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.
Necja milceglca put

races We Remember

Leu man M. Waugh's Photographtj from

-

St. Lawrence Island, Alaska, 1^25^-1^50

IGOR KRUPNIK and VERA OOVI KANESHIRO

editors and compilers

^% Smithsonian Institution '^Stu'd^^

Scholarly Press (Renter
Published by

ARCTIC STUDIES CENTER

Department of Anthropology

National Museum of Natural History

Smithsonian Institution www.mnh.si.edu/arctic

In cooperation with

SMITHSONIAN INSTITUTION SCHOLARLY PRESS

P.O. Box 37012, MRC 957

Washington, D.C. 20013-7012

www.schoiarlypress.si.edu

Copyright © 2011 by Smithsonian Institution

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system,

or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher.

This volume was produced under a cooperative agreement between the Arctic Studies Center,

National Museum of Natural History, Smithsonian Institution, and the National Museum of the

American Indian, Smithsonian Institution.

Technical editor: Tam Scribner

Volume design: Tam Scribner and Igor Krupnik

THIS PUBLICATION IS VOLUME 9 OF THE ARCTIC STUDIES CENTER SERIES, CONTRIBUTIONS TO

CIRCUMPOLAR ANTHROPOLOGY. THE SERIES IS MADE POSSIBLE IN PART BY THE JAMES W. VANSTONE (1925-2001) ENDOWMENT

Front cover: Two young women, Wayengi (Josephine Ungott, daughter of Andrew Uziva) and

Napaaq (Florence Maligutkaq, daughter of Peter Aghnilu) from Gambell, dressed in winter fur clothing. (Catalog number: NMAI N 42725)

Bock cover. Tuiii (Jimmie Toolie) and his wife Legraaghaq (Mabel Toolie), carrying a baby. (Catalog

number: NMAI N 42754)

Library of Congress Control Number: 2001099149

ISBN-13: 978-0-9673429-1-7

ISBN-10: 0-9673429-1-0

Printed in the United States of America

© The paper used in this publication meets the minimum requirements of the American National Standard for Permanence of Paper for Printed Library Materials Z39. 48-1992.
contents

Introduction

6 VOLUME CONTRIBUTORS

10 /\Pf/./.fQ (SUMMARY)

1 2 FOREWORD

Vera Kingeekuk Metcalf

14 ACKNOWLEDGEMENTS

Igor Krupnik

1 6 RECOVERED LEGACY: ALASKAN PHOTOGRAPHS

OF 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 Gambell

72 Part 2. Sivungaghmiit, the People of Savoonga

100 Part 3. In the Streets of Gambell

1 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 Institution

1 82 2. Letters and Paper Clips from the Waugh Collection Files

1 84 3. Leuman M. Waugh's Photographs from Nome, Alaska, 1 929-1 930

1 86 4. Documents Related to Leuman M. Waugh's Professional Career

1 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 in Chemawa, Oregon from the mid 1 960s till early 1 970s,

because there was no high school in Savoonga at that

time. He has worked for many years as the Postmaster

at Savoonga Post Office and as a village representative

of local airlines. In his own words, "As our custom, I was raised by my grandmother Olga Akeya until she

died from cancer. Used to enjoy spending my time

with Teddy (Kaseki) Amagu and his son Gideon Kasiki. Sometimes I think about Teddy Amagu and miss that

little guy."

Barbara Amarok was raised by her

parents, Warren and Mary Ann Tiffany, in several different communities

across Alaska. She now lives in Nome

and works as the Title III Project &

Program Development Manager at the Northwest Campus, University of Alaska Fairbanks. Barb's father was

also a teacher and administrator. Barb's grandmother

Mayak was from King Island and her grandfather joe

Amarok was originally from Big Diomede.

Ralph Apatiki, Sr. (Anaggun) was born in Cambell,

Alaska and was raised in a traditional

close-knit family, surrounded by typical Yupik cultural values. He also went

through an excellent sea mammal

hunting school from his father and

uncles, when he became the captain

of his own boat crew. Over the years,

his boat caught several whales. Anaggun also worked

as a carpenter. He traveled to other Alaskan villages and

towns to assist in building schools, houses, and even swimming pools. Anaggun was very involved in the Cambell 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 several

years and represented in presbytery meetings.

Maria Dexter (Isma) was born in White Mountain, Alaska and was

raised in the village of Colovin,

where her father Stanley (Stan) Amarok was working as a secretary for

the City of Colovin and at various

other local offices. She went to school in Colovin and

later to the boarding school at Mount Edgecombe.

She now lives in Nome and works as a licensed 'tribal

healer' with the Norton Sound Health Corporation.

Anna Cologergen {Angingigalnguq) was born and raised

in Savoonga, Alaska. She spent

her childhood years at the family

hunting camps on the southern

side of St. Lawrence Island. She

attended the 'old' school in Savoonga, up to the 5'^

grade. She moved to Nome with her late husband Tim

Cologergen (Awlinga) and their many children around

1 970. Anna had worked for many years at the Nome

hospital and also as a volunteer cook for students at

the Nome school. She used to be a good partner to her

late husband in his many ventures and travels. Anna

passed away in November 2007.

Ora Cologergen (Ayuqi) was born in Cambell, Alaska and moved to Savoonga,

when she married Edward

Cologergen (Ngungaya).

Since her young years, she

taught at Sunday church schools in both Cambell and

Savoonga. She later worked at Savoonga BIA school

for over 20 years, first as an English language teacher

6
and, later, as a bilingual teacher. She was considered one of the most knowledgeable experts in Savoonga,

and she participated in several elders' conferences

and historical documentary projects in the 1 980s and

1 990s. Ora passed away in July 201 0.

Sandra Gologergen Miklahok

(Nawuukaq) was born and raised

in Savoonga, Alaska. She has

worked for seven years as the

Indian Child Welfare Program coordinator at the Savoonga IRA office. She loves working with elders, listening to the old

stories, and going through the historical photographs.

Aaron Iworrigan (Yupestaaq) was born in Cambell, Alaska. He

attended church and grade school

in Cambell and later went to the

boarding school at Mount Edgecombe. He was drafted into the Army and served two tours in Vietnam in the 1 960s.

He now lives in Cambell and currently serves on Borard

of the Suvuqaq Incorporated.

Vera Kingeekuk Metcalf (Qaakaghlleq) was born and raised in Savoonga, Alaska and now resides

in Nome. Over the last twenty-five

years she was involved in many

efforts in research, education, cultural awareness, and multicultural

orientation, and she has participated in numerous

repatriation consultations with museums around the

country. She is currently Executive Director of the Eskimo Walrus Commission in Nome and also serves on the U.S. Arctic Research Commission.

Christopher Koonooka (Petuwaq) was born in Gambell, Alaska in 1 978 and graduated from the local high

school. He received his Bachelor of Arts degree in the

Yupik Eskimo Language from the

University of Alaska Fairbanks

(2002), with a minor in Anthropology. Amidst his schooling in Cambell and during breaks from

college, he hunts whales and walruses in spring and camps in summer with his family.

Currently, Chris works at the Cambell Schools, teaching

Yupik language and heritage to middle school and high

school students. He is also serving on the IRA council

of the Native Village of Cambell.

Igor Krupnik is Ethnology curator at the Arctic Studies Center of

the National Museum of Natural

History, Smithsonian Institution

in Washington, D.C. He has

worked for almost twenty years among the Yupik people of Chukotka and other Native

groups of the Russian Arctic. His current research is

primary in the Bering Strait region, Alaska, where he is engaged in collaborative studies with the communities

of Cambell, Savoonga, Wales, and Shaktoolik on the impact of climate change, the preservation of cultural

heritage, and traditional ecological knowledge.

Lars Krutak received his Bachelor of Arts degree in anthropology from the University of Colorado, Boulder (1993). He

attended graduate school at

the University of Alaska, Fair- banks (1996-1998), where his research focused on

the symbolism of traditional tattoo practices on St. Lawrence Island and across the North, and at Arizona

State University (Ph.D., 2009). In 1 998-2002, Lars was

a Repatriation Research Specialist at the Smithsonian

National Museum of the American Indian and he currently works in the Repatriation Office of the Smithsonian National Musem of Natural History.

7
Stephen Loring is museum an

thropologist at the Arctic Studies Center, National Museum

of Natural History, Smithsonian Institution. In addition to

caring for and overseeing the museum's arctic and sub-arctic collections he facilitates access to the collections by visiting indigenous

researchers and museum scientists with Native community interests. He has conducted archaeological and

ethnohistorical research with Innu and Inuit communities in Labrador since 1 975. As well, he has practiced

archaeology in northern New England, in the western

Aleutian Islands, in Peru, and Argentina.

Vera Oovi Kaneshiro was born

and raised in Cambell and currently resides in Anchorage. She

has dedicated her life and professional career to the research and

promotion of her native St. Lawrence Island Yupik language. Ms.

Kaneshiro has worked with the Alaska Native Language

Center at the University of Alaska Fairbanks for thirty

years on numerous educational materials and as one

of the co-authors of A Dictionary of the St. Lawrence

Island / Siberian Yupik Eskimo Language (1 987). She

teaches Alaska Native Studies at the University of

Alaska Anchorage and assisted with the translation and editing of the Sharing Knowledge project materials.

Estelle Oozevaseuk (Penaapak) was born in 1920

in Gambell, where she was

raised and currently resides. She is well known for her

knowledge of St. Lawrence

Island cultural legacy and she comes from a family that

has a long record of partnership with the Smithsonian

Institution, other museums, and numerous researchers. Her lifetime of community service at Gambell

has included work as a health aide, midwife, and

teacher. She also represented the St. Lawrence Island Yupik community on various teams negotiating the

repatriation of cultural heritage and in many museum

and collection-based heritage projects. Some of her

traditional stories appear in Sivuqam Nangaghnegha:

Siivanllemta Ungipaqellghat (Lore of St. Lawrence Island: Echoes of our Eskimo Elders, 1 985-89).

Sharon Pungowiyi Ryckman

(Kesliq) was born in 1944 in Savoonga, St. Lawrence Island.

While at the University of Alaska

in Fairbanks, she worked with Prof.

Michael Krauss, David Shinen, and

Adelinda Womkon Badten in designing the St. Lawrence

Island Yupik orthography. She moved back to Savoonga

and taught for three years at the local school. She later

taught in Nome and worked at the University of Alaska

Fairbanks' Kuskokwim Campus in Bethel, until 1997.

She now resides in Homer, Alaska.

Donna Rose received her Bachelor

of Arts degree in Mechanical Engineering and Fine Arts from the

University of Maryland, College

Park. Between 1 989 and 1991 she ^^^^^^^ attended the School of the Art Insti- ^BHBBBIB tute of Chicago where she studied

painting materials, film production, and art conservation. Her artwork focuses on the interface between

mythic wilderness and modern life, and she recently

established a fine arts gallery in Baltimore, Maryland. In 2002-2006 she worked as an Archives Assistant at the

Smithsonian National Museum of the American Indian.

Beda Avalak Tunglyan Slwooko was born in 1918 in Cambell,

Alaska, the oldest daughter of Yughqutaq, Robert Tungyan and

Edna Sivuguq. Like most of St. Lawrence Island Yupik children, she was partially raised

by her paternal grandparents but also spent much time
with her maternal grandparents, who stayed most of the

year in a small camp called Tapghuq. So, she missed

out at school but learned English and advanced in

reading. Beda married Vernon Slwooko; they had four

children and several grandchildren. Being raised by her

grandparents, Beda was very knowledgeable about the

island history and she also had a wide knowledge of the

Yupik language. Beda was a great teacher of the Yupik

history to the young people in her family and clan. She

passed away in May 2009.

many grandchildren. She loves singing and has been a

long-standing member of the Savoonga church choir.

Morris Toolie, Sr., (Kukulegmii) was

born in Savoonga, Alaska. He spent

his childhood years at his father's

hunting camp at the Northeast Cape.

He was a hunter and a boat captain

for 32 years. He currently serves as

the 'elder advisor' to the Savoonga IRA Council

Grace Kulukhon Slwooko

(Akulmii) was born in 1921

in Gambell, the daughter of Lawrence and Rosie Kulukhon

(Qilleghquun). She went to grade school in Gambell and

then went to mainland Alaska to continue her schooling. She married Joseph Slwooko; they had several children. She now lives in Anchorage. Grace loves to write. She wrote articles for Tundra Times and other Alaskan

newspapers and she translated numerous tapes from

Native elders' conferences. She has many folk stories

taped and written that she had learned growing up. Nothing seems to stop Grace from documenting what

she knows of the Yupik language and culture.

Nancy Walunga {Aghnaghaghniq) was born in 1928 in

Pugughileq, Southwest Cape,

where she was raised traditional

style. At a very young age, when

her mother was disabled, she took on the job of her

mother being the oldest child in the family. There was

no school in Pugughileq; so, she went to school only

when her family went for spring whaling to Gambell. Her family finally moved to Gambell in 1 948; they were

the last Pugughileghmiit, who actually lived there. She

has taught skin sewing at Gambell high school. She

has raised 1 1 children and many grandchildren; she is

also involved in Gambell Presbyterian Church activities and has been with the woman's society for many years.

Tarn Scribner is a practicing visual strategist in the

areas of print and web design. She graduated with a degree in Graphic Design from the Corcoran College of

Art in Washington, D.C., then continued on to receive

a Masters degree from New York University, Tisch

School. 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 substitute

teacher for the Head Start class at Savoonga school for several years. ^ She is a mother of eight children and a grandmother of

Willis Walunga (Kepelgu) is an experienced senior hunter, trapper, navigator, and boat captain

from the Yupik village of Sivuqaq

(Gambell) on St. Lawrence Island. He is also an acknowledged local

historian and educator in his native Yupik language and

in cultural traditions of his people. He produced several

booklets, teachers' guides, educational materials, and

he was the leading author for a three-volume collection

of oral stories, Sivuqam Nangaghnegha: Echo of Our

Eskimo Elders (1 985-89), series of St. Lawrence Island Yupik genealogies, and extended Curriculum Resource Manual ^OK local bilingual school program.

9
Apellea

Ukut igat kelguutaqii ayuumightat igaqegkat whaa kiyaghlleghhiit National Museum of the American Inclian-emi (NMAI) Washington DC-mi. Taaghtam gguteniightem

igaqulqii New York-eghmiim aatgha Ix'uman M Waugh

(1877-1972), 1929-miUu 193f)-millu angyaghpagmi

Northland-mi qepghaaluni i\Jaska-iTU. Ilangi Waugh-m

igaqullghi aflengakegkaagut National Anthropological

Archives-eni Smithsonian National Museum of Natural

History-mi (NMNH). Iganunkanaghtekagut^4/^/^/7/^/^/

Igaqiilkghiuiii 2U02-mi.

Qamagaghtengngwaaghluki igaqullghi Waugh-m

Alaska-mengllu Canada-mengllu nengllugutangan

tuunkac]iit tuquyan Rankin Museum of American

Hcritage-mun, muscum-esqughhaghmun North

Carolina-melngughmun. 2U01-mi NMAI-em tukfiqaqii taakut igaqullghet, muvingllaqat ama latat Waugh-m

igallghi aflengaksaghqaaluki. Igangllatqaghtekaqaak

NMAI-enkuk NMNH-em Artie Studies Center-enganllu

(ASC) aglaghhnalukek Igor Krupnigenkuk Stephen

Loring-enkuk, anthropologist-ek, ka}aiusighisqeOukek

1/ "Gambell. St. Lawrence Island. The oldest living person in Cambell" N 42721/P 301 35/L 2079

Pamayuk (Lucy Pamayook, ca. 1 850-1 930), mother of Iggak, Calvin Echak.

10 FACES WE REMEMBER
qerngughtimeng Waiigh-m igaqiiUghaneng. NMAI-enkut

kayutkelluki naalkumakangat 1100 igaqullghet 7\laskameng, 1 500 siipngaan Canadam Arctic-nganeng.

IgangUaghpagningiteftut qamagaghtengngwaaghluki

taakunengigaqulleghnengDr. Leuman M.Waugh-m. Piinliisiiluku sangwaa tallima ^oiuk igaqegkaq Sivuqamengllu

Sivungamengllu nakmikumakangit. 2002-mi 80-ghyaget

kapingllaghluki tu}Taghiit Kepelgumun Sivuqamun. Qerngughqumakangi siivanlleghet yuvghiighyaghqaluki igaqellghetWaugh-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 aatghit

igaqughluteng igaqeUeghteggun.

Atengughyaata ayuumightat igaqullghet alia ataa- sighhaghmeng kiyaghtekaUghuughtut. Family-t qerngughutenqigtut; nangaghneteng liitenqigtiit, uglalghii

ungipamsuk igaqaat nalighmeng record-iit tiipekun wata

ilaaquusata Sivungameng, Nuumemeng Anchoragemeng ama ilanganengUu. Sivukluteng 20-nguluteng kapingUaqaawut 2000-mi. Nunanun tu}aiqaagut family-nun

tuunyaghqaaluki.

AUa igangUaghtut estamat uksut atuqluki wata ilaquulluteng imighiit ungipamsuUeghmeggneng igaqughluki,

tilefuunekun aleghquUghet, interview-Ughet tiipekun

record-ekat, e-mail-etgun ama aleghquUghet. Ukut igat

taaqellghinnayaghtut qepghallghisaqata Sivuqam qiighqa- an yugi siivanlleghetiu angHnghhatiu, kayutnguluteng

igaqegkat. SivuqamUu SivungamUu Corporation-ekek,

President-engillu Yupestaankuklu Aghqiitaghaanlvuklu,

kayutngukaagut igat tagiiteUghi qiighqamun. Qafsinadu

kayutngukagut NMAI-enkuneng qepghaUemmneng

Leuman Waugh-m igaquUghaneng. Quyakaput Donna

Rose-enkut, Lou Stancari-nkut, Will Greene-enkut,

Sarah Demb-enkut, Sarah Weger-enkut, Evelyn Mosesenkut ama Sheree Bonaparte-nkut NMAJ-em Photo

Archives-ngani; ama Bruce Bernstein-a tamani NMAJem Assistant Director-nga Cultural Resources-enun. Ama igamsiqayugvikaghput William Fitzhugh, ASC-m

igleghutistenga apeghtullghanengUu liilightullghanengUu.

Igamsiqayugvikaputiu igat ukut nanqigteUghi ulimallghi

yataghquUghitnengTam Scribner-enlaat Cara Seitchek-enkut, Mariel Murray-enkut ama Abby McDermott-enkut.

Ukut qerngughqeUghet 1 92 pages-meng imaqelghiit

kelguvikii 110 siipngaan igaqullghet. Qamagtevzighluteng

Sivuqaghhmdit esghallghitkiit ama ilangitaUu Alaskaghmiit.

QerngughqeUghet tallimaghqelluteng ayuqut: Sivuqaghlimiit; Sivungaghmiit; Sivuqam eslangani; Sivungam

qaagnanga; enkaam angyaghpagmi Northland-mi, en- kaam estamat ilaquutellghet.

Apeghiighyamta tliirtj' siipngaan ka^oisigliiit Misimak- elleghmeggneng yuvglmUghitneng Waugh-m igaquUghaneng ukunun iganun. Usuqaghput Dr. Ixuman M.

Waugh. Neghyukaput ukut igat ama aHighqeUghi Waughm igaquUghi tamanganun ama Sivuqam Qiighqanun

pinimun 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 are one 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).

12 FACES WE REMEMBER
roreword

Once again, an unknown collection of historical photographs is presented to us by the diligence and consideration of Dr. Igor Krupnik, from the Smithsonian

Institution, and the team of experts he marshaled for

this project. This publication is significant not only

as a return of another lost collection of photographs

taken by some visiting medical doctor who captured

St. Lawrence Island in the "old years." It is also an

outstanding example of finding, understanding, and

interpreting a cluttered photo album, which could have

remained merely a private curiosity or become a gift

of cherished images, and a tribute to an arctic dentist. What transforms photographs from quaint, obscure museum artifacts into an heirloom? For Dr. Leuman

Waugh's family, it is the research of Igor Krupnik,

Lars Krutak, Stephen Loring, and many others who

contributed their time and scholarship to recovering

and the telling of his adventures. Waugh's family now

has a monument of him and of his time as an arctic

explorer and a medical worker, who provided services

to people and places that have never seen a dentist

before. For the people of Cambell and Savoonga,

the photographs are truly an old family album that's been finally returned to them. During the time since

those "old years," memories about those seen in the photographs have become more and more precious.

The stories and captions written by Willis Walunga, Ora

and Anna Gologergen, Ralph Apatiki, Sr., Morris and

Gertrude Toolie, Estelle Oozevaseuk, Grace and Beda

Slwooko, and by many others are arguably as valuable now as the photographs themselves. This is also when

the detailed attention of Vera Oovi Kaneshiro's contribution of writing and editing was indispensable. It is

those memories and stories of our elders that change a

collection of old museum photographs into the family

photo album that will become very much an important

part of the homes of St. Lawrence Island families. An intriguing aspect of the photographs is what

they reveal about the relationship between the photographer and the people of Savoonga and Gambell.

While some images remind us of the earlier days'

medical services delivered by the Coast Guard cutters' teams almost military style or of coldly scientific

studies of old-era anthropologists, many more photographs show a more kindhearted connection. As Dr. Waugh walked around each community, he captured

gatherings of families, neighbors, and friends, often

in unplanned, everyday moments. Even in the oddly

staged ones, like this picture of two nicely dressed

Gambell women, Wayengi and Napaaq, Dr. Waugh was

apparently obliged to his photographs. As we can feel from doctor's pictures, the communities undoubtedly

appreciated the health care he provided. It also appears

that Waugh himself very much enjoyed his visits and

his interactions with the people whom he served as a

dentist while on board and then photographed as a

friendly visitor in his spare time.

Lastly, perhaps this quality is a fitting one as this volume is being added to St. Lawrence Island's growing collection of historical information "repatriation." It

all leads to the key question: What does this snapshot

of our history taken by a visiting doctor tells us about

who we are today? Isn't this the great value of family

heirlooms? As we read the elders' stories, look into

the faces of our families, and see the images of our communities of eighty years ago, we learn a great deal about ourselves today.

Vera K. Metcalf

U.S. Arctic Research Commission, Nome

NEQAMIKECKAPUT 13
Acknowledements

I first heard the name Dr. Leuman M. Waugh from Lars

Krutak in 1 999. Back then, we were working together,

assembling a collection of historical narratives and

photographs from St. Lawrence Island, Alaska that later

materialized in a heritage sourcebook, "Akuzilleput

Igaqullghet. Our Words Put to Paper" (2002). Surveying the files of the Smithsonian Institution's National

Anthropological Archives, Lars came across a few

unknown images of the St. Lawrence Island people,

taken in the early 1900s. Some of the prints had an

inscription scratched over the original negative, "Dr. WAUGH NY." I could never have imagined at that time

that but a few years later I would be browsing through

hundreds of prints and negatives with a similar stamp,

and that I would be following the routes of that Doctor

as if he were my long-term traveling companion.

A year later, in the fall of 2000, Lars emerged

absolutely overjoyed. He had just returned from

North Carolina, where he had examined the full set of

old photographs taken by Dr. Waugh housed at the

Rankin Museum of American Heritage. Lars shared

copies of some of these newly recovered photographs

and a short 30-minute video that contained old and

uncaptioned footage from 1 930. It showed a U.S. Coast Guard boat as it traveled along the coast of North

Alaska, visiting one Native community after another.

The video was literally crammed with hundreds of Native faces smiling, chatting to each other, laughing

to the camera. This old documentary with the images

of Native communities and their inhabitants of eighty

years ago was a gold mine of cultural legacy. It was

clear that this recovered legacy had to become available to the children and grandchildren of the people

pictured by Dr. Waugh, as well as to all of us.

It took, however, another full year until we could

fully appreciate the value of the recovered Alaskan

photography of Dr. Waugh. When the Waugh collection was purchased by the Smithsonian Institution's

National Museum of the American Indian (NMAI) and

brought from North Carolina to the NMAI collection

facility in Suitland, MD, several people started working on the collection, trying to arrange it into order. Then,

an agreement was reached between the NMAI and the

Arctic Studies Center. (ASC) of the National Museum

of Natural History (NMNH) to bring two Arctic cultural

anthropologists to assist in identifying the images

from the Waugh collection. In January 2002, Stephen

Loring and I first stepped into the processing room

of the NMAI photo archives. We were taken aback by

the sheer number of hundreds of prints, slides, and

negatives with Native faces and northern landscapes

that were laid out, covering several desks. Soon it became obvious that no printed book or

catalog could display the full volume of Dr. Leuman M. Waugh's Alaskan and Canadian photography. A section

of the collection had to be processed and published

first to become a messenger on behalf of the entire Waugh collection to many potential readers and users

in Alaska, Canada, and elsewhere. For this pioneering

project, approximately one hundred photographs from

two Yupik communities on St. Lawrence Island, Alaska; Gambell {Sivuqaq) and Savoonga (Sivungaq), were selected. Copies of eighty unlabeled prints and negatives

attributed to 'St. Lawrence Island' were mailed to Mr.

Willis Walunga (Kepelgu), a local historian and heritage

expert from the Yupik community of Gambell. Upon

our request and on very short notice, he helped engage

local elders in reviewing photographs taken of those

two 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),

14 FACES WE REMEMBER
Nancy Walunga (Aghnaghaghniq), and other Gambell

experts who participated in this process. In less then

two months, the photographs were returned, with

most of the people identified by the elders and with

their names penciled on the photocopied pictures.

Several of those original prints with penciled names

are featured in this book.

With their names recovered, faces featured on old photographs gained their "second life." By the magic

of the elders' knowledge, the light was literally turned

on. Family connections were restored; the biographical

data were quickly retrieved, and dozens of personal

narratives have been recreated. Other St. Lawrence Island Yupik experts from Savoonga, Nome, Anchorage,

and other places eventually stepped in. All photos and

captions were once again checked, and the first version

of this catalog was printed on a laser printer in some

20 copies. Those were mailed back to the communities

in the fall of 2002, together with several dozen prints

to be given to local families.

It took eight more years, several more trips to

Alaska, and many more participants to produce the expanded version of the book filled with numerous personal stories about people featured on the photographs. Those stories kept coming over the

years written on paper, in talks over the phone, in

personal interviews on tapes, as e-mails, or in personal

conversations. These efforts illustrate the input that the knowledge of elders could offer to the documentation

of these old photographs. It charted the pattern under

which other sections of the Waugh collection should

be processed in future.

This book cannot be completed without the most

dedicated work of many people from St. Lawrence

Island, old and young, who are listed as volume contributors. My special thanks go to my partners: Vera

Oovi Kaneshiro from Anchorage (born in Gambell),

who, besides being this volume's co-editor, was also

the most prolific writer and a meticulous proof-reader;

and Vera Metcalf from Nome (born in Savoonga), who

was at our side in every communication with our conNEQAMIKECKAPUT

tributors. The two village corporations in Gambell and

Savoonga were instrumental in bringing the book to

the Island. At the Carrie M. McLain Memorial Museum

in Nome, Beverley Gelzer helped identify several photographs and produced captions to the pictures taken

by Waugh in Nome in 1 929 and 1 930.

At the Smithsonian, Donna Rose at the NMAI

Photo Archives was instrumental in our work with

Waugh photographs. Will Greene, from the NMAI

Photo Archives, made scans of negatives and prints

for publication, and Sarah Weger did the cleaning of

several soiled negatives. Sarah Demb, former Assistant

Archivist, NMAI Archives, and Evelyn Moses helped ar- range Waugh's papers and made them accessible for

research. We were supported in our work by Lou Stancari, NMAI Photo Archive Specialist; Bruce Bernstein,

then-NMAI Assistant Director for Cultural Resources; and Sheree Bonaparte, NMAI Archivist. MaryJane Lenz,

NMAI Ethnology Curator; Richard West, former NMAI

Director; Bob Fri, former NMNH Director; and others

helped foster the cooperative agreement that laid the foundation for the Waugh Collection Project. Last but

not least, we thank William Fitzhugh, the ASC Director,

for his insightful vision and friendly advice. The printing of the catalog was possible thanks

to editorial, technical, and design assistance by Tam

Scribner, Cara Seitchek, Mariel Murray; to the financial support of NMAI; and to the ASC partnership with the Smithsonian Institution Scholarly Press.

Overall, some thirty people contributed their knowledge, time, and skills to the survey of the Waugh Collection and to the publication of this book. It was our

great collective tribute to the memory of Dr. Leuman

M. Waugh. He was never a lonely Arctic traveler but a devoted person, who came to the North with a spirit

of a public mission, to serve northern residents and to document their mode of life. We hope that this book

and the opening of the Waugh collection to the public

will 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. According 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 dental 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 Photograph Collection

In July 2001, the National Museum of the American

Indian (NMAI) of the Smithsonian Institution in Washington, D.C. acquired a collection of some 6,000

historical photographs, negatives, lantern slides, field

notes, and film footage from Alaska and Labrador. This

collection had been assembled by a dental surgeon. Dr. Leuman M. Waugh (1 877-1 972), in the course of his

several trips to the North, between 1915 and 1 937. The

collection was purchased from the Rankin Museum of American Heritage," a small local museum in Ellerbe, North Carolina. The Waugh collection of artifacts and images was

spotted in 2000 by Lars Krutak, then at the NMAI, while

conducting an Internet survey on the Eskimo ivory figurines called "billikens." The opening page of the Rankin

Museum's Web site, besides listing the bilikens in its

holdings, also featured a brief description of the life, work, and personal collection of a certain Dr. Leuman

Waugh. An intriguing, yet largely forgotten, figure and

an avid northern traveler, he had amassed a substantial collection of northern memorabilia that included

several dozen Eskimo ivory carvings and ethnographic

objects, as well as hundreds of old photographs, lantern 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 in 1992, some twenty years after Dr. Waugh's death,

from his daughter, who at that time was living in North

Carolina (McCallum 2001 ). Although the museum was

then interested in only purchasing Waugh's Eskimo

ivories and ethnographic objects, it also acquired all of

the accompanying archival records and visual materials assembled by Dr. Waugh over his many northern

voyages. The museum made several attempts to find a

better home for Waugh's voluminous historical photographs and documentary records; but nothing worked

out and the collection remained in Ellerbe. Upon traveling to Ellerbe in September 2000, Lars

Krutak realized the breadth and value of Waugh's

historical photographs that featured hundreds of

village scenes and individual faces from almost forty

Native communities in Alaska and Northern Canada.

He promptly identified the importance of this new

visual and documentary resource to present-day

Alaskans, particularly to the descendants of people

photographed by Waugh some 80 years ago. Being

a small-town institution, the Rankin Museum had no

resources to ensure the collection's preservation; nor

did it have trained personnel to initiate a research or

repatriation effort on its own. Most of Waugh's photographs and documentary records were locked in boxes in the museum basement. The remaining files were stored in unsorted piles in the bottom sections of

the exhibit cases displaying Eskimo ivory carvings and

RECOVERED LEGACY 17
ethnographic objects purchased by Waugh in Alaska

and Labrador. Simply to survive, these photographs

and papers had to be brought to a bigger museum for proper conservation, as well as for possible outreach,

research, and publication.

The collection also included several film reels with

documentary footage shot by Waugh on his trips to

the North. The directors and founders of the Rankin

Museum, Paula and Presley R. Rankin Jr., of Ellerbe,

transferred some of that footage from original film

reels to VHS tapes. They also condensed it into a roughly cut and uncaptioned 35-minute video entitled "The Arctic Cruise of the United States Coast Guard

Cutter Northland." This important documentary film

depicted people and local scenery from several Native

4/'The Dental Surgeon detailed to Cutter Northland.

The first to take Dentistry to Arctic Alaska - Cruise of

1 929." - P 30408 (Waugh's caption on the back side)

Leuman M. Waugh aboard the U.S.C.C. Cutter Northland.

Alaskan communities, as shot along the ship cruise from 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 Specialist; Mary Jane Lenz, NMAI Ethnology Curator; and

Alan Bain, Smithsonian Institution Archives, traveled

to Ellerbe in February 2001. Upon their return, they

recommended that the Waugh collection be purchased

by the NMAI and be subjected to professional study

and conservation. In July 2001 , after the purchase was

completed, Waugh's photographs and documentary

files arrived at the NMAI Cultural Resources Center

(CRC) in Suitland, Md. Waugh's ivory carvings and

ethnographic objects remained in the possession of

the Rankin Museum in Ellerbe (McCallum 2001).

This is how the Smithsonian Institution's attempt

to give a second life to the curled prints and dusty

negatives from the North began. A few months later,

as more people became engaged, the effort received

its official title, "The Waugh Collection Project."

