History of the Tlingit

The history of the Tlingit includes

pre- and post-contact events and
stories. Tradition-based history
involved creation stories, the Raven
Cycle and other tangentially-related
events during the mythic age when
spirits transformed back and forth
from animal to human and back, the
migration story of arrival at Tlingit
lands, and individual clan histories.
More recent tales describe events near
the time of the first contact with Tlingit canoes in Alaska, 1887
Europeans. European and American
historical records come into play at
that point; although modern Tlingit have access to those historical records, however, they maintain their
own record of ancestors and events important to them against the background of a changing world.

Raven Tales
Raven Tales are unique to Tlingit culture. Although the tales are associated with the Raven moiety, most
are shared by any Tlingit regardless of clan affiliation and make up of the stories told to children. Raven
Cycle stories are often shared anecdotally, the telling of one inspiring the telling of another. Many are
humorous; some are serious, imparting Tlingit morality and ethics, and others belong to specific clans
and may only be shared with permission. Some of the most popular are Pacific Northwest tribal creation
myths.

The Raven Cycle stories have 1 Raven characters, although most storytellers do not clearly distinguish
them. One character is the creator, Raven, who is sometimes identical to the Owner of Daylight. The
other is the childish Raven: selfish, sly, conniving, and hungry. Comparing several stories reveals logical
inconsistencies between the two, which is usually explained by their setting in a mythical place and time
in which the rules of the modern world did not apply.

The Box of Daylight

The most familiar story of is The Box of Daylight, in which Raven steals the stars, the moon, and the sun
from Naas-sháki Yéil (or Naas-sháki Shaan, the old man of the raven tribe at the head of the Nass River).
The old man is wealthy, and owns three boxes which contain the stars, the moon, and the sun. Raven
wants them for a variety of reasons (such as wanting to admire himself in the light or wanting light to find
food easily), transforms himself into a hemlock needle and drops into the water cup belonging to the old
man's daughter while she picks berries. She becomes pregnant with him, and gives birth; the old man
dotes on his grandson. Raven cries constantly, until the old man gives him the box of stars to pacify him.
Raven, playing with it, opens the lid; the stars escape through the chimney into the sky. He later begins
crying for the box of the moon, and the old man gives it to him after blocking the chimney. Raven plays
with it, rolls it out the door and it escapes into the sky. Raven finally begins crying for the box of the sun,
and the old man gives it to him. Knowing that he cannot roll it out the door or toss it up the chimney
(because he is being watched), he waits until everyone is asleep, changes into his bird form, grasps the
sun in his beak and flies out the chimney. Raven shows the others his sun; when he opens the box the sun
flies up into the sky, where it has been ever since.

Tlingit migration
The Tlingit tell a story, with slight variations, of how they came to their lands. The story varies primarily
in location, with some versions referring to specific rivers and glaciers; one describes the relationship
with their inland Athabaskan-speaking neighbors.

Stories are considered property in Tlingit culture, and sharing a story without its owners' permission is a
breach of Tlingit law. Stories about the Tlingit people as a whole, the creation myths and other universal
records, however, are usually considered the property of the tribe and may be shared without restriction.
It is important that the details be correct, to preserve the story's accuracy.

One version begins with the Athabaskan (Ghunanaa) people of interior Alaska and western Canada: a
land of lakes and rivers, of birch and spruce forests, moose and caribou. Life in its continental climate
was harsh, with bitterly cold winters and hot summers. One year the people had a poor harvest, and it was
obvious that the winter would bring many deaths from starvation. The elders gathered and decided that a
group of explorers would be sent to find a land rumored to be rich in food, a place where one did not have
to hunt. Although the group was never heard from again, they became the Navajo and Apache nations.

Over the winter, many people died. The next summer's harvest was poor, again threatening the people,
and the elders again decided to send explorers to find the land of abundance. This group traveled a long
distance, climbing mountain passes to find a huge glacier. The glacier seemed impassable, and the
mountains around it were much too steep for the people to cross. They could, however, see how the
glacial meltwater flowed down into deep crevasses and disappeared under its icy bulk. The people
decided that strong, young men should be sent to follow the river and see if it emerged on the other side
of the mountains. Before the men left, however, an elderly couple volunteered to make the trip; the loss of
strong young men would be devastating, they reasoned, but the couple were near the end of their lives.
The people agreed that the elders should travel under the glacier. They made a simple dugout canoe, took
it downriver under the glacier, and came out to see a rocky plain with deep forests and rich beaches. The
people followed them under the glacier and came to Lingít Aaní: the rich, bountiful land which became
the Tlingit home. These people were the first Tlingit.

