkas.

Uwhaawen Angela Larson, 2006:

I heard that once they took a few Eskimo couplesfrom Savoonga and married them on a ship. Thosepeople were Jimmie and Mabel Toolie, Tagneghliiand Piluguk, also Ratwhenga and Fred Aqumigaln-guq. They were all married together on one day. AndI heard that Piluguk and Tagneghlii decided to splitright away, because they did not agree on something.So, they got divorced before they hit the land on theirway back from the sliip. But then they remarriedagain later. I have an old picture of Natilu and oursister Vera watching diem being married on the ship.

168

FACES WE REMEMBER

85/ "Gambell. St. Lawrence Is. No. Bering Sea" "Peniu, Kaleyok & Nateelo" - P 301 28/N 4271 4

Pinaaya's family, left to right: Pinaaya (Amos Peniu, ca. 1 880-1 973), Qaliyuuq (Jean, born 1 921), and Natilu(Myra Seppilu, born 1 91 5).

ON THE DECK OF THE NORTHLAND

169

Ayuqi Ora Gologergen,2003:

My hitlicr lirgii, my brotli-er Clarence, Miinglu, andanother boy, StanislausAmaghwaaq are visiting the ship.

My father lirgu was a tall man. His only son wasClarence, Miinglu; he also grew up as a tall lad. Wehad two other sisters who were elder than Miinglu.They died in infancy; and 1 was the youngest one.

Stanislaus Amaghwaaq was the son of JoeAmaghwaaq from Nome (actv;ally, from LitdeDiomede). He came witli his family to Gambell,intending to do some fisliing; but they ended upmosdy trapping foxes. They stayed on tlie island forfive years. They all lived in our house which alreadyhad three other families lodged. There were threeInupiaq families staying with us: two lived in ourwinter house, and one more stayed in our summerhouse. Altogether, tliere were four Inupiaq familiesliving in Gambell at that time; they all arrived witha boat from Nome.

Maria Amarok Dexter (Isma),2005:

Stanley Amarok, also called Stan-islaus, son of joe Amarok (Aniaa-ruq), is featured here as a youngboy, together with Samuel lirguand his son Miinglu. He was my late father; he passedaway in the early 1980s. Probably, lirgu took my Dadwith him onto the boat or, maybe, it was my GrandpaAmarok, as he is also shown on anotlier picture ofthe same boat, with other Gambell men.

My Dad was born around 1920 at die place calledIpuachak, across from Golovin. Tliis was his FatherJoe's site, where he used to put his net for belugawhales. Dad told me that he was about 10 years old

when m\' Grandpa /Vmarok and his tamih' moN ed toGambell. He told me that the\- had li\'cd in Gambellfor a few years and that thc\' returned to Nome afterthat. Thc\' lix'cd there; /Vmarok and Maxak passedaway many years ago.

My Dad married m)' mother Agnes and spentmost of his life with her in the small village of Gol-ovin. My Mother is 83 years old now and she doesn'tget around very much. She put a lot of work intoraising seven children with the help of my Dad. Shestill thinks of my Dad and remembers aJl the timesshe had spent witli Mm. He was a good provider forour family. He was also a ver}^ caring man. I am thethird daughter of Stanley Amarok and Agnes; myolder sister Carol Oliver lives in vVnchorage.

My Dad had wanted many times to take my Momto Gambell to show his old places; but he was neverable to make it out to the Island because of the highcost to fly there. I was able to go out to Gambellmyself a couple years ago to work at the GambellClinic as a Health Aide. I did it for my Dad. A lotof the elders tliere remembered liim and also myGrandpa Joe Amarok. In fact, some Gambell peoplesaid to me that my Grandpa's summer camp housewas stiU standing at his old hunting site.

Anaggun Ralph Apatiki, Sr.,2005:

Not much to explain here. Samuel(lifgu) and his son Clarence takenat Revenue Cutter ship. The Lad isfrom mainland, from Nome area.Notice early changing of clothes tiiey wore

170

FACES WE REMEMBER

86/ (Uncaptioned print) - P 301 60/N 42769

lirgu (Samuel Irrigoo, 1 891 -1 985) on board the Northland, with his son Miinglu (Clarence Irrigoo, born 1 91 2)and Stanislaus (Stan Igalaaq), son of Joe Amaghwaaq from Little Diomede.

ON THE DECK OF THE NORTHLAND

171

87/ (Uncaptioned print) - P 301 39/ N 42727

Two Gambell girls, Wayengi (Joseplnine Ungott) and Napaaq (Florence Maligutkak), dressed in winter fur cloth-ing, posing near traditional winter liouse, mangteghapik, at the outskirts of Gambell.

Appendix 1

List of Illustrations, with Their Original Cap-tions, from Leuman M. Waugh Collection,NMAI, Smithsonian Institution

The following appendix lists all of the imagesused in this catalog, with their print and negativenumbers, according to the NMAI photo archivesdatabase. It also cites all of the original handwrit-ten captions on the back side of some of the prints,whenever available. Waugh's very specific long writ-ing is easily identifiable; presumably, he made thecaptions shortly after the prints were processed.However, several of St. Lawrence Island prints beara different type of handwritten notes, in additionto or even in the absence of Waugh's handwrittencaptions. These were obviously done by a nativeresident of the Island or a resident teacher, sincethey list the Yupik names of many pictured individu-als, following an established and fairly consistentpattern. Those additional captions are marked inthis section by the asterisk sign ( ).

Elders in Cambell, Savoonga, Anchorage, and

88/ (Uncaptioned negative) - N 42782

An unidentified girl plays on piers at some NortonSound mainland community. The image was mistak-enly put by Waugh with other Gambell/St. LawrenceIsland photographs.

Nome checked all of the Waugh St. LawrenceIsland photographs in 2002 and 2003. They sup-plied personal names of the individuals picturedby Waugh almost eighty years ago. Willis Walunga(Kepelgu) prepared core captions; more extendedcaptions were produced by Igor Krupnik, accordingto Walunga's writing and elders' identifications.Willis Walunga and Christopher Konooka (Petuwaq)from Cambell checked transliteration of all Yupiknames and terms.

Title page/ (Uncaptioned negative) - N 42796Cambell schoolboys pictured by Leuman M. Waughin 1930, with their names written over by eldersin 2002.

1 / "Cambell. St. Lawrence Island. The oldest livingperson in Cambell" - N 42721/P 301 35/L 2079

Pamayuk (Lucy Pamayook, ca. 1 850-1 930), mother

of Iggak, Calvin Echak.

2/ "Winter underwear of reindeer skins worn on St.

Lawrence island they are called 'Siberian teddies.'

They are one piece 'step-ins.' The sealskin boots

are separate." - P 301 38/N 42725Wayengi Gosephine Ungott, 1 907-ca. 1 980),daughter of Andrew Uziva and Napaaq (FlorenceMaligutkak, 1 906-1 971), daughterof Peter Aghnilu,dressed in winter fur clothing (qallevak).

Introduction

3/ (Uncaptioned negative) - N 42756Leuman M. Waugh and Jimmie Ataayaghhaq ("Doc-tor Jimmie") from Cambell aboard U.S.C.C. North-land. According to today's elders, the Coast Cuarddoctors, probably Waugh, had trained Atayaghhaaqin practical dentistry. For several years, "DoctorJimmie" traveled each summer aboard the CoastCuard patrol boats and offered dental assistanceto local people in Native Alaskan comunities, fromUnalakleet to Barrow.

4/ "The Dental Surgeon detailed to Cutter North-land. The first to take Dentistry to Arctic AlaskaCruise of 1 929." - P 30408 (Waugh's caption on theback side)

Leuman M. Waugh aboard the U.S.C.C. CutterNorthland.

FACES WE REMEMBER

5/ (Uncaptioned negative) - N 4291 8U.S. Coast Guard Cutter A/orf/ito/ii/off Wainwright,Alaska. July 1930.

6/ "King Islanders aboard "Northland" being takenhome Unalena (1 00 yrs old, 4 generations), Suka-reac standing, Ailuks wife" (Waugh's caption) -N 42865

7/ "Aboard Northland en route to St. LawrenceIsland. Mrs. Bob Onmoak Bureau of Educat., NomeAlaska" - P 30120Flora Tan'nganaq, wife of Bob Uumaaq, from LittleDiomede Island aboard the Northland.

8/ (Uncaptioned negative) - N 42784Children looking into photographer's camera.