Leuman M. Waugh: The Man Behind the Camera

Dr. Leuman Maurice Waugh was born March 6, 1 877

in New Dundee, Ontario, a small Canadian border

town, where his father taught at a local school. About

1 886, the family moved to Rochester, N.Y., where his

father took up the practice of dentistry. Realizing the

possibilities of his new occupation, he urged his son

to become a professional dentist as well. This was

the driving force behind Leuman Waugh applying to

the Medical School at the University of Buffalo, N.Y., from which he graduated in 1 900 with the degree of Doctor of Dental Surgery (D.D.S.). For the next twelve

years, Waugh remained on the faculty of the University

of Buffalo School of Medicine, one of many university

professors with a growing professional reputation, but

with no inkling as to his forthcoming career. In 1963,

Waugh donated his professional library as well as his unique collection of Eskimo dentition, early profes18 FACES WE REMEMBER
sional writings, and other dental memorabilia to the

School of Dentistry, State University of New York at

Buffalo (formerly, the University of Buffalo), where it

is housed today.

In 1 91 4 Dr. Waugh left Buffalo for New York City

to establish a private practice in dental surgery. A year

later, he was invited to Columbia University to assist

in the formation of the university's School of Dental

and Oral Surgery, and later, to teach as Professor of

Histology and Embryology. At Columbia, Waugh made

a successful academic and medical career. He served as

a Fellow of the American College of Dentists, Secretary

to the Columbia Dental Faculty, and Secretary to the

Administrative Board of the Dental School.

Beginning around 1 91 5 and continuing forthe next

decade, Waugh made his first summer voyages to the

North, originally undertaken as fishing trips to Eastern Canada, like Quebec North shore, Newfoundland, and

southern Labrador. These recreational trips to the edge of the Canadian Arctic provided Waugh with his

first opportunity to meet northern Native people; it appeared to have been the catalyst for his subsequent

interest in arctic traveling, indigenous people, and their

cultures. It also launched his professional interest in

dietary changes due to Native people's exposure to

"European" food and the impact upon their health and

dental hygiene. In 1927 Waugh commanded the socalled "Columbia Labrador Expedition" that traveled in

a small private motorboat to the extreme northern tip

of Labrador and surveyed several Inuit communities

along the coast. Waugh's interest in Inuit (Eskimo) dentistry was

reportedly influenced by a public lecture on the "Oral

conditions of the races of Mankind" given by Dr. AleS

Hrdlicka, the doyen of American physical anthropology

and curator at the Smithsonian Institution. The Labra- dor expedition of 1927 clearly signaled Dr. Waugh's

rising enthusiasm for northern peoples and places.

It also ensured a successful start to his collection of

northern photography and ethnographic objects, as

well 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 Hoover

to active duty as a Dental Officer in the Reserve Corps

of the U.S. Public Health Service at the rank of Colonel. Two weeks later, Waugh detailed to the U.S. Coast

Guard 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 specially

designed for Arctic cruising, was charged, in addition

to her regular patrol duties, to offer general medical

and dental services to Native Alaskan communities,

isolated trading posts, teachers, and prospectors (Manser 1 938:624). The boat had a set of up-to-date dental equipment, even a dental x-ray machine. During two summer voyages of 1 929 and 1 930, Waugh served

as a member of the traveling medical team aboard

the Northland thai visited thirty-two Native communities in the Bering Sea area and in Arctic Alaska, from

southern Norton Sound to Barrow. This offered ample

opportunity for Waugh to expand his studies of the

dental conditions of northern Native people. It was

during those two trips that Waugh took hundreds of photographs and lantern slides, a portion of which is

featured in this catalog. He also shot several reels of motion picture footage that, many decades later, were

RECOVERED LEGACY 19
condensed at the Rankin Museum into a 35-minute film

entitled "The Arctic Cruise of the United States Coast

Guard Cutter Nonhland."

Throughout the 1930s, Dr. Waugh continued his

travels to Alaska. In 1935, he and his son Donald

cruised down the Kuskokwim River in southwest Alaska

in a small 29-foot power yacht Nanuk mi-kin-inni CPo\ar

Bear Cub") that Waugh designed (see Appendix 3). Local Yup'ik pilots came aboard every hundred miles to

assist in navigating the river. In summer 1 936, Waugh

returned to Alaska and used his boat for another survey

of the Lower Kuskokwim and Delta Yup'ik communities from Bethel to Kipnuk to Tununak to Hooper Bay. He made one more trip to Alaska and the Bering Sea

region in winter-spring 1937. During those trips, he

took hundreds more photographs and lantern slides. He also produced numerous notebooks on the dietary

habits of Alaska Native people, including records of monthly food intake and subsistence patterns in several local communities.

Dr. Waugh had an outstanding professional career

(W.S.G. 1939:9). He served as the President of the

Northeastern Society of Orthodontics in 1926, of the NewYork Academy of Dentistry from 1 931 -1 933, and

the American Society of Orthodontists in 1 936. At the Second International Orthodontic Congress (London,

6/ "King Islanders aboard "Northland" being taken

home - Unalena (100 yrs old, 4 generations), Sukareac - standing, Ailuks wife" (Waugh's caption)

- N 42865

20

July 1931), Waugh was nominated as the Honorary

President for America. He was also one of the founders

of the International Association for Dental Research in

1 920 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; Waugh

1 952). He passed away on May 6, 1 972 in Betterton,

Md., at the age of 95 (see his obituaries; Orland 1 972;

Porter 1972).

Waugh's Trips to Alaska and Eastern Canada

From various personal records, diaries, travel journals,

and from the photographs themselves, we know that between 191 4 and 1937 Dr. Waugh made over a dozen

trips to Northeastern Canada, including at least five voyages to Newfoundland and northern Labrador, as

well as five documented trips to Alaska (see Appendix

3). Waugh's Alaskan trips included two summer voy- ages aboard the U.S. Coast Guard Cutter Northland in

1 929 and 1 930 (Fig. 6); two summer trips along the Kuskokwim River on board his private boat Nanuk in

1 935 and 1 936; and a winter tour of western Alaska by

airplane, from Anchorage to Bethel and then to Nunivak

Island and several Delta communities in February-April

1 937 (see below).

The main body of Waugh's Alaskan photography

and film footage, including all of the photographs

presented in this catalog, came from his two summer

cruises aboard Northland in 1929 and 1930. Images

from these trips can be identified via handwritten notes on the back side of many prints; via more elaborate

captions attached to large-size framed photographs

from his collection; from the logbook Waugh kept

aboard the Northland; and from his preserved dental scrapbooks of 1 929 and 1 930, which listed the names

of 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 Smithsonian

archaeologist Dr. Henry B. Collins (Collins 1 930), who

was also traveling that summer aboard the Northland,

though on a slightly different schedule than Waugh.

The 1929 voyage. According to his official report and personal notes, Waugh reported aboard the Northland on July 1 5, 1 929, when the boat had been

already operating in the Bering Strait area for a month.

Evidently, he caught up with Northland in Nome, arriving on S.S. Victoria from Seattle. A big set of Waugh's

photographs depicts crew members and passengers

aboard Victoria on its way to Nome (see below).

Waugh's journal for 1929 starts on July 20 when

he visited King Island in the Bering Strait. From there,

the Northland advanced through the Bering Strait and

proceeded along the coast of Northwestern Alaska with

short stopovers at major local communities; Shishmaref, Kotzebue, Kivalina, Point Hope, Wainwright,

and Barrow. On that trip, the Northland was carrying

a mixed crew of sailors. Coast Guard officers, medical

doctors (including Waugh), and anthropologists such

as amateur archaeologist Otto Geist from Fairbanks

and the Smithsonian Institution's team led by Dr. Henry B. Collins. The latter was conducting surveys of

ancient sites, making ethnographic collections, and

taking physical measurements of local people (Collins

1930:1 51). On its return trip from Barrow, the Northland made

a quick detour across the International Date Line and

the U.S. -Russian border to water the ship at Lutke

Harbor (Lawrence Bay or Zaiiv Lavrentya, in Russian), on the Russian side. There, during a brief stopover on July 31, Waugh examined 11 local Siberian residents and took a few photographs. Collins collected ethnographic objects for the Smithsonian and also took several photographs of the local people that are

presently in the collections of the Smithsonian Institution National Anthropological Archives (NAA) (Collins

1930:152; Hughes 1984:252). From the shores of

Siberia, the Northland qu\ck\y returned to Alaska and

continued its cruise to the Norton Sound area. Several more communities had been visited, some of them

several times, including Diomede, Nome, Point Hope,

St. Michael, Teller, and Gambell and Savoonga on St. Lawrence Island (see below). In late August 1 929, the Northland once again proceeded into Russian waters

to rescue 1 5 crew members of the wrecked American

trader Elisif, which capsized at Cape Billings along the

Russian Arctic coast. ^ Waugh's record on his dental work at St. Michael on September 9, was the last entry

in 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 Little Diomede Island aboard the Northland.

The 1930 voyage was made, once again, on

board the U.S.C.G. Northland. On that two-month

tour, Waugh visited some of the communities surveyed

during 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, Deering. Point Lay, Unalakleet, White Mountain, Golovin,

Stebbins, and Shaktoolik. He also spent more time at

several places than during his 1 929 trip, particularly on

St. Lawrence Island and in the Norton Sound area. We

also 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-August were the last entries in his 1930 logbook. He then

proceeded to Nome and from there to Fairbanks by

plane, and then to Seward by Alaskan railroad, where

he took the steamer Aleutian to Seattle. Once again,

Waugh visited the entire Western and Northwestern

Alaska shoreline, from southern Norton Sound to

Barrow, taking hundreds of photographs and lantern

slides along his way. On either the 1929 or 1930 voyage, or maybe

both, Waugh made a short stopover on the Aleutian

Islands. Several dozen images that depict local scenery

at Unalaska, False Pass, Dutch Harbor, Bogoslof Island,

as well as the whaling station of the American Pacific Whaling Co. in Akutan, originated from that short visit

to the Aleutians. The route of Waugh's 1 935 summer trip to SNeslern Alaska can be reconstructed by surveying his travel

journals and several paper clippings in his collection

at the NMAI. Waugh took a train from New York to

Seattle, from where he proceeded by a passenger

steamer to Seward and by train to Anchorage. From

Anchorage he flew a small plane to Coodnews Bay at

the mouth of the Kuskokwim River, where his small

private boat Nanuk mi-kin-inni had been delivered by

a 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 boat

traveled to Bethel, 1 50 miles up the river. Making his headquarters in Bethel, Waugh traveled extensively

up- and downstream across the Kuskokwim tundra

region (Waugh 1937). According to his letter to Rev. John P. Fox in Hooper Bay of April 1 936, Waugh took

almost 200 color slides and over 4,000 feet of movie

footage during the boat survey of 1 935.

The 1936 summer trip followed the basic route

of the 1935 boat survey. Waugh and his small crew

arrived from Seattle to Juneau aboard the S.S. Yukon;

from there they took a passenger flight to Fairbanks

and later to Bethel. They departed from Bethel on

June 1 5 onboard the Nanuk and proceeded down the Kuskokwim River via Napaskiak, Kwigillingak, and then

all the way to Hooper Bay, with stopovers at Kipnuk

and Tununak. At each site, Waugh took photographs

and conducted dental examinations of local residents.

After a week spent in Hooper Bay, they followed the same route for a return trip to Bethel. Waugh stayed in

the Bethel area until the end of July 1 936, with several more visits to nearby villages and fishing camps of

the Kuskokwim River delta. Altogether, almost 300

lantern slides and several reels of footage in the NMAI

collection originated from Waugh's two summer trips

of 1 935 and 1 936 (see below).

The 1937 trip, unlike the previous summer journeys, was a winter survey of several Native Alaskan

communities, undertaken on behalf of the U.S. Department of Health. The main purpose was to collect data on nutrition, medical condition, and dental health (or

rather, on tooth decay), because of the introduction of

purchased food, such as bread, sugar, and flour, to the

Native Alaskan diet (Anonymous 1 937; Waugh 1 937;

see Appendix 3). On this trip, Waugh headed a party

composed of Dr. E.H. Siegel from Columbia University

and several medical officers from the Alaskan office of

the Bureau of Indian Affairs. It was also the only trip

that Waugh made traveling primarily by small plane

and, 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 the NMAI collection, he took a commercial steamer on February 7, for a ten-day trip to Seward along the Alaska

Inner Passage. On his way, Waugh took pictures at

Ketchikan, Petersburg, Juneau, Haines, Skagway, and

Sitka. He reached Anchorage by train from Seward.

After a week in Anchorage, Waugh traveled on a small

plane to Bethel shooting many photographs and movies on his flight. From Bethel, he again traveled by small

plane to the Yup'ik villages of Kipnuk and Kwigillingak,

where he stayed from February 26 until March 1 8. This was probably the longest stay that Waugh enjoyed in a

northern Native village; he recorded taking numerous

photographs and film footage documenting winter

village life and Native reindeer-herding practices. From

Kipnuk, Waugh traveled to Nunivak Island, where he

toured for three days on dog sled, again taking several photographs of reindeer herding and winter village

scenes. He then spent ten more days in the village of Hooper Bay, which he visited on his earlier trips of 1 935

and 1 936, before flying back to Bethel and to Anchorage for a return trip to Seattle on April 9, 1 937. At least 40 lantern slides depicting Native people, dog sleds,

and winter scenery in the Kuskokwim-Bethel area can

be attributed to that journey, as well as several dozen

negatives 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-

1 937, the Waugh collection at the NMAI includes hundreds of images from Eastern Canada. Waugh's first camping and fishing trips to the Canadian Maritime

provinces, beginning around 1914, produced dozens

of photographs of middle-aged town fishermen holding large fish. Although his Canadian photographs of

these early years consist primarily of fishing, camping, and canoeing images, Waugh did take pictures of some of the Indian people he encountered on these

trips, namely, Cree, Innu, and Mikmaq. Waugh visited Newfoundland in 1921 and made three short trips as

a tourist along the southern coast of Labrador in 1 923,

1924, and 1925. Waugh obviously enjoyed taking

photographs, as his personal papers contain records

of several public lectures he presented in New York in

the 1 920s, using colored slides of Native people and

local Labrador scenery (Anonymous 1 925).

Waugh's encounters with the fishermen and missionaries in Labrador and with Dr. Wilfred Grenfell,

the internationally known medical evangelist, enabled

him to make plans for what was to become the "The

9/ "Capt. Jones (and) Siberian Native aboard Northland. 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, Waugh

sailed his small boat Nanu from Newfoundland to

Northern Labrador and Ungava Bay, visiting the Inuit communities of Hopedale, Hebron, and Port Burwell (Anonymous 1 927; Waugh n.d.). Ostensibly a scientific

undertaking, Waugh was interested in correlations be- tween Eskimo diet and health, particularly oral hygiene.

Several slides and enlarged framed pictures from this

trip were used as illustrations during his January 1 928

public presentation in New York, as well as at his 1 928

presentation about Labrador Inuit nutrition and health

at the International Association for Dental Research in Washington, D.C. (Waugh 1929). The north Labrador

experience 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 diet change on Native health. It also prepared him for the new challenges he faced during his later trips to Alaska

between 1929 and 1937.

Review of Waugh's Alaskan Photography

Based upon the most recent assessment of the Waugh

collection cataloged at the NMAI Photo Archives, 2,011

collection 'units' of 1 ,1 1 5 individual images are positively identified as coming from Alaska and 2,675 units

(1,517 images) from Eastern Canada. The Alaskan collection physically consists of 453 prints, 725 negatives,

517 large-size colored lantern slides, and 16 glass

black-and-white negatives. The number of collection

'units' is thus much higher because of the paired negatives and prints, and numerous duplicates (both prints

and 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 (?) posing on the deck of the U.S.C.G. Northland. In the 'old days, 'Coast Guard cutters readily transported Native

residents between coastal villages and from the

islands to the mainland.

Alaskan images (about 70%) represent Native people

and/or local sceneries around Native communities. The

Canadian collection is substantially larger and includes

1,543 prints, 845 negatives, 271 lantern slides, and

1 5 glass negatives; but only 200-300 of those feature indigenous people and/or their villages and camps.

The collection also includes several hundred unlabeled

scenic prints and negatives that may belong to either

Alaska or Canada. Altogether, the Waugh collection

has at least 2,800 images of various formats and over 5,000 individual items. These numbers may change

later, as more images are identified and attributed to

a particular geographic area.^ The five types of images in the Waugh collectionprints, negatives, lantern slides, glass negatives, and

large-size framed photographs— have been numbered

separately, according to the NMAI Photo Archives'

guidelines. All large-size framed photographs (47

altogether) have printed captions and can be easily

identified as belonging to either Alaska or Eastern Canada (24 and 23 respectively). The majority of prints

from Alaska (about 70%-80%) also have some captioning in the form of pencil or ink notes written on the back side; but there are also several dozen unmarked

blank prints. Unless the image on the photograph had

a clearly distinguishable landscape, ethnographic, or

architectural feature, that handwritten note was usually

the only definitive reference to the image's geographic

location.

Eight hundred-some colored lantern slides in the Waugh collection had no or almost no accompanying

original captions. They could be identified via matching prints, framed photographs, and/or recognizable

landscapes only, or via coded numbers once written on the frame, evidently by Waugh himself. The coded

numbers are organized in series that start with capital

letters (L, A, W, K, UK, etc.). Almost all of the Aslides

are from Western and Northern Alaska (about 200) as

are the l/l/-slides (about 60), mostly of winter scenes,

thus coming from the 1 937 Bethel-Nunivak-Kuskokwim

trip. As it turned out, most of the K-slides (about 250)

24 FACES WE REMEMBER
also originated from Western Alaska, primarily from

the 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 fraction

of the Canadian images, so that the final number may

eventually increase. Finally, several dozen negatives

have neither Waugh's original labels nor any code

numbers; therefore they could be attributed by tracing

them to the identified matching prints only.

Fortunately, more than half of the negatives from

the Alaskan portion of the Waugh collection had matching prints, which greatly facilitated the sorting and

organization of the collection. Still, several hundred

unlabeled negatives, prints, and lantern slides were

transferred to the NMAI without any attribution. These

had to wait for input from museum cultural specialists

and Native experts, in order to get any proper identification and documentation.

Processing and Organization of Waugh Alaskan 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, largesized framed pictures, in addition to piles of journals,

papers, and newspaper clippings. One huge wooden

storage unit contained several hundred lantern slides. The collection was unsorted, unmarked, and in complete disorder. Most of the photographs were curled; many negatives and slides required cleaning.

Upon the shipment's arrival, Donna Rose and Edgar

Hartley, then the NMAI Photo Collection assistants,

started sorting the many hundreds of disjointed prints,

negatives, and slides. The first task was to house every

single item (print, negative, lantern slide, glass negative) in archival sleeves. Each item was given a separate

catalog 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 matching

the negatives with the paired prints, a laborious effort

that took several more months. Simultaneously, Evelyn

Moses, an NMAI volunteer, started to sort Waugh's personal papers, notebooks, and newspaper clippings at

the NMAI Archives by putting them into archival folders ordered chronologically by year.^ Sarah Demb, then

1 1 / (Uncaptioned negative) - N 42732

Young girl from Savoonga dressed in traditional reindeer fur clothing.

NMAI Assistant Archivist, later completed this work.

During the initial processing between August 2001

and January 2002, the number of individual images was reduced substantially, and the general division of

the collection into several regional sections became an

established fact. To deal with this emerging division,

the assistance of regionally trained anthropologists

became crucial.

In January 2002, two Smithsonian anthropologists,

Igor Krupnik and Stephen Loring from the Arctic Studies Center (ASC) of the National Museum of Natural

History (NMNH) joined the NMAI team and the collaborative venture named "The Waugh Collection Project"

RECOVERED LEGACY 25
was formally started. As ASC anthropologists evaluated

the photographs, they quickly realized that the documentation of the Alaskan and Canadian sections should

progress independently. The Alaskan photography

had a clear advantage, as Waugh himself once did a

preliminary effort in cataloguing the Alaskan portion

of his collection. For that he used thirty brown package

envelopes with the Treasury Department Official Business logo, which he converted into easy-made folders

for sorting his prints. Each envelope had a number

and a name of a certain Alaskan community or other

label marked in blue pencil, presumably by Waugh

himself; but no dates were provided. Unfortunately,

the hundreds of lantern slides from both Alaska and

Canada were stored in racks or groups, without any

identification. As it turned out, many prints and negatives put

in brown envelopes did not match the community attribution established by Waugh, and many envelopes

had similar or repetitive community attribution, which

made things even more confusing. The only clue as

to why certain communities, like King Island, Point Hope, Cambell, St. Michael, or Nome, were named two

or more times was that Waugh tried to store images

from his different visits to the same places separately."*

It soon became clear that those brown envelopes

featured pictures from Norton Sound, Bering Strait,

1 2/ (Uncaptioned negative) - N 42795

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

26

and the Chukchi Sea area only, that is, from Alaskan

communities between Stebbins and St. Michael to the

south and to Barrow to the north. In addition, a few

envelopes were marked "US CG Northland. " Evidently,

the prints and negatives placed in the envelopes belonged to Waugh's summer tours aboard the Northland

in 1 929 and 1 930; but they had no images from his

later Western Alaska trips of 1 935-1 937.

In order to prepare the Waugh photography for

the NMAI photo collection database, a new regional

organization has been introduced that uses the names

of modern communities and can be easily searched

by today's users. With this in mind, we organized all Alaskan images in the Waugh collection into eight

regional groups. The total number of 'images' per community, either in print, negative, or lantern slide format is given in parentheses:

Nome and Norton Sound Area (Nome -31; Teller -

4; Golovin, White Mountain, Chinik - 7; Unalakleet - 1 0; 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 Island - 50; Wales - 2; "Siberia" (various places, primarily

Lavrentiya Bay and at sea) - 30); total 1 02; Kotzebue and Kotzebue Sound (Shishmaref - 9; Kotzebue - 33; Peering, Keevalik, Candle - 5; Kivalina -

1

1

; Point Hope - 23; Chamisso and Puffin Island - 1 8; mixed^ - 29); total 128; North Alaska (Barrow - 42; Wainwright - 35; Point

Lay - 9; mixed - 14); total 91

Western and Southern Alaska (about 310 lantern

slides in /<-/summer and l4/-/winter series, primarily

from Bethel-Lower Kuskokwim-Delta, Tununak-Hooper

Bay area, and Nunivak Island; at least 1 50 lantern slides from /4-series; over 200 unlabeled negatives, primarily

of winter scenes and shots from flying aircraft taken

around Anchorage and along the Inner Passage during

the 1 937 trip) at least 500; the overall number may

decrease 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 (a

very diverse group that includes sailors and passengers on board, but also places like Unalaska and Akutan, on the Aleutian Islands); total 68; Other Alaskan Images (U.S.C.C. Cutter Northland

and its crew; 5.S. Victoria, other boats and sailors) 1 1 7.

pictures in both the 'Gambell' and 'Sevoonga' folders were of people from other locations. At the end, the

distribution of images between the two island communities 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 times

during his 1929 and 1930 cruises aboard the Northland. According to his journals, he was in Gambell on August 22, 1 929, and in Savoonga on August 23 and

24, 1929. The latter stay was focused exclusively on

dental examination and treatment of the local residents. Waugh reported in his diary that he ". . .canvassed

the entire village for dental work" (see Appendix 3). Waugh was again in Gambell for two days, on June 1 9

and 20, 1930, followed by two more days on June 21 and 22, spent in Savoonga. The latter visit included at

least one day of "very hard dental work." Waugh also spent a portion of June 19 on Punuk Island, where

Northland made a short stopover to land the Smithsonian archaeological crew on its route to Gambell.

Waugh touched the island one more time in August

1 930. At this time, two days, August 1 3 and 1 4, were

spent in Gambell; one day, August 1 5 in Savoonga; with

a short stopover at Naskak (Nasqaq), a small fishing

camp between the two villages on August 1 4, 1 930.

Waugh's original files (brown envelopes) for St. Lawrence Island were organized according to those

three main locations he visited: Gambell, Savoonga

('Sevoonga' in Waugh's spelling), and Punuk Islands. The original Waugh attribution, 1 1 5 images from

Gambell, 4 from Savoonga, and 9 from Punuk Islands,

turned out to be quite misleading. Several images in Waugh'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-skin

roof. Gambell, St. Lawrence Island.

Lawrence Island is, perhaps, the largest among the

individual community files in his Alaskan collection.

It includes over 50 personal images ("portraits"); 36

group photographs taken in the village streets and

aboard Northland; 1 5 ethnographic scenes (Native

clothing, patterns of facial and hand tattoos, types

of local dwellings, women making clothing and processing walrus hide); and 14 views of the Gambell

and Savoonga villages. The set also includes 1 6 color

lantern slides. The St. Lawrence Island set is ajewel of Alaskan historical photography and a true community

heritage treasure. In addition, unlike many other sets

of Waugh Alaskan photographs, several prints from

St. Lawrence Island have handwritten captions, with

people'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 than

Waugh's easily recognizable writing. The names are

easily read and converted into the modern orthography used for the St. Lawrence Island Yupik language

RECOVERED LEGACY 27
in school materials, personal writing, and in modern

scientific and heritage publications.

As soon as the significance of Waugh's St. Lawrence

Island photography was established, it was decided

to use it for a pilot effort in outreach and 'knowledge

repatriation.' The main goal here was to illustrate the

heritage value of the entire Waugh collection and to make it better known to researchers, Native Alaskan

communities, and to the general public. We contacted

IVIr. Willis Walunga (Kepelgu) in Gambell, a respected

local Yupik historian and senior adviser to the Cambell IRA Council, who had participated in several

earlier heritage projects (see Akuzilleput Igaqullghet

2002; Sivuqam Naghnaghnegha 1985-89). Walunga

has agreed to become our heritage expert for the

project. Several dozen large-size photocopies (paper

prints) of unlabeled photographs and negatives were

mailed to Cambell, where several local elders Ralph

Apatiki (Anaggun), Conrad Oozeva {Akulki), Estelle Oozevouseuk (Penapaq), Beda Slwooko (Avalak),

Elionor Oozeva (Mikaghaq), Nancy Walunga {Aghnaghaghniiq), and others joined forces with Walunga in

trying to identify the island people featured in Waugh's

pictures. Two months later, the prints arrived back

from Gambell, with personal names of most (though,

1 4/ "Punuk Island. Mound 250 ft high - fox den near

top & cormorants nests on the opposite side" -

P 301 1 2/N 42690

Punuk Islands off Southeast Cape of St. Lawrence

Island. 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 represented

in this catalog. More images were identified later in Nome, Savoonga, and Anchorage in 2002-2003.

That input by today's Yupik elders introduced an

entirely new dimension, if not a second life to the old photographs. 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 critical

information on personalities, people's lifestyle, and

local scenes depicted by a caring, though uninformed,

medical doctor on his short visits to the community.

A small number of photographs from Punuk Islands were taken at the excavation site of the Smithsonian

Institution archaeological team under Dr. Henry Collins during the Northland's short stopover on June

19, 1930. The nine photographs from Punuk Islands

feature the remains of ancient dwellings; some local

scenery, including a sea-bird colony on the coastal cliff; and three images of the excavation site itself. This set

is a minor addition to a much larger collection of photographs taken by Collins during his archaeological work

at the Punuk Islands in 1928 and 1 929, now housed at

the Smithsonian Institution National Anthropological

Archives (Montgomery 1993).

The Doctor and the Patients: The Legacy of

Leuman M. Waugh

The recovery of Waugh's photographic collection, as

well as his travel journals, notes, and other records

taken on his many trips to Alaska and Canada, raised

a new interest in this largely forgotten figure. What

is today's legacy of Dr. Leuman Waugh? What is re- membered of this person, who was in many aspects a genuine pioneer and who called himself proudly "the

first Dentist ever to work for and study the Eskimo of

Alaska and of Labrador" (Fig. 4; Appendix 4, p.l 86).

28 FACES WE REMEMBER
We may approach Leuman M. Waugh's modern

standing from various perspectives. First, Waugh

himself would have probably regarded his main legacy

as that of the Dental Surgeon, who, in his own words,

"brought professional Dentistry (with his capital 'D')

to the Arctic." Second, being a devoted practitioner

of his medical profession, Leuman Waugh was also an acknowledged medical scholar. He wrote papers, made presentations at professional meetings, and

collected statistical data for his research on food and

health conditions in Native communities (see, Appendix

4). He contributed much time and effort to activities

of the International Association for Dental Research

(lADR), serving as both its Secretary and elected

President. All those tasks were far beyond his official

duties as an enlisted senior medical officer under the

U.S. Public Health Service. Third, there is a captivating

legacy of Waugh's personal relationships with dozens

of people across Arctic Alaska and Canada, whom he

encountered and treated during his many voyages

to the North. Finally, one should consider separately

the importance and value of Leuman Waugh's photographic collection today, which is the focus of the

present catalog. We will address these various facets

of Waugh's legacy in that sequence. Waugh's seminal contribution to the establishment

and extension of the modern-era dental services to rural Alaskan communities is beyond any doubt. Whether or

not he was indeed the first professional dentist ever

to visit Native villages in Norton Sound, Bering Strait, and the Chukchi Sea area, as he proudly claimed, he

certainly was a pioneer in bringing high-level dental treatment to hundreds of local residents. Waugh's reports, supported by other contemporary records, listed

over 2,000 patients he treated in twenty-some communities on his cruise of 1 930 alone (Anonymous 1 930;

Appendix 5). The overall number for two years of his

service on the Nortliland, 1 929-1 930, might have been

close to 3,000; in addition, several hundred patients were treated during his later trips to Western Alaska in 1935-1936. 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 from

Savoonga, with his puppy. The picture was probably

taken at Camp Collier (Kangee).

Waugh's name was greatly revered and his services were deeply appreciated in many Native communities

across Alaska. Waugh's personal files contain several

thankful letters written by local teachers, missionaries,

and Native residents (see Appendix 2). We may cite from one such letter from St. Lawrence Island, with the

original 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 from

1 927 to 1 929. Nearly every month, we have to

pull teeth but last summer Dr. Waugh come on

"Northland," he had a great help from our teeth

in Sivoonga, also we heard him, he have been

helping in some part of Alaska too. We think

that Dr. Waugh likes the people in Alaska pretty

well, after Dr. Waugh left Sivoonga, we never had

much trouble from tooth, some had but not like before, but the teeth he fixed have no trouble now. We have great thank-full on him more than

he was here now. He is the best man we see for

teeth, 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 introduced

by Waugh, or, maybe, by some later Coast Guard doctors following his tours of duties of 1 929 and 1 930, was to train local people to become first-aid dental

practitioners, so that they could render certain basic

services to their co-villagers. One of the first Native

dental trainees was a good friend of Dr. Waugh, Jimmie

Otiyohok (Ataayaghhaq) from Gambell (Fig. 3). Today's

elders remember Ataayaghhaq under the name of

'Doctor Jimmie':

"[T]his man Ataayaghhaq, he traveled a lot and

he was even close to the Coast Guard people. I remember him wearing the uniform, this Navy

uniform they [the Coast Guard people] gave it to him.

They called him 'Doctor Jimmie', because they

(the Coast Guard) trained him to be a dentist

[for the community]; so, he did these things for the people. They took him on the Coast Guard

cutters to do the dentist work for other commu1 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 way

from here and up to Point Barrow.

(Willis Walunga and Conrad Oozeva, Gambell,

May 1 999)

Another side of Waugh's professional legacy is

that of an acclaimed medical scholar who pioneered

research in the oral conditions, dental health, and nutrition of the Eskimo/lnuit people of Western Alaska and

the Canadian Arctic. Waugh was a strong advocate of

the value of traditional Native food in sustaining the

overall high health status and, particularly, high level of

dental health among Native people. He advocated this

position in many of his publications and governmental

reports (see Appendix 4), in his presentations at vari- ous professional meetings, and in his public lectures.

Unfortunately, most of Waugh's scholarly papers were

published in professional Journals in orthodontics, like

Proceedings of the International Association for Dental

Research, Journal of Dental Research, Journal of the American Dental Association, American Journal of

Diseases of Children, and others. These Journals are

neither regularly read nor cited by today's anthropologists and Native Health specialists; they are certainly

hardly heard of in northern villages across Alaska and

Canada. Nonetheless, all key positions once advanced

by Waugh regarding the strong correlation between

Native food and health, and the dental status of Arctic

Native people are fully accepted today. In his reports

and science writings, Waugh was unequivocal about

the highly negative impact upon Native health brought

in by the growing consumption of sugar, cereals, and

other processed food products in rural Alaskan communities. It now remains to medical scholars and Native

health practitioners to reconstitute the true scholarly

stature of Dr. Waugh by searching through his early

publications and unpublished notes and reports in his

personal files, now at the NMAI in Washington, D.C.