Another theory of Tlingit migration is that they crossed the Beringia land bridge. The Tlingit, in general,
are more aggressive than the Athapascan people of the interior. The Tlingit, the fiercest coastal nation
(due to their northern location), began to dominate the interior as they traveled inland to forge trading
alliances. Tlingit traders were middlemen who brought Russian goods inland over the Chilkoot Trail to
the Yukon and northern British Columbia. As the Tlingit intermarried with the interior people, their
culture became the norm.
Clan histories
The main Tlingit moieties are yeil (raven), gooch (wolf) and ch'aak (eagle). Eagle and wolf are the same
moiety. All clans fall under one of the moieties.[1] Each clan has its own foundation history, which
belongs to the clan and may not be shared. Each story describes the Tlingit world from a different
perspective and, taken together, narrates much Tlingit history before the coming of the dléit khaa (white
people).

A typical clan history involves an extraordinary event that brought a family (or group of families)
together, separating them from other Tlingit. Some clans seem to be older than others, and their histories
have mythic proportions. Younger clans generally have histories describing a separation from other
groups due to internal conflict or the desire for new territory. Although the Deisheetaan clan descends
from the Ghaanaxh.ádi, its foundation story tells little to nothing about that relationship. However, the
Khák'w.wedí (who are descended from the Deisheetaan) usually mention their connection in their
foundation story. Their separation was more recent (and well-remembered) than that of the Deisheetaan
from the Ghaanaxh.ádi.

European contact
A number of well-known and obscure Europeans explored Lingít Aaní and encountered the Tlingit. Most
of the exchanges were peaceful, despite European fears to the contrary. The Tlingit quickly appreciated
the trading potential of valuable European goods and resources, exploiting it in their early contacts.

Although early European explorers were generally impressed with Tlingit wealth, they felt the people had
poor hygiene; most visited during the summer months, however, when the Tlingit lived in temporary
camps. The few explorers who were forced to winter with the Tlingit noted the cleanliness of their homes
and villages. Expeditions were:

Bering and Chirikov (1741): Vitus Bering was separated from Aleksei Chirikov, and only
reached Kayak Island; Chirikov, however, traveled to the western shores of the Alexander
Archipelago. He lost two boats of men around Lisianski Strait, at the northern end of
Chichagof Island. Chirikov then encountered hostile Tlingit, and returned west.
First Bucareli Expedition (1774): Juan Josef Pérez Hernández was sent by Antonio María de
Bucareli y Ursúa, Viceroy of New Spain, to explore to 60° north latitude in 1774 with Juan
Crespí and Tomás de la Peña Suria (or Savaria). Suria made a number of drawings of
Tlingit life in the pre-colonial period.
Second Bucareli Expedition (1775): Bruno de Hezeta (or Heceta) commanded the
expedition aboard the Santiago, with Juan Francisco de la Bodega y Quadra leading the
Sonora as de Hezeta's second-in-command. Hezeta returned to Mexico shortly after a
massacre by the Quinault near the Quinault River in present-day Washington state, but
Bodega y Quadra insisted upon completing the mission to reach 60° north. He nearly
reached Sitka, Alaska (59° north), claimed the lands he encountered for Spain, and named
Mt. Edgecumbe Mount Jacinto. It is unclear if the expedition encountered the Tlingit.
James Cook (1778): James Cook acquired the journals of Bodega y Quadra's second
commander, Francisco Antonio Mourelle, and maps made from the first two Bucareli
expeditions. This inspired him to explore the northwest coast of America on his third voyage
in a search for the Northwest Passage.
 Third Bucareli Expedition (1779): Although Ignacia de Arteaga officially led the expedition on
the Princesa, Bodega y Quadra (a more-experienced explorer) accompanied him aboard
the Favorita. They made contact (and traded with) the Tlingit around Bucareli Bay (Puerto
de Bucareli), and named Mount Saint Elias.
Potap Zaikov
La Pérouse (1786)
George Dixon (1787)
James Colnett (1788)
Ismailov and Bocharov (1788)
William Douglas (1788)
Alessandro Malaspina (1791): Malaspina, for whom the Malaspina Glacier is named,
explored the Alaskan coast as far north as Prince William Sound. His expedition contacted
the Laxhaayík Khwáan of the Yakutat region when it reached Yakutat Bay.
George Vancouver (1794)

Fur-trade era
Russian settlement in Tlingit lands (1790s onwards) involved both peaceful trade and periodic violent
clashes - notably the Battle of Sitka in 1804, the culmination of the Russian-Tlingit War of 1802-1805.