9/ "Capt. Jones (and) Siberian Native aboard North-land. St. Lawrence Bay, Siberia" 1 929 - P 301 90/N 42828

1 0/ (Uncaptioned print) - P 301 29/N 4271 5An unidentified couple from King Island (?) posingon the deck of the U.S.C.G. Northland. In the 'olddays,' Coast Guard cutters readily transported Na-tive residents between coastal villages and from theislands to the mainland.

11/ (Uncaptioned negative) - N 42732Young girl from Savoonga dressed in traditionalreindeer fur clothing.

1 2/ (Uncaptioned negative) - N 42795Leuman M. Waugh with his movie camera in frontof Gambell school building. Summer 1930?

1 3/ (Uncaptioned negative) - N 42792Mangteghapik - traditional house, with walrus-skinroof. Gambell, St. Lawrence Island.

1 4/ "Punuk Island. Mound 250 ft high fox den neartop & cormorants nests on the opposite side" -P 301 12/N 42690

Punuk Islands off Southeast Cape of St. Lawrence

Island. June 1930.

1 5/ (Uncaptioned negative)/ "Sevoonga" -

N 42808/P 30180Buster Noongoonok (1922-1938), a boy fromSavoonga, with his puppy. The picture was probablytaken at Camp Collier (Kangee).

16/ "Native Storekeeper & Store, Gambell. Andrew(native store keeper)" ~ N 42793Andrew Uziva in front of the Gambell village store.

1 7/ "Gambell Public School & Teachers' residence(Old Presbyterian Church)" - P 301 72/N 42794

1 8/ (Uncaptioned negative) - N 42804Florence's (Napaaq's) arms with tattoo.

1 9/ (Uncaptioned lantern slide) - L 2288A picture of a Yup'ik mother and children fromthe Bethel-Kuskokwim Delta area (taken by Waughin summer 1 935 or 1 936) is used on the cover ofYupiit Qanruyutait (2005), a new collection on theYup'ik 'words of wisdom.'

20/ (Uncaptioned negative) - N 42730Amamenga (Mary Boolown, 1 893-1 978), daughterof Suluk and Qisgenga, wife of Pulaaghun (LewisBoolown).

89/ (Uncaptioned print) - P 301 54/N 42752

Panikutaaq, Ada Panekotuk (1912-1 946) from Gam-bell, daughter of Aymergen, posing on the deck ofthe U.S.C.G. Northland.

APPENDICES

175

Part 1. Sivuqaghmiit, the People of Gambell

21/"St. Lawrence Island Eskimo woman, with facetattooed. A common practice on this island + alsoon K.I. (King Island) and in No. Ber(ing) Sea" -P 301 37/N 42724

Napaaq (Florence Maligutkaq, 1 906-1 971), wife of

Maligutkaq (Chauncey Maligutkak).

22/ "Gambell St. Lawrence Island. North BeringSea. Old Native (Ikmilowu)" - P 30145/N 42742Iqmaluwa (Ikmilowa, 1 870-1936), husband of Agh-naaghaghpak, father of Booker Tuusaq and RachelAgigsuk. Half-brother of Kulukhon, Qeleghquun.

23/ (Uncaptioned negative) - N 42738Masaayu (Massiu, born ca. 1870-1935), brotherof lyakitaan and Sikughhaq, father of HenryNayegreghaq.

24/ (Uncaptioned print) - P 301 25/N 4271 1Eghqaaghaq (Loon Hokhkokhok, ca. 1870-1943),brother of Pulaaghun, Ighennaq, and Angusaan I.With his wife Tenmiiwen, he raised Napaghutaq,Lester Nupowhotuk, and Anataanga, Victoria Oovi.The old couple later raised Lester Nupowhotuk'stwo sons, Angusaan II, Mark Angason and Angqaki,Elton Ankaki.

25/ (Uncaptioned negative) - N 42699.Kiruka (ca. 1 870-1 944), wife of Yaavgaghsiq, step-mother of Warren Koozaata.

26/ (Uncaptioned negative) - N 42696.Naayghaq (Niak, ca. 1 895-1 944), wife of SweeneyUuyghaq, born in Siberia.

90/(Uncaptioned print) -P 30108

Ruins of a historical semi-subterranean house, nen-glu, near Gambell.

27/ "St. Lawrence Is. Gamble. Mrs Yaronga" -P 301 18/N 42700

Yaghunga (Nellie Yaghunga, ca. 1 880-1 968), wife

of Aywergen and Uziva.

28/ (Uncaptioned negative) - N 42703Ukaamangan (Isabel Okamangan, 1 902-1 940), wifeof Jimmie Otiyohok.

29/ (Uncaptioned negative) - N 42731Amamenga (Mary Boolown, 1 893-1 978), daughterof Suluk.

30/ "Gambell. St. Lawrence Island" - P 30147/N 42745

Kingungha (Thelma Apatiki, born 1903), wife ofHomer Apatiki, with her son Akinginaaq (HoldenApatiki, born 1929).

31 / "St. Lawrence Island belle - Josephine" -N 42729

Wayengi Qosephine Ungott, born 1907), daughterof Andrew Uziva.

32/ (Uncaptioned negative) - N 42726Napaaq (Florence Maligutkak, 1 906-1 971). She wasamong the first young girls in Gambell to have cuther hair short. Usually they would have long hairfor braids.

33/ (Uncaptioned print) - P 30142/N 42735Anaghanga (Susie Anaghangu, born ca. 1895),wife of Apaata.

34/ (Uncaptioned negative) - N 42723Maligutkaq (Chauncey Maligutkak, 1 899-1 972).

35/ "Panekotok"' - N 4281 1Panikutaq (Ada Panekotuk, 1912-1946), daughterof Aymergen.

36/ "Clarence Mingloo"* - N 42770Miinglu (Clarence Irrigoo, born 1914).

Part 2. Sivungaghmiit, the People of Savoonga

37/(Uncaptioned negative) - N 42761Anaghayaaq (Logan Annogiyuk (1888-1969) ofSavoonga and his family: Esnighqwaq (JonathanAnnogiyuk, born 1925), Angingigalnguq (AnnaAnnogiyuk, born 1921), Apiyeka (wife of Logan,1890-1958), with their names written by elders.January 2002

38/ (Uncaptioned print) - P 301 26/N 4271 2Pinaaya (Amos Peniu, 1 880-1 973).

FACES WE REMEMBER

39/ (Uncaptioned negative) - N 42759Anaghayaaq (Logan Annogiyuk, 1 888-1 969).

40/ (Uncaptioned print) - P 301 34/N 42720Amagu (Amagu, ca. 1870-1930) from Siberia, fa-ther of Aghyagaq (Olga Akeya) and Qaseki (TeddyKaseki).

41/ (Uncaptioned negative) - N 42706Apiyeka (Apeaka, 1 890-1 958), wife of Logan Anogi-yuk, mother of Anna Annogiyuk Cologergen andJonathan Annogiyuk.

42/ "Poongu"- - P 301 23/N 42709Paanga (Helen Jackson, 1890-1966), wife of Un-meggaq.

43/ "St. Lawrence Island" - P 301 1 7/N 42698Qutgaawen (Cora lya, 1 906-1 973), daugher of Aln-giiwhtaq from Siberia, wife of Nathaniel lya.

44/ (Uncaptioned print) - P 301 22/N 42708Naluwi Geanette Noongwook, born 1909), daugh-ter of Yugniilqwaaq, wife of Qagughmii, NathanNoongwook.

45/ (Uncaptioned negative) - N 42697Maaqa (Lenore Mokiyuk, 1 901 -1 944), daughter ofUwetelen and mother of Unmeggaq Gackson Moki-yuk), Sumuusi (Davis Mokiyuk), Ananaanga (RuthMiklahook), Nutaghregaq (Margaret Kingeekuk),Agnaga (Mary Ann Wongitillin), Ayungiisi (LilianMokiyuk), Wala (Cecelia Noongwook), and Alaqtamii(Hortence Okomealingok). The baby girl is mostprobably Agnaga, born 1929.

46/(Uncaptioned negative) - N 42743Isikwha (Esther Seppilu, 1910-1 942), wife of FrankSeppilu, daughter of Pusaa, carrying a baby, andQutgaawen (Cora lya, wife of Nathaniel lya, 1 906-1973), from Siberia. The baby is probably DavidSeppilu (1929-1932).