Afar from his legacy in Arctic dental and medical

research, that stocky middle-aged Doctor aboard the

U.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, minds

not to say, mouths of many northerners he met on

his numerous trips. Of course, his interactions were

generally brief, mostly one-sided, due to the purpose of

his duties; they were also highly specific by the virtue

of the services he rendered to people. He was doing

the "mouth job," which was never pleasant and was

often quite painful to his patients. And, of course, he was an unknown laluramka (a Yupik word for white

folks), an outsider with no local connections, when he

arrived in Alaska on his first tour of duty aboard the Northland \n 1929.

How Doctor Waugh excelled in overcoming these

barriers and in reaching out to local people remained

his professional secret and also a part of his magic. We

know that he worked very hard, both from his personal

records and from the many 'thank-you' letters in his

files {Appendix 2). We know that he was energetic,

generous, and outreaching in his professional services. From his dental journals, we can see that he examined

and treated some Native patients several times on his

repeated visits to the communities, sometimes in the

course of a few days or weeks. He did it, probably,

not because those people required special dentist's

attention some of them were, in fact, quite young and

healthy—but because he enjoyed his work and the interaction. He clearly regarded those people as 'patients'

and not as 'Natives,' and he saw their visits as signs

of trust and attention he could not leave unanswered.

As soon as that pattern of interaction was established by the Doctor himself, people, in turn, became

friendly and forthcoming. We can see this from the way they looked in many of Waugh's photographs

and in his film footage— relaxed, friendly, and smiling.

Very few collections of early northern photography

feature so many smiling Native faces. People were

obviously quite happy to pose for the Doctor, even

if to give him a small reward for his services. Quite a few individuals have been photographed several times: aboard the Northland, in the village streets, in front

of their houses, individually, and with their families.

Some people are even dressed differently in several photographs in this catalog. Many persons featured in Waugh's photographs were dressed in their fur winter

garments during the summer time; so, they obviously

put on their best winter clothing upon the Doctor's

request. They did it for their Doctor, not for money. In Waugh's abridged 35-minute documentary, "The Arctic

Cruise of the U.S. Coast Guard Cutter Northland," village people smiled, waved their hands, twinkled, and

laughed to the camera. They were certainly quite at

ease with the man behind it.

In some cases, their feelings toward the Doctor were expressed in writing. Waugh's personal records, now at the NMAI, contain scores of personal letters

written by local teachers, missionaries, sailors from

the Northland, and Native residents {Appendix 2). Those letters arrived from distant Arctic villages like Savoonga, Wales, Barrow, and Shishmaref that Waugh

had visited on his tours of duty. The words were often

simple and the grammar could be unstable; but the

feelings were sincere:

[Handwritten letter]

Dr. Waugh.

Sevoonga, Alaska

Oct. 23, 1930

Dear Sir,

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

I saw it was a very good letter when I read. I'm very much sure you will (be) glad from that biggest tusk. That is a beautiful tusk that I bought

for the store this year. I will try to keep you all the time. We will try to keep our teeth good and

strong. You are the best dentist that you had

done on this part of the world. No more to say

this 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 New

York, a Colonel in the U.S. Public Health Sen/ice, a Professor in Dental Surgery, and the President of many

important societies and international associations.

Still, he found time to write back to his many local correspondents and to collect numerous clippings from

the local newspapers, teachers' bulletins, and mission

leaflets. This correspondence helped keep Waugh's

personal bond to the places he visited on his trips.

He also sent many of his pictures back to the people

he photographed in the villages. In doing so, he stood

as one of the very few amateur photographers of his

time, an era when the distance between a high-ranking

visiting governmental officer or a medical doctor and

local residents was huge by today's standards. Dr. Waugh was certainly a man of his social class and

of a certain standing; but he did reach out to many

people over class, social, and language barriers. A

three-page file in his personal records, titled "Enlargements Alaska. 4-8-31 " includes a list of over thirty names of people, to whom Waugh mailed processed

photographs from his 1930 Northland cruise. The

list included three persons from St. Lawrence Island

"Chief Jimmy [Ataayaghhaq], Self and wife on deck"

(Fig. 84), "Waugh and Jimmy" (Fig. 3); "Logan" [Logan

Anogiyuk, 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 from

other letters in Waugh's personal correspondence file

of 1 931 (Appendix 2).

Yet, as the time went by, that stock of personal

memories and good feelings inevitably dwindled, as former patients and friends of Dr. Waugh naturally

passed away. Today, eighty years after Waugh's first

visits to Alaska, very few people remain who have

any personal memories of the once-famous "Tooth"

Doctor. Scores of elders are still alive in Gambell,

Savoonga, and Nome; those who were featured as teenagers and children in his photographs (see Figs.

36, 64, 69, 79) or were listed as patients in his dental

logbooks. The number, though, is shrinking with each

passing year.

Paradoxically, the audience that may truly enjoy

and appreciate the legacy of Dr. Waugh is, in fact,

growing. This is happening first and foremost because

of his photography or, more precisely, thanks to so many personal and portrait photographs in his Alaska

collection. When, in the course of ''The Waugh Collection Project," copies of Dr. Waugh's images from St. Lawrence Island were mailed to local residents, young

and old, they responded with enthusiasm. To many,

the snapshots taken by a forgotten doctor of decades

ago emerged as the only images they have seen of their deceased relatives, "i don't have even a single picture

of my late grandmother," one person wrote back to

us, "and now I can show this photograph to my kids." Whereas there are hardly a dozen elders who may

bear personal memories of Waugh's brief visits to St. Lawrence Island in 1 929 and 1 930, there are presently

over 2,000 people of St. Lawrence Island Yupik descent

in Alaska and elsewhere. Many would certainly look for

the images of their relatives in this catalog and would

leaf through the faces depicted in his photographs

with great appreciation. Many more people live in dozens of rural Alaskan communities once visited by

Waugh. They may be similarly grasping for pictures

32 FACES WE REMEMBER
of their villages, in order to 'recover' the faces of their

beloved relatives or, in many cases, to connect familiar names with the faces they have never seen. Because

of that, the potential audience for Dr. Waugh's legacy

is probably much bigger today than it could have ever been in his own time. This is a paradoxical turnaround

that Waugh himself would have most certainly never

anticipated. These early heritage records and historical photographs contain a sense of magic; as soon as

they are removed from museum storages and archival

drawers and become accessible to people, they literally

start their 'second life.'

Creating the Catalog

The production of this catalog went through several

stages and took almost five years to accomplish. The

first step was a joint 52-page paper titled Report on

the Leuman M. Waugh, D.D.S. Collection at the NMAI

Photo Archives, prepared in May 2002 for the NMAI

(Krupnik and Loring 2002). Soon after, in summer

2002, portions of that report have been used for the

first draft version of a photograph catalog that featured 100 illustrations from Waugh's Alaskan collection.

It included over 80 newly identified images from St. Lawrence Island, with their reconstructed captions that

listed personal names and years of birth of the people

featured in the photographs. The black-and-white version of the catalog has been printed on a laser printer

in 20 copies. Most were sent to Cambell, Savoonga,

and Nome to continue the project and to engage more

people in further work on the Waugh collection.

Soon, the corrections started to trickle back from

the communities. It became clear that some people in

the draft catalog have been misnamed; certain personal names have been misspelled; and that a great amount

of knowledge is still available about the people featured on the photographs. By 2003, it was obvious that a revised 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 people

in Cambell and Savoonga were very enthusiastic about

joining the effort. Originally, the goal was to produce

extensive captions to each photograph and to identify

1 8/ (Uncaptioned negative) - N 42804

Florence's (Napaaq's) arms with tattoo.

every single person in the pictures. A similar work was

undertaken almost twenty years earlier with some 300

historical images from St. Lawrence Island, primarily at

the Archives, Manuscripts, and Photographs Division of

the Elmer E. Rasmuson Library, University of Alaska in

Fairbanks (Walsh and Diamondstone 1 985)^. However,

as more copies of Dr. Waugh's photographs made it

to St. Lawrence Island and more stories related to the

people featured in them were shared, it became clear

that today's stories and old pictures constitute a single

body of precious legacy and have to be preserved and

reproduced as one piece.

With this, a new and truly pioneer format of the catalog featuring photographs accompanied by multiple

stories 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 collected in writing, via taped interviews, through e-mails,

and even via occasional personal conversations. People

started checking with the elders and calling relatives in

other communities to collect precious memories. As

Vera Oovi Kaneshiro joined the project in 2003 and

eventually became the catalog co-editor, she produced some of the most detailed stories to many of Waugh's

photographs. She also encouraged some renowned

St. Lawrence Island Yupik experts, Ralph Apatiki, Sr.,

Grace Slwooko, Sharon Pungowyi Ryckman, to share

their narratives for the catalog. Eventually, the catalog

expanded to its current 1 92-page format and its written

Yupiif Qanruyutait

Yup'ik Words of Wisdom i

Transcriptions and Translations from the Yup'ik by Alice Rearden

with Marie Meade

Edited by Ann Fienup-Riordan

19/ (Uncaptioned lantern slide) - L 2288

A picture of a Yup'ik mother and children from the Bethel-Kuskokwim Delta area (taken by Waugh in summer 1 935 or 1 936) is used on the cover of Ywpiit Qanruyi^tait (2005), a new collection on Yup'ik

'words of wisdom.'

content increased manifold.

It took three more years and several new trips to Alaska to complete the catalog; the last stories featured in this book were taped in Nome in September

2006. 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 in

Alaska, where several project participants (Vera Oovi

Kaneshiro, Willis Walunga, Christopher Koonooka, Sharon Pungowyi Ryckman, Morris and Gertrude Toolie)

did one more careful proofreading of the draft catalog.

We believe that our painstaking process has charted

the pattern under which other sections of the Waugh

photograph collection should be processed in future. Meantime, the popularity of, and the knowledge

about, old photographs taken by some 'tooth doctor' kept growing across Alaskan communities and

heritage institutions. In 2003, Donna Rose, then at

the NMAI Photo Archives, prepared several large-size

regional folders with paper copies of prints from the Waugh collection; she shipped those folders to local museum and cultural institutions in Nome, Kotzebue,

and Barrow. At the Carrie M. McLain Memorial Museum

in Nome Beverley Gelzer helped identify several photographs and produced captions to the pictures taken

by Waugh in Nome in 1 929 and 1 930 (see Appendix

3). In winter 2004, Igor Krupnik made a presentation

at the Annual Elders and Youth Conference in Nome

that featured several dozen of Waugh photographs

of 1929-1930 from the Norton Sound-Bering Strait

region. The old pictures scored their greatest public

success in the Bethel-Kuskokwim area that Waugh covered in 1 935-1 937. In summer 2002, Waugh's lantern

slides from that area were shown to a group of Yup'ik

elders and knowledge experts from the Calista Elders

Council (CEC) in Bethel on their visit to the Smithsonian

Institution. The elders immediately recognized certain

places and many people featured in the slides. Upon

the CEC request, Donna Rose produced page-size

34 FACES WE REMEMBER
color photocopies of over 300 hand-colored slides from Southwestern Alaska and also put the images on a CD (Fienup-Riordan 2005:viii). That CD was soon

shared with the local Bethel newspaper, The Tundra

Drums, which started publishing the images, so that

people may recognize their relatives and contribute

their information to the CEC. The old images generated

a very emotional public response, since Waugh slides were the first color photographs known for the region.

Eventually, copies of Waugh pictures made their way to

people's houses, public offices, and wall calendars^.

Recently, over 40 color slides taken by Waugh have

been reproduced as illustrations to a bilingual collection of Yup'ik narratives on traditional ways of life and

knowing (Fienup-Riordan 2005). Same color images were later featured in a beautiful exhibit catalog named

Yuungnaqpiallerput, The Way We Genuinely Live; the

exhibit was displayed in Anchorage and Bethel in 2008

(Fienup-Riordan 2008). This was a logical conclusion of

the 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 in Eskimo language and aimed for the Eskimo audience, some seventy years after his northern explorations.

The return trip of the images back to the communities and families in Alaska was, in fact, the very purpose

of our joint 'knowledge repatriation' effort. It was not

until very recently, due mainly to the rediscovery of Waugh's personal collections, that this largely forgotten health scholar and northern traveler has regained some glimmer of recognition among anthropologists

and historians. We hope that hundreds of his newly

recovered photographs will help advance his name

and standing across the northern communities he once

visited. This decent and righteous man would certainly

be quite amused to know that the knowledge about his work in Alaska would make a full circle many decades

after his traveling and almost thirty-five years after his

death. These days his name may be once again recalled

with warmth and gratitude among the descendants

of the people he once befriended and whose teeth he

pulled out and poked at.

Notes

1 There were no records in Waugh's journal about

this trip, other than a short mention of meeting

with "M.S. (?) of 5.5. Elisiff at Little Diomede

Island in the Bering Strait (on August 30, 1 929),

although Waugh depicted the rescued crew, both

aboard the Northland and at its temporary camp

on the Siberian shore on several photographs

and lantern slides. The E//5/fcrew was obviously

transported to Nome.

2 The matching prints, negatives, or slides were

counted as one image. This makes the Waugh

collection comparable with some of the most

extensive Alaskan photographic collections of his time, such as those of the Lomen brothers, the Lopp family, of Bernard S. Hubbard, and others

(see. Anonymous 1 968; Koutsky 1 982; Lopp and

Smith 2001 ; Ugiuvangmiut 1 988).

3 Lars Krutak made the first cursory inventory

of the Waugh collection on his first visit to the Rankin Museum in 2000 (Krutak 2000a); and he

later used paper clippings, obituaries, and other

materials from the collection to compile a brief biography of Dr. Waugh (Krutak 2000b).

4 It is worth listing those site names and indi- vidual numbers on the envelopes (given here in parentheses), in order to illustrate Waugh's initial attempt 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, Chamisso

Is., Elephant Pt. (5); Siberia - St. Lawrence Bay

Lutke 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); Cape

Prince of Wales, East Cape, Siberia (8); Stebbins,

St. Michael (9); Chinik, Golovin Bay, Wh(i)t(e) Mtn.

(1 0); Unalakleet (1 1 ); 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, Cape

Pr. 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 of unlabeled negatives, prints, and lantern slides.

6 The category "mixed" referred to the images

coming from original folders with two or several places listed that require further identification.

7 IVlost of the photographs used in that identifica- tion project were taken by amateur archaeologist Otto E. Geist during his stay on the island between 1 927 and 1 937. Together with their reconstructed captions, they were later featured

as illustrations to the three-volume collection of

St. Lawrence Island Yupik narratives {Sivuqam

Nanghagnegha 1 985-89).

8 One such color calendar for the year 2005,

featuring a photograph of an unnamed Yup'ik

elder from the Kuskokwim Delta area has been

produced by the United Utilities/United-KUC, a

small local company that provides services to the

area.

References

Akuzilleput Igaqullghet

2004 Akuzilleput Igaqulghet. Our Words Put to Paper. Sourcebook in St. Lawrence Island Heritage

and 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, Smithsonian

Institution.

20/ (Uncaptioned negative) - N 42730

Amamenga (Mary Boolown, 1 893-1 978), daughter

of Suluk and Qisgenga, wife of Pulaaghun (Lewis

Boolown).

Anonymous

1925 Story of North Land Pictured by Pelham Explorer. 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. The

Alaska Weekly, September 1 2th, No. 25, p.l

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

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

1 970 Leuman M. Waugh receives William John Cies

award. American Journal ofOrthodontics S7{Sy.538.

Collins, Henry B.

1 930 Prehistoric Eskimo Culture of Alaska. Explorations and Field-Work of the Smithsonian Institution

in 1929. Washington DC: Smithsonian institution,

pp.147-1 56.

Demb, Sarah R. 2002 Leuman Maurice Waugh (1877-1972) Collection 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 by

Alice Rearden with Marie Meade. Lincoln and London:

University of Nebraska Press.

Fienup-Rirodan, Ann, ed. 2008 Yuungnaqpiallerput. The Way We Genuinely

Live. Masterworks of Yup'ik Science and Survival. Seattle and London: University of Washington Press,

in association with Anchorage Museum Association

and Calista Elders Council.

Hughes, Charles C.

1 984 Siberian Eskimo. In: Handbook ofNorth Ameri- can Indians. Vol.5 - Arctic. Washington DC: Smithsonian 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, Cooperative

Park Studies Unit, University of Alaska Fairbanks.

36 FACES WE REMEMBER
Krupnik, Igor

1 999 Historical Knowledge Prepared for "Return" to Beringian Yupik Communities. Arctic Studies Center

Newsletter 7:8-9. 2000 Recaptured Heritage: Historical Knowledge of Beringian Yupik Communities. Arctic Studies Center

Newsletter 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 Museum

of the American Indian, Smithsonian Institution. 52

pp.

Krutak, Lars 2000a Dr. Waugh Collection Inventory. Unpublished

manuscript, 8 pp. 2000b Dr. Leuman M. Waugh (1 877-1 972): A Short

Biography. Unpublished manuscript, 3 pp.

Lopp Smith, Kathleen, and Verbeck Smith

200 1 Ice Window. Letters from a Bering Strait Village

1892-1902. Fairbanks: University of Alaska Press.

McCallum, Tom

2001 Rankins turn over historical collection to Smithsonian. 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 Collins. Finding Aids to the National Anthropological

Archives. Washington DC: National Anthropological

Archives, Smithsonian Institution.

1 996 Register to the Papers of Ales Hrdlicka. Finding Aids to the National Anthropological Archives.

Washington DC: National Anthropological Archives,

Smithsonian Institution.

Orland, F.J. 1972 Leuman M. Waugh, 1877-1972. President of

the lADR, 1926-1927. Journal of Dental Research

51(5):1321.

Porter LJ. 1972 In memoriam. Leuman Maurice Waugh

(1877-1972). American Journal of Orthodontics

1962(5):535-37.

Sivuqam Nangaghnegha

1985-89 Sivuqam Nangaghnegha. Lore of St. Lawrence Island. Echoes of Our Eskimo Elders. Vol.1 Cambell (1985); Vol. 2 Savoonga (1987); Vol. 3 Southwest Cape (1989). Anders Apassingok, Willis Walunga, 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 Saint Lawrence Island. Alaska Historical Commission. Studies in History 1 74. Juneau. Mimeographed report.

Waugh, Dr. L.M. 1937 Tells of Conditions Encountered in Survey of an Eskimo District. The New York Times, January

1 1, p. L25. 1952 American Association of Orthodontists. Re- view of the First Half Century. St. Louis: Mosby, 55

pp.

n.d. The Winged Foot Burgee in Labrador: A Brief Tale

of the Adventurous Cruise of the "Nanu", the Smallest Boat Ever to Venture to the sub-Arctic and Come

Back. Unpublished manuscript, Waugh collection.

W.S.G. 1939 Meet the Man: Dr. Leuman M. Waugh. The

Columbia Dental Review 1 0(4): 8.

RECOVERED LEGACY 37

St. Lawrence Island Photographs

from 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 Kulukhon Slwooko, 2004:

Iqmaluwa, whose other

name was Ughsiiq, was m}'

father's stepfather. He was

just like my own grandfather to me. When my

father's fatlier died at sea, Iqmaluwa got married to my grandmother.

As I remember him, he talked a lot. He told

stories, legends and how to do things in the Eskimo

way. He was like a talking book of Eskimo culture to

us. I like what he told us so much tliat I wrote down

some of his stories later, like the old tribe legends

and about our former life in GambeU, how to do

things, and many otlier. He said, "I talked on tliose because I see how important what my grandfather

Pelaasi had once told me."

He was a tall and muscular man and he was

always busy fixing things to be safe on the ice. His

and my Grandma's children were Tuusaq, his son and Agigsuk, his daughter.

Anaggun Ralph Apatiki, Sr., 2005:

This man Iqmaluwa, I got to know

him when I was about six or eight

years old. This man as I remember

him was then quite elderly person

wearing traditional Eskimo clothing in winter and in

summer, as well. As I heard it, he used to lix e in an underground house till the traders came to tlie island and people started building above-ground houses of

lumber. We also bmlt one of these frame-houses

for our family in 1927. Iqmaluwa lived as a hunter;

he raised a big family and owned boats and hunting

equipment. He used man-made kayak to hunt seals with spears or harpoon with harpoon-head with line and sealskin poke attached.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Iqmaluwa married Aghnaghaghpak. Their children were Booker Tuusaq and Rachael

Agigsuk. Iqmaluwa and his family spent a lot of time at their camp 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) to

save die skins for parka. Iqmaluwa would also look

for large tree knot or bottom end of tree trunks. He

would make a wooden bowl out of those unusually shaped wood. He gave his finished product to women relatives or girls as gifts. Iqmaluwa told stories to his family as well as to

the younger folks about the values of life, that he

also 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 uncle

of my motlier Sunqaanga, also brotlier to I}'akitan.

Masaayoi always carved "qawaawaq," little human

and animal figurines that were used as toys for children. He used to make me a k)t ot these. He was my grandfather. I used to spend most of my time

at his place. He was real good at sewing and would

make clothes for his son. Whenever liis hair grew

long, he would come to our house (Irrigoo's) for a hmrcut by my father Irrigoo. He woidd always say "Cut my hair gradual."

Kepelgu Willis Walunga,

2007:

I remember Masaajai well from

my childhood. He lived in a tra^

ditional house {miiigteghapik) far north side of Gambell village,

front row, right by tlie trail going

to north beach, next to Adam Yaghaq s house. He

would holler jokingly and laughed saying, 'Avatmiit!'

as me and my motiier passed by going to the north

beach. He did that tvcry time we passed by his house

when I was a boy. He wore that same parka diat is shown on tiie picture, reindeer hood parka, skin side or fur side in, with a belt. It had short sleeves above

the 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 greens

and willows. iVlso, netting birds like crested auklets,

parakeet auklets, puffins, and c( )rm(jrants. Some of

these birds skins were used tor making parkas and

storing tiieir catch for wintertime food. They lived

together, raised tiieir children. The}' ha\'e relatives from Ungaziq too.

Uuggsima Sedykh Ukhsima,

from Provideniia, Russia,

1 982:

I remembervery well howwe went

to Sivuqaq, with my Grandpa and

my Grandma, though I was a Httie

girl back then. It was probably around 1 920, ma}'be, a

year 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 going

from Chaplino (Ungaziq) to Sivuqaq, and my father took us on his whaleboat witii liis hunting crew. He

was the boat captain.

When we arrived to Sivuqaq, we first sta}'ed uith

Masaayu at his house. He was a true Sivuqaghhmii

and no relative to us; I don't know why we moved

to his house. He lived with his son, Nayegreghaq.

I remember them both quite well: Masaayu always wore liis sailor's cap and a (sailor's) striped vest. He

was a funny man, always laughing and making jokes

at people. Later in the fall, we moved to Atayaghhaq's house nearby; there was another family from

Ungaziq already living there Uuyghaq, with his

wife, and liis son. Another family (from Unga2iq)

that came with us moved to die next house, that of Masaayu's brother, Ayaka (Ayakitaan). We lived

there for a year or, maybe, two; then we came back

to 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 Oovi

Kaneshiro, 2003:

Eghqaaghaq was a brother

to Pulaaghun, Ighennaq, and

Angusaan I. He was married to Tenmiiwen. Eghqaaghaq belonged to Aghpuuk clan, while

his wife Tenmiiwen belonged to the Piigughileghmiit

clan. They did not have children of their own; so,

they adopted a boy and a girl from Eghqaaghaq's

close male relative, who died, this father of the boy

and the girl. The name of the boy was Lester Nupowhotuk and his baby sister's name was Victoria

Anataanga (Oovi). She was my mother. Their biological father's name was Itaata (Ataata), and tlieir

biological mother's name was Iviruka, who later married Yaavgaghsiq. In Sivuqaq Yupik culture the

children belong to their fatlier. So when the mother

remarries, she leaves tlie cliildren behind with her

husband's family.

Eghqaaghaq and his family lived most of the

time at Nasqaq. Theywent to Gambell during spring

hunting. Eghqaaghaq and liis famil)- enjoyed their

life at Nasqaq. He and his wife were very gentie and

loving couple. I remember him mostiy saving nice

things for me to use in my miniature figurines even

large vertebrae of cod! The last thing I remember

of 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 there

is beautiful music that I had not heard anywhere

else. There's nothing like it." My grandfather meant

Heaven. Shortly after he died.

Ayuqi Ora Gologergen,

2003:

Napaghutaq was thought to be the birth son of this man,

but he was not. He was raised

by this man. He was a distant relative of my family,

the Irrigoos.

Kepelgu Willis Walunga,

2007:

I have known Loon H,ghqaaghaq as an elder with his wite

Tenmiiwen living south side of tiie Gambell village. Seemed like Lester Napaghutaq and his family (were) living together

with them or next door to each other. They seemed

to be happy and laughing all the time whenever I went that way. Eghqaaghaq joined Alaska Territorial Guard during World War II with other people of Gambell. I saw his photo pausing with his rifle posted almost

everywhere, even at the D.C. (office) of ARNG.

Anaggun Ralph Apatiki, Sr., 2005:

This man Loon Eghqaaghaq

owned various hunting equipment,

like wooden whaling boat, skin

frame boat, and a kayak made from

special kind of wood and covered with bearded seal

skins. As I remember, diis man always aimed to be near his home area, making something for the

seasons. Also he had a family camp near Lagoon

Lake about ten miles east of Gambell Coast. Catch

seals for meat also skin for poke (floats for whaling

and walrus) storing food for winter. This man, as I

heard, was using his kayak to spear and harpoon seals

at his camp. Most likely like other men were doing

at that time, as we learned from the "Lore of St

Lawrence Island" book. He was also a member of

the "Eyes and Ears," a special team with the Alaska

Territorial Guard, for three years during World War

Two. During those war years, he learned close or- dered drills from some American Army Scouts who

came 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 his wife Tenmiiwen, he raised Napaghutaq, Lester Nupowhotuk, and Anataanga, Victoria Oovi. The old couple later raised 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 my

motlier Sunqaanga s paternal

aunt. I remember her very well. Her husband was

always successflil at hunting walruses and he would

always come home with some walrus meat. He was

a good hunter and a boat captain.

During summertime, they stayed at their summer

camp gathering and storing food for the winter.

Her daughters were AHce Aghwalngiq Yaavgaghsiiq and Anna Qayaagliliaq Oktokiyuk. Their sons were Akeya and Piiskwaghtaq. They also raised

Kuzaata, Anataanga, and Napaghutaq. It was a big

family, with so many young people and growing

kids around.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Kiruka, wife of Yaavgaghsiiq.

Her first husband was Ataata, son of Ifkagun and Ayevaq; they

had two cMdren. After Ataata

died, she remarried; she married Yaavgaghsiiq. They had two daughters from

that marriage: Aghwalngiiq, Alice Yavakseak and

Qayaglihaq, Anna Oktokiyuk.

When she married Yaavgaghsiiq, her children

with Ataata were taken and later adopted by Ataata s brother Eghqaaghaq and his wife Tenmiiwen. In St. Lawrence Island Yupik culture, children usually stay

beliind with their father's close relatives or family

when the father dies and the mother remarries. The

children always stay within the father's family.

Kepelgu Willis Walunga,

2007:

Iviruka lived almost next door

to us; I remember her very well. She was wife of Yaava (^ aavgaghsiiq) and two families were li\Tng

togetiier: them and Koozaata and liis big famil)' in one of those walrus hide homes {mangeghapiH). She was a tall and slim woman, alwa^'s doing something

or carrying a child on her shoulders.

She was respected by everyone around her. She was known to check that all was well and she would

make correction right on the spot for any wrongdoing. So, when she was around, we, kids, made sure

to behave.

From whatJimmie Tulii told me once about her

husband Yaava, in the early days whenever a (new)

person became strong in wrestiing, Yaava was the

person who tested him for his strengtii. Like one

time Sunaaghruk got to be a strong wrestier and the

elders wanted Yaava to see if he qualified as a strong

wrestier. Yaava wrestied with him and got him down,

kneU him down on die ground with his hands. And

the elders told Sunaaghruk to get more strength. At

that time Sunaaghruk was the top wrestier in the

village 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 of

Uuyghaq. They both came

from Ungaziq in Russia. Alngiiwhtaq and Pikanlenguq raised Uuyghaq along with

two adopted girls, Yatelin and Qutwaawen, and their

natural children, Angi and Mekenga.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Naayghaq was married to Sweeney Oyahak {Uuyghaq). She was

born in Chukotka, Russia; they

all arrived to Gambell together

with her husband and his family

around 1920. She had five cMdren. The oldest one was a boy, Mark Oyahak. The sisters followed Mark

were MarceUa and Gretchen. Gretchen had a twin

sister; but I don't remember her name. She died at

a very young age. Mark, MarceUa, and Gretchen are gone too. Their only living sibling is Bernice Apavak

Oyahak Napowhotuk in Gambell. She married Mark

Napowhotuk and bore live cMdren. Bernice now

has grandchildren and great-grandchildren.

Oyahak family, being from Russia, has relatives at New ChapUno, on tlie Russian side. One lady from

there is Qaaki. Qaaki said that she was a relative of

Naayghaq when she came to St. Lawrence Island for

the first time [after 1988] and she was looking for some members of her family. She was very happy

to see Bernice, Oyahak's daughter, alive and well in

Gambell; that was the first time they saw each other.

Penaapak Estelle Oozevaseuk, 2004:

That woman Naayghaq

came here with her husband

Uuyghaq and their big family from Siberia. Old man

Alngiiwhtaq was Uuyghaq's stepfather, he was also from the other side (Siberia). They all came to Gambell in 1 923 or about that year—that's how my grandfather always told me. He knew it, because he helped

them with their citizen's papers. They came here,

maybe, a few years before Walanga and Apasengaq

those Alngiiwhtaq and his son Uu}'ghaq. They had

so 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. I

tiiink she was several years older than me. Naayghaq and Uuyghaq had many kids of their own. Their eldest son Mark Nekanaq was a bit older

then me, maybe by a year or two. He was like my

brother Saavla; they were at school together. Naayghaq's other children were all daughters, they were much younger than me. Apavak is the only one alive now in GambeU.

Kepelgu Willis Walunga,

2007:

Naayghaq was Sweeney's

Uuyghaq's wife. She was the most

humble woman I have seen. She was always humble to everyone

when she talked. Her son Mark Nekanaq was litde

older tlian me and I grew up with liim. He was a

short person but very strong. He was a very^ good

Eskimo 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 a very acti\'e woman. She seemed

bus}' all the time and she spoke

out loud to make sure she was

heard, particularl\- t( > her many

grandchildren. She was a wife of Nekregun, who

was a good whaler and a very good traditional

walrus and seal hunter. They had four children: Romola Numelaghacj Tumbloo, William Uniightac|aq

Iworrigan, Ro}' LVaatiqaq Iworrigan, and Beatrice

Mategtaq Alowa.

She had beautiful tattoos on her face and on top

of 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 she

did it but she ;iiways invited whoever was at that house for lunch or other meal.

Uqitiek Vera Oovi

Kaneshiro, 2003:

m Yaghunga, Nellie Yaghunga

Iworrigan, wife of A)^vergen.

After he died, she married

her second husband, Uziva,

Andrew Oozeva.

Yaghunga was a very hard-working woman. She

took care of practically everything herself, after her

first husband died. She tended to her grandchildren

as well after her son's first wife died. Yaghunga knew

how to work in preparation of handling and packing

sea mammal meat for food. That is a lot of strenuous hard work. She did it so well that her brother-in-law

called her 'number one woman' for she was not a

helpless woman.

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

to handle meat and other tood to put a\\ a\ or hang

to dr\- tor food. She and her second husband were

\'ery caring people and the\' li\'ed a productix e life.

Yupestaaq Aaron

Iworrigan, 2006:

I remember her very well. She was my paternal grandmother

and she raised me after I lost my parents.

Yaghunga used to sing a lot and she had a loud

voice, easy to remember. She had an old translated

prayer songbook with a red center tliat she used

for her singing. She was prett)' good with English,

particularh' witli songs and pra}'ers, because she was

taken as a young girl b\' that missionar)' famil)' that

stayed in Gambell in tlie early days. She stayed with

them for a few years and she was one of the first Gambell students. You can see her featured on that

picture of the first Gambell school class of 1895

that was taken by the missionary (Vene C. Gambell,

1 895, see Aku:(ilkputlgaqulghet 2002:267).

Yaghunga was a nice old lady with beautiful

tattoos. As I remember her, she was forever working—cooking, preserving food, sewing clothing.

