Anna B Ehlers, a Tlingit of the Chilkat tribe in Alaska, is a skilled weaver. She recieved Native Artist Award during the Alaskan Governor’s Awards for the Arts and Humanities and has also re…
Tlingit man in dance regalia holding a decorated paddle or wand.
Tlingit man and woman in full dancing costumes, Alaska, 1906 Photographer: Nowell, Frank H. Subjects: Kaw-claa (Tlingit Indian) Tlingit Indians--Clothing & dress Tlingit Indians--Women Ceremonial dancers--Alaska--Juneau Region Women--Alaska--Juneau Region Men--Alaska--Juneau Region Hats Couples--Alaska--Juneau Region Digital Collection: Frank H. Nowell Photographs content.lib.washington.edu/nowellweb/index.html Persistent URL: content.lib.washington.edu/u?/loc,121 Visit Special Collections reproductions and rights page for information on ordering a copy. University of Washington Libraries. Digital Collections content.lib.washington.edu/
“Shanyaak'utlaax: Salmon Boy" is a children's story that teaches about respect for nature, animals and culture. It comes from an ancient Tlingit story that was edited by Johnny Marks, Hans Chester, David Katzeek, and Nora and Richard Dauenhauer. Illustrated by Tlingit artist Michaela Goade. "After a Tlingit mother give
Date: 19th century. Geography: Sitka, Alaska, United States. Culture: Native American (Tlingit). Medium: Wood. Dimensions: 10 × 4 3/4 in. (25.4 × 12.1 cm)...
Kaw-Tláa, (mother of the Kaw clan) is portrayed in this captivating photograph. She is adorned in an exquisite potlatch dancing costume, showcasing the rich cultural heritage of the Tlingit people. The image, captured in 1906 in Alaska, offers a glimpse into the timeless traditions and regalia of this indigenous community. Kaw-Tláa's attire reflects intricate craftsmanship and attention to detail, exemplifying the artistic traditions and pride of the Tlingit culture. This remarkable portrait serves as a testament to the enduring legacy of the Tlingit people and their significant contributions to the cultural tapestry of Alaska.
Tlingit, northernmost of the Northwest Coast Indians of North America, living on the islands and coastal lands of southern Alaska from Yakutat Bay to Cape Fox. They spoke the Tlingit language, which is related to Athabaskan. According to their traditions, some of their ancestors came from the south
Preston Singletary grew up in the Seattle area listening to stories told by his greatgrandparents who were both full Tlingit In high school he met and became friends with future glass artist Dante Marioni son of glass artist Paul Marioni Shortly after graduating high school Singletary who was actively pursuing a career as a musician at the time was asked by Dante Marioni to work as a night watchman at what was then the Glass Eye a Seattle glassblowing studio Singletary quickly moved from being night watchman to working the day shift to eventually joining one of the studios production teams In 1984 Singletary took part in a workshop at Pilchuck Glass School for the first time He has since been involved in Pilchuck as both a teacher and student Singletary has blown glass around the world in countries such as Sweden Italy and Finland In the late 1980s Singletary began incorporating traditional Tlingit themes into his work and reaching out to other Northwest Coast Native American artists Early on Singletarys work drew heavily from European glass artworks especially those done in the Modernist style Today he is perhaps best known for his use of glass to express and explore traditional Tlingit themes Many of his works reference clan crests including the killer whale which his family claims Singletary has worked extensively with other native artists creating glass art works such as the Founders Totem Pole 2001 and Devilfish Prow one of a series created in collaboration with Maori artist Lewis Tamihana Gardiner 2007
Kushtaka, sometimes called Kooshdakhaa, is a mythical creature that appears in the folk fair of the Tlingit community. Tlingit are indigenous peoples of
Tlingit maide holding the woodworm
There is a small salmon hatchery on the Gunnuck Creek in Kake. Many Black Bears gather here when the salmon return to spawn. They return to the place where they were born after approximately 4 years at sea in one of nature's most unique mysteries. By the time they reach their destination the males have been transformed changing the shape of their jaws and teeth to fight for spawning rights. Both male and female change color to red and orange as they begin the dying process after laying eggs and spawning. This is a great opportunity for bears to bulk up for the long winter on the carcasses of the fish. This one decided she better take care of "business" and she pushes with her front paws and wishes she had eaten more berries! Looks like she is contemplating her plan of action. This big gal just came to eat! Mother Bear sent Baby Bear up the tree to stay out of the way. When Baby Bear starts to slip she yells out for mother's help! Mother Bear looks up in dismay and growls some instructions! Baby Bear manages to re-gain its balance. Baby Bear confides in a young Bald Eagle about the perils of tree climbing. Mother Bear is constantly teaching her young the survival techniques it will need when PaPa Bear returns and the young bear will be on its own. It appears that Mother Bear is scolding a young teenage bear about something. We can hear the growls from the other side of the shore. Whatever it was they disappeared into the forest!