47/ (Uncaptioned print) - P 301 55/N 42763Suqaq (Robert Sookuk, son of Wangqetelen,1 908-1 936), Junior brother of Uqengeliighaq, NickWongitillin.

48/ (Uncaptioned negative) - N 42733Uqengeliighaq (Nick Wongitillin, 1904-1999).

49/ "Pangowin & Kakheak"' - P 3011 5/N 42694Young girls from Savoonga: Pangaawen (BernicePenayah, 1912-1 980), daughter of Smith Iminganand Qaghiiq (Hazel Sevouhok, 1911-1 950), daugh-ter of Wangqetelen, wife of Adolph Siivaghhaq.

50/ "Aghnanahak & Nateelo" - P 3011 6/N 42693Young girls from Savoonga: Aghnaanaghhaq (DaisyKiyuklook, 191 5-1 975), daughter of Kaneghteghy-aq, and Natilu (Myra Seppilu, born 1 91 5), daughterof Pinaaya.

\

—— „- K-

1

1

91/ (Uncaptioned negative ) - N 42758

Anaghayaaq (Logan Annogiyuk), posing on the deckof the U.S.C.C. Northland.

Part 3. In the Streets of Gambell

51/ "Gambell, St. Lawrence Is., No(rthern) BeringSea. Vaccination time. Dr. Bingman & Bryant" -P 301 57/N 42765Gambell men undergoing vaccination. Left to right:Pelaasi (Lincoln Blassi), unidentified man, Walanga(John Walunga), Uuyghaq (Sweeney Ooyghak),unidentified Gambell man, Kunuka (Tommy Koo-nooka), Dr. Bingman, Pusaa (Booshu), one of theNorthland medi\ca\ officers, unidentified man, Siluk(Paul Silook).

52/ (Uncaptioned negative) - N 42734Apaata (Wade Apata, 1865-1947) and his wifeAnaghanga.

53/ (Uncaptioned negative) - N 42785Gambell playground, with a group of people: Uziva(Andrew Oozeva) to the left, Wamquun (PatrickWomkon), and four boys in the middle.

APPENDICES

177

54/ "lyakatan"-- - P 301 51Ayakitaan (1870-1944), father of Kenuuqu (Carllyakitan), Uuzak (Daniel lyakitan), Negaghpak (Lewislyakitan), also father of Epeqaaq (Daisy Okinello,wife of Peter Okinello (Aghnilu) and Aallenga (Ade-line Aningayou), wife of Aatangu (John Aningayou).He stands near his Gambell summer house, dressedin a traditional bird-skin parka.

5 5/ "Gambell natives with parkas one on left is ofduck skins (Murre). On right waterproof parka ofgut adorned with small colored feathers (crestedauklet)." "Chauncey & James Anengayou" ' -N 42764

Two Gambell men, Maligutkaq (Chauncey Maligut-kak, 1 899-1 972) and Anengayuu (James Aningayou,1 875-1 949) wearing traditional parkas. Chauncey'sparka is made of murre belly skins; James' parka,sanighqaaq, is made of gut adorned with feathers.

56/ (Uncaptioned negative) - N 42799 (print in the

National Anthropological Archives)Suluk (1861-1930) and Anataanga (Victoria Ana-tanga, 1900-1956), wife of Uvi (Lloyd Oovi) nearthe dried walrus skin.

57/ (Uncaptioned negative) - N 42798Anataanga (Victoria Anatanga) splits the walrus hidefor skin boat cover.

92/ (Uncaptioned negative) - N 42741

An officer from the Northland gets a light from anelderly St. Lawrence Island resident, presumablyIqmaluwa (see p. 43).

58/ (Uncaptioned negative) - N 42767Gambell men undergoing vaccination executed bythe Northland medical team. Left to right: Kunuka(Tommy Koonooka); Uwaliq (Carl lyakitan); Maasqen(Philip Gambell).

59/ (Uncaptioned print) - N 42768Uuyghaq (Sweeney, ca. 1890-1942), son of Alngi-iwhtaq. Born in Ungaziq, Siberia. Moved with hisfamily to Gambell around 1918.

60/ (Uncaptioned negative) - N 42783Gambell residents, sitting at Yaavgaghsiq's summerhouse (left to right): unidentified girl; Pamayuk (LucyPamayook, born ca. 1 850), mother of Iggak, CalvinEchak; Kiruka (wife of Yaavgaghsiq, born ca. 1 870);two unidentified children; Qawyaiek Cohn Koozaata1 920-1 952), son of Warren Koozaata; unidentifiedwoman with child.

61/ "Jo's wife facing camera" - P 301 53/N 42750Making mukluks, sealskin boots. This is the familyof Joe Amaghwaaq (Amaruak, Amarok), from LittleDiomede. "They used to live for a few years inGambell between 1 929 and the early 1 930s" (WillisWalunga, 2002).

From left to right: Maayaq (Maiyak), Joe's wife; TeddyAgnatuk (Aghnatuuk), son of Joe and Maayaq, age5; Mary Ann (lligaghlleq), daughter of Joe, age 1;Bernadette (lingaq), daughter of Joe, age 3. Twoyoung ladies to the right are not identified.

62/ "luki, Matakhtok & Wala" - P 301 52/N 42749Three young ladies from the lirgu-Nekregun fam-ily: Ayuqi (Ora Gologergen, 1 91 7-201 0), Mategtaq(Beatrice Alowa, born 1919), and Waala (HarrietIworrigan Konohuk, born 1908), standing in frontof lirgu's house.

63/ (Uncaptioned negative) - N 42791Two Gambell men, Uzivusiq (Andrew Oozevoseuk,1880-1970) and Maligutkaq (Chauncey Malewot-kuk, 1 899-1 972), standing in front of the traditionalwinter house, mangteghapik.

64/ "Gambell. St. Lawrence Island" - P 301 46/N 42744

Aasunga (Rosie Kulukhon, born 1904) and herdaughter Anaghasuuk (Anna Kulukhon James,born 1925).

178

FACES WE REMEMBER

65/ "Cambell. St. Lawrence Is." "Okwomangan &

Okwoktaluk" - P 301 20/N 42702Ukaamangan (Isabel Okwomangen, born ca. 1 900),wife of Jimmie Ataayaghhaq, and UkaaghtaalaqOean Okwoktaluk, 1925-1937), her adopted daugh-ter, originally from Ayuwighsaan's, Ernest Booshu'sfamily.

66/ (Uncaptioned print) - P 301 64/N 42773A group of Cambell women and children, primar-ily of Diomede and King Island origins, standingin front of the traditional winter house. Amigiqaq(Emily Oseuk, born 191 1) is first from left, with achild on her shoulders.

67/ (Uncaptioned print) - P 301 63/N 42772A group of Cambell residents, mainly from theKuzaata's family, with their guests from Savoonga.Left to right, back row: Kiruka, wife of Yaavgaghsiq;Aghyagaq, wife of Akiya (Olga Akeya, 1 901 -1 965,from Savoonga), with a child on her shoulders (Alex-ander Akeya?); Teparghuq (Lucille Tuparwok, born1 901), wife of Kuzaata; Qawyaiek Oohn Koozaata,1 920-1 952); unidentified woman, with a baby; frontrow: unidentified girl; Aghnaqa (Annie Akeya Alowa1 924-1 998, from Savoonga); Piiskwaghtaq (BarbaraAkeya Koogasagoon, 1 926, from Savoonga); Anaka(Crace Koozaata, born 1923); Wapelu (Helen Koo-zaata, 1923-1944).

68/ "Cambell, St. Lawrence Island" - P 301 48/N 42746

Kingungha (Thelma Apatiki, born 1903), wife ofHomer Apatiki, with her sons Anaggun (Ralph Apa-tiki, born 1925) and Akinginaaq (Holden Apatiki,born 1929).

69/ "Cambell, St. Lawrence Island" - P 30147/N 42745

Agigsuk (Rachel, born 1910) daughter of Iqmaluwa.The child on her shoulders is probably Anaghasuuk(Anna Kulukhon James, born 1925).