During the lean time people kept coming to our

house; she was always inviting people and was

forever generous to everyone. She was also pretty

small (in height). Once, when she was young, she had

been tossed on the walrus skin during the summer

tossing festival [iivegfaq) and she landed badly. She

hurt her back very badly; so, when she got old, she

started to get crippled. I was in my earh' 2()s when

my Grandmother passed on, August 1968. At that

time, I was stationed in Vietnam \wth a support unit

attached to tiie Marines. Oozeva was alive; but he

had 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 42700

Yaghunga (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 Unmeggaq. She adopted a baby girl from Ernest

Ayuwighsaan and Francis Aglinangiighaq. She was

a very' nice lady who loved all the cliildren.

Anaggun Ralph Apatiki, Sr., 2005:

Isabel Ukaamangan was martied to Mr. |inimie Otayahuk. I remember

that lady Ukaamangan from my f younger years. She was a nice and

sincere woman, like poised for tliat picture. Tat- tooed like all other young women on St. Lawrence

Island, if tliey wanted to have those tattoo drawings on their face and arms. As far as I learn tliat was done for beauty.

She was one of the good experienced skin sewers in Gambell. She also was a good housekeeper

and she always went to gather tundra willows and

greens when the season came. Her husbandJimmie

was a dentist on St. Lawrence Island. He learned Hs

skills trom tlie Coast Guard doctors, who used to come here every year. He had helped many people

in Gambell and other places. That is sometliing to remember.

Kepelgu Willis Walunga,

2007:

Ukaamangan was wife of jimmie

Ataayaghhaq (Dr. Jimmie). She

seemed to be much younger than

her husband; tliey lived in a goodlooking tall lumber house that was well made and

with good furniture. They had no children of tlieir own but they adopted a girl named Ukaaghtaalaq.

She and the whole family were always very well

dressed and were much respected.

Her husbandJimmie was our 'dentist' -and he t( )ok

care of pecjple's teetli in the village of Gambell. He

filled several of m)' teedi and he pulled out some

too. We missed him when he retired of age, because

at tliat time we had no other to care for our teeth.

Penaapak Estelle

Oozevaseuk, 2004:

Ukamangan (Isabel) was

related to me on my father's

side. She had no children of

her own. I remember her; she was such a nice lad} ! I loved her. She was always

making things for me. She made me winter boots

out of dyed skin, red dye, and some time beads. She was very fast in everything. She also told stories she never stopped because she was always working. She

tried to teach me all woman's sewing work; I owe

some of my work to her, because she was such a good worker. She took a good care of Sadie (Sadie

Uyatuwan), her step-daughter. That was Koonooka's

daughter 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 other

end of the island. Vungughbaq is the place where my

grandfather always Uved. We are related to them,

because originally, my grandfather and his brothers

and cousins, our ancestors, were all living in Kukulek.

Ukama's relatives were also related to us through

my Aunt}-, my father's sister. My Aunty Maaqa was

married to her brodier Meghyuq. My grandfather

Daniel (Uwetelen) told me all those stories about our

ancestors from Kukulek. Also Wiya, mygreat grandmother 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 of

Pulaaghun, also mother ot Bruce Boolowon. Wlien her

husband passed away, she married my fatlier, Samuel

Irrigoo. The)' adopted a boy from Victor Campbell,

Sr., and Inez Campbell, whom tliey named Dexter. Mary was the oldest daughter of Qisgenga and

Suluk.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Wy aunt)', Amamenga Ya^uwiya

Mary, was born on October 1 5, 1893 to Suluk and Qisgenga in Gambell, Alaska. She belonged

to the Pugugliileglimiit clan. Her known siblings were brothers Waamquun (Patrick Womkon),

Nunguk (Ollin Noongwook), Uvi Aghvighaasi (my

father, Lloyd Oovi), and Apeteki Aghneq (Homer

Apatiki). Her sisters were Angemelluk, Iknaqeneq

(Ruth Keaponga) and Aghnangiighaq (Pansy Suluk

Booshu). Amamenga was between Nunguk and

Angemelluk.

Amamenga went as far as eighth grade in school,

but attended adult education class where mostly men

and young men attended. The other young women

in her class were Muuggaq (Margaret Silook) and

Nekevun (Bertlia Mateklook). Those three young

women excelled in math and English.

Amamenga married Pulaaghun (Lewis Boolowon). She has a son, Bruce Ekaaya Boolowon,

who is married to Rhoda Isikwa Koonooka and

has many cMdren and grandchildren of liis cjwn.

Lewis Pulaaghun passed away, when Bruce was still

in grade school. Eventually, Mary married Samuel

Irrigoo (lirgu).

Mary Amamenga was one of the first GambeU

Presbyterian church women elders. 'I "he other one

was her sister Iknacjeneq, Ruth Keaponga. This was

in tile earl\- 195()s. She was \'cv\ acti\'e in church

activities. Mar\' was dso a ver\- good skin sewer and

seamstress. She made beautiful sldn boots and clothing for her nieces and nephews.

Marv had a o;ood life. She and her husband

Samuel lirgu camped ever\' summer where she

picked niaiivak and store for winter. She made man\'

delicious meals, cooked and preserved. Toward the

end of her life she walked down to her onl)' living

brother, Llo)'d Oovi's house to \dsit almost every

day. She and Uvi were last to pass on from their other siblings. Mar\' walked down to her brother's house until winter came and she could not walk that

far anymore. It seems like she just faded away. She

passed on before her brother, almost a year earlier. She was 86 years of age.

Kepelgu \N\\\\s Walunga,

2007:

Mary Amamenga was wife of

Pulaaghun and daughter of Suluk.

I heard her hair was the longest in

the \dllage of Sivuqaq, longer than

of any other woman. They said her hair was longer

tlian her height when she was standing. You can see

it in the picture. She was also one of the best skin sewers 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 is Kingungha (Thelma), wife

of Homer Apatiki. The cliild she is carrying is Holden Akinginaaq Apatiki. They

had a lot of cliildren, some who died in infancy.

Solook (Suluk) was their eldest son. Isangungha was

the youngest of her siblings. Her sisters were Edna

Sivuguq and Emmie Angemelluk. Her only brother was Archie Nengki.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Anaghallak Isingungha Apeteki

(Thelma Aatghilnguq Apatiki),

wife of Homer Apatiki (Apeteki), was born on July 13, 1904. Her

parents were Aatgliiinguq Egmiighun and Utuqa

Madam. Her sisters were Angemelluk (Amy Slwooko), Charles Slwooko's wife; Sivuguq (Edna Tungiyan), Eugene Uveketaaq Tungiyan's wife; Sivuguq

Uvakaya Maketkaq Edna Aatghilnguq (lialf- sister); and brother Tugutkayoak Aatghilnguq.

Kingungha grew up at Tapghaq, where her family stayed. She married Homer Apatiki and they had

nine cliildren altogether: six boys and three girls. Isingungha was known for her fine skin sewing,

which she passed on to her middle daughter She was a very giving person, mostly food for whoever

needed it. She mothered not only her own nine

children, but she was also like a mother to her many

nieces and nephews. Ivingungha was the last of her

siblings to pass on. She passed in December of 1 988

at age 84. She was the last person to pass on from

that generation of Suluk's family (his daughter-inlaw); so she mothered and played important role to

her husband male siblings' cMdren as well. On this photo Isingungha is carr\ing her small son Akinginaaq (Holden Apatiki) on lier shoulders.

Kepelgu Willis Walunga,

2007:

The woman in the picture is Kingungha of Gambell. She is

carrying baby boy, Holden Akinginaaq dressed in St. Lawrence

Island qallevak, which is worn b}' children of the

village in their young age. Children are always carried

that way by their mothers even when she is working

when 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 Gambell. The family Uved upstairs and I was vexy close

with their elder son Ralph Anaggun, about my age,

litde younger. We grew up together, even sometimes

I spent the night with him and other friends at his

place. We have good memories growing up together

up 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, born

1929).

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 other

relatives sta)dngwitl:i tliem. It was always a big family.

Avery 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 Oovi

Kaneshiro, 2003:

Wayengi [osephine Ungott,

daughter of Singlenga and Andrew Oozeva (Uziva) from Gambell. Wayengi married Uughqaghmii, Eddie Ungott, son of Angqatenganwaan and

Anasuuk Silvia. Wayengi and Uughqaghmii had several children; then they also had many grandcliildren.

Wayengi was well known as a very talented skin sewer She made beautiful skin boots. She also taught

skin sewing at the elementary school at GambeU

in tlie 194()s. She taught many girls how to make

cuts and to sew skins, and many young girls learned

die basics of sewing from her. I do remember her,

because she was also my teacher. We started with

simple beaded slippers in the beginning and, as the

girls learned, Wayengi started to teach them how to make skin boots. We were still young then. So, many

girls appreciate learning how to cut pattern and sew

skins 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 they

now can sell them. \\ a\ engi was a good teacher and

a real artist, who taught the young girls real well.

Kepelgu Wiilis Walunga,

2007:

Wayengi, Josephine Angqatenganwan, was wife of Eddie

Uughqaghmii Ungott. She was

the only daughter of Uziva and

liis \wfe Singlenga, maybe also tliree or more bo\'s.

Conrad Akulki, her younger brother, was called Nanevgaq by the family. So, I knew him always as Nanevgaq. We grew up very closely together, just

about together every day, in and out of our homes.

When we got older, we traveled together most of

the time, even to go out hunting. We are still close

friends today.

Wayengi was a good motlier and a very skilled

skin sewer She made lot of good traditional clothing

here in GambeU. 1 remember her and her partoer

Qellamruk walking out for picking greens (nunivak)

many times during the summer and root picking

(tutmaghwaaghyaq) early in the fall. We saw them

out there when hunting on tlie way. Sometime they

would 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 Kulukhon Slwooko, 2004:

Napaaq, also called Flor- ence Maligutkaq, was

horn into a big family.

Her father was Aghnilu

(Peter OkineUo) from GambeU; he had many brothers and cousins on his father's side. Her mother was

Akiimuq, also of Gambell. Anaghaluk was Napaaq s younger sister, another daughter to Aghnilu and

vMdimuq.

Napaaq used to spend time at the camps of her

father and uncles. She got married, her husband's

name was Chauncey Maligutkaq and tliey lived at GambeU. She didn't have children of her own. They

adopted a baby boy from lyakitan's, liis name was Woodrow, they also had a little girl from Nome,Joan. Napaaq was an artist even when she worked on

fancy work on skins, like otlier women do, she also

did most delightful art work on skins and paper. Napaaq was one of the few girls that cut their

hair short. It was a new hair do for our people, as the

women and girls usually have long hair braided down

both sides of the head. Girls beautify the braids with

beads fixed just so. So Eskimo women used to have

long hair braided on botli sides of die head.

Ayuqi Ora Cologergen,

2003:

Napaaq (Florence Maligutkaq), wife of Chauncey Maligutkaq.

She was my maternal cousin. They had no chil- dren (of their own), but they adopted Woodrow

"Papelek" from the lyakitans. Woodrow was the

other 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 ;im

not sure what the meaning is behind tliem. 1 tliink they were for beaut\'.

Napaaq was a very gifted artist wh( ) did beautiful

drawings.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Napaaq, Florence MaUgutkak

was born in 1906. Her parents were Aghnilu (Peter OkineUo)

and Akimuq.

Napaaq was a very talented artist. She more or

less taught herself by experimenting and experiencing her natural art talent. Napaaq spent a lot of time at her famUy camp.

An archaeologist (Otto Geist) once gave her

pencUs and paper, when he saw Napaaq using a canned food label to draw on. Napaaq began to

draw. She drew a lot of dancing and singing scenes

as weU as famUy Ufe inside the old type cabins and

winter houses {pian^eghapiH). Some of her drawings

featured some people from GambeU.

As an adult Napaaq continued to draw. FinaUy,

her works got to become pubUcly known work of

art. 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 Fairbanks

Archives 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 hair short. Usually they would have long hair for braids.

CAMBELL PORTRAITS 63
Ayuqi Ora Cologergen,

2003:

Anaghanga was the wite of

Apaata in Gambell. She came

from Ungaziq, Russia. They

had no children, tor her husband was an elderly

man when the)' married. She pro\aded care for her

husband until l^iis death. After her husband died, she

moved to Savoonga.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Anaghanga, also known as Susie

Apaata, was born in Russia (Siberia) in the late 1 800s. Anaghanga

married Apaata Qiivun and lived

in Gambell.

Anaghanga told some funny stories of her child- hood days while growing up in Ungaziq. One of the

favorite stories she told us was what she did to two

boys who wanted to go boating at night in summer.

Lil<e many young people, Anaghanga liked sta^dng

out at night when it was calm and clear. Plus in tlie summer time there is long daylight almost for the

whole summer. Wliile Anaghanga w;ilked by the

shore, she saw two boys launching a small boat.

Wlien she walked over to where they were, they

told her that once tiiey were on die boat, it s for her

to 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, Anaghanga

grabbed a good hold on the stern of the boat and

using all her might pushed the boat into the water. And as she did that, she worked the boat and pushed

the boat to one side as she let go of the stern handler!

She stood and w atched tor a while to see \\ hat w as happening. The boat rocked tor a whik' hut capsized

a littie w^ater. Then /Vnaghanga ran liome as fast as she could. She never turned back. She quieti\' went

into her home and slipped under the co\'er and

pretended to be asleep. After a while a man p( )cked

his head in the front entrance and loudly asked for Anaghanga. The head of the house replied and said she was sound asleep.

Next day when Anaghanga went outside she

pretty much stuck around with someone from

her house. Sure enough they ran the two boys

tliat Anaghanga helped launch on tiieir boat. They

were very angry at her and sneered at her, and said,

"There's that girl who made us wet last night, when

she made our boat capsize and had our parents

scold us for being wet!" Anaghanga just pretended

she was innocent.

Anaghanga had a good life with Apaata. When

Apaata died she moved to her relatives in Savoonga,

who were Susie Ukaaghhani Aningayou and her

family.

Akulmil Grace Kulukhon Slwooko, 2004:

When Apaata's first wife

passed away, Anaghanga, a young woman from Siberia

became his second vidfe. They lived in their walrushide topped house. Anaghanga was Mrs. James

Anengayu's niece. We heard about her people back

at Ungaziq, but she didn't remember their names. I

believe, Kaviighhaq was her father's name in Siberia.

64 FACES WE REMEMBER
CAMBELL PORTRAITS 65
Ayuqi Ora Gologergen,

2003:

This is Chauncey Maligutkaq

from Gambell, husband of

Napaaq.

His brothers were Yaghaq and Pelaassi. Tliis man

had an odd nose. When the weather was going to be

bad, his nose would puff up, then it became normal

when tlie weather cleared up.

Anaggun Ralph Apatiki, Sr., 2005:

He was raised and became young

man married no children, but they

adopted a child from local people

of GambeU and raised him. The

son got married and have children. So Chauncey

has grandchildren by their son. Chauncey works and

being handyman for people. Have faith in God helpful man in the Church—shoveling snow around the

Church. In his lifetime he was a hunter take home

food for the family. They have boats with equipments for whaling and walrus hunt. Likes crabbing

through tlie ice and fishing for tom cod.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Maligutkaq married Napaaq

Florence. He was a hard working

handy man in his quiet way. Every Sunday after church service

he would stand by the entrance door and count

the churchgoers. He held a little device that when

pressed on a little knob would click to record numbers. That way the Presbyterian Church kept track of how many people went to attend church services

each Sunday. It seems like a simple little task to do

standing by the door and held the small de\-ice, and

to click it. But Maligutkaq s role in what he did made

a lot of difference. Now what Maligutkaq did serv^es

a recorded liistorv of church attendance of that era.

Penaapak Estelle

Oozevaseuk, 2004:

Maligutkaq was the youngest brother to Yaghaq and

Pelaasi, Saavla's kids. I don't

know, maybe he was spoiled.

He was the youngest child of Saavla. Saavla had

two wives. Apaata is the first wife's son, only him;

but these others with their sisters were the second

wife's children. And I think he was the youngest in

the family, he grew up like that; maybe too much

(attention) from his parents. He carved, but his carving was not that good like his brothers. They

were all very good carvers, Apaata in particular. But

he tried real hard.

He was a good man, that Maligutkaq. Yeah, he

was. You know, we always got to the church. And

one time, at the church, I overheard the elders were

talking about him. He always woke up in the morning 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 day

or something, "Why don't we call him (for office)".

Na he said, "I don't know," because he had never been to the office before. "Why don't we call him. . ."

So, they elected him to serve. Yeah, he was a good

and caring man.

66 FACES WE REMEMBER
34/ (Uncaptioned negative) - N 42723

Maligutkaq (Chauncey Maligutkak, 1 899-1 972).

CAMBELL PORTRAITS 67
Uqitiek Vera Oovi

Kaneshiro, 2003:

Panikutaaq /\cla, daughter ot Imcrgan and AghnagliJluggaq,

wife of Oscar Oittillian. Her

known children are: Simeon,

lone, and Oliver (3ittilian. Panikutaaq had known

two sisters and a brother, namely sister Aasa Hazel

Omwarri, wife of Qaygeghtaq Harold Omwarri; Panipaalla Lydia lyakitan, wife of Uwaliq Carl lyakitan;

and brotlier Yaagmiqun George Imergan.

Panikutaaq is known for her very pleasant attitude. (On this picture) she is wearing hair-beads on

her braids, wliich were common to be worn every

day in her era. She is also wearing a parka with a

qiipagha(], what we caU snow sliirt over her parka.

Women have more tlian one qiipaghaq, because it is changed every so often to be washed or just wanting to wear a different one like changing clean. Also

qiipaghaq can be used by itself in summer Hke a light

covering over dress.

A' 4

Ayuqi Ora Cologergen,

2003:

Ada Panikutaaq—her sisters were Hazel Asa and Lvdia

Panipaalla. Her brother was

Yaagmiqun. Her first husband was Ibm Iworrgan.

Later, she married Oscar Owittilin. They had two

children: daughter Aghulaghquq and son Oliver

Kawaagak.

Kepelgu Willis Walunga,

2007:

Panikutaaq was daughter of Aghnaghlluggaq; but I don't remember seeing her father Aymergen

for I haven't been around the area where they lived. But I remember Aghnaghlluggaq

very well, because of her ver\^ odd parka hood alwa^'s

sticking out sharply, when she wore her traditional

parka.

Women in those years always had their hair

braided witli qupaks; tlie)' also wore qiipaghaq over

the 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 my

father, Samuel Irrigoo (lirgti).

(In this picaire) he is wearing a sealskin jacket that was made b)' a woman in Nome by the name of

Mary Amaghok. No one used to make sealskin jackets in Gambell. OnlyJack Antoghame (Aantaghmii)

had one also made of sealskin.

Kepelgu Willis Walunga,

2007:

Miinglu, Clarence lirgu. In early

days, I remember him as a radio

operator. In those days, we hardly

knew anything about radio. I re- member him communicating to outside of GambeU,

using Morse code, all those dots and dashes. He also had good radio with good reception; we always went

to his house in the evening to listen to good music

from outside. Sometimes stayed late at night, because

we heard the radio stations better late at night.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Miinglu Clarence Irrigoo, son of lirgu (Samuel Irrigoo) and

Sunqaanga, born in 1914. Miinglu married Napaqaq, daughter

of John Walunga and Rultenga, who came from

Avan, Siberia. Although Miinglu has gone to grade school, he

self-taught himself with manyways to handle church

affairs, including translation into the Yupik language

during church services. He became a lay pastor and

held church services when a regular ordained pastor was not at the GambeU Presbyterian Church. Then

Miinglu and his family m(j\^ed to Nome. When the

St. Lawrence Island people wanted to hold churcli

services there under the Presb\'tcrian church, it was

organized that a Presbyterian church (LISA) was

established. Since there was no building to hold services, the Methodist church building was used when

(it was) not in use. Then Miinglu got bus\' once again

with the established new church and its acti\ities.

Later the Island people got their own church building

in Nome, where they held their services. Eventually

they got an ordained pastor as well. Miinglu was also vet}' active in elders program

in Nome and with the Alaska Federation of Natives. He was an MC for several years for the AFN's

elder and youdi section. Many people got to know

Miinglu and he was well liked by aJl those who got

to know him.

Anaggun Ralph Apatiki, Sr., 2005:

I know much about him, because

he is only twelve years older than I am. He was born during the time ot

the worst flooding happened on St. Lawrence Island. Two or three homes were lost and

many big and small equipments, some usable things.

Clarence was raised by his parents and has gone to grade school and learned how to speak English and

write because he was a fast learner. Those times

teachers came from States that has good experience

to handle medicines and missionary work. That

includes missionary teaching and learn God's work.

Clarence was a young man those times, en- gaged to a young girl from Siberia, named Mildred

Walunga. He was married to her in traditional

wedding Yupik st)de. They raised many children. As he learned from his father making things for

hunting, trapping, work for his inlaws, storing food,

lay preacher for the church, etc.

70 FACES WE REMEMBER
I

36/ "Clarence Mingloo" - N 42770

Miinglu (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 their names written by elders. January 2002
2

Sivungaghmiitj

the People of Savoonga

73
Ayuqi Ora Cologergen,

2003:

Anios Pinaaya s first wnfe was

Nellie Ineghayu, sister of Tamlu (Alfred Tumbloo). They had

two kids Natiilu (Myra SeppUu) and Jane Qaliyuuq.

This man Uved like he bore many children, mostly

oirls tliat he raised out of kindness of his heart. He

was a good and honest man.

After his first wife passed away, he married Bernice Pangaawen, sister of Immingan. They had a

son, Andy Nanevgaghllak Penayah.

Amos gave Yupik names to most of the Gologergen children. He worked at the BIA school as a

janitor for many years. He was known for his dedication and honesty.

Kesliq Sharon Pungowiyi

Ryckman (with the help of

David Seppilu), 2005:

Pinaaya was born to Wiigha and

Ilagaasima somewhere in Siberia. He was a Laakaglimdi, or so I was

told. His siblings included Kaneghteghyaq and

Siingpa. With his first wife, Ineghayu, he had daughters Natiilu and Qaliyuuq. He and his second wife

Pangwaawen (Bernice) had Andy (Nanevgaghllak)

and also adopted several children: Wayne (he was an

Inupiaq boy from the mainland), Harriet (Palaghtaq,

sister to Tim Galagergen), and Luke (Elquutaq aka

Apaki). Pinaaya was an excellent storyteller and also reindeer herder. A very kind man, he welcomed all

into his house.

As a young man, he learned about historic;il teachings. He was a hunter, trapper, fisherman, and most

of liis life (he alsci worked) as a reindeer herder. He

taught young herders about reindeer life. He was a good family man; he married twice and raised se\'eral

children. He owned a dog team and the most earned

reindeer stock. Did a lot of camping, hunting, etc. He was also an Eskimo storyteller wath a ver\' good

memory. He loved Eskimo songs and was also Eskimo song-maker. He could speak good English

that he learned in grade school.

Yaavgaghsiq Denny Al<eya, 2005:

Pinaaya (Amos Penayah) was an old man during my

early years. As I remember, he would motion us the

boys to come over and talked to us about behaving right. Stay out of trouble, he always said to us. Do not fight witli each other. Him and his elderly

friends would be sitting in front of his house or in

front of Alfred Tumbloo's house. They would be

telling hunting stories or of good old times. Now

and then he would ask if we, tlie boys, would carry

late spring snow for him so that he would drink good

fresh water, cold fresh water that is. Then he would

teU us where the water bucket was at or point to it. One Fourth of July I won a pair of gloves from

foot racing. He called me over and asked me if he

could look at the gloves. He put the gloves on and

looked at his hands. He looked at me and said,

Don't they look nice on my hands. Then he said to me. Thanks for a new pair of gloves; Fll use them

everyday until they get worn out.

Anaggun Ralph Apatil<i, Sr., 2005:

Mr. Amos Pinaaya traditional living

Eskimo-style. He was a well-known

man on St. Lawrence Island, educated from the Lore of St. Lawrence Island pe< )ple.

74 FACES WE REMEMBER
38/ (Uncaptioned print) - P 301 26/N 4271 2

Pinaaya (Amos Peniu, 1 880-1 973).

SAVOONCA PORTRAITS 75
Anaggun Ralph Apatiki, Sr., 2005:

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

about historical teachings from his father and

mother. Learned about our Yupik traditional living.

How to hunt, do trapping and fishing die Yupik way.

Also, about ocean movements, current, tides, and ice movements. He became a good and experienced man. He was an outdoorsman, and liked camping

year around. He learned about camping for living.

He also became reindeer herder and earned as apprentice, also had liis own stock. He owned hunting equipment, good dog-team, boats, sleds, camp

cabins, etc. He loved Eskimo singing.

^ Angingigalnguq Anna

Gologergen, 2006:

My Dad always took us to our camp, from August and up to

April; that's why I was never used

much 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 by

boat from Savoonga to Camp CoUier. Then from

Camp Collier we went to another camp named

Qaqlungighik, that's inland site; and from there we

go to anotlier site named Tapghaaghaq. Probably,

it was September, month of September. We always

tried to visit our relatives who stayed in Qaguq. That was Nunguk's place, because my sister was married

to one of their sons. From Qaguq we went further

down by boat to the southern side, to Sikneq. We

usually arrive there in October; so, no good time for me 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 of

small islands. It was there tiie\- hunted h )r the seds,

my Dad, also Kaava (Bobbie Kava). We were two

families diere, because Ivaa\'a was alread\' marncd

with smdl kids. Also, tiie old man Tutmatelek (Uma);

he was with us, always helping m\' Dad. Also his

wife, Ivagliima, my Grandma. So, there were several people at that camp together. Some time m)' relatives came from GambeU to Sikneq to visit us. Apeteki's

family, also the Nunguks from their camp in Qaguq.

[...] He always visited those boats tiiat came to Sivungaq. 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 rich

in fox pelts, because he was alwa}'s trapping, good

hunter. So, they traded foxes with him. I believe he

got some polar bears as well. He also traveled with

the Coast Guard Cutter Noffhiand once or several

times; I remember that. I also used to go with him on

that boat, when I was a girl. We all went to \isit that

boat, just walked around, looked around; we couldn't speak good English at that time. Just a littie bit what

we learned from the schoolteachers. We came from

the village in a big skin-boat or a whaleboat, many

families from die village. The ones who have per- mission to go there. My father also had a big skin

boat, ang)iaq, also a small one. He had a crew of his own, he was a captain. Several men hunted with him,

like Meghyuuq, Waagh}i, Kaava, my cousin Lewis

Estugruuk, also my elder sister's husband, Imingan.

MyDad passed away around 1 970; he was an old

man by diat time but not very old. He was sick, was

coughing all the time. Maybe, he had TB or cancer. He lived with my younger brother (Jonathan) and

his family.

76 FACES WE REMEMBER
39/ (Uncaptioned negative) - N 42759

Anaghayaaq (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 traveled 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, some

tliirt}^ rrdles east of Savoonga. There was no village

at Savoonga at that time. The herders diat came down from Gambell, they were all Gambell people.

M}' grandfadier, Amos Pinaaya, who took Theodore

Kingeekuk for liis apprentice. Also David Sipela, m)'

mother's brother, and Ollin Nunguk, and also my

wife's father, Anaghayaaq. They all took otlier people

as 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, and

Ollin Nunguk, and otiiers, while Amos Pinaaya and

Pangawyi, Raaquq, George Meghyuq, and odiers

spMt. Half of them went to Ayvigteq; that's where 1 was born in 1919.

Amagu came later on and he also went to Ayvigteq. That was our camp. Since Akiya was married to Amagu's daughter Olga [Aghyagaq], they first came

to Savoonga and from there they went to Ayvigteq.

What happened: Amagu's wife, QaUnaq, was Pinaaya's sister. Amagu was originally from Siberia. But

he was outspoken, aggressive. So aggressive that the

people decided to kill him (there). So, Pinaaya did

not want Hs sister's husband to be killed. He brought

him out to the island, first to GambeU. He was a big

man, Amagu, very strong, but he later found out

that (some) people of Gambell were stronger than

him. So, he started doing same things (in Gambell),

78

picking (jn people. But he got kicked off tiiere ;md

Amos Pinaay a took him awa\' and bnjught him to

his camp when he started the (reindeer) c;ime near Savoonga. This is how Amagu got to Aj'xdgteq.

Yaavgaghsiq Denny Akeya, 2006:

Here is the stor}' 1 remember from ni\' parents and

grandparents talking about Amagu when I was a Uttie

boy. Once, a large bull walrus was taken by Savoonga

hunters on the ice. And another one was harpooned

in the body by other hunters close-by. The animal's

weight was well over a ton, and the hunters were

having a great trouble tr)ing to hang on to that buU

walrus. It started to pull them towards the edge

of the ice. Amagu was helping butcher the other

walrus and he looked at those hunters being pulled

by the walrus. He was a ver\' strong man, probably one of tiie strongest men in the village. So he stood

up, wiped his hands on his sealskin pants, and said,

"You, poor hunters, are going to be pulled into the

water by that walrus." He went by the edge of the

ice and grabbed die rawhide rope. And he started to

pull up the walrus. Amagu pulled it out on the ice, where other hunters killed and butchered it, so that

there were plent}' of meat in the \illage to go around.

Many years later Amagu got sick and he was

very iU. My auntie Barbara (Ake)'a Kogasagoon), liis granddaughter, recalls when she went to visit him

he was laying in bed. Her older sister Annie and her

went closer to see him. But he told them that he was

Yoxy sick and that they shouldn't come any closer. He was afraid that they might catch what ever he

has got. In those da)'s, there was no way to get to

a hospital for check-ups. There was no medication

to help ease the pain or cure the illness. People died

of curable diseases when the strong and the meek

couldn'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: Anna

Angiiyenga Gologergen (Angingigalnguq) andJona- 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 tlte

sister of Tamlu, and Ataata. Her sisters were Payaana,

Ineghayu, Aannami, Inglegtaq, among others. Lots

of sisters! All came from two different mothers.

Their fatlier was Ifkaghun.

Angingigalnguq Anna Gologergen, 2006:

Apeyeka, my motlier, was from

Sipela's clan (Nasqaghmiit). I

believe she was born in GambeU;

most of our old people were born in GambeU, before the reindeer herders moved to Sivungaq. She was first married to Yugniilqwaaq from my father's

clan. Wlien that man passed away, my grandfatlier

wanted my Dad to marry her. So, tliat she stayed in

the family widi her cMdren. She was older tlian my

father, maybe, by a few years senior. I remember it

well. Maybe, she was like Pinaaya's age, a womanwith

three kids. They lived very well togetlier.

M\' Dad alwa\s imitcd people from Cjambcll,

trom Siwngaq to come and sta\' witli us. That was

the way we lived. So, w^e alwa\'s had guests from

otlier 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 old

men always coming to our house—Pinaaya, Ataaqa,

and otliers. In the evening or any time; in bad weather

they always visited each other. They told stories, they

sang I remember them sitting and talking, even doing

Eskimo dances. Because we did not have any cinema

or TV at tliat time. My Mom was a good singer and

Eskimo dancer, because people from Sipela's family were all good dancers. She was from the same father with Sipela but different motiiers. MyMom's motiier was Ukaaka; the other woman was Paakaq.

She told me some stories about Nasqaq. When

they came to that place (from GambeU) in summer,

she always hunted with the older girls, her sisters. No

boys. The girls went hunting with their father sometimes for seals, for walruses, ever}thing. They were

Uke paddlers in their father's boat, because they

have no boys in the famUy. Out of Nasqaq mostiy,

but also in GambeU. Sure, some of their neighbors

or relatives also helped them in GambeU. I was in Nasqaq once when I was a Uttie girl, but 1 don't

remember an)tl-iing.

80 FACES WE REMEMBER
SAVOONCA PORTRAITS 81
Ayuqi Ora Cologergen,

2003:

Helen Paanga, wife of Jackson

Mokiu\ k, L^nmeggaq. She was

the sister of Uzi\aisiq and Raaquq

(Rookok), and Qipenga.

She was smart and a fast learner at school, along

with Flora Sunqaanga. They were the first (women

in Savoonga) to learn everything at school and they

received the "Books of the Bible" as a reward.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Paanga (Helen Jackson)—she was born m 1890 or 1891. She was from the Pugughileghmiit

clan, a sister of Raaquq (Barton

Rokook). Their mother was Wiya. She married

Unmeggaq Qackson). Her sons were Petgenghhaq

(HowardJackson), Alakaghhaq (Pauljakson), Piilaka (Timothy Jackson), and Imegyuun (Elsie Kava) was

their eldest daughter.

Paanga is remembered as a loud and disciplinary

person by the young girls from her father's side of

the family. After she disciplined them in rather raised

voice, she tlien told the girls to wear nice thick black

rabbit skin ruff around the parka hood and wide

white rabbit skin ruff on the hem of the parka sleeve

to show a nice femininit}^ of the girl. This was her

way of showing how she cared and loved the girls. In tlie Bering Strait Yupik culture, it usually comes

to paternal aunt to discipline the nieces to keep tliem

in good behavior.

