Thesis (Ph. D.)--University of Alberta. / Title from pdf file main screen (viewed September 2, 2009). "A thesis submitted to the Faculty of Graduate Studies and Research in parital fulfillment of the requirements for the degree of Doctor of Philosophy, Anthropology". Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1975. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

This thesis deals with Tlingit notions about death, spirits, land otters and shamans. The linkage between these categories and their relationship to the social order are explored by examining Tlingit mythology. Particular myths are analyzed that embody the concepts and beliefs which the Tlingit used to deal with the unanswerable question: What happens when someone dies? Socially, there was a set pattern of ritual practices and a series of memorial feasts to dispense with the body and spirit of someone who died a normal death. Yet, there was an anomalous situation associated with death by drowning or being lost in the woods. The Tlingit indicated that people who died in this manner were taken by land otter spirits and could become shamans if certain conditions were met. This thesis contends that this explanatory scenario was an important aspect of Tlingit cosmology, since it provided a means of illustrating the source of shamanic power, and also of how that power was related to the social aspects of Tlingit culture. The myths dealing with land otter possession offer information about how shamanic power was attained and also provide a glimpse into the importance of the role of the Tlingit shaman as a mediator between the social and the spiritual domains. / Arts, Faculty of / Anthropology, Department of / Graduate

The Tlinglt people have lived along the southeastern coast of Alaska since 1730. Historically, the highly decorated Tlingit tunics were worn at potlatches, as the first layer of regalia. The tunics were often covered with dance aprons. bibs, and blankets. Potlatches are still held today but with less frequency. Today, Celebration is held every two years, so that the Tlingit may gather to celebrate their heritage through music, dance, and art. The purpose of the research was to define the physical tunic, as well as. to determine meaning associated with the tunics. Models were created to divide the fifty tunics into more manageable sections, which were originally based on DeLong’s (1987) use of Gestalt theory of part-to-whole and whole-to-part viewing. The viewing relationships of interior design lines, silhouette, and surface design readily organized appearance into visual categories. The models were further divided into subsections which displayed information on a particular part of the tunic (for example, side silhouette shapes). Meaning was determined by using form associations. An expressive response scale, which deals specifically with the Tlingit tunics, was adapted from DeLong's (1987) form association scale. The researcher visited six museums along the Inner Passage of Alaska. Twenty-eight relics were viewed at the various museums. Nine old photographs were also viewed at the museums. Celebration "96 In Juneau, as well as a dance event In Haines, were attended and videotaped so that the tunics could be seen in actual use. Thirteen tunics were viewable using the videotape. Definition of the tunics was determined by analyzing the interior design lines, silhouette, and the surface design. The physical tunic had a simple silhouette and interior design lines, while the surface design was found to be much more complex. In other words, the non-complex outline framed a complex surface design. Tunics were placed into four possible categories in the expressive response scale. The tunics distinctly fell into two of the four categories.. Meaning determined that the shape was large with emphasis on the silhouette. Line was discontinuous while the color tended to be bright. The texture was able to fill the surface with coarse areas usually due to beadwork. Group Identity was conveyed through the use of similar silhouettes and interior design lines. Individuality was expressed in the uniqueness of the surface designs - in the type of design, varied location, and use of materials. / Master of Science

The history of contact with Europeans for Native Americans and the Tlingit people in particular has been well documented as one of extreme pain, suffering, and injustice. It was "survival time" for the Tlingit and very difficult choices had to be made. The life of one Tlingit man, Rudolph Walton, born in Sitka, Alaska in 1867, illuminates this critical time in the history of the Tlingit people. This dissertation is ah exploration of the interplay between competing cultures and interests and it is a quest to understand who Rudolph Walton was and how his life and the choices he made are connected to the larger historic themes and cross-cultural issues in Alaska Native education and religious life. In addition to providing a look at history and at cultural change through an individual's life, choices and experiences, this dissertation is also about the connection between my ancestors' choices and the impact those choices had on the survival of a people. It is at once a macro view and a micro view of the impact of history on Indian people. After the purchase of Alaska by the United States traditional Tlingit life changed forever. The Tlingit were forced on a daily basis to balance demands and pressures made by various Christian religious groups and the U. S. government. They also had to contend with the prejudice of the average American citizen. Most Native American history has been limited to the use of records written by Europeans and Americans. Our understanding of that history is limited because the voice of the Native American is rarely heard. This dissertation fills a gap in the history of Southeast Alaska through an examination of the life of Rudolph Walton. The life of Mr. Walton is important because he left us with a unique set of documents which help us to understand the difficulties he had to face as a Tlingit man during a critical time in the history of Southeast Alaska.

Thesis (Ph. D.)--Columbia University, 1929. / Without thesis note. Bibliography: p. [171]-172.

Thesis (Ph. D.)-- University of Washington, 2004. / Vita. Includes bibliographical references (leaves 65-76).

The history of contact with Europeans for Native Americans and the Tlingit people in particular has been well documented as one of extreme pain, suffering, and injustice. It was "survival time" for the Tlingit and very difficult choices had to be made. The life of one Tlingit man, Rudolph Walton, born in Sitka, Alaska in 1867, illuminates this critical time in the history of the Tlingit people. This dissertation is ah exploration of the interplay between competing cultures and interests and it is a quest to understand who Rudolph Walton was and how his life and the choices he made are connected to the larger historic themes and cross-cultural issues in Alaska Native education and religious life. In addition to providing a look at history and at cultural change through an individual's life, choices and experiences, this dissertation is also about the connection between my ancestors' choices and the impact those choices had on the survival of a people. It is at once a macro view and a micro view of the impact of history on Indian people. After the purchase of Alaska by the United States traditional Tlingit life changed forever. The Tlingit were forced on a daily basis to balance demands and pressures made by various Christian religious groups and the U. S. government. They also had to contend with the prejudice of the average American citizen. Most Native American history has been limited to the use of records written by Europeans and Americans. Our understanding of that history is limited because the voice of the Native American is rarely heard. This dissertation fills a gap in the history of Southeast Alaska through an examination of the life of Rudolph Walton. The life of Mr. Walton is important because he left us with a unique set of documents which help us to understand the difficulties he had to face as a Tlingit man during a critical time in the history of Southeast Alaska. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

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