70/ (Uncaptioned negative) - N 42796Cambell schoolboys in front of the school build-ing. Front row left: Ngiiggutaq (1 91 8-1 971, ClennOozevaseuk, son of Uzivusiq); Atleghuq (1918?,Willard Kaningok, son of Qanenguq); Utumek(1 920-1 953, Daniel Echak, son of Iggak); Angqaki(1 922-1 944, Elton Napowotuk, son of Napaghutaq);Asi (1 922-1 943, Elvin Oovi, son of Lloyd Uvi); backrow: Saavia (1 920-2005, Roger Silook, son of Siluk);Kagsaagun (1922-1935, Edgar Cambell, son ofPhilip Cambell); Nekanaq (1 920-1 945, Mark Nika-nuk, son of Uuyghaq); Qawyaiek (1 920-1 952, JohnKoozaata, son of Warren Koozaata).

Part 4. Savoonga Village Scenes

71/ (Uncaptioned print) - P 301 50/N 42748Apaghna (May, born 1921), daughter of Nanghila(Norman Nunraela), and her cousin Pengughqaq(Ethyl Cologergen, 1917-1943), daughter of Nun-gunaq.

72/ (Uncaptioned print) - P 301 65/N 42774A group of Savoonga residents (left to right): Uma/Tutmateiek (ca. 1 865-1 944), father of Anaghaayaq(Logan Annogiyuk); Apeyeka (Apeaka, 1890-1958),wife of Logan; unidentified woman with a child onher shoulders; Imegyuun (Elsie Kava, 191 2-2002),Anna Angingigalnguq, Ramola Tamlu(?), Esn-ighqwaq Gonathan Annogiyuk). The leftmost housebelongs to Logan and Uma; other houses (from leftto right) belong to Akeya, Tangatu, and Pinayah.

73/ (Uncaptioned negative) - N 42776Raaquq (Barton Rookok, ca. 1 880-1 944), brother ofUziva, with his family: Payana (Pianna Rookok, 1 880-1 941); Nekgun (Alice Rookok, born 1 928), daughterof Awitaq; Sulughquun (Paul Rookok,! 920-1 939),and Awitaq (Harold Rookok, 1906-1947).Mayughtaq, a pile of driftwood that is gathered andput up standing to dry up for winter, is behind them.

93/ (Uncaptioned negative) - N 42790

Frame summer houses in Cambell. During the timeof Waugh's visits to Alaska, many families continuedto maintain two types of houses—a more traditionallumber or sod-covered winter house and a light framesummer house insulated with tarpaulin. Note pipes ofiron stoves that already replaced traditional oil lampsin summer houses. Since the late 1930s, these framesummer dwellings were modernized and insulatedto serve as year-round residences, as old sod andlumber houses eventually went out of use.

APPENDICES

74/ (Uncaptioned negative; - N 42761 and N 42762Anaghayaaq (Logan Annogiyuk, 1888-1969) andhis family. Left to right: Esnighqwaq (JonathanAnnogiyuk, born 1 925), Angingigalnguq (Anna An-nogiyuk, born 1 921), and Apeyeka (wife of Logan,born 1 890), all wearing reindeer skin parkas.

75/ (Uncaptioned negative) - N 42775Imingan (Smith Imingun, 1891-1967) and hisfamily. Left to right: Tagneghli (Elsie Peluwok,1910-1948); Pangaawen (Bernice Pangawin, born1911); Estugruuk (Lewis Imingun, born 1915);Pekuutaq (Myrtle Imingun, born 1921); Qaaqwaaq(Leslie Imingun, 1927-1963); Akivik (Akeyik, wifeof Smith, 1 890-1 936); Ayuya (1 925-1 935).

76/ (Uncaptioned negative) - N 42786Neghelleq (Nora Pungowiyi, wife of Hugh Pungowiyi,born ca. 1 900) and Aghhaaya (May Kingeekuk, wifeof Theodore Kingeekuk), carrying a baby.

77/ (Uncaptioned negative) - N 42754Tulii Qimmie Toolie, 1904-2002) and his wifeLegraaghaq (Mabel Toolie, 1 91 2-2004), carrying ababy, posing with Dr. Leuman Waugh.

78/ (Uncaptioned negative) - N 42788Vernon Nungunaq's house at Kangii (Cape Col-lier). Two sailors from the Northland pose with themembers of Nungunaq's family. The shorter girlto the left is unidentified. The second girl from leftis Pengughqaq (Ethyl Gologergen, 1917-1943),daughter of Nungunaq. The third girl dressed inwinter fur clothing is her cousin Apaghna (May, born1921), daughter of Nanghila (Norman Nunraela).

94/ (Uncaptioned negative) - N 42864

A Coast Guard officer talks to a group of King Islandresidents aboard the Northland en route from Nometo King Island.

1 80

The woman in the middle is most probably Qaya-laaq, Cora Kayallak, wife of Vernon Nungunaq. Theboy next to her, with a puppy, is Buster Nungunaq(1 922-1 938), son of Nungunaq.

79/ (Uncaptioned print) - P 3011 4/N 42693A group of Savoonga residents on board the U.S.C.CNorthland: Natilu (Myra Seppilu, daughter of Pinaa-ya, born 1915), Taghneghli (Elsie Peloowok, daugh-ter of Smith Imingan, born 1910), Aghnaanaghhaq(Daisy Kiyuklook, daughter of Kaneghteghyaq, born1915); unidentified person from the Northlandmedical team (?); Tangatu (father of Jimmie Tooliand Lucille Qaanaq, born ca. 1880), Qaghiiq (Ha-zel Wongitillin, daughter of Wangqetelen, wife ofAdolph Siivaghhaq, born 1911).

80/ "Chauncey & Florence" - P 301 36/N 42722Maligutkaq (Chauncey Maligutkak) and his wifeNapaaq (Florence Napak Maligutkak).

81 / (Uncaptioned negative) - N 42757Ataayaghhaq (Jimmie Otiyohok) and his wife Ukaa-mangan (Isabel Okwomangen).

82/ "St. Lawrence Is." "Apata" - P 301 69/N 42781St. Lawrence Islanders on deck of the U.S. CutterNorthland. Left to right: Sunaaghruk (Moses Soo-nagurook), Northland sailor, Joe Amaghok, andApaata (Apatu).

83/"Soonogurook & Booshu" -P 30168/N 42780Sunaaghruk (Moses Soonagurook, 1 886-1959) andPusaa (Booshu, 1 880-1 957) aboard the Northland.

84/ "luwikson & Booshu"' - P 301 66/N 42778Pusaa and his son Ayuwighsaan (Ernest Booshu,born 1 907) aboard the Northland.

85/ "Gambell. St. Lawrence Is. No. Bering Sea" "Pe-niu, Kaleyok & Nateelo" - P 301 28/N 4271 4Pinaaya's family left to right: Pinaaya (Amos Peniu,ca. 1880-1973), Qaliyuuq Gean, born 1921), andNatilu (Myra Seppilu, born 1 91 5).

86/ (Uncaptioned print) - P 301 60/N 42769lirgu (Samuel Irrigoo, 1891-1985) on board theNorthland, with his son Miinglu (Clarence Irrigoo,born 1912), and Stanislaus (Stan Igalaaq), son ofJoe Amaghwaaq from Little Diomede.

Appendices

87/ (Uncaptioned print) - P 301 39/ N 42727Two Gambell girls, Wayengi Gosephine Ungott) andNapaaq (Florence Maligutkak), dressed in winterfur clothing, posing near traditional winter house,mangteghapik, at the outskirts of Gambell.

FACES WE REMEMBER

88/ (Uncaptioned negative) - N 42782An unidentified girl plays on piers at some NortonSound mainland community. The image was mistak-enly put by Waugh with other Gambell/St. LawrenceIsland photographs.

89/ (Uncaptioned print) ~ P 301 54/N 42752Panikutaaq, Ada Panekotuk (1912-1 946) from Cam-bell, daughter of Aymergen, posing on the deck ofthe U.S.C.G. Northland.

90/ (Uncaptioned print) - P 301 08Ruins of a historical semi-subterranean house, ne-nglu, near Gambell.

91 / (Uncaptioned negative) - N 42758Anaghayaaq (Logan Annogiyuk), posing on the deckof the U.S.C.G. Northland.

92/ (Uncaptioned negative) - N 42741An officer from the Northland gels a light from anelderly St. Lawrence Island resident, presumablyIqmaluwa (see p. 43).

93/ (Uncaptioned negative) - N 42790Frame summer houses in Gambell. During the timeof Waugh's visits to Alaska, many families continuedto maintain two types of houses—a more traditionallumber or sod-covered winter house and a lightframe summer house insulated with tarpaulin.Note pipes of iron stoves that already replacedtraditional oil lamps in summer houses. Since thelate 1930s, those frame summer dwellings weremodernized and insulated to serve as year-roundfamily residences, when sod and lumber housesstarted to get out of use.