Kesliq Sharon Pungowiyi

Ryckman, 2005:

Paanga (Helen Jackson). M\' f(jster

sister, Helen Ameneki, was married

to Paanga s son, Paul /Vlakaghhaq

Jackson. Paanga was an excellent cook and a good

preparer of food. I loved to \dsit my aunt Laura

(Ikanuq) whose house was past Paanga's house. One

day, instead of taking a short cut to Ikanuq's house

because of the mud, I was using the sidewalk when

I saw Paanga King down on the sidewalk wdth her

head propped up with her arm. I was around nine

years old. I walked up to her and asked if she was

all 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) in

front of her. She told me to sit down and eat with

her so I did just that. Now that I think of it we did not think it odd

about an elderly woman and a child having lunch

in the middle of the sidewalk that went up to her

daughter's house. She told me how painful it was

to get tattooed, especially the bridge of the nose. She had several cliildren of her own, but also one

adopted son, Sheldon "Suulngu", who was around

my age. He died as a young man in a boating accident

82 FACES WE REMEMBER
42/ "Poongu"- P 301 23/N 42709

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

SAVOONCA PORTRAITS 83
jritfHk Ayuqi Ora Cologergen,

^^^^'^^^iil^/', Cora ( )utAvhaawcn lya, wife of

aWMhfc^:!^* * Aya, Nathaniel lya. Cora and

her famil)' came from Ungaziq, Siberia. Her parents were Alngiiwhtaq and Pikanlengiiq. Her brothers were Uu)'ghaq and /\ngi (Fred), sisters Yatelen (fane)

and Mekenga.

She moved from Gambell to Savoonga when she

got married to Aya. Their children are: Joan Paakaq

Mokiyuk, Julian lya (Ivaluuka), Agnes Unglun Immingan,Jane Payana Rookok, Joseph lya (Qunaaghhaq), Sr., Edgar lya (Ayoauya), Matthew lya (Ukaaka),

and Gordon lya (Aghqunqaq).

Uqitiek Vera Oovi

Kaneshiro, 2003:

(^utgaawen (also spelled Qutwhaawen), Cora lya, daughter

of Alngiiwhtaq and wife of Aya,

Nathaniel lya) was born in Chukotka, Russia. She moved to St. Lawrence Island as a young person with her family. She married Nathaniel

lya and they had many children. Qurgaawen was active and hard-working person. The fatnily lived in Savoonga; so, every year she and

her husband, and children would come to Gambell,

so that her husband could go spring whaling and

other sea mammal hunting. The}' would come by

dog team. When Alaska became the 49th state, every

foreign-born person, who migrated to St. Lawrence

Island, had to be naturalized to become a U.S. citizen. Qutgaawen was the last person of that era to be sworn in to become the U.S. citizen. Immigration

otiicials came to Gambell to do the ceremonies.

Qutgaawen li\ed in Savoonga and at that time

Savoonga lHiI not ha\e a runwa\- tor aiiplanes to

land. So Qutgaawen was brought to Crambell b\'

skin boat. The outboard motor boat ride frc^m

Savoonga to Gambell is good 5 or 6 hours. There

were no telephones between the two \allages, so the

words were sent through the school radios. The immigration officials waited for Qutgaawen to arrive

for t|uite a while, but die pUot of the small airplane

had to watch the weather condition for fl\ing, plus

to make connection in Nome to go to Anchorage.

The time was running out, so die officials went

ahead and performed the (naturalization) ceremonies, for there were several Russian-born people in Gambell who were being naturalized. There was still no 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 boat

finally arrived from Savoonga bringing Qutgaawen!

She was rushed direcdy to die airport runway to

catch up widi die immigration people. The officials unpacked their papers, and right then and there the

ceremony was performed anci at last Qutgaawen

caught up widi odiers and became a brand new U.S.

citizen! Shordy after die part}' packed up their papers

and got on the plane, and left.

84 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 of

Apeyeka and ^'ugniilqwaaq

(Yugnii), before she was married to Anaghayaaq. Her siblings were Kaava (Bobbie) and Ikanuq (Laura Pungowiyi). She married

Nathan Qagughmii Noongwook. They bore five

children: Chester Noongwook Tapghaghmii, Edwin Noongwook Pagaayaq, Elvin Noongwook Asi,

Dwight Noongwook, and Clara Ukugha Miklahook.

One other daughter died at a young age. They had numerous grandchildren.

Angingigalnguq Anna

Cologergen, 2006:

1 remember her very well. We

had tlie same mother but differ- ent fathers; and she was much

older than I. So, she always was like a "Big Sister"

to me. We played together; she also watched for me

and helped me witli the school. You know, I never

liked to go to school, because I was very shy of

other kids. So, she stayed with me at school all the

time, so diat I was not afraid of other kids. She was

always very nice to me. They both liked me, Naluwi

and my other sister, Ikanuq, from the same father. She was much younger than Naluwi, perhaps, a few

years older than me. Their father was Yugrdilqwaaq

(Yugnii), same mother.

Then Naluwi married Nathan (Qagughmii) and

she 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 house

and I stayed with diem a lot. Particularly after she got

kids; I Uked her kids. 1 baby-sit for her, helped her

with her babies. I was probably 10 or 12, when she

got her first babies, already a big girl. That's what we

always do for our relatives. I remember they asked

me to watch the stove all the time. In camps, we used

those metal stoves made of drums (barrels). They

took a k )t ( )f wood, mostiy driftwood. So, it w as my

responsibility to keep up the stove in Nadian's h( )use, when I was uddn them. W'e did not have Eskimo

lamps at that time, no more. She passed away some time in the 1 950s or 1 960s;

she was not very old woman, still running. She was

sick; I think she got cancer or something. Nathan

was still alive, she passed over a few years before him.

She has her long braids on that picture. Probably means that she was already married by that time.

Some ladies did that, I don't know.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Naluwi, Jeanette Noongwook,

wife of Nathan Qagughmii

Noongwook. She was the daughter of Apeyeka and Yugrmlqwaaq.

Her brother was Bobbie Kava (ICaava) and younger

sister Laura Ikanuq Pungowiyi. Jeanette and her

brother and sister were born at PugughUeq, Southwest Cape. Tliis family was probably one of the last of the Pugughileghmiit clan, who actually lived there. PugughHeq at one time was a large village and a home

to many families of the Pugughileghmiit clan. Today

a large group of their descendants live in GambeU

and Savoonga.

Naluwi married Nadian Qaguglimii Noongwook

(also a Vugu^nkghtmi). They had two boys and three

daughters, and many grandchildren. The family

continued to go to the south side of the island to live where die ancestors once occupied the many miles

of shoreline and up the great river. Today Naluwi's

and Qagughmii's children and grandchildren still go

to Uiighqa (Soudi Side) to camp, and fish.

86 FACES WE REMEMBER

Ayuqi Ora Gologergen,

2003:

l^nora Maaqa is pictured here

witli her daughter, Mar}^ Ann

Agnaga, wife of Elmer Wongitillin. Lenora was the wife of Mokiyuk (Megh}aiq).

She was the sister of Siluk and Imaghniii. Her parents were Uwetelen and Wamiiyaq.

Akulmii Grace Kulukhon

Slwooko, 2004:

Maaqa Lenore Mokiyuk,

her father and mother were

I Hvetelen and Wamiiyaq.

Her brothers were Paul Siluk, Oscar Imaghmii and

}olin Apangaluq. She got married, her husband was Meghyuq, they lived in Savoonga. Their sons and daughters were: Unmeggaq (Jackson Moki}aik),

Sumuusi (Davis Moki^oak), Ananaanga (Rutli Miklahook), Nutaghregaq (Margaret Kingeekuk), Agnaga

(Mary Ann Wongitillin), Ajaingiisi (Lilian Mokiyuk),

Wala (Cecilia Noongwook), and AJaqtami (Hortence

Okomealingok)

.

Penaapak Estelle Oozevoseuk, 2004:

Maaqa was tlie only girl from

our family. I was told that my

father's parents had thirteen sons and only one girl. That's

Maaqa. Those boys fought a lot with each other. So,

I was told, my grandfather went to the old woman

Waalla and asked her to do something to get a girl, because every time it was a boy. That old woman

Walla 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 had

only three lines on her chin; our women normally

have many more and they sometimes decorate the

whole face. This was a long time ago. . . To me it

seems like her tattooing was a different habit, some

other pattern.

Maaqa was a sh)- lady; she was scared ven,' easily,

because she was the onl\' girl in the famil); with all

tliose boys. She was humble too, much humbler than

Paul, m)' father. Her parents have taught her that. I

really love her. She always talked just like whispered;

she never raised her voice. She married tcj George

Megh\'uq in Si\ainga. So, we are related to that family

Meghyuq and his brotlier Jackson Unmeggaq. We

used to be close, because Megh}aiq's ancestors were from Apaghwuq, not far trom iMyaleghaq. Those

were ancestors to the old man,Jackson's father (Imeg\a;un). I remember him a little. He was married

to half-sister to m)' grandmother. What's wh}- when

I grew up I tliought about my Aunt)''s other name,

UngalaghUaq, that's Maaqa's second name. Ungalaghllaq 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, sister of Apangaluq and Imaghmii from

Gambell. She was a very hard

worker raising her family, and often scraped sealsl-dns for others so

that she can get paid to bu\' food and other tilings for her family. Her husband Megh\aiq often shared his food with other children in the communit)' especially

things like 'pilot bread' that he bought from the local

store. Maaqa made delicious fried bread and cofteecakes where she also shared with others. Maaqa's

daughter Nutaghregaq inherited these baking skills and shared them witli us often especially when she

married 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 Ann

Wongitillin), Ayungiisi (Lilian Mokiyuk), Wala (Cecelia Noongwook), and Alaqtami (Hortence Okomealingok). The

baby girl is most probably Agnaga, born 1 929.

SAVOONCA PORTRAITS 89
Akulmii Grace Kulukhon

Slwooko, 2004:

Isikvvha, Esther Scppilu, wife

of Tagi)'ugiin, was the daughter of Pusaa and Asaaghqaan. She had three brotliers, A}iiwighsaan (Ernest Booshu), Nuugnan (Ben

Booshu) and Neghyuk (Solomon Booshu). Esther

got married and lived at Savoonga. She and Tagi-

}a:gun had a nice home and many children, all those

Sipela boys. The little child on her shoulders is one

of her many boys.

Penaapak Estelle

Oozevaseuk, 2004:

Isikwha was tlie only Pusaa's

daughter. She was a very good

woman, she always reminds

me of my mother. They were

cousms, very close. Wlien I attended school I was six

years old, maybe, seven years because we were in the

camp once for a long time. She used to carr)' me on

her shoulders all die time. We always talked. When

she got tired, she just asked Tangyan's daughter Aaga

(Aawa) to relieve her. She never liked to have me

walked around because Napaghutaq's boys were very

bad, they made everybody cry around the school

hall. They might do that to me. She's very nice and

I missed her when she married to Tagiyugun and

moved to Sivungaq.

And they were always visiting to our home, all

the time, like one big family! I was pretty young,

when she married to Sivungaq; but I remember

her. She tried to keep us, girls, always busy. And in

springtime, when diey got mukluk and walrus, they

stripped them for drying, always working. I did tiiat

too, I'm glad I got so strong. She was a good woman.

I tiiink her life was good in Sivungaq, because

her mother was related to Sipela's sister. That's why

they gave their daughters to their nearest kin, to some 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. My

grandfather always taught me diat their father was

Aangelghii in Siberia. He always said that she and

Yatelen, her sister, were your aunties, just like Maaqa

that's how my grandpa said. Then she married and

had children in Sivungaq. I've seen them when they

\dsited GambeU from Sivungaq. They stayed with

Qunaghhaq's family. Wlien she was passing by she was always like teasing me.

Jeannette Minix lya, 2004:

Qutwhaawen, a beautifully tattc^oed woman, was a

traditionally devout mother and knew how to put

subsistence food safely away. Before "lard" was

bought from the Native Store, she prepared the

making of oil for frying bread. Qutwhaawen loved

making bread and the children always knew when

she was frying the bread. She never refused any

person, whenever they wanted to eat her bread, that's how delicious it tasted. During the time of her marriage, time was not

wasted. Everyone was up at dawn, to start the

chores until it was time to go to bed. There were no

televisions, radios or telephones. Ever\' spring, the

hunters would get walrus hide skin boats. This had

to be done! Qutwhaawen learned the art of splitting

walrus skins to cover the wooden frame boats. The

walrus hide had to have no holes, it had to have the same thickness on the entire skin and the u/at^q had

to constandy be sharpened. She had become an

expert, because ever)' crew in the village that needed

to have dieir skins split for boats, requested her. She

became such an expert, that it would take her half an hour to split any entire walrus hide, that's how fast and accurate she became. She was m)' mother-in-law

and she was always so nice to me.

90 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 Wongitillin, brother of Nick UqengeliighaqWongitillin. His other

siblings were sisters Hazel Qagliiiq, Ratwhenga, and one more sister, who died at a young age. Robert once caught an eagle (qawaa^ak), here in Savoonga. I saw a picture of liim and Roy Uyatiqaq

witli the eade. One could tell tlie size of the bird

from tliat picture. The men were holding the big

bird by tlie neck and their arms were spread to tlieir

flill length with tlie bird wings spanning. The bird

almost came down to tlieir full height. Robert was

the husband ot Laura Ikanuc], but he died at a relatively young age. Their children were Helen Ameneki

NewhaU, Dennis Suuputaaq, and Ivan Pangawyi.

Kesliq Sharon Pungowiyi

Ryckman, 2005:

Suqaq (Robert Wongidiljin). Son

of Wangqetelen and Kesliq, siblings Anangaawen (Sarah), Uugtekaq (aka Suuputaac]), Umengi (Walter aka Tengategnen), Qaghiiq (Hazel

Sevouhok), Ratwhenga (Martlia OkomeaJingok) and

half brother, Amaanga (Emerson Koogasagoon).

He was married to Ikanuq (Laura Pungowi}i), chil- dren Ameneki (Helen Newhall), Suuputaaq (Dennis

Pungowiyi) and Pangawyi (Ivan Pungowiyi). After

Suqaq died Laura married Ilagaasima (Donald Pungowiyi) so that's why his children's last names are Pungowiyi. His brother, Umengi, told me that our

people considered tlie eagle and killer whale sacred

and tliey were not to be violated in any way or one would die within a year. Tliis is the reason he gave

for Suqaq d}ing at a young age. Later on Ameneki

and Suuputaaq moved in witli us until they married

and 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 otlier

brother, Walter, was a good mechanic and was able

to fix anything. His S(jns, Dennis and h an, h )11( )\\'ed him b\' beinir excellent hunters.

Qigen'gu Gertrude Toolie,

2006:

Suqaq was the brotlier of UqengeUighaq, Umengi, Kaneghteghyac|, and sisters Qaghiiq and Rat- whenga. Sucjaq's wife was Ikanuq g^rtj;^^-'^ ^

of die Pugughiieghmii clan. Suqaq trapped foxes

for a living. He prcjvided for liis family through

subsistence hunting and represented his Qiwaghmii

clan very well.

I heard many stearics abcuit tliat man from Nick

Wongitinin. He told me that the)' always worked

together; diey often trapped and camped together.

The}' sta\'ed in one camp in Ax-xigteq; used to put

dieir two tents next to each other. They traded fox

pelts for store goods for their families, like flour,

sugar, amniunition for hunting. I haven't seen diat

man aHve, he died before I was born. I just know

liis cliOdren. Ameneld (Helen), she is the oldest one;

she now lives in Savoonga. Her younger brother was

Suuputaaq (Dennis); and the youngest one, Ivan

Pungowiyi (Pangaw}i), is still living in Savoonga with

liis farrdl)'. I have heard that when Suqaq died, his wife Laura (Ikanuq) married another man, Donald

Pungow^i; but liis cMdren were raised with Clarence

Pangawyi family. This is how I remember. They were

all Ii\ing with Clarence's family, when I was a littie

girl. Suqaq's boys were a few years older tlian I and

Ameneki 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 Wongitillin, son of Wongitillin

(Wangqetelen) and Kesleq.

He is wearing a cormorant parka.

Nick learned a bit about medical treatment and

often covered for the nurse when unavailable. He

did a lot of cleaning and sewing wounds, mending

broken bones or dislocated joints. I do not know he

learned those skills or from whom.

During my early years in Savoonga, a lot of

men, and younger men and boys would often stay

up 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, he

stood on (top of) the pole, with his one foot on top

of the other, balancing. After a few seconds (what

seemed like a long time), Nick came down to other

men that had chills down their spine.

Uqitiek Vera Oovi

Kaneishiro, 2003:

Uqengeliighaq (Nick Wongitillin), son of Wangqetelen, belonged to^/-

waaghn/iit clan. Nick came from one

of tiie first reindeer herding families on the island. He married Qaanaq, Lucille Wongitillin, daughter of

Tangatu and Yaari. They together had many children

and grandcliildren. Eventually, Uqengeliighaq and his

family moved to Nome and established comfortable

home there. Both Uqengeliighaq and Qaanaq got involved

in community affairs. They both were very active in

elders' program as well as St. Lawrence Island Yupik

singers and dancers. They also taught many young

people cultural education and Eskimo singing and

dancing skills. Uqengeliighaq was a kind and giving man. He

had a keen mind at his ripe old ;ige. Once 1 remember

I sat next to him on the bus going to Nome trom

tiie Belt2 high school. He turned to me ;ind asked

me 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 person

to an elder, one has to tell whose son or daughter

he or she is, and then say the given name. Once he

learned whose daughter I was, Uqengeliighaq started

talking about my paternal grandfather (Suluk). He

talked very kindly of him. He said he was a ver}' caring man and if it not had been for him the)' (Nick's

family) would not have migrated from Qiwaa in

Russia to Gambell.

It was my grandfather, who had permitted several

families to migrate to Gambell in earlier days in the

late 1800s mostiy and also in the early 1900s. It was

very touching to me when Nick took the time to

teM me those things. Of aU things that many of us had forgotten or thought of as past, this old man

bringing it up and still grateful of what happened

so many decades ago. It brought tears to my eyes. I have always thought of Uqengeliighaq as a respected

wonderflil man.

Qigen'gu Gertrude Toolie,

2006:

Uqengeliighaq was known for

taking care of and sewing wounds

without any kind of professional

medical training. He was a good

ivory carver and singer with an excellent memory

and storytelling skills. With Lucille, his wife, he

raised Jerry, Floyd, Alma, Robert, Kathleen, Joshua,

Jones, Hazel, Michael andJennifer in Savoonga and

Nome. He was very patient and never talked back

at others and often replied only after thoughtfiilly

thinking out his responses for a very long time. He

was considered a good "Yupik."

94 FACES WE REMEMBER
48/ (Uncaptioned negative) - N 42733

Uqengeliighaq (Nick Wongitillin, 1 904-1 999).

SAVOONCA PORTRAITS 95
Ayuqi Ora Gologergen,

2003:

Elsie Tagiincuhli Peluwuk

(or, maybe, her younger

sister Pangaawen?, Bernice

Penayah, both daughters of Smith Immingan)

and Hazel Qagliiiq Wongitillin. They married two

cousins: Pelumik and Adolf Siivaghaq, who came

from 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 diem

are gifted artists. They make beautiful carvings, draw

realistic pictures, and sew beautifully.

Qaghiiq and Tagneghli are wearing Eskimo

qiipaks which are made witli beads and are used for adornment.

Qigen'gu Gertrude Toolie,

2006:

Tagneghli was the daughter of

Imingan and Akivik, she married

Peluwuk (Pelowook). Tagneghli's ^ sister is Pekutaq and the late Pangaawen and her brothers were Estugruuk and

Qaaqwaaq. Peluwuk and his family often stayed

at Camp Ayvigteq. The other girl is Qagliiiq who

was the wife of Siivaghliaq. Qaghiiq often camped

with her family of the southside of the island witli Uqengeliighaq, trapping for foxes. Qaghiiq helped

me out several times when I happened to mess up my clotlies by washing and drying by the camp

stove so that I won't get scolded by my parents

when I went home. Her childi'en were Taliqnaq,

Singaawen, Amagu, Ayayuka, Atamama, and Ratwhenga. Tagneghli and her tamih al\\ a\ s welcomed

many campers to their camp at /\\ \ igreq and were

alwa\'S so willing t< ) share rhcir food. Tagneghli ( )ften

skinned and cleaned white foxes tliat her husband

often trapped during many winters at camp.

Avalak Beda Slwooko,

2002:

Tlie younggirl to the left is not

Tagneghli, Elsie Peloowook,

but rather her younger sister Pangawen (Bernice). She later married Amos Penaya. They were both daughters

of Smith hningan.

Uqitiek Vera Oovi

Kaneishiro, 2003:

The two girls are daughters of

the earlier (and earUest) reindeer

herders, who settled in Savoonga.

The girls seem to be pictured on

a ship. It was common that village people were al- lowed to visit {//pak^ the sliip when it anchored off

the village shore to observe and sometimes to sell

dieir handy crafts. The hair beads {qitpaM) were used

daily, as every day use, like today's girls wear hair cHps,

etc. Today hair beads are mosdy used when dancing

or durine cultural celebration.

96 FACES WE REMEMBER
49/ "Pangowin & Kakheak" - P 301 1 5/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 Seppilu. Both are wearing qupaks,

tliey are die fiiture wives of Herbert Ki)njklook

(Ggayeglluk) and Jacob Nuqitaq Seppilu.

Kesliq Sharon Pungowiyi

Ryckman (with David

Seppilu 's help), 2005:

Daisy Aghnaanaghhaq Kiyuklook was the daughter of

Kaneghteghyaq and Umiighhaq, but she grew up at Pinaaya's house. My grandmother said that Daisy was

born so premature her head was squishy. So a mold

was made for her head from a skinned bird with

the featlier side in and she was fed broth by using a qmU to drop the liquid in her mouth. She was such

a happy person and visited our house a lot. As far

as 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 marriedJacob (Nuuqitaq)

Seppilu, a Nasqaghmii and they had 16 children,

most died at childbirth. Her father, Pinaaya, was a Laakaghmii. She was a devoted mother. I was very

close friends with her daughter, Nellie (Ineghayu)

Gologergen. My sister, Mury (Yangi) married her

son, David Sipela, so I spent a lot of time at their house as a child. Natilu was also a good preparer of

food and she and her husband were very generous.

Qigen'gu Gertrude Toolie,

2006:

Aghnaanaghhaq, daughter of

ls.aneghtegh\'aq and Umiighhaq, was tlie stepsister of Natilu. Botli

girls grew up with Pinaaya. Agh- ;

. . ^

naanaghhaq married Ggayeglluk, Herbert I<i\aiklook. Their children are Peru, Carol, Emqi, Angqatenganwan, Patimuun, and Apaata. Aghnaanaghhaq was an excellent skin sewer for skin boats besides

Mary Immingan. She and Mary sewed Ngungaya's

skin boat in no time.

Natilu, the other girl, was the wife of Nuuqitaq,

Jacob Seppilu. Natilu liked to keep her house very

neat, tidy, and clean. Natilu Hked to wash clothes at her house or nearby stream used for 'community'

laundr}' place. She often let us use her woodstove

at her house when we needed to bake bread or

cake as we ran short of supplies at the Isingikaq

house. Natilu's husband Jacob was a postmaster

in Savoonga for many years and a manager at the

Savoonga Native Store. Natilu was one of the first

teachers for the Savoonga Headstart Program which

it originally began in early 1970s and operated out

of the Savoonga Presbyterian Church. Natilu with

Qali}aiuq, Legraaghaq, Aghnaanaghhaq, Ilagaasima,

Palaghtaq, and Apaki were all raised by Pinaaya along

with 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, and

Natilu (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 (John

Walunga), Uuyghaq (Sweeney Ooyghak), unidentified Cambell man, Kunuka (Tommy Koonooka), Dr. Bingman,

Pusaa (Booshu), one of the Northland medical officers, unidentified man, Siluk (Paul Silook).
3

!n the Streets of GamDel I

101
Ayuqi Ora Cologergen,

2003:

Ap;iata was a cousin of

Yaghaq, and his wife

Anaghanga was a niece of

Mrs. james Aningayou (Ukaaghhani).

Anaghanga came from Ungaziq in Siberia. They

had no cliildren, for Apaata was an elderly man when

they got married. He had two children with his first

wife: Lucille Teparghuq and Sarah Aghnaamkami.

Both Apaata and Anaghanga are wearing summer

clotlies. Their boots are made from sealskin that is scraped and dried.

Akulmii Grace Kulukhon Slwooko, 2004:

Apaata, whose other name

was Qiivun, was the el-

, m dest son of Saavla and his mother's name was Mekakangan. He always lived

in GambeU. He and his first wife had two daughters, Lucille Teparghuc] and Sarah Aghnaamkami.

When his wife passed away, he got married again to Anaghanga, a yoiang woman from Siberia. She didn't have any children of her own. She and Sarah were happy together, and she raised Sarah as her daughter.

Apaata carved ivory all his spare time, he just liked

that. He carved small ivory toys for children and he

liked to make everyone happy.

My grandfather used to spend time carving with

him. They would be talking on the past and what

they did, and they enjoyed it. I remember them

working together and talking all the time.

Anaghanga was Mrs. James Anengayu's niece. We heard about her people back at Ungaziq, but she

didn't remember their names. I believe, Kaviighhaq was 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 wife

Anaghanga. The\' lived in the

north side of tiie village of Gambell, to tlie west side of Adam

Yaghaq's house. He alwa)'s carved iv(jr)' and made

pipes out of wood and lead. He made some carved

toys whenever I came visiting. One time he made me

a 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 ivories

for cigarettes and other things. He bought enough

cigarettes of different brands and sold them later

in winter. I remember he had a pouch full of silver

dollars. He didn't trust the bills.

Uqitiek Vera Oovi

Kaneshiro, 2003:

yVpaata Oiivun and his wife

Anaghanga Suzie lived at the

far west end of the village of

GambeU. I believe both of them

had moved to the island from

Ungaziq in Siberia at different times. The couple

lived a quiet life. She was a hard-working woman

tending to chores work and food gathering, and

packing, and preparation. Apaata was known for making opium pipes made of wood and lead. They

were not for use but for relic decoration because of

intricate work.

Unfortunately, Apaata became hard of hearing

and used a horn-shaped device to hear better. He

used it at the church to hear the sermon. He would sit

at the front pew and put the small end of the metal

de\'ice to his ear so he could hear better. He also went blind ten years before he died. He was a good

man and took care of his wife Anaghanga, of whom

there is another stor)' with her iadividual picture.

102 FACES WE REMEMBER
CAMBELL STREETS 103
Uqitiek Vera Oovi

Kaneshiro, 2003:

In the mid-village of Gambcll

there was an exercising area, where man)' outdoor sports took

place. This is where traditional warm-up for jogging was done.

The area in the middle of the village was also

a place where many forms of athletics took place.

Note the tall wooden fixture that was used for

g^'mnastic, like chew-up: going over a tightly tied rawhide rope. Rawliide rope is tied on post one on

one side and the other end extended to the other

pole or post. Extension is stretched very tight that

it does not rag or give in when a person going over

it does not loosen it. This is guy's activit}'; it can be a personal or

competitive activit}; Later heavy ropes were put for

swings. Motliers would come and watched their chil- dren play. Eventually more playground equipment was added. There were two swing slides, merr)^-goround, and a teeter-totter. A grade school was built nearby; so, everytliing for the young people was

centrali2ed at this place. In much, much earlier days, when tliere was no

sport or playground equipment, tlie place around

there was used for adult sports, competition style, mostly for wrestling. When the Russian Yupik guests

arrived to Gambell from Unga2iq in Siberia, they

would have wrestling match (with the Gambell

wrestlers) called aqelqaglmUq, 'visitor entertainment

wrestling match.'

Note also the two round objects near the wooden

fixture. Those are large rocks brought down, actually carried down by strong men from the Gambell

Mountain. The mountain is behind the village one

rmle away. A woman is sitting on one of the rocks

in front of a traditional house.

Still years later the area was used for the Fourtli of

July activities where foot races were held, tug-of-war,

blanket tossing, and many other games.

Ayuqi Ora Cologergen,

2003:

It looks like Andrew Uzivusiq and Patrick Waamqun

are teaching the young bo)'s. The rock in the middle (in in )nt ( A Kunuka's frame

house) is used for gymnastic exercises, mostiy for

rock-lifting. During the summertime, young men

would compete to see, who was the most agile and

limber. This game was caUcd^e/f/ighqaq.

Avalaq Beda Slwooko,

2003:

The house to the right, with an open roof for drying, belonged to Yaavgaghsiq/ the

summer plank house to the

left belonged to Kunuka; the next house to the

left of a wooden structure belonged to Uwetelen.

Kepelgu Willis Walunga,

2007:

This is a gathering place for

people of Sivuqaq, the Communit}' Center of the old days. In the center of the village called QeUineq, a special place from way-way back. The

ground was packed down almost soHd. Every spring

Russian Eskimo Yupik, mostiy relatives, came to visit and trade. There was always a wrestiing match and

speed running shortiy after they arrived to compete

in wrestie, to see who was the strongest and the fastest. VCliole communit}' would come to that place,

Qellineq, to watch the big event. There used to be

dc^zen or so large rocks carried by strong people

from tiie mountain nearby. They were in different

sizes and weight. Some of them we had to lift. The

traditional house that belonged to Yaavgaghsiq was

torn down by BIA to place the new school house

in 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 on

the right (that is, northern) side of Gambell. Theirs was a small house, witli no insulation; it was used

for summertime only.

lyakitan is wearing a cormorant parka diat is nor- mally used for wintertime. It is very warm and light

clothing. lyakitaan had two wives. His elder wife was

Papegaaq, she had no children. The younger wife's name was Nuqneghun; she had several children.

Akulmii Grace Kulukhon Slwooko, 2004:

lyakitan (Ayakitaan) had

two wives, Papegaaq and

Nuqneghun. They lived

at the northern end of the

village of Gambell. Papegaaq didn't have chQcLren.

Ayakitaan and Nuqneghun had a nice group of sons and daughters. Their house was walrus-hide topped

house, all fixed up Uke traditional house. In summertime they put up a walrus-hide square

tent and lived there wliile they air out their main

house. They also set up one tent at their summer

camp at the other side of Mount Sivuqaq. Their

camp called Sivugnaq was at the long steep side of

the mountain, where tiiey gathered wild growing

plants to eat and stored fowl meat for food and auklet

skins to make parkas to put on. They had a good

camp there and their summer tent was a large square

walrus-hide tent. Ayakitaan's sons were Ugaliq Carl,

Uuzak Daniel, Tagitkaq Lewis, and Agragiiq Lane. The youngest sons were adopted by some other

families, 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 his frame house made from split logs

and scraps of lumber. He is wearing bird skin parka witii hood trimming from dog flir. Hair cut is traditional Elskimo

st}'le. Also wearing light seal sldn pants and mukluks

(boots) made from sealskin, with bleached trimming

and laces.

Kepelgu Willis Walunga,

2007:

This is lyakitaan wearing traditional St. Lawrence Island clothing: murre skin parka witii seal skin pants and boots. He was

always limping when he was walking, as I remember when I was a small boy. He talked so loud that

I thought he was mad or something, so I was really

scared of him. He and his brother Masaa)ai lived

far north side of the village, when people called them UgaHit.

He often went to his camp widi his family, every

summer they went to tiie place called Sivugnaq,

wlxich is located on the other side of Gambell

Mountain, where they gathered greens and netted

auklets. He was also great hunter and their spring

hunting 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-skin parka.

GAMBELL STREETS 107
Ayuqi Ora Cologergen,

2003:

Maligutkaq is wearing a cor- morant parka; Aningayou's

parka is called aghsiighfciq. It

is made of dried bleached walrus stomach adorned

with auklet head puffs. It is made for use as dress-up over heavier fur clothes. Aningayou was a strong Christian. He was the

nephew of Pamayuk, an old lady, who was also a very strong Christian. Maligutkaq was a good hunter. He

was tliat man with an odd nose, tlie one diat could

predict tlie weatlier.

Anaggun Ralph Apatiki, Sr., 2005:

Mr. James Aningayou was raised on St. Lawrence Island by liis parents. Since he was a young man,

he hunted for liis family. He had

many sons and daughters; also uncles, cousins and

close relatives. I think he always had interest to run

small business by his own plan. I do not know when

he started his business; that time I wasn't even born

yet. I tlunk he managed his business by liimself

all right. It didn't last long though due to die lack of knowledge of accountant. I remember his old

store; he also bought a large wooden sailing boat and

anodier small boat with a Diesel engine.