Chilkat Tlingit warriors attacked and burned Fort Selkirk, the Hudson's Bay Company post at the juncture
of the Yukon and Pelly Rivers, in 1852. The Chilkat had been middlemen between the company and the
Athapaskan people of the interior (on preexisting trade routes), and were unwilling to be excluded from
the arrangement.

In 1855, an alliance of Tongass Tlingit (Stikines) and Haida raided Puget Sound on an enslavement
expedition. Confronted at Port Gamble, Washington Territory by the USS Massachusetts and other naval
vessels, the raiders suffered casualties, included a Haida chief. A return expedition by the alliance the
following year was punitive, with Isaac N. Ebey chosen at random as a high-ranking white man whose
death would avenge the chief's death the previous year. Although the territorial government pressed the
colonial government of Vancouver Island to apprehend Ebey's killer, the colonial authorities lacked a
sufficient military capability to mount an expedition capable of defeating the Haida-Tlingit alliance, and
Ebey's killer was never identified or captured.

American military rule

In March 1867, the United States purchased Alaska from Russia. The formal transfer of the Russian
colony to the U.S. took place in October in Sitka. Called the Department of Alaska, the territory was
assigned to the Army for occupation and government. Military rule by the Army and Navy, which lasted
until 1884, was characterized by inconsistency, violence, and legal ambiguity. Historian Bobby Lain
described Alaska at this time as "an insular colony, acquired before the United States was ready for
overseas colonies."[2]

The Tlingit were heavily impacted by American military rule. During the February 1869 Kake War, the
USS Saginaw destroyed three deserted villages and two forts near present-day Kake. Before the conflict,
two white trappers were killed by the Kake in retribution for the death of two Kake who were leaving the
village of Sitka by canoe. Sitka was the site of a standoff between the army and the Tlingit due to the
army's demand for the surrender of a chief, the Chilkat Colchika from Haines, who was involved in an
altercation at Fort Sitka. Although no Kake (or possibly one old woman) died in the destruction of the
villages, the loss of winter stores, canoes and shelter led to Kake deaths during the winter. The Kake did
not rebuild the small villages; some moved to other villages, and others remained near Kake.[3][4]

The December 1869 Wrangell Bombardment began after Lowan, a Stikine, bit off the finger of a white
woman; Lowan and another Stikine were then killed by soldiers. Lowan's father, Scutd-doo, entered the
fort the following morning and fatally shot trading-post operator Leon Smith. The army demanded Scutd-
doo's surrender and, after a bombardment, the villagers handed Scutd-doo over to the military. He was
court-martialed and hanged before the garrison and villagers on 29 December;[5] before his death, Scutd-
doo said that he had avenged Lowan's death and did not target Smith.[6][7][8][9][10]

The October 1882 Angoon Bombardment was the destruction of the Tlingit village of Angoon by U.S.
naval forces commanded by Edgar C. Merriman and the USRC Thomas Corwin under the command of
Michael A. Healy. The Tlingit villagers had taken white hostages and property and demanded two
hundred blankets in compensation from the North West Trading Company after the accidental death of a
Tlingit shaman who died in a harpoon-cannon accident while working on a whaling ship. Although the
hostages were released when the naval expedition arrived in Angoon, Merriman demanded four hundred
blankets in tribute; when the Tlingit delivered only eighty-one blankets, his forces destroyed the
village.[11][12] In 1973, the Indian Claims Commission awarded the Angoon clans $90,000 in
compensation for clan property destroyed in 1882. The Angoon Tlingit continue to press for an apology
from the navy.[13][11] Governor of Alaska Jay Hammond commemorated the 100th anniversary of the
bombardment as Tlingit Remembrance Day.[14]

The American administration had recruited Tlingit to police the indigenous population by the 1880s,
particularly in Sitka. Although some prominent Tlingit (such as Anaxóots) became police officers, their
legal authority sometimes clashed with Tlingit norms of inter-clan conflict resolution.