95/ (Uncaptioned negative) - N 42805

Woman's arm displaying traditional tattoo patterns.

94/ (Uncaptioned negative) - N 42864A Coast Guard officer talks to a group of King Islandresidents aboard the Northland en route from Nometo King Island.

95/ (Uncaptioned negative) - N 42805Woman's arm displaying traditional tattoo patterns.

96/ "Please give to Shevik shown in picture. He lives

beyond Mr. Brewers store" - P 30275An unidentified North Alaskan man, probably,from Point Hope or Barrow, who was evidently be-friended by Waugh on his missions on the U.S.C.G.Northland.

97/ "Stebbins school room" - P 301 00/ N 42674One of the Northland dentists examines a patient ina makeshift "dental office" inside Stebbins school-house, as schoolchildren and their teacher watchnearby.

98/ "Eskimo girls playing 'dolly'". Nome, Alaska. Onright St. Lawrence Island, on left Nome" (Waugh'soriginal caption) - P 30045

99/ "Pioneer Igloo Hotel in Nome" - N 42624Pioneer Igloo Hotel in Nome on 1Ave. originallybuilt as the Hotel Lawrence. Identified by BeverleyGelzer, Carrie M. McLain Museum.

1 00/ (Uncaptioned print) - P 301 09Ruins of the old underground house, nenglu, onone of the Punuk Islands, surveyed by the North-land team.

1 01/ (Uncaptioned negative) - N 431 31A uniformed dentist from the U.S.C.G. Northland(Waugh?) makes medical examination of a PointHope man, as his neighbors and relatives watchnearby.

1 02/ (Uncaptioned print) - P 301 70Frame summer house with a meat cellar and rackswith hunting equipment and drying meat on theoutskirts of Gambell. Old whale skulls are seen inthe forefront.

1 03/ (Uncaptioned negative) - N 42753A woman with a baby in the street of Gambell. Basedupon her parka and the way she carries the child,she is from a King Island or Diomede family.

104/ (Uncaptioned negative) - P 301 58/ N 42766Gambell men listen to Dr. Bingman, Northland med-ical team officer, before undergoing vaccination.

APPENDICES

181

Appendix 2

Letters and Paper Clips from the WaughCollection Files

a. [Typed letter on letterhead]

United States Department of the Interior

Bureau of Education, Alaska Division

Alaska Native School, Medical and ReindeerService

Savoonga, St. Lawrence Is., Als.August 27, 1929

From Teacher, Samuel P. TroutmanTo: Chief of Alaska DivisionSubject: Dr. L.M. Waugh

U.S.C.G. Cutter Northland dropped anchorhere about 7:00 or 7:30 a.m., Aug. 22. Ireceived a radio note the previous eveningstating that a dentist was aboard who woulddo any dental work needed by the natives.

This dentist. Dr. L.M. Waugh began work assoon as the first native boat crews reachedthe Northland. When work with the native boatcrews was completed. Dr. Waugh came ashoreto work with the women and children.

We canvassed every house in this village.There was not one man, woman or child inneed of dental work, whom the doctor did

96/ "Please give to Shevik shown in picture. He livesbeyond Mr. Brewers store" - P 30275

not cheerfully treat. He worked from earlymorning until about 10:00 p.m. I am not surewhether he even stopped for his meals.

I wish to say that this is one of the finestpieces of work I have ever seen performed forthe Eskimo. I do not exaggerate when I statethat Dr. Waugh has the gratitude of every fam-ily in Savoonga.

[Signature] Samuel P. Troutman

b. [Handwritten letter]Savoonga Alaska, July 11, 1931

Dear L.M. Waugh

I am so glad that you send me some picture.

This winter we have hard time. Some food wenever kill some walrus, no walrus, too muchice. And I (was) sick three months. I neverhunt and trapping.

I wouldn't eat and sleep nearly one week. Ourteacher help me always (with) some tea andfood on that time.

Now I am all well and I always going to hunt.

We finded some whale, we take all whale boneand we trade a little to Mr. Vank (?).

I am so thankful that you send me somepicture.

Yours kind,

Mr. Smith Immingan

[NMAI, Waugh Collection Records,No.2002.003; Box 4a, Folder I, 1931]

c. [Handwritten letter]Stebbins, Alaska. Jan. 6, 1931My dear Dr. Waugh:

Thank you so much for the prints. Toxy israther distinguished looking with his toothlysmile.

182

FACES WE REMEMBER

...Our November school bulletin prints a copyof a letter to Mr. Hawkesworth, our ActingChief, from the town council of S..voonga onSt. Lawrence [Island] expressing appreciationof your return visit last summer. No doubt youhave received a copy.

Stebbins people certainly were benefited byyour and Dr. Bringman's services. The chil-dren especially frequently speak of you andfind your likeness in various magazines andin gravure sections of the Sunday papers. You

97/ "Stebbins school room" - P 301 00/ N 42674

One of the Northland dentists examines a patient ina makeshift "dental office" inside Stebbins school-house, as schoolchildren and their teacher watchnearby.

are even being credited with the magazinesthe Northland brought and which now serveas wall paper in the homes.

...Wishing you health and contentment andtrusting that Stebbins will be again favoredwith your service.

I am

Very trulyEInora G. Benawa

[NMAI, Waugh Collection Records,No.2002.003; Box 3a, Folder N, 1930]

d. [Paper clip]

"Angel of the Arctic." Cutter Northland

By Robert Frothingham

Following a most interesting and satisfactory swing-around-the-circle trip of twelve days, during whichshe reeled off 757 miles, the Coast Guard cutterNorthland, E.D. Jones, commanding, dropped herhook in the roasted last Saturday. The Northlandleft Nome on the 1 7th of June, for Gambell on St.Lawrence Island. Finding the whole northern side ofthe island blocked with ice, she proceeded aroundthe southeastern end in a leisurely fashion, takingsoundings at Punuk Island enroute and anchoredoff Gambell in the afternoon of the 1 9th. From thenright up to the last day of the trip. Doctors C.E. Bing-man and L.M. Waugh, respectively the Northland'ssurgeon and dentist, have been about the busiestmen in the Bering Sea waters. Eighteen hours perday with ailing natives of St. Lawrence, Little Dio-mede and King Islands, including Cape Prince ofWales and the Mission at Port Clarence; gave thesedevoted men Just about all they could handle andthen some. Operations for diseased tonsils, fillingand extracting teeth, wholesale vaccination, withthe general ministration to the old and infirm andchildren in arms, were all in the day's work andgave full play to the missionary spirit for which theNorthland is so widely known and which so amplyJustifies her high calling as "The Angel of the Arctic."

From Gambell to Savoonga on St. Lawrence Island,thence to the Little Diomede, where two girls havetheir tonsils removed and who remained with the shipduring its run to Cape Prince of Wales and return,while convalescing; to the Mission in Port Clarence, abrief stop at Teller and King Island, all in all the North-land had a most absorbing trip, including soundingstaken at various places hitherto uncharted...

From: The Nome Nugget, Saturday, July 5'\ 1930,p. 5. Nome, Alaska

APPENDICES

183

Appendix 3

Leuman M. Waugh's Photographs fromNome, Alaska, 1929-1930

Altogether, over 30 images have been registeredby Waugh himself as being taken in Nome or inthe nearby area. Some have original captions oncepenciled by Waugh on the back of the prints or inhis notes; many more are uncaptioned color lan-tern slides (classified as L in the NMAI database),black-and-white glass negatives (W), prints (P), andnegatives (N). Additional captions to the images,listed in parenthesis, have been kindly supplied byBeverley Celzer from the Carrie M. McLain MemorialMuseum in Nome in February 2003.

1. Uncaptioned image - L 2024; N 42601(Elderly man named Charley Komakhuk of Solo-mon. He was the father of Sam and Peter Komak-huk and grandfather of Garfield Okitkon. He diedin 1 960. Betty Segock, now in Colovin, attendedthe BIA School in Solomon in the 1930s and re-members Charley.)