Aningayou was a strong Christian and he taught us many times as our Sunday school teacher. He

also was a translator at the church. He was a man

of faith. He died of old age.

Kepelgu Willis Walunga,

2007:

Chauncey is wearing traditional bird parka made from murre and hip boots. James Aningayuu

is wearing dried bleach walrus

stomach parka called Aghsughtaq widi auklet head

slvin sewn uniformK'. I remember he w as runnino; a trading store in earh' daN'S. I saw the inboartl enmne

boat at the north side of the beach (that) he bought

during the gold rush da\'s. Also, diere was a large gray

shoal boat resting at the side of his house.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Maligutkaq (Chaunce)^ Maligutkak) and Anengayuu (James

Aninagyou) wear two different

kinds of men's parkas. Maligutkaq has murre belly-skin parka and Anenga^oiu

wears a udnd-proof garment worn over the (fur)

parka. Tliis garment is made of walrus or bearded

seal guts dried in winter. The material used is the

middle membrane of tlie intestine. When it is dried

in wintertime outdoor, it comes out whitish in color.

It is flexible and kind of hard to tear. It is adorned

with crests from crested auklets and small hard red

pieces from the side of the bird's beak.

Maligutkaq's story is widi his other picture in

tills book.

Anengayuu married Ukaaghhani Susie. They

had many children and now their children and

grandchildren are married and have children of their own. Anengayuu did a lot of public service where

die people of Gambell benefited. He managed the

only village store for a while. He also served as a Yupik translator at church services at the GambeU

Presbyterian Church. He was one of the students

who 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 gut

adorned 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, is made of gut adorned with feathers.

GAMBELL STREETS 109
Kepelgu Willis Walunga,

2007:

A walrus hide (amiiqaq) is

stretched out ( )n a frame read}' for

splitting. Anataanga, wife of IJoyd

U\d, is standing ready to do the

splitting. On right of her is Suluk,

father of her husband, to watch the operation and

to adjust the splitting plank, whenever she is ready

to lower it down. She was one of the village experts

in spHtting walrus hides for boat covering and for house roof cover. Two large female hides cover a normal size skin boat (angyapik) and about five will cover the roof of the mangteghapik.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Anataanga and Suluk.

My mother, Anataanga Tigyungen Victoria Oovi was born

July 4, 1903. Her biological parents were Ataata (son of Ifkaghun and Ayevaq)

and Iviruka. When Anataanga's father died and her

mother remarried to Yaavgaghsiq, she and her older

brother Napaghutak (Lester Nupowhotuk) were

adopted by their uncle Eghqaaghaq (Hokhkoghok)

and his wife Tenmewin (Tenmiiwen).

Anataanga and her new family mostiy lived at Nasqaq/Naskak, it was their home. They also had

another house at GambeU. Every year her stepfather

would take his famUy to GambeU, so he could go

spring sea mammal hunting and whaling. Anataanga

did not go to school very much, because the family

Uved at Nasqaq most of the time. But she exceUed

in a woman's job. She learned to pick edible plants

and prepared them, store, and pack away for later

use. By the time she was married to my father Uvi

(Lloyd Oovi) and had children of her own, she used

all she learned while growing up, to prepare and pack

away food for four families. Anataanga dso excelled

in spHtting walrus hides for skin boat use as well as

in sewing the skin boat cover. My grandfather Suluk's full name was George

Washington Soolook. The first missionaries and

educators (who came to GambeU) had named him

'George Washington' because of his generosit\'. He

had helped many families to move to Sivuqaq from

several places in Chukotka, Russia. He even went

over to Indian Point (Unga2iq) and decided to move

a family from there to GambeU, because there were

sick people among that farrdly. Today there are just

a few people left on the island, who stUl talk about

the gratefulness their parents and grandparents ex- pressed towards Staluk for suggesting their famUies

to move to Sivuqaq (GambeU).

Suluk was born to Aghnali and Montokoli

(Mangtaaquli) in 1861. He married Qisgenga. They

had 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 (Iknokinok, Rutii Kasponga), and Aghnangiighaq (Pansy

Booshu). One girl who died at an early age was AmengeUuk; she was between Amamenga and Uvi.

The other girl died quite young.

Ayuqi Ora Cologergen,

2003:

Suluk, with his daughterin-law Anataanga, daughter

of Iviruka, sister of Napaghutaq. They are splitting a walrus hide, which

would be used for a boat or winter house flooring.

Depending on the quaUty of the skin. The rack is made from driftwood and the ropes

are made from baby walrus skin that is stretched

and 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 walrus skin.

CAMBELL STREETS
Kepelgu Willis Walunga,

2007:

NowAnataanga is performing die

splitting of the walrus hide. She

is using a woman's knife (ulaaq).

Onl)' a few women in tlie village

do the walrus hide splitting. It

takes expert to split tlie hide witliout making any

holes. I remember Daisy Epeqaaq, Alice Aghwakigiiq, perhaps, others that had skills in splitting hides. After the splitting is done, the skin will be twice

the size and it will be stretched again in the long

side of the same frame and will be dried outdoors

for two to four weeks. And it will be roUed and tied,

tlien put away to be used later.

Uqitiek Vera Oovl

Kaneshiro, 2003:

JM Suluk is assisting his daughterin-law Anataanga, wliile she is

splitting the female walrus hide

for skin boat cover. Not every woman could split walrus hides. (3ne

has 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 at

it. Soolook is making himself available for lowering

the standing brand that Anataanga uses to step on

while she splits the hide. When the splitting is furtlier down, then Soolook would lower tlie stepping

board down.

The hide splitting begins from the top to bottom. The woman does not split the hide to make

two separate hides. The bottom is trimmed straight,

so when the split hide opens, it becomes one long

piece of thinner split hide. XX^en this is done, the

whole skin is turned sideways so it is stretched across

the wooden drying frame. Then the skin on the

drying 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 tiken

down antl rolled, and tied, and stored.

Ayuqi Ora Gologergen,

2003:

Anataanga is using an f//aaq

(Eskimo knife), with a steel blade and a handle made either of bone or Ivor)'. Some handles were intricate

in design; other were just plain.

When the walrus skin is dried, it is stored away

until autumn, when it is needed.

Only one woman in GambeU in my early years,

Bessie Angiquun, was known to spHt a walrus hide

into three-way (three layers), instead of the usual twoway. She was skilled in splitting a hide into delicate

thin but sturdy spHt, without making holes. So, she was prized when it came to splitting season (usually,

early summer time). She could make a hide stretch

abundantiy.

112 FACES WE REMEMBER
57/ (Uncaptioned negative) - N 42798

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

CAMBELL STREETS
Akulmii Grace Kulukhon

Slwooko, 2004:

I don t know too much about

this vaccination we used to have in our village. Either I

don't remember it or I was at our summer camp at

that 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 ships

and would be looking to the ocean for them when

tliere was no more ice. We cleaned up the village

and were expecting the visitors. The first beautiful white ship that arrived I know

was 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 villages

that 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 that

time. Early missionaries and school teachers were showing us to tiie doctors and dentists. Our parents

and other people of that time, motion a lot to talk to

tiie strangers. The missionaries and school teachers

understood us better though.

Anaggun Ralph Apatiki, Sr., 2005:

This photo reminds me of St. Lawrence Island people having vaccine

given to tiiem by doctors from tiie Coast Guard Cutter Northland. I was about three

years old when nurses gave me vaccine. People came from their homes and have their vaccine. They

displayed tables with white linen on top. Photo

tells group of people come to have their vaccination. One of the men named Uuyghaq (Sweeney

Oyahak) is shown on anotiier picture in his sealskin

pants. Other people wear various types of early

made summer clothing we got from the trader boats. Notice frame lumber houses that started to be built

in Gambell after 1927.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Since Gambell people did not

hax-e a heakh clinic in m\' early

years, sometimes a "clinic" was

brought to them. By that it was

usually a Coast Guard ship that came around to Gambell in summer time. And the crew would come

to the village by a boat to make check-ups and give treatment to the people. Sometimes a medical team

would get ashore with several binds of medicine. In this case, the medical team from the ship is

giving vaccination to Gambell residents in front of

the school building. The table is used to put the medication and whatever that is needed for application to

administer to people. Sometimes, the ship medical crew also conducted routine physical examination

of the village people. When there was a need of

dental care, a person would be taken to the ship to have teeth worked on. Health care went on Uke that

for several years until there became more scheduled

services of transportation established between the

island and die mainland.

Eventually, there would be a (resident) nurse or

a missionary nurse placed in Gambell, who would

administer 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 Nome

or Kotzebue health facilities. Years later a makeshift

health clinic was set up in the village, until a (permanent) building was bmlt for the Health Clinic. Today

it is manned by trained individuals, who take special

health classes in various areas on the mainland.

Periodically, a medical doctor, dentist, etc., comes

around to conduct routine examination, much like

it was once done in the early years. Overall, health

care has improved a great deal since the early 1930s

and 1940s.

FACES WE REMEMBER
58/ (Uncaptioned negative) - N 42767

Cambell men undergoing vaccination executed by the Northland medical team. Left to right: Kunuka (Tommy

Koonooka); Uwaliq (Carl lyakitan); Maasqen (Philip Cambell).

CAMBELL STREETS
^

Ayuqi Ora Gologergen,

2003:

This man Uu\'ghaq pn )bably

just got vaccinated. He is wearing sealskin pants with

liners made of reindeer sldn. The picture was taken

in Gambell during great weatlier as most summers

are tliere.

Akulmii Grace

Slwooko, 2005:

On the other side of tliis page is the picture of

Sweeney Uuyghaq. He

and his wife Naayghaq

and Nekanaq, a little son, came over to Gambell

from Siberia, when some people (from there) had

been coming over to live on St. Lawrence Island back

in the 1 920s. That time the missionaries were coming, too. So they gave to some of us English names.

So, tliey may have given (tiiat name) Sweeney for this man Uuyghaq. Or, maybe in Siberia, I don't know. I

think when the missionaries and die schoolteachers

couldn't say our names, diey gave us English names. Uuyghaq has Hs everyday winter pants and boots

on; he would put his parka on, in die outer room of

the house, to get outdoors.

I^)oks like it is early summer in Gambell, when

the picture of Sweeney was taken. Whale bones

(shown on die background) were useful for house

(making) and other poles. The couple of whale ribs

that are in the picture, tiiey are there as poles.

Kepelgu Willis Walunga,

2005:

Sweeney Uuyghaq came to the is- land somewhere in the early 1 920s

or in the late 1 9 1 Os, together with

his wife called Naayghaq and tiieir

children. 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. Slie

is the ()nl\- one alive toda)' from Uuyghaq's family.

Uuyghaq was known as a good stonteller. He

was also remembered because he never or hardly ever had his parka hood over his head in cold winter.

But he never was frost bitten on his ears, especially

when he was out crabbing in winter near the Gambell Mountain on the shore ice. On this picture he looks happy with the vaccination shots on his lett arm. The clothing he wears

is just the way many Gambell men were dressed in those days, when they had nothing over the top,

otiier than their winter parka.

Anaggun Ralph Apatiki, Sr., 2005:

The stor\' for this picture is about

Sweeney Uuyghak, originally from

C]haplino, from Ungaziq coastal

area. He raised a famO)' and settied on St. Lawrence Island in Gambell, Sivuqaq. As far

as I remember about him, he was a good hunter. He had a small wooden boat, with a small Johnson

motor. He was a handy man; he loved to work when

hired. Also, a good speaker and storyteller.

Sweeney poses for that picture with the arm

bandage to keep the vaccination from infection.

He is wearing common }'ear-round seal pants, with

reindeer pants for lining, and common boots of

sealskin material. Also note on this picture a part of the village

of Gambell, Sivuqaq area. On the far left is an old

winter house, with some summer lumber houses

next to it. They started building tiiose lumber houses

in 1927; many came as ready-cut materials. Also see those erected whale jaws, weather dried. They are

for 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 Gambell around 1918.

CAMBELL STREETS
Anaggun Ralph Apatiki, Sr., 2005:

People usually come together,

when it gets warm in the summertime, to speak about things

happening or to plan for seasons to come. Women especially like to do that, since they

have time for it, when most of the hunters go out

to sea and ice for food. This photo shows a group

of women and cliildren. The photographer took his

picture from the Yaavgaghsiq and Koozaata's fainily.

It is hard to see their faces; so, it would be important

to ask otlier elders. Maybe, they would know who

those people are. Seems like those women and children are watching something happening nearby. Maybe, some event or sport competition. We used to have a lot of those

events in GambeU in the summer time. Maybe, the

men are wrestling or there is a 'tug-of-war' competition. People also used to play ball in the old days; but

that happened mostiy before my time. They used to have always a big event in GambeU for the Fourth

ofJuly, which may be the right time for diis summer

photograph.

I hardly remember die old lady Pamayuk, because

she passed away when I was a young boy. But I do

remember Mrs. Yaavgaghsiq (Isjiruka), who lived

until I was in my young age. The unidentified girl standing to the left may

be May Ninraela, daughter of Nanghila (Norman

Nunraela). Bad exposure of the photo makes it hard

to say for proof Original negative or card or paper

would be helpful to see who the person is. I believe

resting or sleeping dogs on the picaire are Siberian

husky dogs. We used to have many good Siberian

dogs in the old days.

Ayuqi Ora Cologergen,

2003:

Women and children sitting

by Koozata's house during

the Fourth of July celebration.That area was always used for games and gatherings. People from Ungaziq in Siberia would come

by boat to participate in games of endurance and

strength.

The name of the gathering place in the center of

die village ^2&Qellnneq. There was also a verj? loi^g,

oval-shaped lake, on which men would do marathon

runs around it. They would jog until the last man

was running. That man would be the winner A big

thing to watch would be the competitions between

Ungaziq and GambeU men. Anything from wresding

to weight Ufting.

Only the men participated in these games.

Women only sat and observed, Uke most probably

in this photo.

Kepelgu \N\\\\s Walunga,

2007:

This house is Yaavgaghsiq's sum- mer frame house. The family

spent all winter Uving in die walrus

hide roof home, which is well

insulated to keep it warm with about three or so

seal oU lamps. They moved to the frame house in

the month of May orJune until somewhere around

September The winter house was usually dismantied

and was left, only the frame was standing to air out

for the summer Before the summer frame houses

(became available), people of the village used two

walrus hides put together to make tent Uke home

for 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 (Lucy

Pamayook, born ca. 1 850), mother of Iggak, Calvin Echak; Kiruka (wife of Yaavgaghsiq, born ca. 1 870); two

unidentified children; Qawyaiek Gohn Koozaata 1 920-1 952), son of Warren Koozaata; unidentified woman with

child.

CAMBELL STREETS 119
Barbara Amarok, 2004 and

2005:

Tliis story is written down as 1 heard it trom Auntie Bernadette

(lingaq), who is also shown as a young girl on that picture. She

is 79 years old now; she Hves in Valdez with her

daughter. Here is what she said. She was two years

old and mymother (lligaghlleq, Mary Ann) was a few

months old when my grandfatlier Amarok took his

family, by tlie Coast Guard Cutter Bear to GambeU to

trap for white foxes. Tliis picture witli Maiyak, two

other young women, and tlie diree cliildren shows

Auntie Bernadette, my mother and anotlier child. Auntie Bernadette says the family stayed in Gambell for several years. She was just learning to talk, when they came to Gambell from Diomede. She

quit talking and when she started again, she spoke

like the St. Lawrence Island people.

She remembers that they had a neighbor, an old

man, a medicine man. He used to come to their house with liis drum and sing. Families were afraid of him. He could always teU what was going to happen. He told Maiyak diat he used to come in as

a reindeer hair through tlie ventilator and check on

the family. He couldn't touch Maiyak or get close

to her because she prayed a lot. Maria, my cousin, said that Stanislaus, her father and the eldest son of Amarok, was a boy when they

used to live in Gambell. He told Maria that they

went by a boat from King Island or Diomede to Gambell and stayed diere for five or six years. She

said that Clarence Irrigoo and other older people

from Gambell would remember more.

In 1 996 Clarence told us that Amarok and Maiyak

arrived in 1 927 and stayed with his family for five

years. My grandfather was superstitious, Clarence

said. One summer, they decided to go back to Diomede by steamboat. They packed everything. We

told one woman to sta\' in the house and sweep die

walrus hide f\( )or with a duck feather, put it in a bag

and throw it die way they went, saving "Eiver)thing

is gone now, sickness, badness. yVmarok will take

it away." She recited the words. Amarok forgot

sometiiing, came back! The woman said, "Ma}'be, he

brought 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 a good hunter and a great Eskimo Dancer.

Anaggun Ralph Apatiki, Sr., 2005:

The mainland families were storm

bound between Nome and Okivok rW'.

(Ising Island) between 1920 and

1931. When I was around age of

five, those families were living with us on St. Lawrence Island, ki Gambell. What my father had said,

tiiat they could not make it ashore to Okivok due

to high winds ice forming on the sea. And the boat

took tiiem to St. Lawrence Island; so, they landed in Gambell. Maybe their ship was either "North Star"

freight ship or a smaller ship, two-mast boxer. Both

ships had motors; they came to the island every year

in summertime, bringing supplies for Native store and the BIA school. Those families as far as I know

stayed in Gambell for ten years. They raised their dogs while there, made cabins and shelters. They

even had more children. They trapped and hunted

to make tiieir living. I don't know how they returned

to their home in Okivok.

The lady on the left on the photo is Mrs. Joe

Amaghwaaq, named Maayaq and her children back

of her. Other two ladies are some young ladies of

Gambell. 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; Mary

Ann (lligaghlleq), daughter of Joe, age 1 ; Bernadette (lingaq), daughter of Joe, age 3. Two young ladies to the

right are not identified.

CAMBELL STREETS 121
Ayuqi Ora Gologergen,

2003:

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

our family. We are standing

in front of my father's, Samuel Irrigoo s house. This

house is still in use today; it is occupied by Hansen

Irrigoo, my nephew, and his wife Rosa Irrigoo.

Mategtaq, Waala, and myself were like sisters, but

we were actually cousins. Beatrice (Mategtaq) is the

daughter of my eldest paternal uncle, Ira Iworrigan,

Nekregun (Nekshegun). She got married to Nelson

Aluwa and moved to Savoonga. Waala is the daughter of mypaternal aunt, Singaawen; her late husband was Yupestaaq. She later married Howard Konohuk

(Atalluk), son of Konohuk. I am the daughter of the

youngest brother lirgu, Samuel Irrigoo. Even though

our last names are different, we are from one family.

The three of us gurls were always together up

until we got married.

Three brothers and their families lived in the

house in die background. The house was not big

enough for three families, but it accommodated

everyone, so that at my time there were always three

families Hving diere: the Irrigoos, the Iworrigans,

and Richard Okhtokiyuk and Ms family. For a few

years, there were also two more families from the

mainland that were also staying there. They were

the Amaghok's Qoe Amaghwaaq) and the Omaks

(Bob Uumaaq both from Litde Diomede Island).

During one winter, eight men from Russia arrived

to 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 four

men to be moved to otiier houses, because of the

over-crowdedness. So, you can imagine aU the hustie

and bustie inside that smaU house of ours.

Yupestaaq Aaron

Iworrigan, 2006:

I remember that old house

where we all lived together. It was the very same old house,

||||||||||||||||||^ where my granddad Nekregun

(Aywergen) and his brothers used to live together

during the early years. Of course, there were fewer

residents in my time, as many people moved out to

their own housing in the village.

Mypaternal grandmother Yaghunga married Andrew Oozeva (Uzivusiq), after my Granddad passed

away. So, Oozeva moved to our house and lived with

us. They were two elderly people, although Ooziva was still pretty active with seal hunting, fishing and

bird hunting. He provided food for the family. He

was also an excellent traditional skin-boat builder

and ivory carver. They still used the Eskimo seal-oil lamp to heat

that house; lots of people were still using them in GambeU, maybe, not much for cooking but for UghL

The house floor was made of walrus hides. They

keep it real clean. Sometime in the early 1900s, my grandparents,

Aywergen and Yaghunga, were the host to a family

from the mainland. This is how I heard it. Joe Amarok arrived wifh his family to trade hardware and

other goodies for fiir with the GambeU people. He

was a weU-to-do man. He also did some fox-trapping

at the Southwest Cape settiement. They were weU

received by my grandparents and the community

here. Joe built a sod house for his family at the

southeastern part of the island that he used when

fox-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 (Beatrice

Alowa, 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) and

Maligutkaq are standing in

front of the traditional liouse

that is ver)' warm and comfortable. 1 grew up in

a house like that. It is made from driftwood and

covered with split walrus hide. The flooring, also of

walrus liide, is covered with grass. The quaUt)^ hides were used for skin boats. The men are wearing reindeer parkas.

Kepelgu Willis Walunga,

2007:

This is traditional winter house

(mangteghapik) used in early days

by people of Sivuqaq (GambeU),

also in Ungaziq area (Chaplino).

Lot of skin ropes was used to cover the roof of the

house; die ropes were made out of maklak (bearded

seal) skin or of young maklak (teghigluk) skin. Whenever tiie winter house is reassembled in summertime, people of the village, men and boys,

give a hand when it has to be assembled again (in die

fall). After it is done, the house owner usually gives

a big feast to the workers and has big singing and

dancing (atuq), which is called 'rmigta.'

anymore. By this period. Limber was available, so the

houses were bmlt with sliingles for rc^ofs ;ind glass

windows were added. Some dogs were (kept) loose,

but they prett\' much stuck around tiieir owners'

houses and yards in summertime, as shown in the

picture (to the left and right).

StiU, almost ever}' family kept to its traditional winter house, mangeghapik, built of wood and using

dried walrus skins for roofing and the outer part. Although there are no trees on the island, there

is a lot of driftwood washed ashore and collected diroughout the island beaches. So, wood is plent}'; it was used to make the outer walls lined side by side all around. The boards were split and then shaped using

adz to make planks; then the roof was made using

dried female walrus Wdes, held down by rawhide

lashed over the skins and tied on to logs at the upper

part of the walls. In some (houses), large rocks were

tied to lashing and hung on the side of the outside

of walls as weight.

On the right side of the house note a large

wooden bag or a barrel. Those barrels were used

as storage for clothing or even food. One can see

that this photograph was not taken a long time

ago, because tiiere is also a t^-pical guygu, summer

lumber house with windows, seen to the left. Way

in the back is a meat rack built of wood or lumber.

Stripes of walrus and bearded seal meat are drying

from spring hunt.

Uqitiek \/era Oovi

Kaneshiro, 2003:

Mangteghapik, traditional Yupik

house. By the 1920s, most of the

summer houses in GambeU were

not traditional walrus hide roofed,

as shown on this picture. But the house on next page

is stiU made traditional style. The doors were made

like shown on this photo, with a high threshold, so

that 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 Slwooko

Kulukhon, 2004:

/VasLinga, Rosie Kulukhon was my mother, wife of

Qilleghquun, Lawrence Kulukhon. Her birtliday is on May 8, 1904. I am the

eldest of their eleven children. Her brothers were

Apaata, Yaghaq, Lincoln Pelaasi and Chauncy Maligutkaq. Their parents were Saavla and his first wife

Mekakangan, who was Apaata's mother. When she was gone, a long stor^;, the otlier wife or mother of

the rest was Sewhaari. They all lived in Gambell. My

motlier Aasunga and my father built a nice modern

frame house like many other people were doing.

They also had a fox trapping camp at the other end

of St. Lawrence Island, which was like our other

home. My Mom was always helping our dad carry on our life. Ourwomen always sew on skins, making

life comfortable. She was one of them.

Anna Kulukhon James is my sister; she is tliat

little girl with the rabbit skin parka on a picture.

There was a time when our parents got rabbit skins

from Nome or some other place. They Uked those

nice rabbit skins all tanned and good, especially for

children's clothing. So mother excitedly made a new

parka for Anna. We don't have rabbits on the island. When Anna grew up, she got married to Winnie 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 the

Uttie girl is wearing. These people were hunters and

trappers; so, in the summer and fall time the\ mostly

stayed in a tent, which was easil\' relocated to good

hunting and trapping grounds. In winter time they

usualh' returned to Gambell.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Aasunga Rosie Kulukhon was

born in 1 904. Her father was Saavla and her modier was Sewhaari.

They had several children and

so Aasunga had four brothers: Apaata, Yaghaq,

Pelaasi, and Maligutkaq. The)' grew up and became

good hunters. She married Qilleghquun (Lawrence

Kulukhon), and they had eleven children and many

grandchildren and great-grandchildren.

Aasunga was a very hard-working woman, who

provided for her family needs. She sewed all their

clothing. Not only did she sew for her own large

family but she also altered military clothing for the

several army troops, who were watching the radar

site in Gambell (after World War II). Women who

are hard working provide so much for the family,

and Aasunga just did diat. Anaghasuuk, Anna Kulukhon James was born

in 1925. Anaghasuuk married Kuulu (WinnieJames

Aningayou). They have many children and grandchildren. In the early 1940s, 7\naghasuuk went to Anchorage, to work for a family, who were with

the CAA (Civil Aeronautics Administration) that is known today as FAA (Federal Aviation Administration). She was then one of the first young girls from

Gambell, who went outside the island to work in the

Anchorage 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 daughter Ukaaghtaalaq.

The clotli made into sunimer

parkas came from ships, from trading boats. Among

other things tliat were most valued (from such trading boats) were tea, coffee, sugar, tiour, toys, and

other basic needs.

A whole roU of cloth would provide a family the same color and style of parkas; so, one always knew

from afar, who is who (because members from the same familv had identical colors).

Ukaamangan was a very nice woman. She always

had a little something for all children who visited her or her daughter Ukaaghtaalaq.

Akulmii Grace Kulukhon Slwooko, 2004:

Isabel Ukaamangan who

was born in 1900 was Jimmie Ataayaghhaq's wife.

She had brotliers at Savoonga, Jackson Unmeggaq and George Meghyuq.

Jimmie Ataayaghhaq and Isabel Ukaamangan had

adopted a little girl.

Isabel Ukaamangan was ver\' acti\ e and cheerful woman. She and |immic built a nice modern house,

when other people were getting tliose other buildings, too. The building materials and lumber for the

houses were brought over by ships.

Jeanie Ukaaghtaalaq was born in 1925. Jimmie Ataayaghhaq and his wife Isabel Ukaamangan

adopted that child from the Booshus family, from

Ayuwighsaan and Aghnangiighaq.

Jeanie had summer mukluks on, too. Those

mukluks were made for summertime only; we don't wear them in winter.

Penaapak Estelle Oozevaseuk, 2004:

Ataayaghhaq was much

older than her when he married her. I remember tliat Ataayaghhaq was married

before, two times or even three times. And this

girl (Ukaama) was always jealous. I always laughed

at her, when I was a littie girl. In m)' )'oung Ufe I

always laughed Kke my mommy, everything was so funny to me. . . But she was a nice women; it's just

that she was so very much younger than him. I think

Ukaama 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 Ukaaghtaalaq

Gean 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 of

women and children, both Gambell

people and mainland Eskimos.

You can notice mainland women

hair make-ups are Hned more to the side, while our women usually have it lined right on the middle,

with beads on each side. Also, our women have

their snow-shifts with horizontal bottom trims and

the Mainland Eskimo ladies have vertical bottom

trims. Our women have parkas with round hoods

and theirs have angled hoods.

I remember some of those people, especially

Mrs. Joe Amarok (Amaghwaaq), named Maayaq

and her cliildren. Mrs. Amarok was my mother's

best friend. The lady to the left with a child on her shoulders

is 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 Panigataaq, son of lyek (Aayiiq), from the Mainland. A

young woman in a checkered snow-shirt (in the

second row) is Naakuluq, daughter of lyek. Another woman next to her is Margaret, daughter of

Anagwuliiq, from Ising Island. I do not remember

the names of other girls and of small kids.

Barbara Amarok, 2005:

I don't know very much. Joe

Amarok was married three times. He and his first wife had Paul,

Stanley and Catherine. GirUe

Dickson, of Nome, is Paul's daughter. Carol Oliver,

of Golovin, and Isma Dexter, of Nome, are two of

Stanley's children. Amarok's second wife was Maayaq. This was in

the 1920s. They had Teddy, Bernadette and Mary

Ann. 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 he

owned a Model A or Model T Ford. It was while

he was married to Maayaq that Amarok went to Gambell for fox trapping.

Amarok's third wife was Cecelia Nunooruk.

Amarok and Cecelia had several children including

Rose, Raymond and George.

Avalak Beda Slwooko,

2002:

The Gambell lady on this

picture, with a child on her

shoulders, is actually Riighnak, Ethel Booshu. She was a daughter of Anenga^aiu married to Pusaa's youngest son Neghyuk, Solomon Booshu. She was the same

age as Emily Oseuk; but this is not Emily, Amiigiqaq.

Naakuluq from the Mainland is the young woman

holding a child on the other side from Riighnak.

Uqitiek Vera Oovi

Kaneshiro, 2003:

It is common to women and

cMdren to stay outside, to visit, and get fresh air in summer time.

Children play practically aU day.

People take advantage of warmer days during late

spring to late summer. And they stay outdoors on

most of the clean days.

Urdike people on the earlier photographs of

Gambell, like those from the 1 800s, ever^^one on this

picture is wearing "snow-shirt" (cloth material over

parka). 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 the

traditional 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:

Agroup of ladies in front of Koozaatas winter house in GambeU.

Sometimes women get together

-»«**.94^ in summertime and talk about

sometliing or wliile waiting for men to return from

hunting or fishing

Part of tlie Eskimo house shown here is covered

witli dried and split walrus hides and split logs are used for the main house walls. These houses were

heated by oU clay lamps.

Kepelgu Willis Walunga,

2007:

Tliis is Yaavgaghsiq's winter home

(mangteghapik), which is in tlie

central area of Qellineq. Two

families spent the winter here and

those in the picture are all members of the family.

Since this house (mangtegaq) is in the center of

tlie village, men of Gambell do their throwing rock

game (nearby) in winter before going out hunting,

wliile waiting for the sea current sliift. We call that game Aghvightaq. Two sides each having two round

rocks 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 house

in the picture to be used again and again.

Yaavgaghsik Denny Akeya, 2005:

The Kuzaatas family standing in firont of their walrus

roof house. A big family always worked together as

a group. One family member would prepare food

for the day while another family member cared for the kids and grandkids. I remember when I was a

kid 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 keep an e\e on us a lot. She made sure tliat no liarm came

to us, the grandldds, in front of the house. . \nd we

would play with no real worr\' knowing tliat she was

there on a very nice warm summer da\'. She would

be telling us not to wonder off too far. One of her sons was the IRA president, Lee was his name (Nasaayalek). And he would reload his own ammo for

hunting. He loved to tease us or tr)^ to fool us wnth

anything. He was a very smaJl gentle guy with a ver}'

big heart for us. His brother Harry (Milutqa) would

catch auklets during die spring, using the looped

bird net. He was one of Lucille kids. The loop net was attached to a near pole about ten feet long. He

v/ould run strips of baleen through the nostrils of

the birds. There were some birds that he would use

for Hve decoy. This would attract other birds to fly

by very close. Close enough to be caught by the net from beliind. He also loaded his own shotgun shells. My grandma Olga (Aghyagaq) is also shown on

tliis picture. She did a lot of skin sewing like sealskin

boots for us kids. She would make new pairs of

boots 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 up

wooden barrels with green plants that w^ere stored

in the barrels for winter. When the time was right

she would move the greens into a very large spotted sealskin pook that hung from a ladder. First she

would fill the flippers with certain greens and the

front flippers as well. Then she would fill up the rest of the pook with regular greens that she picked. She

would cook lots of murre eggs and store the eggs in

a barrel filled witii blubber from seals. The oil would

keep 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. 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 (Alexander Akeya?); Teparghuq (Lucille Tuparwok, born 1 901 ), wife

of Kuzaata; Qawyaiek Qohn Koozaata, 1 920-1 952); unidentified woman, with a baby; front row: unidentified

girl; 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 other

name, yVnaghallak, was also

pretty much used in early days)

and her two older s(jns enjoying

Uqitiek Vera Oovi

Kaneshiro, 2003:

Akiinginaaq, Hcjlden Apatiki, is a \ ()unger bo}'

that is carried b\' liis mother. He was born September 1929 to Isingungha and Apeteki. He also grew

up in a \'upik tradition;il surroundings of love and

comfort. I ike otlier boys growing up in C^ambell, he

started 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 caught

several whales.

Anaggun also worked as carpenter. He learned as he biult, getting involved in more carpentiiy, when he

became a foreman. He traveled a lot to other Alaskan 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 the

ruff made from dog skin. Oalkvaks were common

baby wear at that time, with openings on the bottom

for diaper changes.