Early fishing industry

The first American industrial fish canneries were established in Tlingit territory in 1878 in Klawock
(Lawáak) and Sitka. Some Tlingit sold fish to the canneries or worked processing fish. That summer,
Tlingit led by Anaxóots of the Kaagwaantaan protested the arrival of eighteen Chinese workers in Sitka
and demanded that they not take their jobs. The American managers reportedly resolved the conflict with
promises that the Chinese would only use skills in the cannery which the Tlingit had not been taught; if
the Tlingit learned those skills, they would replace the Chinese.[15]

Alaska Native Brotherhood and recognition

Two Tlingit brothers founded the Alaska Native Brotherhood in 1912 in Sitka to pursue the privileges
enjoyed by whites in the area at the time; the Alaska Native Sisterhood followed. The ANB and ANS are
nonprofit organizations which assist in societal development, preservation of native culture, and equality.

Elizabeth Peratrovich was an ANS member for whom Alaska designated a state holiday (February 16) in
1988. Peratrovich's brother-in-law, Frank (president of the Native Brotherhood), was of Tlingit and
Serbian descent. Serbian and Montenegrin immigrants intermarried with the Tlingit during the 19th
century due to their common religion, and St. Nicholas Russian Orthodox Church in Juneau was built by
a group of Orthodox Tlingit and Serbs.[16][17]

World War II
Aleuts were interned at Funter Bay[18] by the U.S. government during World War II.[19][20]

In 2008, the Code Talkers Recognition Act revealed that speakers of several Native American languages
besides Navajo had served as code talkers. Among them were five Tlingit men: Richard Bean Sr. of
Hoonah, Robert "Jeff" David Sr. of Haines, brothers Mark Jacobs Jr. and Harvey Jacobs of Sitka, and
George Lewis Jr. of Sitka.

Alaska Native Claims Settlement Act and present day

The Tlingit were a driving force behind the Alaska Native Claims Settlement Act (ANCSA), which was
signed by President Richard Nixon on December 18, 1971. Some interior Tlingit live in Atlin, British
Columbia, and the Yukon communities of Whitehorse, Carcross and Teslin. Coastal Tlingit also live in
Alaska. Every two years, the inland and coastal Tlingit celebrate their culture; Juneau hosts the
celebration in even-numbered years, and Teslin is the host in odd-numbered years. Events include
traditional performances, cultural demonstrations, nightly feasts held by the three inland Tlingit
communities, hand-game tournaments, canoeing events, children's activities, an artists' market and food
vendors.