2. Uncaptioned image - L 2027; P 30059; neg.("A view of the Nome skyline from a ship in theBering Sea").

98/ "Eskimo girls playing 'dolly'". Nome, Alaska. Onright - St. Lawrence Island, on left - Nome" (Waugh'soriginal caption) - P 30045

3. "Farthest north on Continent" - L 2028; P 30057(Barracks Square at Nome, Alaska. July 4"' Cel-ebration.)

4. Uncaptioned image - L 2030; W 26(Tents on beach off Nome, aerial view.)

5. "Ready wear apparel, Bon Marche. Rickard's oldsaloon" - L 2031

(One of the old stores on the Front Street in Nome.)

6. "Eskimo from King island camped under umiakon beach at Nome, Alaska, 1 929. Umiak in back-ground, Eskimo tent at end. Salmon drying onrack" - L 2035; print; neg.

(One of many images taken on the beach of Nome,where King Island families used to camp duringtheir regular summer visits to town.)

7. Uncaptioned image - L 2036; W 46(Summer campsite on the Sand Spit at Nome,Alaska. Sand spit borders the Bering Sea. In theearly 20"' century residents from the surroundingvillages of King Island, Wales and Diomede wouldtravel to Nome every summer to trade. They wouldtip the walrus hide covered umiaks on their side toprovide shelter from wind and rain. In this photoit appears that the Eskimo family is preparing forthe journey home. A woman is sewing/repairingumiak, while three children are playing or wait-ing to leave.)

8. Uncaptioned image - L 2037; P 30044; neg.(Young Eskimo boy in cowboy outfit completewith hat, leopard spotted chaps, shirt, vest, andbandanna. Pictured in front of the Miners & Mer-chants Bank located on Front Street and Lane'sWay, Nome.)

9. Uncaptioned image - L 2055; P 30046; neg.(Unidentified young woman in European clothingstanding on deck; same as L 2005, P 30046.)

10. "Nome Imutac" - L 2092; neg.; P 30043(Unidentified Eskimo woman with fur-trimmedsummer parka featured in downtown Nome.)

1 1. Uncaptioned image - L 2097; P 30046;N 42610

(Eskimo spring hunting party traveling in umiakin the Bering Sea near Nome. Note use of canvaspulled up around occupants, which is used aswindbreak as well as camouflage when huntingwalruses.)

184

FACES WE REMEMBER

1 2. Uncaptioned image - L 2099; P 30054(Traveling Coast Guard dentist, possibly Dr.Waugh, is doing dental work in a makeshift dentaloffice in dry goods store in Nome.)

1 3. Uncaptioned image - L 2278; P 30042(Unidentified Eskimo woman in summer clothparka, with a little boy in tundra off Nome.)

14. "Eskimo girls playing 'dolly,' Nome, Alaska.On right St. Lawrence is., on left Nome" - W 44;P 30045

(Two unidentified girls packing dolls on theirbacks. They are imitating how Eskimo motherstransport their children. The girl on the right maybe a relative of Scotty Dalalik McPeck.)

1 5. Uncaptioned image - P 30048; neg.(Sailboat "New York" of Nome at the mouth of theSnake River jetty in Nome.)

1 6. "Aaloruk King Islander working ivory onbeach at Nome" Bidarki model on exhibit (skinboat for two) - P 30049

(An elderly King Island man with a two-man toy

kayak model for sale.)

17. "King Islanders carving ivory on beach atNome in shelter of an umiak or large skin boat" -P 30050; neg.

(Agroup of Eskimo men sitting under umiak, mostlikely carving ivory to be sold to tourists and otherbuyers. A Navy sailor to the left possibly waits topurchase ivory item.)

18. "King Islander dressing seal skins, Nereyok"(name of Native) - P 30052

(King Island man is trimming the fat off a seal skinon a wooden log at Sand Spit in Nome. Two-mankayak in the foreground on a drying rack. Thekayak in the background is built for one person.Dry fish hanging rack in background; salmon iscut and hung to dry naturally. U.S. Navy sailorstands to the right of the drying rack.)

1 9. "Mr. Woycienhowski with 5 lb trout. NomeRiver, Alaska" - P 30055

(White fisherman with trout next to summer cabin

near Nome.)

20. "Nome Alaska, Coast Guard Station" -P 30056

(U.S. Coast Guard Life Saving Station on BarracksSquare in Nome. Note wood planked street de-signed to cover mud. July 4"^ Celebration.)

21. "Nome. Robt. Frothingham" - P 30057(Nomeites gathered to listen to a guest orator atBarracks Square in Nome for the July 4'^ Celebra-tion.)

22. Uncaptioned negative - N 42605(Unidentified young woman in European clothingstanding on deck; same as L 2005, P 30046)

23. Uncaptioned negative - N 42610

(Eskimo traveling in umiak in the summer in frontof Nome roadstead. The Eskimo (Inupiaq) wordfor the canvas wind and water break is Quiiutaq.Sesnon Wharf in right background.)

24. "Pioneer Igloo Hotel" - N 42624

(Pioneer Igloo Hotel in Nome on 1Ave. originallybuilt as the Hotel Lawrence. The building in thebackground with the peaked roof is the U.S. Fed-eral Court House at 1'' Ave. and Steadman Ave.)

25-28. Uncaptioned negatives(Same as L 2097 and P 30046; Eskimo spring hunt-ing party traveling in umiak near Nome.)

29-30. Uncaptioned negatives(Back of an umiak on beach, with sailor looking on.)

31. "Eskimo 'abode' on beach at Nome, Alaska.For summer only. The umiak is made of walrushide over a wood frame; sleeping quarters are ofcanvas" neg.(Same as L 2036; W 46?)

99/ "Pioneer Igloo Hotel in Nome" - N 42624

Pioneer Igloo Hotel in Nome on 1 ^' Ave. originallybuilt as the Hotel Lawrence. Identified by BeverleyGelzer, Caarie M. McLain Museum.

APPENDICES

185

Appendix 4

Documents Related to Leuman M. Waugh'sProfessional Career

a. Biographical statement, circa 1931

[Non-dated typewritten text]

For Dr. Hopkins:

(I have studied) the Eskimo of Labrador underthe auspices of Columbia University (in) 1 924,1 925, and 1 927, making these cruises in myown boat.

In 1 927, cruised full extent of the Labrador,rounding Cape Chidley into Ungava Bay, wherewe found primitive nomadic Eskimo. Our boatwas built especially for Labrador cruising, wasonly 34ft long and was the smallest boat everto have ventured so far north and come back.Was then desirous of studying the Eskimo ofthe western coast.

Offered my services to the United StatesPublic Health Service and was honored with acommission as Dental Surgeon, in the Re-serve, and was detailed to the Coast GuardCutter Nortiiland for the summer of 1 929and, again, in 1930. Cruised approximately4,400 miles each summer in North Bering Seaand Arctic Alaska, and visited 32 largest andmost important native settlements.

1 00/ (Uncaptioned print) - P 30109

Ruins of the old underground house, nenglu, on oneof the Punuk Islands, surveyed by the Northlandteam.

Was first dentist ever to work for and studythe Eskimo of Alaska and of Labrador, as well.

Enthusiastic photographer, having spent boy-hood in Rochester, N.Y., the Kodak city, andwill show us the results in motion and stillpictures, and give a report of the study of thefood, teeth, and health of the Alaskan Eskimo.

[Presumably written for the opening introduc-tion to one of Waugh's public lectures in 1931or 1932 - NMAI, Waugh Collection Records,No. 2002.003: Box 2b. Folder H]

b. Biographical Statement, circa 1938

[Non-dated typewritten text]

(I have undertaken) Five expeditions to theLabrador Coast in I 922, 1 923, I 925, 1 926,and 1927 , all personally financed. Leave ofabsence was granted by Columbia University,and the Survey was on the Nutrition, Healthand Dental conditions of the Eskimos. Twospecial boats were purchased, the Volunteerand the Nanu. In the latter, my son - then I 6years old - and I cruised into Ungava Bay andreturn. The Nanu is the smallest boat ever tohave cruised there and come back.

(I have conducted) Five expeditions to Alaskafor the continuation of the Survey. These wereunder the auspices of the U.S. Public HealthService, the Office of Indian Affairs, andColumbia University. In the summers of 1929and 1 930, I was ordered to active duty undermy commission as Dental Surgeon (R) of theU.S. Public Health Service, and detailed to theCoast Guard Cutter Northland for her cruisein Bering Sea and Arctic Alaska. I studied thethirty-two largest native villages, some ofthem had not before been visited.

