This thesis is based on literary texts I collected in Acholi and Lango Districts of Uganda between April and October 1962, and those found in the published works of the following authors: J.P. Abe 'Ododo Acholi (Acholi Folk Tales in verse) in Acholi Magazine No. 4 1953. Mr. Abe also lent me his tape recordings of nanga songs; R. S. Anywar, Acholi ki ker Megi 1948; R.M. Bere 'An Outline of Acholi History', Uganda Journal Vol. II No.1, 'Land Tenure among the Acholi' Uganda Journal Vol. 19 No.l; Miss C.B. Cave 'Cardok Acholi' (Acholi Proverbs) in Acholi Magazine No.3 (1952); T.L. Cox 'Lango Proverbs', Uganda Journal Vol. 10; J.H. Driberg The Lango (1923); Rev. H.E. Lees Gang Fables (1930); Rev. Fr. A. Malandra Tekwaro Acholi (1946), 'The Ancestral Shrine of Acholi' Uganda Journal Vol. 7; Rev. Fr. P.A. Negri 'La Tribu niloltica delgi Acioli' La Nigrizia 1932, 1933, 1934. D. Oceng 'Land Tenure among the Acholi' Uganda Journal Vol. 19 No.l L. Okech Tekwaro ki ker Lobo Acholi (1953). D. Ongo 'Buk pa Kwari wa' (The Books of Our Ancestors - songs) Acholi Magazine No. 3.; Rev. Fr. v. Pelligrini Acholi Macon (1949); Rev . Fr. Tarantino 'The Origins of the Lango' Uganda Journal Vo.1. 10, 'Notes on the Lango' Uganda Journal Vol. 13 No. 2. A.C.A. Wright Fifteen Lango Folk Tales (l958), 'Lango Folk Tales - an analysis' Uganda Journal Vol. 24, 'The Supreme Being among the Acholi' Uganda Journal Vol. 7. A select bibliography is appended. The Introduction consists of brief descriptions of Acholi and Lango countries, and the political , social and economic organizations, and the recent history of the two peoples. There is a critical examination of Dr. F. Girling's claim that the Kings of Bunyoro had suzerainty over Acholi. In chapters 2 - 5, I examine Acholi and Lango myths and the historical songs of two Acholi dances: otole and bwala, and the mwoc - praise names , and also Lango Age - Sets songs . An attempt is made to give a sociological explanation for the striking contrast between the Acholi and Lango "in the conspicuous presence in the former and the no less conspicuous absence in the latter, of native history and tradition" (Codrington, R.H . The Melanesians,(l891), p.47). Chapters 6 - 9 consider Acholi Funeral Dirges , the Lango do not have special funeral songs; chants at ancestral spirit shrines in Acholi and Lango; and songs sung at spirit possession dances. Chapter 6 consists of a critical examination of views put forward by other students of Acholi and Lango religous ideas; and a classification of Acholi and Lango spiritual beings . A table of Acholi chiefdom Joks is appended. In Chapters 10 - 12, I consider songs of the Orak dance of the Acholi , Acholi and Lango proverbs and Folk tales as social sanctions and means of inculcating moral ideas. Throughout I have tried to discuss the texts within their proper social contexts, paying attention to the performers and the audience whether in dancing, singing or telling folk tales. Due to shortage of funds (the Acholi District scholarship was terminated in March 1962, and my field work was financed from personal loans and part time jobs) I was unable to do much work among the Lango. For most of the Lango texts I have therefore relied on the available literature.

abstract: Located in Southwest Alaska on the Bering Sea, Bristol Bay covers the area of land and water that lies north of the Alaska Peninsula. The Bristol Bay region consists of more than 40 million acres and is home to approximately 7,400 people of mostly Alaska Native descent. Many Natives still maintain a subsistence lifestyle. The region’s Indigenous inhabitants include Aleuts, Eskimos, and Indians. Bristol Bay’s Indigenous cultures developed around the abundant salmon runs. The Bristol Bay watershed, with its extensive lake and river systems, provides the ideal breeding grounds for all five species of Pacific salmon. As a keystone species, salmon directly or indirectly impact many species in the ecosystem. This dissertation focuses on the ecology and environment, culture, and economy in the Bristol Bay salmon fishery from its beginnings in 1884 until the present. The arrival of Euro-Americans altered the human/salmon relationship as Alaska Natives entered the commercial salmon fishery. The commercial fishery largely marginalized Alaska Natives and they struggle to remain relevant in the fishery. Participation in the subsistence fishery remains strong and allows Bristol Bay Natives to continue their cultural traditions. On a global scale, the sustainable Bristol Bay’s salmon harvest provides over half of the world’s wild sockeye salmon. Salmon cultures once existed throughout the Atlantic and Pacific. With the decline of salmon, few viable salmon cultures remain today. I argue that because of the ecological, cultural, and economic factors, salmon in Bristol Bay deserve protection from competing resource development and other factors that threaten the valuable fishery. The unique ecology of Bristol Bay needs clean water to continue its bountiful production. As a member of the Bristol Bay community, I include my own experiences in the salmon fishery, incorporating “writing from home” as one of my primary methodologies. I also include ethnohistory and oral history methodologies. I conducted interviews with elders in the Bristol Bay community to incorporate Indigenous experiences as Natives faced changes brought on by the commercial salmon fishery. / Dissertation/Thesis / Doctoral Dissertation History 2019

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