References
1. "social_studies_grade_6.pdf - Unit 7_2.pdf" (https://www.sealaskaheritage.org/sites/default/f
iles/Unit%207_2.pdf) (PDF). sealaskaheritage.org. Retrieved December 2, 2023.
2. Bobby Dave Lain, North of Fifty-Three Army, Treasury Department, and Navy Administration
of Alaska, 1867-1884, (University of Texas, Austin, 1974), p. iii.
3. Harring, Sidney L. "The Incorporation of Alaskan Natives Under American Law: United
States and Tlingit Sovereignty, 1867-1900." Ariz. L. Rev. 31 (1989): 279. (http://academicwor
ks.cuny.edu/cgi/viewcontent.cgi?article=1325&context=cl_pubs)
4. " "Search for and destroy: US Army Relations with Alaska's Tlingit Indians and the Kake War
of 1869". Jones, Zachary R." (https://www.academia.edu/5175559)
5. The Aleut Internments of World War II: Islanders Removed from Their Homes by the United
States (https://books.google.com/books?id=FXeNAwAAQBAJ&dq=%22leon+smith%22+186
9&pg=PA53), Russell W. Estlack, page 53
 6. The 1869 Bombardment of Ḵaachx̱ an.áakʼw from Fort Wrangell: U.S. Army Response to
Tlingit Law, Wrangell, Alaska (Washington DC: American Battlefield Preservation Program;
Juneau, AK: Sealaska Heritage Institute, 2015). Part 1 (https://www.academia.edu/1661050
7/The_1869_Bombardment_of_%E1%B8%B4aachx_an.%C3%A1ak%CA%BCw_from_Fort
_Wrangell_U.S._Army_Response_to_Tlingit_Law_Wrangell_Alaska_Washington_DC_Amer
ican_Battlefield_Preservation_Program_Juneau_AK_Sealaska_Heritage_Institute_2015_._
Part_1) Archived (https://web.archive.org/web/20171019064012/http://www.academia.edu/1
6610507/The_1869_Bombardment_of_%E1%B8%B4aachx_an.%C3%A1ak%CA%BCw_fro
m_Fort_Wrangell_U.S._Army_Response_to_Tlingit_Law_Wrangell_Alaska_Washington_D
C_American_Battlefield_Preservation_Program_Juneau_AK_Sealaska_Heritage_Institute_
2015_._Part_1) 2017-10-19 at the Wayback Machine, National Park Service, American
Battlefield Protection Program, Zachary Jones
7. Report of the commander of the department of Alaska upon the late bombardment of the
Indian village at Wrangel, in that Territory, to Congress (https://alaskaweb.org/govt/1870wars
ecyltr.html), Secretary of War, 21 March 1870
8. The War Canoe (https://books.google.com/books?id=c7XCCQAAQBAJ&dq=%22leon+smit
h%22+Wrangel&pg=PT87), Jamie S Bryson
9. History of Alaska: 1730-1885 (https://books.google.com/books?id=tdoYAQAAIAAJ&q=%22le
on+smith%22+Wrangel), Hubert Howe Bancroft, 1886, pages 614-6
10. Journal of the West (https://books.google.com/books?id=JEYUAAAAYAAJ&q=%22leon+smi
th%22+Wrangel), Lorrin L. Morrison, Carroll Spear Morrison, 1965, page 310
11. Crow Dog's Case: American Indian Sovereignty, Tribal Law, and United States Law in the
Nineteenth Century (https://books.google.com/books?id=EHe_Ez7JXY4C&dq=angoon+mer
riman&pg=PA229), Sidney L. Harring, pages 228-230
12. US Navy Bombed Angoon 125 Years Ago (http://www.sitnews.us/Kiffer/Angoon/102907_ang
oon_bombed.html), Dave Kiffer, SitNews, 29 October 2007
13. The Oxford Handbook of American Indian History (https://books.google.com/books?id=IK6N
CwAAQBAJ&dq=angoon+1882&pg=PA307), Frederick E. Hoxie, pages 307-8
14. The Alaska Native Reader: History, Culture, Politics (https://books.google.com/books?id=1q
e5vzMqJW0C&dq=angoon+merriman&pg=PA148), Maria Sháa Tláa Williams, pages 144-
150
15. Robert E. Price, The Great Father in Alaska: The Case of the Tlingit and Haida Salmon
Fishery (Douglas, Alaska: First Street Press, 1990), p. 49-51.
16. [1] (http://stnicholasjuneau.org/history.html) Archived (https://web.archive.org/web/20190724
221440/http://stnicholasjuneau.org/history.html) 2019-07-24 at the Wayback Machine"The
History of the St Nicholas Church." St. Nicholas Russian Orthodox Church - Home.
Orthodox Church in America, n.d. Web. 10 June 2017.
17. Archer, Laurel. Northern British Columbia Canoe Trips. Surrey, B.C.: Rocky Mountain, 2010.
Print.
18. "Evacuation and Internment, 1942-1945 - Aleutian World War II National Historic Area (U.S.
National Park Service)" (https://web.archive.org/web/20171006190608/https://www.nps.gov/
aleu/learn/historyculture/unangan-internment.htm). Archived from the original (https://www.n
ps.gov/aleu/learn/historyculture/unangan-internment.htm) on 2017-10-06. Retrieved
2017-09-22.
19. "Did you know Aleuts were sent to internment camps during WWII? Documentary film tells
their story" (https://www.aaanativearts.com/did-you-know-aleuts-were-sent-to-interrment-ca
mps-during-wwii-documentary-film-tells-their-story). 13 November 2005. Retrieved 29 May
2019.
20. "Century of Servitude" (https://web.archive.org/web/20160304022544/http://arcticcircle.ucon
n.edu/HistoryCulture/Aleut/Jones/ch6.html). University of Connecticut. Archived from the
original (http://arcticcircle.uconn.edu/HistoryCulture/Aleut/Jones/ch6.html) on 4 March 2016.
Retrieved 29 May 2019.
Further reading
Grinev, Andrei Val'terovich (2005). The Tlingit Indians in Russian America, 1741-1867 (http
s://books.google.com/books?id=4PZdGWM0EBQC). Translated by Bland, Richard L.;
Solovjova, Katerina G. University of Nebraska Press. ISBN 0-8032-0538-4.

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