In the summer of 1 935, I began a Survey ofthe Eskimos of southwestern Alaska withBethel as my base. I had gathered informa-tion from all available sources concerningconditions of navigation in this district, and

186

FACES WE REMEMBER

designed and had specially built a shallow-draft cabin cruiser. This I sent by freight fromNew York via Panama Canal to Seattle, andtrans-shipped to Goodnews Bay, Bering Sea.I flew there, put her into commission andexplored sections (of the region), which, I wastold by the missionaries, had not been visitedby white man, at least, not in recent years. Wenavigated channels known to only a few localnatives. We saw natives who had never beforeseen white man. On the 1935 cruise, I wasaccompanied by my son. This was personallyfinanced.

In 1 936, I cruised from Bethel to Hooper andScammon Bays, Nelson and Nunivak Islands.

In the winter of 1 937, I directed a group on awinter research expedition. This was financedby the Office of Indian Affairs and ColumbiaUniversity, and consisted of three dentists,one a biochemist, a physician, and a nurse.Travel in Alaska was by Government charteredplane and extended over six weeks.

Much photography, both still and motion, wasdone on all of my expeditions, and furnisheda good record.

The 1 936 and 1 937 expeditions were fi-nanced mostly by the Office of Indian Affairs,but Columbia University and I, also, contrib-uted substantial amounts.

"Reprint herewith

[Presumably written for one of Waugh's publicpresentations or as a draft of professionalresume - NMAI, Waugh Collection Records,No. 2002.003; Box 2b, Folder H]

c. Major publications by Leuman M. Waugh inthe field of Arctic Native Dentistry and Health,1928-1940

1. Nutrition and Health of the Labrador Eskimo,with special reference to the mouth and teeth.Journal of Dental Research 1 928, 8:428-29.

2. Changing Dentition of the American Eskimo.Illustrated with motion and still photographyin color. Address to the 2"'' International Orth-odontic Congress. London, July 1931.

3. A Study of the Nutrition and Teeth of theEskimo of North Bering Sea and Arctic Alaska.Journal of Dental Research 1930, 10(3):387-93; 1931, 1 1(3): 453-57.

4. A Study of the Influence of Diet and of RacialAdmixture on the Development of the Jawsand Face of the American Eskimo. Journal of

101/ (Uncaptioned negative) - N 431 31

A uniformed dentist from the U.S.C.C. Northland(Waugh?) makes medical examination of a PointHope man, as his neighbors and relatives watchnearby.

Dental Research 1932, 12(3): 426-29.

5. Influence of Diet on the Development of theJaws and Faces of the American Eskimo. Pro-ceedings of the American College of Dentists,in affiliation with the American Associationfor the Advancement of Sciences, 1 933 1 3(2):149-51.

6. Dental Observations among Eskimo. VI:Bacteriologic findings in the most primitiveand populous native districts of Alaska. WithDonald B. Waugh. Journal of Dental Research1936, 1 5:31 7-18.

7. Influence of Diet on the Jaws and Face of theAmerican Eskimo. Journal of the AmericanDental Association 1937, 24:1640-47.

APPENDICES

187

8. Dental Observations among Eskimo. VII:Survey of mouth conditions, nutritional study,and gnathodynamometer data, in most primi-tive and populous native villages in Alaska.Journal of Dental Research 1937, 16:355-56.

9. Dental Caries among Eskimos of the Kus-kokwim Area of Alaska. 1. Clinical and bac-teriologic findings. With Theodor Rosebury.American Journal of Diseases of Children1939, 57(4): 871-93.

10. Dental Caries among Eskimos of the Kuskok-wim Area of Alaska. 2. Biochemical character-istics of stimulated saliva correlated with den-tal caries and occurrence of salivary calculus.With Maxwell Karshan and Theodor Rosebury.American Journal of Diseases of Children1939, 57(5): 1026-34.

1 1 .The Exciting Cause of Dental Caries. Addressto the 6'^' Pacific Science Congress. San Fran-cisco, July 28, 1939.

1 2.Effects of Natural and Refined Sugars on OralLactobacilli and Caries among Primitive Eski-mos. With Donald B. Waugh. American Journalof Diseases of Children 1940, 59(3): 483-89.

1 3.Dietary and Metabolic Studies of Eskimo Chil-dren With and Without Dental Caries, includingstudies of the metabolic balances of calcium,phosphorus and nitrogen. With Eli H. Siegeland Maxwell Karshan. American Journal of theDiseases of Children 1940, 59(1): 19-38.

1 4.Biochemical Studies of the Saliva of Eskimos,Correlated with Dental Caries and the Oc-currence of Salivary Calculus. With MaxwellKarshan and Eli H. Siegel. American Journal ofthe Diseases of Children 1940, 59(1): 39-44.

J

102/(Uncaptioned print) -P 301 70

Frame summer house with a meat cellar and racks with hunting equipment and drying meat on the outskirts ofGambell. Old whale skulls are seen in the forefront.

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FACES WE REMEMBER

Appendix 5

Excerpts from LM. Waugh's Writings

1. From typewritten manuscript:

"A Study of the Nutrition and Teetin of tine Esi<imoof Nortli Bering Sea and Arctic Alasl<a." By L.M.Waugli, D.D.S., F.A.C.D., etc., Dental Surgeon (Re-serve), U.S. Public Health Service. 1929, 47 pp.

Gambell - St. Lawrence Island [pp.34-35]Turning its bow, the "Northland" made for the bleak,relentless wastes of Eastern Siberia on the oppositeshore of the Bering Sea, but paused and cast anchorhalf way across the span at St. Lawrence Island.Gambell was the first settlement visited, where wefound, quite naturally, that the physiognomy of thepeople reflected many of the characteristics of theirSiberian neighbors...

The teacher here had acted as a substitute den-tist before my arrival, using his forceps to extractaching and abscessed teeth when the pain exceededthe natives' capacity for endurance ...

A feature which distinguished the native ofGambell from those of the other settlements wasa definitely greater degree of pride in regard to histeeth. To illistrate: Peter [Aghnilu], the father ofFlorence [Napaaq], whished to have very much tohave a lateral incisor placed, and was keenly disap-pointed on learning that I could not do this for him.

To summarize: the teeth, generally speaking,were superior to those south of Point Hope, and, per-haps, slightly above the average of Point Hope itself.

Savoonga - St. Lawrence Island [pp.36-37]August 24, (1929) found us at Savoonga, a settle-ment in St. Lawrence Island about half the size, fromthe aspect of population, of Gambell - the latterhaving 225 inhabitants against Savoonga's 1 20. Dis-playing a sense of adventure, the Savoongans, eagerfor dentistry, arrived on board before I finished mybreakfast. Promptly at 8:30 a.m. I began to work, andcontinued, with a 20-minute stop for luncheon, until

.1

103/ (Uncaptioned negative) - N 42753

A woman with a baby in the street of Gambell. Basedupon her parka and the way she carries the child,she is from a King Island or Diomede family.

2 p.m., by which time I had cared for all those whocame on board with fillings and scalings. Later in theday I went ashore and called upon the schoolmasterand his wife, making meanwhile an examination ofhis mouth and those of his family. His wife neededto have some fillings made, which I took care of.

Shortly afterwards, the schoolmaster made avoluntary canvass of all the igloos [houses], and Ifollowed him to every dwelling to make an examina-tion. I then directed all who were in need of fillingsto go out to the vessel in the evening. Returning tothe ship at about 5:30 p.m., I had dinner, and wasready to begin operating by 6:30 p.m. I workedmost intensively, and by 10 p.m., had finished thelast of my patients.

The teeth of the older generation here were, inthe main, very good ... The younger generation ofSavoonga, likewise, have excellent teeth - white,well-formed and of beautiful occlusal topography...A regrettable but true observation was that a littleskillful and judicious dentistry would have preservedthese grinders of the Savoongans - delightfully eagerto 'take a chance' - for a virtually perfect occlusion.