Anaggun has been very involved in tlie Gambell

Presbyterian Church since he was a young man,

mostly witli die young people's group as a church

choir member Love of music led Anaggun to lead

the choir to accompany the Christmas pageant each

year Anaggun also worked with the chUdrens Sunday school for several years. In later years, Anaggun

became the church elder, the position he held for

several years and represented in presbytery^ meetings.

Today, as an elder person, Anaggun still is busy

giving advice to young people in school and village

offices in Gambell. Anaggun is married to Marjorie

Waghi}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, born

1 925) and Akinginaaq (Holden Apatiki, born 1 929).

GAMBELL STREETS 135
Akulmii Grace Kulukhon Slwooko, 2004:

Agigsuk, w hose English name was Rachel, was my ^ ;iunt; she was my father

LawTence Ktiluklions h;ilf sister. Her parents were Iqmaluwa and Aghnaghaghpak. Her other brother was Tuusaq, his English name, Booker.

Agigsuk was a tall and active lady before she hurt

her back. Even then, when she felt better, she was

always cheerful and helpful with the children. She

liked to help my motlier and her brother, m)^ fadier. Her best girlfriend was Waala, her English name was

Harriet . Waala married Howard Atalluk Konohuk.

They both sang in our church choir. I remember

her singing the song "It is well, widi my soul" with

others in parts in Gambell Presbyterian Church. She was born during the 1910s. She passed away wliile

I was away from the island in 1 944.

A little girl she carries on her shoulders is WiUa,

Wila Kulukhon, my litde sister. Her birthday was November 24, 1925. When the school teachers [put our names in the school records], they told us about

English names and her Eskimo name WHa sounded

ver)' much like an English name Willa. Our parents

agreed to give her WiUa for an English name. So

Willa Kulukhon went to school for some years, but

she 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 dad

Lawrence Kulukhon brought from the missionary.

WiUa just learned to play music with it. She played so

well that she played for the GambeU church, later on.

Anaggun Ralph Apatiki, Sr., 2005:

This lad\' is Rachel Agigsuk Iqmaluwa. She was a daughter of

Iqmaluwa. She was not married;

but she was a very helpful woman

to her family. Notice a white snow outer shirt she's wearing, trimming on the bottom. Her make-up hair

is lined right on the middle, with beads on each side. This was true Gambell Eskimo st}de. You can see an old log house behind her and a frame summer

house covered witii tar-paper in the background.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Agigsuk Rachel, daughter of ^ Iqmaluwa and Aghnaghaghpak,

^^^^L was born in 1910. Agigsuk was ^^^^m^^B a great help to her half-brother

Qilleghquun (I.awrence Kuluhkon) and sister-in-law Aaasunga (Rosie), mostly minding their children.

She also sewed a lot for them. Agigsuk was also an active member of the young adult group at the

Gambell Presbyterian Church as well as a church

choir member.

Ayuqi Ora Cologergen,

2003:

Agigsuk (Rachel) is shown

here with a baby on her shoulders. She is wearing a reindeer

parka covered with white upper cloth. Later she

broke her back, so she never got married. She passed

away 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 is probably Anaghasuuk (Anna Kuiukhon James, born 1 925).

GAMBELL STREETS
Uqitiek Vera Oovi

Kaneishiro, 2003:

Gambell school boys vary in age

and grade. The pictuire is taken

in 1930. The boys are sitting in

front of a building that was used

as school, [but also] holds church

services and hospital. The larger part of the building

directly behind the boys served as church sanctuary.

In the back area were school classrooms. Part of the

building on the side served as living quarters.

Back row of four boys, from left to right:

Saavla (Roger Silook), son of Paul and Margaret

Silook (Muuggaq). Saavla married Norma and they

have several children and grandchildren. Roger got

involved with the International Whaling Commission (IWC) for several years. He lived in Anchorage

in his late years and he passed away just a few years

ago. He was the last of those boys still aUve. Kagsagun (Edgar Campbell), son of Philip

Campbell, Maasqen and Nita Tukuuya Campbell.

Nekanaq (Mark Nikanak), son of Ouyahuk,

Sweeney Uuyghaq, and Naayghaq. He died as a young boy many years ago. Qawyalek (John Koozaata), son of Warren Koozaata and Lucille Teparghuq. He also passed away

many years ago, still a young man.

Front row of five boys, from left to right:

Ngiiggutaq (Glen Oozevaseuk), son of Andrew

Oozevaseuk and Singlenga. He married Estelle Penaapak Silook. They have many children and

grandchildren.

Atieghuq (Willard Kaningok), son of Qanenguq

and Yaaghu. He was a very good-natured man, also had great deal of humorous side. Utumek (Daniel Echak), son of Dinah and Calvin Echak, Iggak. Utumek was a very trustworthy

and hand}' fellow. He ran erninds t( )r the niimager

of die village onl)' store when the manager was not

available. Angqaki (Elton Nupowhotuk), son of Lester Nupowutak (Napaghutaq); he was actuall)' raised

by Mary^ and Lewis Bolowon.

Asi (Eilvin Oovi), son of Victoria and IJoyd Oovi,

and my elder brother. He grew up in a very secure

traditional surrounding family. He and his cousins

hunted birds and explored the nearb}' mountain. As

a young adult Asi got interested in photography. He

got a Kodak folding camera and worked pictures.

Not only did he take photographs, he also got printing equipment and printed his films [at home]. Asi

had many friends who came to his home and hang

out. Asi had table games that he shared with his

friends as well as cultural sports outdoors.

The schoolboys' picture was taken when more

and more northern clothing was becoming available

to St. Lawrence Island people. The clothing was then

either ordered through mail order catalog or the

local only store began to order to supply the store

to sell. Shoes and leather boots were still not available to purchase, so the boys are wearing summer

seal skin boots. Asi is the only boy who is wearing

western boots. In that era, wearing a cap was sort of a fad for these boys. The photograph teUs a lot about the boys. Note not everyone is smiling: they

all look frozen. Probably they were told not to move

by the photographer. So, they just froze and stared and 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 Oozevaseuk, son of Uzivusiq); Atleghuq (191 8?, 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); back row: Saavia (1 920-2005, Roger Silook, son of Siluk); Kagsaagun (1 922-1 935, Edgar Cambell, son of Philip Cambell); Nekanaq (1 920-1 945, Mark Nikanuk, son of Uuyghaq); Qawyaiek (1 920-1 952, John

Koozaata, son of Warren Koozaata).

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

Apaghna (May, born 1 92 1 ), daughter of Nanghila (Norman Nunraela), and her cousin Pengughqaq (Ethyl Golo- gergen, 1917-1 943), daughter of Nungunaq.
4

Savoonga Scenes

141
Angingigalnguk Anna

Cologergen, 2006:

I remember tliat old man, Tut- matelek, from Pugughileq. I

believe he was a shaman. He

used to do it in the house but I was always scared to watch him. Often tried to run away, never watched

him doing it. He was always fishing, as I remember

him; that's why my Dad also loved fishing, like him.

He passed away when I was like a teenager. He was

an old man but he wasn't weak. He loved to exercise,

he always walked inside the house. )ust walking back

and forth, back and forth, and singing 'Hi-ha, hi-ha.' Sometimes witli his drum but more often just walking and singing.

He probably was the oldest man in Savoonga

when he died. He was married three times. He first married to a GambeU lady, her name was Pinishkak

(Pinirkak). She was from Ayakitaan's clan (Uwaalit).

His second wife was Puughhun from the Qiwaaghmiit clan. That was my Dad's motlier and of my

two aunties (Akivik and Nateghmii). The tliird wife

he married was Ivaghima of PugughUeghmiit clan,

Nancy Walunga's relative. I remember that old lady

very 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 is Maghqaneq, wife of Irving Ifkoluk (IfkaUeq). Next

is Imegyuun, Elsie Kava; and the last lady to the right

is probably Naluwi.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Savoonga Residents:

Since Savoonga village sits on a marshy ground, wooden

boardwalks were built to walk on

to go almost from house to house and elsewhere.

Not all the ground in the village is marshy. There are some dry grounds.

The old man to the left is Uma or Tumiatelek.

He was one of the last Piipjighikghfuiit to ha\ e li\ ed

at tlie ancestral home of that clan at Pugughileq. He

and liis family lived tliere until the\- fin;ill\- mo\-ed

to Savoonga after more and mejre families moved

there from GambeU.

Next to Tutmatelek is Apeyeka, wife of Anaghayaaq, Logan Annogiyuk. The young girl to the right

is their daughter Angingigakiguq (Anna Annogi\aak

Gologergen). The woman next to her is Naluwi

(Jeanette Noongwook), wife of Qagughmii, Nathan

Noongwook. A boy at the left is Esnighqwaq (Jonathan Annogi}'uk).

Kukulegmii Morris Toolie,

Sr., 2003:

The original houses in Savoonga

were bmlt in rows along the beach.

They were all lumber houses, family homes, with no insulation. They

were all lined up and then they put the wooden

board-walks in between later on, since the village

grounds were marshy and soft in summer

This picture was taken from the high grounds

down to tlie beach. Logan and Uma's house is on the

left; it used to be in tlie second row. Al^eya's house is next and Tangatu's small house is next to the right,

with a section of Pinaaya's house at the right edge

of the picture. Those buildings were in the front row closer to the beach. Tangatu's first house was

very smaU. It was made of leftover lumber from

other people's houses; later Tangatu gave it to Walter

WongitQlin.

It is hard to see the face of the woman with a

child on her shoulders; but the young woman next

to her may be Imegyuun, Elsie Kava. The lady to

tlie right may be Ramola Tamlu (Nemelaghhaq); but

we 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 (Logan

Annogiyuk); 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, and

Pinayah.

SAVOONGA SCENES 143
Anaggun Ralph Apatiki, Sr., 2005:

Mr. Barton Raaquq was a man

who experienced many things to

live for. He was a hunter, trapper,

fisherman and traveler. He raised

a family He was reindeer herdsman, became apprentice. Always was one of the hard-working men

for his family. Owned boat, dog teams, most usual

hunting equipment. His sons were artists in ivory

carvings for living.

Angingigalnguq Anna

Cologergen, 2006:

Raaquq was from the same PugughHeq clan, as my Dad; but he was relative to Uziva. His wife was myMom's eldest sister, Payana. She was from the

Nasqaghmiit clan. I learned from her mostiy, used to go there almost every day. I went with her whenever

she was going, like berry-picking or collecting wood.

Always followed her, watched her working. MyMom

and Dad did not teach me much; so, I learned mostiy

from my Auntie. This is our Yupik way to learn from

your mother's relatives, from her sisters. It is good

for our future. My Mom wanted me to go there and

to stay with her sister. Raaquq was a good hunter, also reindeer herder

He always looked after my husband AwUnga, when

he was young. Like he was an apprentice to Raaquq.

They were staying a lot at that reindeer camp called Ayvigteq to the east from Savoonga.

Qigen'gu Gertrude Toolie

2006:

The old man and his wife passed

away when I was a littie girl. I don't

remember much of them. The

young man, his son, was Alice's ^

(Rookok) father I remember him very well; he used

to come to our house to visit my older sister Vera

(QaakaghUeq) when she was sick. He sometime c;une

to us and showed his carxangs; he iilso shared his

radio to my sister Vera, let her use his radio to listen what (people were) saving. He had man\- children

of his own: Alice, Bryan, Lane, Paul, Clyde, L)uisa

Pungow}d, also Theresa (Pataatiya), and Abigail.

Abigail is the youngest one. Used to be a big family.

His wife Ruby raised then all, when Awitaq

passed away; he died Y&cy early. He had a very bad

TB, he worked very hard. That's how his wife Ruby

told us. She died not long ago. May Dad helped her

a littie bit to raise those kids, because Ruby was his

cousin. She was Paazak's daughter, they were some- how related to us through our grandmother. They

were aU of Sanighmekigut clan: Ruby and her sister Bertha Nekevun, also their brotiiers Miklaghhaq and

Fred Aqtiimigalnguq.

Kesliq Sharon Pungowiyi

Ryckman, 2005:

This is a story my grandmother,

NegheUeq, told us when we were

young. Our grandfather Pangawyi was friends with Raaquq.

One evening, after dinner, when our family was going to have tea they found they have no more sugar

in the house. It was stormy out, so Pangawyi said he would go "borrow" some sugar from Raaquq.

He asked for an empty bag and after a deep trance he stuck his hand in the bag and moved his hand

around. After a bit he said that Raaquq was getting

suspicious; so, he decided to take only a handful of

sugar from Raaquq's bag. The next day Pangawyi

bought some sugar and brought it to Raaquq's house.

They both had a good laugh and yes, Raaquq said he

thought 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 for winter, is behind them.

SAVOONCA SCENES 145
Angingigalnguq Anna

Gologergen, 2006:

That picture of my family was

taken by someone from the

Cutter. They asked us to dress in Eskimo clotliing for that picture. My father is dressed

in his winter reindeer-skin clotliing; my brotlier has

his winter coat; I have my winter parka, but my Dad

has summer boots (laughs). Only myMom 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 love

to see it again some day. I am wearing winter boots

witli tlie parka. Jonatlian has kid's parka made of

rabbit skins. Those rabbit skins were very special to

us. We usually got the rabbit skins from tlie cutters and other small boats. We don't have the rabbits on

the island; so, they brought rabbit skins from Nome,

from the mainland. We remember that man from

Nome who used to brins; rabbit skins to us. He was a White Man; we called him Master Rinken. We traded

skins with him for walrus carving and other stuff My parka is made by the Inupiaq people in dieir

style. They once stayed in our camp Amaghwaaq,

Aayiiq, Uumaaq. Maayaq, Amaghwaq's wife, did

that trirnrning on my parka. The hood is made of

wolverine skin, a ver)^ good skin. I felt very warm in

tliat parka in winter.

Uqitiek Vera Oovi

Kaneshiro, 2003:

Anaghayaaq (Logan Annogiyuk)

and his family: wife Apeyeka

PoUy, daughter Angingigalnguq

(Anna Gologergen), and son Esnighqwaq (Jonathan Annogi}'uk). Anaghayaaq was

one of the first Native reindeer herders to be trained

by the Laplanders in the early years. Reindeer herding was then new on St. Lawrence Island. Anaghayaaq

became well trained in herding reindeer and (maintiiining) proper paperwork, when selling. /\n;xgha\'aaq

grew up in Pugughileq, die ancestnil hc^me. She is

also mother of Bobbie Kaava, Jeannette Naluud

Noongwook and Ikanuq, Laura Pungo\\i\i.

Angingigalnguq and her younger brother Esnighqwaq practically grew up at the south side of

the island, at the fish camp. She married Tim Gologergen (Awliinga). For the first ten years they lived

in Savoonga, then moved to Nome. Their children

grew up in Nome. Angingigalnguq supported her

husband Awliinga while he was active in the Army

National Guards. Afi:er that she supported him when

he started his missionary work.

Esnighqwaq married Akilghumii, daughter of

Fred Okoomealingok (Aqumigalnguq). He followed

liis father's footsteps and got involved in herding

reindeer, when the next generation took over from

the original herders. Esnighqwaq was also busy

witli die Army National Guards until retirement.

Esneghqwaq has not really slowed down, so he is one of the lead Yupik singers and he is keeping the

family songs alive.

Yaavgaghsiq Denny Akeya, 2005:

Logan Annogiyiak (Anaghayaaq) lived a wonderful

long Hfe. He would help anyone who needed help

and at anytime. He did a lot of carving to sell to the

store to provide heating fijel and groceries for the

kids. Everyday I would see liim carr}ing a metal fivegallon container filled with heating fuel towards his home. Him and his family live above Bobby Kava

in a two-story house. Sometime he would rest about

half way home and that is when us young boys would

help liim. He would be very grateful towards us and

thank us. Then he would talk to us to keep out of

trouble and tell us to listen to our parents. Or tell us

to 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 92 1 ), and Apeyeka (wife of Logan, born 1 890), all wearing

reindeer skin parkas.

SAVOONCA SCENES 147
Kesliq Sharon Pungowiyi,

2005:

This is Smitli Imingan's family.

He was married to a woman

from my mother's famil)' and I remember him coirdng to our house for dinner many times. Also my mother used

to have me take over food for liim (awalic[) and he was so kind to give me gum or candy when there was none in the village. He was a great storyteller

and I remember one Rinny experience he Hked to

tell about. While li\dng at Pugughileq he said he got

tired of dragging meat up the bluff and decided he

would do something different. He tied a rope to a

sled and die other end around liis waist and told liis

wite to get on the sled and pushed her down. The

plan was that after Akivik reached die bottom she

would fill the sled witii meat and he would haul it up

the slope. Well it didn't work out as planned. The

rope was too short and Akivik slid down too fast and

Imingan was yanked and came flying down the steep

bluff Fortunately he wasn't hurt, it being wintertime,

and he and liis udfe lay there in the snow laughing

so hard they had a hard time breathing. He was an

excellent storyteller and told stories from Ungaziq

in 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 known

man in my growing years. He was most chosen man as handy and "^^Jfi^'

always responded when asked for

help. One of the beloved men as a cousin by my

uncles. As seen in tliis photo, he raised many children. 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 church

songs. He was a man to be remembered.

Ayuqi Ora Cologergen,

2003:

I don't know the Immingan's

9 ''/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 Smith

helped Logan Annogijiak a lot with ever^'da}^ chores. Annogiyuk was married to Smith's sister. Smith was

a poor man, but Annogijaik had plent}' So, it worked

out tor both men.

Yaavgaghsiq Denny Akeya, 2005:

Smitli Imingan known as Imingan, had pure white

hair on his head in my early time. He loved to tell

stories of all kinds. He would talk about reindeer

herding, sea hunting and other kinds of hunting.

After summer storms I would often see him going

beach combing for different types of underwater

plants that were washed ashore. He would carr)' his

oversized backpack across his shoulders. He loved

kids and different people.

His son Estugruuk, Lewis Imingan, is also shown on tills picture as a young boy. I remember him as a grown-up man. He was a very strong man but yet a

vet)r gentie one. He would be puUing home in cold

winter months one or two spotted seals to feed his

family. Winter months were long and very cold, but

yet families work together. Lewis loved his family

and 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 of

Drummond Pungowiyi

(Pangaw^a). She is cooking

outside. We often cooked

outdoors; it's the best tasting food when coolvcd

outdoors.

The other woman is probably May Isingeekuk,

wife of Theodore Isjngeekuk (TsingLkaq). She was

a sister of Kulowiyi and IsJ^oiklook. May was a hard worker, never lazy. She took care of her children and her brotlier-in-law's children. The combined children were many and using just one cook pot, she managed to feed everyone and

care for diem from morning to night. May never complained 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 a makeshift stove.

from collapsing. linalK' at die age oi 61 she asked

to come home to die, I was 1 7 dien.

She was a ver)- kind person ;ind w'as like a mcjther

to her daughter-in-law (our mother), Kargi. W hen

a group of women from our clan would go out to pick greens and roots, Jones (Uwetelen), Thalia (Singawen) and I would go along and she would make

sure we didn't wander far from them. She was also

a throat- singer.

One ritual I learned from her and reaU}- like was

the burning of bell heather to cleanse the space

around us, sort of like the way Native Americans

from die states use sage. I also remember she was

very careful to burn our fingernail and hair clippings so the uyviineq would not get them and do us harm. 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 he

would tell her not to let anyone bother him while

he was laying diere.

Kesliq Sharon Pungowiyi

Ryckman, 2005:

Our grandmother, Neghelleq, was Pangaw)i's second wife. She was the daughter of Mayukaq

and TaHqnaq, and Adolph (Siivaghliaq) Sevouhok was her adopted brother She was so devoted to liim and took care of his family

along with ours. She had four children, Ataata (our

father), Ilagaasima (Donald, who grew up with Pinaya), Yangi, mother to Holly (Asaapak) Kingeekuk,

and a daughter who died at childbirth. Neghelleq

Hked to tell us Aesop-type stories for children. After

die tuberculosis epidemic hit the village she was sent

to Mt. Edgecumbe and spend many years there. I used to go visit her while going to school there. They had to take one lung out and she told me that they put ping-pong balls in there to keep her chest

Qigen'gu Gertrude Toolie

2006:

We do not recognize this photo

identified as "Neghelleq and Aghhaaya." When we talked with

Estelle Oozevaseuk last year, we >

all agreed that "Neghelleq" on this photo is probably SivugUeglihii from GambeU, mother of Anders

Apassingok. "Aghhaaya" on the photo is probably

Kuldyanga, younger sister of Avrugaq (Miriam

Kulowiyi). Kukiyanga was raised by our grandfather

Ataaqa, when she lost her mother Kukiyanga lost an eye due to an accident with a kerosene lantern.

Also, the photo must have been taken in GambeU, not in Savoonga. Our mother Aghhaaya was

too busy raising us and had Utde time to travel to GambeU; so, this is one reason why we beUeve the

photo 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 of Theodore Kingeekuk), carrying a baby.

SAVOONCA SCENES 151
Kesliq Sharon Pungowiyi

Ryckman, 2004:

Much has been told ot the good

deeds this couple did h>r the

people of the island. Legraaghaq was the daughter of Pangaw\d

and Yangi (sister of Kalaw)i and Aghhaaya) and

half-sister to my father, Ataata (Clarence Pungowi^^). She had a sister, Ameneki, who married Qaseki

and was mother to Ma}aikaq (Nancy) and Maa)'u

(Gideon); they did not have cliildren. Being our

paternal aunt, Legraaghaq went out of her way to make sure we sewed and cooked well. She was an

excellent seamstress and cook.

While we live in Savoonga I remember our

aunts, Legraaghaq, Ratwhenga, Naangighaq, and

Aghnanaghhaq, also Yaari being at our house a

lot. Several families moved to Northeast Cape and

we were lucky that Uncle Jimmie and Aunt Mabel

moved too and Hved near us. She kept us well fed

and taught us the old way of life. TuHi was a great

trapper and trained our father well. Even after we

moved to Nome tliey would come and visit us. She was a devoted sister to our fatlier.

Qigen'gu Gertrude Toolie,

2006:

Mabel was our Mom's sister's

daughter. She was the daughter of

Pangawyi and Yangi; but she was

raised by Pinaaya, when her Mom >.

died. I remember her as a young woman; she was

very active, she often took care of us. They used to live mostly in a camp at Northeast

Cape, when Tulii was working for the Air Force. He spent most of his wintertime there trapping for

foxes. My husband told me some stories about how

they used to live for many months with two other

men and their families from GambeU, Pusaa and Qilleghquun. They all used to share dieir food together,

spending their time by themselves. They normally

go there from Savoonga In' dog-team; Mabel and

kids were at that cimp too. Sometime the\' moxed

to the camp about tliis season (in September) by

skin-boat; or thev mav go later with dog-team. M\-

husband tf)ld me that the\' often slept on the sled on

tlieir way to the camp, even in winter. Just put a little

tent 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 Wongitillln and my fatlier on tlieir wa}' to tlie Northeast

Cape. Those men from GambeU used to stop by

at Nick's camp or at Tulii's camp, and tliey usually

bought some charges from tliem. The\' later paid

them back on their way home when they got some

fox skins by trapping.

The kid on Mabel's shoulder is, probably, Katherine (Toolie); she was die oldest. I heard from my

husband that there was also a boy between Katherine and liim; maybe, that's this boy. Looks like he is dressed like a boy in that picture.

jimmie started singing (with Sa\^oonga dance

team) when he was akead)' an old man. The)' in\ited

him 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 Fairbanks

to teach \upik dances and Mabel went with him

to teach Eskimo sewing. They were already like

elderly people. Before Fairbanks, tl"ie\ also Hved in Anchorage for a while. When the Air Force closed

that base at the Northeast Cape, tliey hired Jimmie

to come to yVnchorage and to work for tliem. That was many years after he was in reindeer herding. I heard he started as an apprentice to Pinaaya, when

he was twelve years old. He was a very friendly man, particularly wdth

kids; tlierefore, kids always loved him. He was a man

with a big heart, always energetic. I remember, he was already old, but he wanted to keep up witli his

teaching 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, posing

with Dr. Leuman Waugh.

SAVOONCA SCENES
Ayuqi Ora Cologergen,

2003:

This is Camp Kangii, not

Savoonga. The liouse has

meat-drying rack on top.

You can see reindeer meat and skins in the process

of dr}Tng.

I don't know much about this family for they

mostly lived at Kangii. They would travel to Gambell

for season hunting and boating, and that would be

the only time we saw diem. They lived at Kangii for most of tlie year.

Sisters Apaghna and Pengughqaq are wearing

reindeer skin clothing. Their oldest sister was Flora

Elqiilaq Imergan; she lived here. Apaghna and Pengughaq grew up witli their aunt. /\U tliree women

of the Nemaayaq-Nungunaq family were ver)' good

Eskimo dancers.

Anaggun Ralph Apatiki, Sr., 2005:

Photo shows the early settlement

area wliich reindeer herders choose

to be good for permanent resi- dence for their families. Also, good

grazing fields for the reindeer (back then under the

title of Tleindeer Commercial Company'). Good

hunting place for sea animal and lots of birds. Photo

is about making log cabins the old style that were

shaped by splitting driftwood and caulking around

with mud and grass. Now it's the city of Savoonga.

Note two young women demonstrate their flor clothing. It's made from tanned reindeer hides; boots

from sealskins with polar bear skin tiimming.

Qigen'gu Gertrude Toolie,

2006:

I don't remember that man. Nungunaq; he passed awa\' before

m\' time. His wife was Qu\'alaaq

(Cora); I believe she was somehow

related to Kaawhtaan, to his clan. My Dad told us

that she was our cousin through our Grandma, like second cousin, maybe. I remember a little bit of her,

because sometime she used to come to our house

and sleep with us. She was later married to a much

younger man. I don't know that family very weU,

because they used to live in Kangii. Their old man

Nemaayaq already passed away; the only other man

I remember from that famil}' was NanghHa. Only

the ladies I remember: Apaghna, Pengughqaq, and

Elqiilaq (Flora Imergan).

Apaghna was the older sister of Pengughqaq.

Her children were also called Nungunaq and Quyalaaq, like her parents. Apaghna married Quwaaren,

Simon Tatoowi from Gambell, and soon after she

moved to California witli her family She was an

excellent skin sewer, ver}' good at housekeeping, and

at preparing and storing subsistence food. She lived

in California for many years. Pengughqaq was married to Nguungaya, Edward

Gologergen. She often went to Camp Tapghapagaq

with her husband and their children as we were

growing up. Pengughqaq's father was the brother

of Nanghila, husband of Angiquun and the family was from the Kangighmii clan. Pengughqaq was the

first wife of Nguungaya and the mother of Enlek,

Nunagmii, Ma)aighaghmii, IggeUeq, and Nunaghhaq. 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 of Nungunaq's family. The shorter girl to the left is unidentified. The second girl from left is Pengughqaq (Ethyl

Gologergen, 1917-1 943), daughter of Nungunaq. The third girl, dressed in winter fur clothing, is her cousin

Apaghna (May, born 1 921 ), daughter of Nanghila (Norman Nunraela). The woman in the middle is most probably 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, born

1915), 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 Kulukhon Slwooko, 2004:

Maligut kaq (Chaunccy

Maligutkak) with his wife

Napaaq Florence are pictured here on die deck of die Coast Guard Cutter

No)-thl(Vid. They got on the ship, lil<;e many odiers

to visit there and they just enjoy walking around on

board. Sometimes the sHp captains become good

friends to some people in the village, exchanging gifts

and talking to each other. We all loved to visit these

boats when they arrived in summer. Napaaq (Florence Maligutkaq) with her husband Chauncey are having good time on diat boat. Napaaq has her summer clothes on; she is standing

with her fur-trimmed hood on. Her mukluks are made for summer time. They are featured in diat same clothing on some other photographs in the

book. Maybe, they were all taken on the same day

when fhey visited the ship.

Anaggun Ralph Apatiki, Sr., 2005:

Mr. and Mrs. Chauncey Maligutkak *"*

are shown here on the deck of the

United States Coast Guard Cutter

Northland. Gne of the early Coast *" ' -^-i »

Guard boats that came to the island was named

Revenue Cutter "Bear." Odier Coast Guard Cutter

I saw was named "Northland." Those cutters came

to the island every year, usually inJuly, to help people

of St. Lawrence Island about their health. Mrs. Maligutkak was an artist. Her work was very

good by her own. Most of the time she did her art works, even sold them to traders or buyers. Wlien I was a member to the GambeU IRA Council, she donated one of her drawings to the people of Gambell

to sell for fifteen hundred dollars ($1 500). That was

one of the highest donations for betterment given to our community. She was a qitiet woman and she did

her chore work at h( )me. 1 \\'cr\ summer she j( )ined

odier women to die hills to gather w illows greens,

berries tor tood. Her husband stored tor winter

food. She loved going to die church and joined our vUlage church choir. She is one of the GiunbeU

women from m\ earl\' vears to be remembered.

Kepelgu Willis Walunga,

2007:

This was the man that was always

willing to help anyone in need of

help. In winter mosdy after snowstorm we often saw him shoveling snow 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 Lincoln Pelaasi. I hunted with them in the spring whaling and walrus hunt from my teen years until after

I got married and had my own family. Adam was

a boat captain and after he died, Pelaasi took over. They were ver)- good and honest people, especially

IJncoln 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 Ataayaghhaq

from m\' ^'ounger ye;irs. As a liuntcr he had a dog team, like any other

person on the island. He bought

a wooden whaling boat from commercial whalers,

and also a skin-boat for hunting walruses and other

sea animals. He stored his catch for his family and

his dogs, most likely as other people did. He also went to his camp to trap white foxes witli his family.

Those times trapping foxes was one of tlie ways to earn good living.

He became an Eskimo dentist, as I remember it.

I think he had been a helper for those dentists who

used to come to the island with tlie Coast Guard

boats every summer to help people, fixing or pulling bad teeth. So Jimmie Otiyohok (Ataayaghhaq)

learned from those doctors on the boat and he even

operated 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 my

early years to be remembered.

Penaapak Estelle Oozevaseuk, 2004:

We had nothing on this is- land until tlie Coast Guard

came over. At that time, the

dentist and the doctor had

work a lot on the people. I think we just had a very

small school with Dr. Campbell and otiier teachers

after him. My motiier and grandfather could read a

littie too, only a few simple words, he (the teacher)

read them, only tiie ones he knows, he points at them

and say "look." So, we just learned it. Ataayaglihaq

also learned how to be like a doctor. I watched him

doing 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 indblown

trom the other side (from Siberia) and w e found it on the S(judi side of Gambell. y\nd tiie men were

so trozen. Some oi them hatl no hoods on their

parl-cas you know, tiiose Sibenans have no htjods.

That was a long time ago. But Gambell people

helped them because they came from Qiwaaghmii

(Qiwaaq on the Siberian side). That man Ataayaghhaq was so helpfiil to evenone; he tried to save everybod)'. I know that 1 was

only three (}'ears old) (jr not even diree when they

brought that one man In )m Qiwaa with badl)' frozen

feet. I put m)' arms around liis legs and watched him

how he worked on liis frozen feet. Waah, they were

so 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 he

did this work on that man whom we found on the

southern 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 where

he got those clean gauzes and bandages, and he had some oinmient too. Some kind. I was just a littie girl;

so, I just watched him doing that. I have seen it a lot of that (medical) stuff later when I worked in the

emergency room. We had only a few nurses here on

the island for many years, no doctors.

Akulmii Grace Kulukhon Slwooko, 2004:

This is Ataayaghhac] (Jimmie Otiyohok) and liis wife

Isabel on the ship, enjoying it with the captain and the sailors, their friends. Isabel had her nice summer clothing on. She has newly

made mukluks (skin boots) on and a nice snow shirt

for 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 ''1

Coast Guard Cutter off St. Lawrence Island. Just touring. Notice

Yupik people wearing waterproof

boots. Skipper of tlie ship with earh' captain Captain Wade Apaata posing for picture. The captain

and crewmen called him "Boss." AiTierican flag is

Penaapak Estelle Oozevaseuk, 2004:

Apaata loved to work with

Iqmaluwa. Those two men

used to carve a lot together

I don't know why. They were good elders during my early years. Grace (Akuknii)

and I grew up togetlier. We watched them many

times as tliey carved; Iqmaluwa was the grandfather

to her too. Apaata had no small cMdren in his house;

he had three daughters and they're all married by that

time. He never bought any candy bar; I've never

seen any candy in his house, because I was tiiere almost every day.

AkuLndi and I often watched tiiem doing those

long pipes; we called them "peace pipes," the long

ones. He (Apaata) was always making something.