[NMAI, Waugh Collection Records, No. 2002.003;Box I, Folder K, 1929]

APPENDICES

189

2. From printed abstract:

A Study of the Nutrition and Teeth of the Es-l<imo of North Bering Sea and Arctic Alaska'

By Leuman M. Waugh, D.D.S., F.A.C.D., Dental Surgeon (R),United States Public Health Service; Associate Dean andProfessor of Orthodontia, School of Dentistry, ColumbiaUniversity

On July 1, 1 929, the writer was ordered to activeduty under the terms of his commission as a dentalofficer in the Reserve Corps of the U.S. Public HealthService, and detailed to the U.S. Coast Guard forduty on board the Coast Guard cutter Northland.This detail afforded opportunity for the continu-ance of a study of dental conditions of the Eskimoof North America. From 1 924 to 1 927 the summermonths had been utilized a survey of the Eskimoof Labrador.' Therefore, this assignment was re-ceived with keen anticipation, because it affordedopportunity to compare dietary habits, mental andphysical traits, as well as dental conditions, of theEskimo of Northern Alaska with those of the Eskimoof Labrador.

The Nortlnland, a new cutter designed for Arcticcruising and built in 1 927, has a complete moderndental equipment, including electric unit with allattachments and an efficient dental x-ray machine.Owing to a shortage of dental officers in the PublicHealth Service, no dentist has previously been as-signed to the Northland, and this complete dentalservice was the first to invade Arctic Alaska. Forthe convenient gathering of data the accompanyingquestionnaire was prepared for the missionaries,government teachers, nurses, etc., from whominformation was sought.

The answers were tabulated in the form of sixcharts from whom information was sought.) livingconditions, (2) foods, (3) teeth, (4) diseases, gen-eral, (5) diseases, special, (6), educational...

Conclusion. The Eskimo of North America ispaying for his civilization with his teeth.

1 04/ (Uncaptioned negative) - P 301 58/ N 42766

Gambell men listen to Dr. Bingman, Northlandmedical team officer, before undergoing vaccina-tion.

[From: Scientific Proceedings of the Eighth GeneralMeeting of the International Association for DentalResearch, Journal of Dental Research, 1930, vol. X,No. 3, pp. 387-391].

1 A full report of the study will be published by theU.S. Public Health Service.

2 (L.M.) Waugh: Proceedings of the Sixth GeneralMeeting of the International Association for Dental Re-search, Journal of Dental Research, 1 928, viii, p.428.

3. From typed manuscript:

A Study of the Nutrition and Teeth of the Es-kimo of North Bering Sea and Arctic Alaska"(Full text of the Report)

By L.M. Waugh, D.D.S., F.A.C.D., Dental Surgeon (R),United States Public Health Service; Associate Dean andProfessor of Orthodontia, School of Dentistry, ColumbiaUniversity

Culture Charts

The following series of culture charts, dealing withthe food, clothing, habitations, education, denti-tion, and diseases of the American Eskimo havebeen compiled from data furnished on a question-naire which I prepared and sent to the missionaries,

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FACES WE REMEMBER

teachers, physicians, and nurses working in the

native settlements.

Below appear the names of the persons who

so kindly cooperated in collecting and assembling

this material, together with the settlement on which

they reported:Alaska (General)Asst. Surg(eon) W.J.B. McAuliffe, U.S. PublicHealth Service Medical officer aboardNorthland

St. MichaelMrs. Ada Evans, Nurse

White MountainMr. and Mrs. Victor Burlingame, Govern-ment teachers

Nome

Dr. L. von M.-Zesch, dentist, Rev. W.F.Balwin, missionary

Reindeer StationMiss Mabel I. Lien, missionary and nurse

Savoonga

Mr. and Mrs. Samuel P. Troutman, Gov-ernment teachers

St. Lawrence IslandMr. and Mrs. T.S. Scupholm, GovernmentTeacher and Nurse, respectively

Gambell

Mrs. A.V. Thompson, Government teacher

ShishmareffDr. C.A. Thompson, Physician and Gov-ernment Teacher

KotzebueMr. and Mrs. D.H. King, Governmentteacher and nurse, respectively

Noatak

Mrs. Carrie R. Samms, missionary

Point Hope - TigaraMr. William A. Shanafelt, Governmentteacher

Point Hope - ArcticRev. Frederick W. Goodman, missionary

WainwrightMiss Ann Bannan, missionary

Point BarrowMrs. A.W. Newhall, community worker.Dr. Henry N. Greist, physician and mis-sionary

[Pp. 6-7, NMAI, Waugh Collection Records,No.2002.003: Box 1, Folder L, 1929]

4. From paper clipping

Cutter Back Barrow Trip. Return of the"Northland" from her Fourth Arctic CruiseBy Robert Frothingham

...Get out your maps, you Alaskans who residein towns where physicians, dentists, schools andchurches abound and run your finger along thecoast-line of the land you love and try to imagineyourselves marooned at any of the following villageswhere the Northland's doctors have rendered expertservice to both whites and natives on this cruise.We will start with St. Michael; Stebbins, Unalakleet,Golovin Bay, Port Clarence, including Teller andTeller Mission; Cape Prince of Wales, Little Dio-mede Island, Shishmaref, Kotzebue, Elephant Point,Kiwalik, Deering, Kivalina, Point Hope, Point Lay,Wainwright, Pt. Barrow - not to mention King Island,also Gambell and Savoonga on St. Lawrence Islandand Nunivak [Island]. And here are the reports:

Dr. C.E. Bingman, the Northland's surgeon re-ports between June and August 7'^ Whites - 242and number of treatments 775. Natives - 463 andnumber of treatments 520... Vaccinations - 209.Prevalence of disease in order named: Tuberculosis,rheumatism (as result of tonsillitis), and Tonsilitisitself.

Dr. L.M. Waugh, dental surgeon, reports fromJune 1 9"" to August 7'^ inclusive, whites - 1 63, num-ber of treatments 378. Natives - 483 and numberof treatments, 2002. Grand total of operations andtreatments, 2378. Total of dental X-rays - 72.

From: The Nome Nugget, Saturday, August 5"',1930. Vo. 33, no.40, p. I-[NMAI, Waugh CollectionRecords, No.2002.003; Box 2H, Folders M, 1930]

APPENDICES

191

OTHER TITLES IN THE SERIES

Contributions to CircumpolarAnthropology

Vol. 1: Gateways: Exploring the Legacy of the Jesup North Pacific Expedition, 1897-1902. Edited by IgorKrupnik and William W. Fitzhugh. Arctic Studies Center, National Museum of Natural History, SmithsonianInstitution. Washington, DC. 2001. xvi+335 pp.

Vol. 2: Honoring Our Elders. A History of Eastern Arctic Anthropology. Edited by William W. Fitzhugh,Stephen Loring, and Daniel Odess. Arctic Studies Center, National Museum of Natural History, SmithsonianInstitution. Washington, DC. 2002. xvi+319 pp.

Vol. 3: Akuzilleput Igaqullghet. Our Words Put to Paper. Sourcebook in St. Lawrence Island Yupik Heritageand History. Edited by Igor Krupnik, Willis Walunga, and Vera Metcalf. Compiled by Igor Krupnik and LarsKrutak. Arctic Studies Center, National Museum of Natural History, Smithsonian Institution. Washington,DC. 2002. 464 pp.

Vol. 4: Constructing Cultures Then and Now. Celebrating Franz Boas and the Jesup North Pacific Expedi-tion. Edited by Laurel Kendall and Igor Krupnik. Arctic Studies Center, National Museum of Natural History,Smithsonian Institution. Washington, DC. 2003. xviii + 364 pp.

Vol. 5: Leonid P. Khiobystin. Taimyr. The Archaeology of Northernmost Eurasia. Edited by William W.Fitzhugh and Vladimir V. Pitul'ko. Arctic Studies Center, National Museum of Natural History, SmithsonianInstitution. Washington, DC. 2005. xxviii+236 pp.

Vol. 6: Northern Ethnographic Landscapes: Perspectives from Circumpolar Nations. Edited by Igor Krupnik,Rachel Mason, and Tonia Horton. Arctic Studies Center, National Museum of Natural History, SmithsonianInstitution. Washington, DC. 2004. xvi+416 pp.

Vol. 7: Bryan C. Hood. Towards an Archaeology of the Nain Region, Labrador. Edited by William W.Fitzhugh. Arctic Studies Center, National Museum of Natural History, Smithsonian Institution. Washington,DC. 2008 xvi+366 pp.

Vol. 8: Noel D. Broadbent. Lapps and Labyrinths. Saami Prehistory, Colonization and Cultural Resilience.Arctic Studies Center, National Museum of Natural History, Smithsonian Institution, in cooperation withSmithsonian Institution Scholarly Press. Washington, DC. 2010, xxvi+269 pp.