He had colored inls all kinds of colored things, and

he loved to decorate (liis pieces) with color The ones

tinat Grace and I liked, they used to heat it; they put

the lead on fire (and melted it). The good tiling is

that when it drops down, and it falls, it looks like Uttie romp things. They looked very much like silver. We

tried to pick them up to use it; they always said to us. Watch up! Don't burn your fingers. We used those

Httie drippings, from what Iqmaluwa was melting on

his fire, for toys that littie girls had. .

.

He (Iqmaluwa) had a big candle, a really heavy

one, really sh( )rt tiiough, about diis big. Sometimes

he helped with die bn )ken pieces or witli die )se littie dents on tiie pipes tiiat Apaata made. /\paata did

most of the carving and Iqm^iluwa did the melting. I think Apaata always gave him some mone}' to open

and to earn something. They were like brothers; they were always that way. Apaata loved to go on the boat to trade something. Iqmaluwa would never do that, I think because

he really got scared ver^' easily. Bertha Ungalaq

(Nekevun) and Ruby Raaquq (Nuughnaq) were

Iqmaluwa's nieces. Tliey were Paazak's daughters but

they treated Iqmaluwa like their father. Those two

ladies 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 her

but she died. Another daughter was Sarah (Aghnaamkami); she married Fred Angi. She has been

sewing all the time. She was v&cy good. She was

the one who taught me to sew, because m)' mother

always said, "I have nc^ time to do that." So we went

to my relative, we always call her Aunt\' Sara. She

was, I tiiink, die youngest of his daughters. Once

she told me they had a brother too, but he died as a

small boy when asleep.

Kukulegmii Morris Toolie,

Sr., 2003:

Apaata on board of the Coast

Guard boat carrying his special

box, most probably filled with his ivory carvings. My grandfather

Tangatu also had the same box when he was going aboard to trade his ivory carvings. It is called

sakigaawaq.

Apaata used to carve a lot and he traded his carvings 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\'cnue

Cutter A'6i//M/Wwhen she came to

St. Lawrence Island. The\' t( )ured

around that sliip and sometimes

they traded ivory carving or just wanted to see their

friends. Those Coast Guard boats used to come

every summer; the first one I remember was "Bear,"

before "Nortliland." On tliis photo, are Mr. Moses

Soonagrook and Mr. Booshu (Pusaa). Moses is wearing a hea\i,' jacket witli a sailor's cap perhaps

traded from sliip. He also has waterproof seal-skin boots for spring hunting or summer hunting and

fishing. Booshu is wearing home made parka with

khaki overcoat; liis boots are short, tliose are every- day boots for walking.

Moses was one of tlie strongest men in Gambell

in my early years, and Booshu was a very good hunter

and trapper, also whaler.

Akulmii Grace Kulukhon

Slwooko, 2004:

Pusaa and Sunaaghruk are enjoying the time on the

Coast Guard Cutter Nortbhvid. Our men Kke Pusaa and Sunaaghruk, tliey were

hard-working men. They have studied tlie ways to get

out on the ice to hunt seals, walrus and whales. So

tliis time tliey were just enjo}'ing tlie tin^ie and, maybe,

thc\ have bn^ught tlieir carvings tor trade, too.

Penaapak Estelle Oozevaseuk, 2004:

I remember die old man. We

always called him 'grandpa.'

I have helped him in his old

year; on his last days I was

with 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 to

devise ever^'diing because he was the oldest in that

tribe of ours. Ungazighmiit have told me that our name, Aymaramket, comes from their side (from

Siberia); they call it up there 'Aymaramka.' This is

like a QuiUeq word (Chukchi). Because it's so big

that tribe. I diink they are made up of small tribes and diey make a people, and our tribe is next to it,

SanioJmielngnt. From Siberian order people.

My grandmother Wiya always told me that

Pusaa's fadier was die best one as a whaler. With his

sons: Pusaa, Kunuka, Ataayaghhaq, Aghnilu, Tatuwi was next, he married and moved away. Wiya told me diat he used to have an old littie wooden box for his stuff and other things he kept

in diere.

164 FACES WE REMEMBER
ON THE DECK OF THE NORTHLAND 165
Anaggun Ralph Apatiki, Sr., 2004:

People of St. Lawrence Island

boardinu; the Coast Guard Cutter off Gambell. Just touring the

boat, when it arrived. Notice that

all Yupik people are wearing Eskimo waterproof

sealskin boots.

On the photo, there is Mr. Pusaa and his eldest son

Ernest posing for picture, aboard Cutter Northland

off Gambell, St. Lawrence Island. Notice part of the

sail boom shown. Those Gambell people aboard the

ship are making friends or just trading. They probabh' came to civilize with tlie white sailors on board.

Most Yupik people on that photo are wearing given or trade jackets and caps.

Penaapak Estelle Oozevaseuk, 2004:

Those men on die boat are Pusaa and A}uwighsaan, liis

eldest son. They are visiting.

That old man Pusaa died

many years ago. He tried to keep what he had been

taught by his fathers. He also trained liis eldest son, Ayuwighsaan, to be his striker. He taught us everything, like he never let us, kids, eat that soot from the

seal-oil lamp, because we may be sick. Because he

had been praying, he told us. Just like being poisoned.

He was really strict with his family. The younger

ones, 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\'en

though I don't know what happened t( > them. The\-

had a big house, Pusaa and his famih'; it was made

ol lumber. It was a big famih': Pusaa and his wife,

widi three grown-up sons and their wives. So many

families living together in one big house! And babies were just d\ing at that place at the same time. I don't

know what's happened there. Pusaa first married a woman from Gambell. She was a sister to David Sipela, old man Sipela. That

old man Sipela was my grandfather's cousin. So, he

married one of them (from the Sipela family) and

got all sons except for one girl, Isikwha. She was

just one sister to so many bo)'s. Then that woman died, Pusaa's (first) wife. He

was always going to Siberia. He brought in another

woman Atenga (Etenga) from there. She was nice,

I liked her. A}a:wighsaan was married to Aghnanghiighaq

and later he married another woman, Ethel Riighnak,

Anengayuu's daughter. He died before Riighnak; he was a young man—he died even before his father

passed.

Akulmii Grace Kulukhon Slwooko, 2004:

Pusaa, his eldest son A)\iwighsaan, and more men

from Gambell were on the

Notfhhndhemgwith the sailors, talking and motioning to each other. Our men are probably helping the

medical 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 experiences with other elders who often stopped by in

front of his house. Pinaaya loved Esldmo singing

and ciancing, and often held dances at his house.

He married twice: Inegha^oiu was liis first wife and

Pangaawen was his second wife who bore liim a son named NanevgaghUak.

Pinaaya was tlie cousin of Yaari, Kesliq, QaaUnaq, and Ij^graaghaq. As a reindeer herder, he was in partoersliip with Veghtekaq, Uqengeliighaq,

Wangqetelen, and Pangawyi. Pinaaya and his family

moved back and forth from their herding camp to Savoonga especially when a new school was opened

in Savoonga.

Pinaaya had very dark hair witli litde or no gray. He was well known for taking care of and raising

many children like Legraghaq (my mother-in-law),

Aghnanaghhaq, Uagasima, Palaghtaq, Wayne, and

Apaki. Pinaa\'a liked ha\dng many children around

and often visited our house where he would teach us string games.

Both Natilu and QaUyuuq were two of the many

children raised by Pinaaya. QaHyuuq was a very close

friend to our eldest sister Qaaka. I don't remember

her well; she was much older than me. She and my

sister Vera (QaakaghUeq) were Ycxy close, they used

to stay together and play out with other girls around

our house. I have some old pictures of diem as young girls. QaJi}aiuq died young of TB; she never

got married.

The other sister, Natilu, lived until her old years. She passed away recentiy; she lived with her family

all 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 famil\'. I kn(AV her trom m\ \ ( )ung \ ears, because I used

to go over to their house widi ni\ older sister N'era

to bake our bread in their stove. M\' Mom made

the bread and we took it to their place to bake it in

tiieir oven. Natilu always let us stay and watch tlie bread baking; I was a litde girl back then, 1 lo\'ed to go to their place.

People loved to come up to the Coast Guard

boat when the ship arrived to the island in the

summertime. They tried to sell their carvings to the crew; the}' just enjo}'ed visiting the ship. They always

dressed in their nice clodiing, like these girls in the

picture. They didn't bu\' much from tlie Coast Guard

ship, maybe, some chocolate bars and cookies for

children. I have heard that Tangatu, my husband's

grandfather, always went to the ship to trade his

ivories. He was a good carver; he brought chocolate

bars to his grandchildren from the boat. That's my

husband's story

Then there were also smaller trading boats that bought fox skins, baleen, also ivories from our

people. The}' traded some goods from the mainland

to us, Hke rabbit skins for kids' parkas and for collar trimming. The girls in the picture have their parkas

trimming made of dog sldn; but for younger kids

they often used softer rabbit skins for trimming for

light summer parkas.

Uwhaawen Angela Larson, 2006:

I heard that once they took a few Eskimo couples

from Savoonga and married them on a ship. Those

people were Jimmie and Mabel Toolie, Tagneghlii

and Piluguk, also Ratwhenga and Fred Aqumigalnguq. They were all married together on one day. And

I heard that Piluguk and Tagneghlii decided to split

right away, because they did not agree on something.

So, they got divorced before they hit the land on their way back from the sliip. But then they remarried

again later. I have an old picture of Natilu and our

sister 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 92 1 ), and Natilu (Myra Seppilu, born 1 91 5).

ON THE DECK OF THE NORTHLAND 169
Ayuqi Ora Gologergen,

2003:

My hitlicr lirgii, my brotlier Clarence, Miinglu, and

another boy, Stanislaus

Amaghwaaq are visiting the ship.

My father lirgu was a tall man. His only son was

Clarence, Miinglu; he also grew up as a tall lad. We

had two other sisters who were elder than Miinglu.

They died in infancy; and 1 was the youngest one.

Stanislaus Amaghwaaq was the son of Joe

Amaghwaaq from Nome (actv;ally, from Litde

Diomede). He came witli his family to Gambell,

intending to do some fisliing; but they ended up

mosdy trapping foxes. They stayed on tlie island for

five years. They all lived in our house which already

had three other families lodged. There were three

Inupiaq families staying with us: two lived in our

winter house, and one more stayed in our summer

house. Altogether, tliere were four Inupiaq families

living in Gambell at that time; they all arrived with

a boat from Nome.

Maria Amarok Dexter (Is ma),

2005:

Stanley Amarok, also called Stanislaus, son of joe Amarok (Aniaaruq), is featured here as a young

boy, together with Samuel lirgu

and his son Miinglu. He was my late father; he passed

away in the early 1 980s. Probably, lirgu took my Dad

with him onto the boat or, maybe, it was my Grandpa

Amarok, as he is also shown on anotlier picture of

the same boat, with other Gambell men. MyDad was born around 1 920 at die place called Ipuachak, across from Golovin. Tliis was his Father

Joe's site, where he used to put his net for beluga

whales. Dad told me that he was about 10 years old

when m\' Grandpa /Vmarok and his tamih' moN ed to Gambell. He told me that the\- had li\'cd in Gambell

for a few years and that thc\' returned to Nome after

that. Thc\' lix'cd there; /Vmarok and Maxak passed

away many years ago. My Dad married m)' mother Agnes and spent

most of his life with her in the small village of Golovin. My Mother is 83 years old now and she doesn't

get around very much. She put a lot of work into

raising seven children with the help of my Dad. She

still thinks of my Dad and remembers aJl the times

she had spent witli Mm. He was a good provider for our family. He was also a ver}^ caring man. I am the

third daughter of Stanley Amarok and Agnes; my

older sister Carol Oliver lives in vVnchorage.

MyDad had wanted many times to take my Mom

to Gambell to show his old places; but he was never

able to make it out to the Island because of the high

cost to fly there. I was able to go out to Gambell

myself a couple years ago to work at the Gambell

Clinic as a Health Aide. I did it for my Dad. A lot of the elders tliere remembered liim and also my

GrandpaJoe Amarok. In fact, some Gambell people

said to me that my Grandpa's summer camp house was stiU standing at his old hunting site.

Anaggun Ralph Apatiki, Sr., 2005:

Not much to explain here. Samuel

(lifgu) and his son Clarence taken

at Revenue Cutter ship. The Lad is from 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 clothing, posing near traditional winter liouse, mangteghapik, at the outskirts of Gambell.

Appendix 1

List of Illustrations, with Their Original Captions, from Leuman M. Waugh Collection,

NMAI, Smithsonian Institution

The following appendix lists all of the images

used in this catalog, with their print and negative

numbers, according to the NMAI photo archives

database. It also cites all of the original handwritten captions on the back side of some of the prints,

whenever available. Waugh's very specific long writing is easily identifiable; presumably, he made the

captions shortly after the prints were processed.

However, several of St. Lawrence Island prints bear

a different type of handwritten notes, in addition

to or even in the absence of Waugh's handwritten

captions. These were obviously done by a native

resident of the Island or a resident teacher, since

they list the Yupik names of many pictured individuals, following an established and fairly consistent

pattern. Those additional captions are marked in

this section by the asterisk sign ( ).

Elders in Cambell, Savoonga, Anchorage, and

88/ (Uncaptioned negative) - N 42782

An unidentified girl plays on piers at some Norton Sound mainland community. The image was mistakenly put by Waugh with other Gambell/St. Lawrence

Island photographs.

Nome checked all of the Waugh St. Lawrence

Island photographs in 2002 and 2003. They supplied personal names of the individuals pictured

by Waugh almost eighty years ago. Willis Walunga

(Kepelgu) prepared core captions; more extended

captions were produced by Igor Krupnik, according

to Walunga's writing and elders' identifications.

Willis Walunga and Christopher Konooka (Petuwaq)

from Cambell checked transliteration of all Yupik names and terms.

Title page/ (Uncaptioned negative) - N 42796

Cambell schoolboys pictured by Leuman M. Waugh

in 1930, with their names written over by elders

in 2002.

1 / "Cambell. St. Lawrence Island. The oldest living

person 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 42725

Wayengi Gosephine Ungott, 1 907-ca. 1 980),

daughter of Andrew Uziva and Napaaq (Florence

Maligutkak, 1 906-1 971), daughterof Peter Aghnilu,

dressed in winter fur clothing (qallevak).

Introduction

3/ (Uncaptioned negative) - N 42756

Leuman M. Waugh and Jimmie Ataayaghhaq ("Doctor Jimmie") from Cambell aboard U.S.C.C. Northland. According to today's elders, the Coast Cuard

doctors, probably Waugh, had trained Atayaghhaaq

in practical dentistry. For several years, "Doctor Jimmie" traveled each summer aboard the Coast

Cuard patrol boats and offered dental assistance

to local people in Native Alaskan comunities, from

Unalakleet to Barrow.

4/ "The Dental Surgeon detailed to Cutter Northland. The first to take Dentistry to Arctic Alaska

Cruise of 1 929." - P 30408 (Waugh's caption on the back side)

Leuman M. Waugh aboard the U.S.C.C. Cutter

Northland.

FACES WE REMEMBER
5/ (Uncaptioned negative) - N 4291 8

U.S. Coast Guard Cutter A/orf/ito/ii/off Wainwright,

Alaska. July 1930.

6/ "King Islanders aboard "Northland" being taken

home Unalena (1 00 yrs old, 4 generations), Sukareac standing, Ailuks wife" (Waugh's caption) - N 42865

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 Little Diomede Island aboard the Northland.

8/ (Uncaptioned negative) - N 42784

Children looking into photographer's camera.

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

N 42828

1 0/ (Uncaptioned print) - P 301 29/N 4271 5 An unidentified couple from King Island (?) posing on the deck of the U.S.C.G. Northland. In the 'old days,' Coast Guard cutters readily transported Native residents between coastal villages and from the

islands to the mainland.

1 1/ (Uncaptioned negative) - N 42732

Young girl from Savoonga dressed in traditional reindeer fur clothing.

1 2/ (Uncaptioned negative) - N 42795

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

1 3/ (Uncaptioned negative) - N 42792

Mangteghapik - traditional house, with walrus-skin

roof. Gambell, St. Lawrence Island.

1 4/ "Punuk Island. Mound 250 ft high fox den near

top & 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 30180

Buster Noongoonok (1922-1938), a boy from

Savoonga, with his puppy. The picture was probably

taken at Camp Collier (Kangee).

1 6/ "Native Storekeeper & Store, Gambell. Andrew

(native store keeper)" ~ N 42793

Andrew 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 42804

Florence's (Napaaq's) arms with tattoo.

1 9/ (Uncaptioned lantern slide) - L 2288

A picture of a Yup'ik mother and children from

the Bethel-Kuskokwim Delta area (taken by Waugh

in summer 1 935 or 1 936) is used on the cover of

Yupiit Qanruyutait (2005), a new collection on the Yup'ik 'words of wisdom.'

20/ (Uncaptioned negative) - N 42730

Amamenga (Mary Boolown, 1 893-1 978), daughter

of Suluk and Qisgenga, wife of Pulaaghun (Lewis

Boolown).

89/ (Uncaptioned print) - P 301 54/N 42752

Panikutaaq, Ada Panekotuk (1912-1 946) from Gambell, daughter of Aymergen, posing on the deck of the U.S.C.G. Northland.

APPENDICES 175
Part 1. Sivuqaghmiit, the People of Gambell

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 Maligutkaq, 1 906-1 971 ), wife of

Maligutkaq (Chauncey Maligutkak).

22/ "Gambell St. Lawrence Island. North Bering

Sea. Old Native (Ikmilowu)" - P 30145/N 42742

Iqmaluwa (Ikmilowa, 1 870-1 936), husband of Aghnaaghaghpak, father of Booker Tuusaq and Rachel

Agigsuk. Half-brother of Kulukhon, Qeleghquun.

23/ (Uncaptioned negative) - N 42738

Masaayu (Massiu, born ca. 1870-1935), brother

of lyakitaan and Sikughhaq, father of Henry

Nayegreghaq.

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

two sons, Angusaan II, Mark Angason and Angqaki,

Elton Ankaki.

25/ (Uncaptioned negative) - N 42699.

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

26/ (Uncaptioned negative) - N 42696.

Naayghaq (Niak, ca. 1 895-1 944), wife of Sweeney

Uuyghaq, born in Siberia.

90/ (Uncaptioned print) -P 30108

Ruins of a historical semi-subterranean house, nenglu, 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 42703

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

29/ (Uncaptioned negative) - N 42731

Amamenga (Mary Boolown, 1 893-1 978), daughter

of Suluk.

30/ "Gambell. St. Lawrence Island" - P 30147/

N 42745

Kingungha (Thelma Apatiki, born 1903), wife of Homer Apatiki, with her son Akinginaaq (Holden

Apatiki, born 1929).

3 1 / "St. Lawrence Island belle - Josephine" - N 42729

Wayengi Qosephine Ungott, born 1907), daughter

of Andrew Uziva.

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 hair short. Usually they would have long hair for braids.

33/ (Uncaptioned print) - P 301 42/N 42735

Anaghanga (Susie Anaghangu, born ca. 1895),

wife of Apaata.

34/ (Uncaptioned negative) - N 42723

Maligutkaq (Chauncey Maligutkak, 1 899-1 972).

35/ "Panekotok"' - N 4281 1 Panikutaq (Ada Panekotuk, 1912-1946), daughter

of Aymergen.

36/ "Clarence Mingloo"* - N 42770

Miinglu (Clarence Irrigoo, born 1914).

Part 2. Sivungaghmiit, the People of Savoonga

37/ (Uncaptioned negative) - N 42761

Anaghayaaq (Logan Annogiyuk (1888-1969) of

Savoonga and his family: Esnighqwaq (Jonathan

Annogiyuk, born 1925), Angingigalnguq (Anna

Annogiyuk, born 1921), Apiyeka (wife of Logan,

1890-1958), with their names written by elders. January 2002

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

FACES WE REMEMBER
39/ (Uncaptioned negative) - N 42759

Anaghayaaq (Logan Annogiyuk, 1 888-1 969).

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

Amagu (Amagu, ca. 1870-1930) from Siberia, fa- ther of Aghyagaq (Olga Akeya) and Qaseki (Teddy

Kaseki).

41/ (Uncaptioned negative) - N 42706

Apiyeka (Apeaka, 1 890-1 958), wife of Logan Anogiyuk, mother of Anna Annogiyuk Cologergen and

Jonathan Annogiyuk.

42/ "Poongu"- - P 301 23/N 42709

Paanga (Helen Jackson, 1890-1966), wife of Un- meggaq.

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

Qutgaawen (Cora lya, 1 906-1 973), daugher of Aln- giiwhtaq from Siberia, wife of Nathaniel lya.

44/ (Uncaptioned print) - P 301 22/N 42708

Naluwi Geanette Noongwook, born 1909), daughter of Yugniilqwaaq, wife of Qagughmii, Nathan

Noongwook.

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 Ann Wongitillin), Ayungiisi (Lilian Mokiyuk), Wala (Cecelia Noongwook), and Alaqtamii

(Hortence Okomealingok). The baby girl is most

probably Agnaga, born 1929.

46/ (Uncaptioned negative) - N 42743

Isikwha (Esther Seppilu, 1910-1 942), wife of Frank

Seppilu, daughter of Pusaa, carrying a baby, and

Qutgaawen (Cora lya, wife of Nathaniel lya, 1 906-

1973), from Siberia. The baby is probably David

Seppilu (1929-1932).

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

Suqaq (Robert Sookuk, son of Wangqetelen,

1 908-1 936), Junior brother of Uqengeliighaq, Nick

Wongitillin.

48/ (Uncaptioned negative) - N 42733

Uqengeliighaq (Nick Wongitillin, 1904-1999).

49/ "Pangowin & Kakheak"' - P 301 1 5/N 42694

Young girls from Savoonga: Pangaawen (Bernice

Penayah, 1912-1 980), daughter of Smith Imingan

and Qaghiiq (Hazel Sevouhok, 1911-1 950), daughter of Wangqetelen, wife of Adolph Siivaghhaq.

50/ "Aghnanahak & Nateelo" - P 3011 6/N 42693

Young girls from Savoonga: Aghnaanaghhaq (Daisy

Kiyuklook, 191 5-1 975), daughter of Kaneghteghyaq, and Natilu (Myra Seppilu, born 1 91 5), daughter

of Pinaaya.

\

—— „- K1

1

91/ (Uncaptioned negative ) - N 42758

Anaghayaaq (Logan Annogiyuk), posing on the deck

of the U.S.C.C. Northland.

Part 3. In the Streets of Gambell

51/ "Gambell, 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

(John Walunga), Uuyghaq (Sweeney Ooyghak),

unidentified Gambell man, Kunuka (Tommy Koonooka), Dr. Bingman, Pusaa (Booshu), one of the Northland medi\ca\ officers, unidentified man, Siluk

(Paul Silook).

52/ (Uncaptioned negative) - N 42734

Apaata (Wade Apata, 1865-1947) and his wife

Anaghanga.

53/ (Uncaptioned negative) - N 42785

Gambell playground, with a group of people: Uziva

(Andrew Oozeva) to the left, Wamquun (Patrick

Womkon), and four boys in the middle.

APPENDICES 177
54/ "lyakatan"-- - P 301 51 Ayakitaan (1870-1944), 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 (John Aningayou).

He stands near his Gambell summer house, dressed

in a traditional bird-skin parka.

5 5/ "Gambell natives with parkas one on left is of

duck skins (Murre). On right waterproof parka of gut adorned with small colored feathers (crested

auklet)." "Chauncey & James Anengayou" ' - N 42764

Two Gambell men, Maligutkaq (Chauncey Maligutkak, 1 899-1 972) and Anengayuu (James Aningayou,

1 875-1 949) wearing traditional parkas. Chauncey's

parka 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 Anatanga, 1900-1956), wife of Uvi (Lloyd Oovi) near

the dried walrus skin.

57/ (Uncaptioned negative) - N 42798

Anataanga (Victoria Anatanga) splits the walrus hide

for skin boat cover.

92/ (Uncaptioned negative) - N 42741

An officer from the Northland gets a light from an

elderly St. Lawrence Island resident, presumably

Iqmaluwa (see p. 43).

58/ (Uncaptioned negative) - N 42767

Gambell men undergoing vaccination executed by

the Northland medical team. Left to right: Kunuka

(Tommy Koonooka); Uwaliq (Carl lyakitan); Maasqen

(Philip Gambell).

59/ (Uncaptioned print) - N 42768

Uuyghaq (Sweeney, ca. 1890-1942), son of Alngiiwhtaq. Born in Ungaziq, Siberia. Moved with his family to Gambell around 1918.

60/ (Uncaptioned negative) - N 42783

Gambell residents, sitting at Yaavgaghsiq's summer

house (left to right): unidentified girl; Pamayuk (Lucy

Pamayook, born ca. 1 850), mother of Iggak, Calvin

Echak; Kiruka (wife of Yaavgaghsiq, born ca. 1 870);

two unidentified children; Qawyaiek Cohn Koozaata

1 920-1 952), son of Warren Koozaata; unidentified

woman with child.

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 Gambell 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; Mary Ann (lligaghlleq), daughter of Joe, age 1; Bernadette (lingaq), daughter of Joe, age 3. Two

young ladies to the right are not identified.

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

Three young ladies from the lirgu-Nekregun family: Ayuqi (Ora Gologergen, 1 91 7-201 0), Mategtaq

(Beatrice Alowa, born 1919), and Waala (Harriet

Iworrigan Konohuk, born 1908), standing in front of lirgu's house.

63/ (Uncaptioned negative) - N 42791

Two Gambell men, Uzivusiq (Andrew Oozevoseuk,

1880-1970) and Maligutkaq (Chauncey Malewotkuk, 1 899-1 972), standing in front of the traditional winter house, mangteghapik.

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

N 42744

Aasunga (Rosie Kulukhon, born 1904) and her

daughter Anaghasuuk (Anna Kulukhon James,

born 1925).

178 FACES WE REMEMBER
65/ "Cambell. St. Lawrence Is." "Okwomangan &

Okwoktaluk" - P 301 20/N 42702

Ukaamangan (Isabel Okwomangen, born ca. 1 900),

wife of Jimmie Ataayaghhaq, and Ukaaghtaalaq

Oean Okwoktaluk, 1925-1937), her adopted daughter, originally from Ayuwighsaan's, Ernest Booshu's

family.

66/ (Uncaptioned print) - P 301 64/N 42773

A group of Cambell women and children, primarily of Diomede and King Island origins, standing

in front of the traditional winter house. Amigiqaq

(Emily Oseuk, born 191 1) is first from left, with a

child on her shoulders.

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

A group of Cambell residents, mainly from the Kuzaata'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 (Alexander Akeya?); Teparghuq (Lucille Tuparwok, born

1 901), wife of Kuzaata; Qawyaiek Oohn Koozaata,

1 920-1 952); unidentified woman, with a baby; front row: unidentified girl; Aghnaqa (Annie Akeya Alowa

1 924-1 998, from Savoonga); Piiskwaghtaq (Barbara

Akeya Koogasagoon, 1 926, from Savoonga); Anaka

(Crace Koozaata, born 1923); Wapelu (Helen Koozaata, 1923-1944).

68/ "Cambell, St. Lawrence Island" - P 301 48/

N 42746

Kingungha (Thelma Apatiki, born 1903), wife of Homer Apatiki, with her sons Anaggun (Ralph Apatiki, born 1925) and Akinginaaq (Holden Apatiki,

born 1929).

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

N 42745

Agigsuk (Rachel, born 1 91 0) daughter of Iqmaluwa.

The child on her shoulders is probably Anaghasuuk

(Anna Kulukhon James, born 1925).

70/ (Uncaptioned negative) - N 42796

Cambell schoolboys in front of the school building. Front row left: Ngiiggutaq (1 91 8-1 971 , Clenn

Oozevaseuk, 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); back

row: Saavia (1 920-2005, Roger Silook, son of Siluk); Kagsaagun (1922-1935, Edgar Cambell, son of

Philip Cambell); Nekanaq (1 920-1 945, Mark Nikanuk, son of Uuyghaq); Qawyaiek (1 920-1 952, John

Koozaata, son of Warren Koozaata).

Part 4. Savoonga Village Scenes

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

Apaghna (May, born 1921), daughter of Nanghila

(Norman Nunraela), and her cousin Pengughqaq

(Ethyl Cologergen, 1917-1943), daughter of Nungunaq.

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 Anaghaayaq

(Logan Annogiyuk); Apeyeka (Apeaka, 1890-1958),

wife of Logan; unidentified woman with a child on

her shoulders; Imegyuun (Elsie Kava, 191 2-2002),

Anna Angingigalnguq, Ramola Tamlu(?), Esn- ighqwaq Gonathan Annogiyuk). The leftmost house

belongs to Logan and Uma; other houses (from left to right) belong to Akeya, Tangatu, and Pinayah.

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,! 920-1 939),

and Awitaq (Harold Rookok, 1906-1947).

Mayughtaq, a pile of driftwood that is gathered and

put up standing to dry up for winter, is behind them.

93/ (Uncaptioned negative) - N 42790

Frame summer houses in Cambell. During the time

of Waugh's visits to Alaska, many families continued

to maintain two types of houses—a more traditional lumber or sod-covered winter house and a light frame summer house insulated with tarpaulin. Note pipes of

iron stoves that already replaced traditional oil lamps

in summer houses. Since the late 1930s, these frame summer dwellings were modernized and insulated

to serve as year-round residences, as old sod and

lumber houses eventually went out of use.

APPENDICES
74/ (Uncaptioned negative; - N 42761 and N 42762

Anaghayaaq (Logan Annogiyuk, 1888-1969) and

his family. Left to right: Esnighqwaq (Jonathan

Annogiyuk, born 1 925), Angingigalnguq (Anna Annogiyuk, born 1 921 ), and Apeyeka (wife of Logan,

born 1 890), all wearing reindeer skin parkas.

75/ (Uncaptioned negative) - N 42775

Imingan (Smith Imingun, 1891-1967) and his family. Left to right: Tagneghli (Elsie Peluwok,

1910-1948); 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, 1 890-1 936); Ayuya (1 925-1 935).

76/ (Uncaptioned negative) - N 42786

Neghelleq (Nora Pungowiyi, wife of Hugh Pungowiyi,

born ca. 1 900) and Aghhaaya (May Kingeekuk, wife of Theodore Kingeekuk), carrying a baby.

77/ (Uncaptioned negative) - N 42754

Tulii Qimmie Toolie, 1904-2002) and his wife

Legraaghaq (Mabel Toolie, 1 91 2-2004), carrying a baby, posing with Dr. Leuman Waugh.

78/ (Uncaptioned negative) - N 42788

Vernon Nungunaq's house at Kangii (Cape Collier). Two sailors from the Northland pose with the members of Nungunaq's family. The shorter girl to the left is unidentified. The second girl from left

is Pengughqaq (Ethyl Gologergen, 1917-1943),

daughter of Nungunaq. The third girl dressed in winter fur clothing is her cousin Apaghna (May, born

1921), daughter of Nanghila (Norman Nunraela).

94/ (Uncaptioned negative) - N 42864

A Coast Guard officer talks to a group of King Island residents aboard the Northland en route from Nome

to King Island.

1 80

The woman in the middle is most probably Qayalaaq, Cora Kayallak, wife of Vernon Nungunaq. The

boy next to her, with a puppy, is Buster Nungunaq

(1 922-1 938), son of Nungunaq.

79/ (Uncaptioned print) - P 3011 4/N 42693

A group of Savoonga residents on board the U.S.C.C Northland: Natilu (Myra Seppilu, daughter of Pinaaya, born 1915), 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. 1880), Qaghiiq (Hazel Wongitillin, daughter of Wangqetelen, wife of Adolph Siivaghhaq, born 1911).

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

Maligutkaq (Chauncey Maligutkak) and his wife

Napaaq (Florence Napak Maligutkak).

81 / (Uncaptioned negative) - N 42757

Ataayaghhaq (Jimmie Otiyohok) and his wife Ukaamangan (Isabel Okwomangen).

82/ "St. Lawrence Is." "Apata" - P 301 69/N 42781

St. Lawrence Islanders on deck of the U.S. Cutter Northland. Left to right: Sunaaghruk (Moses Soo- nagurook), Northland sailor, Joe Amaghok, and

Apaata (Apatu).

83/ "Soonogurook & Booshu" - P 301 68/N 42780

Sunaaghruk (Moses Soonagurook, 1 886-1 959) and

Pusaa (Booshu, 1 880-1 957) aboard the Northland.

84/ "luwikson & Booshu"' - P 301 66/N 42778

Pusaa and his son Ayuwighsaan (Ernest Booshu,

born 1 907) aboard the Northland.

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. 1880-1973), Qaliyuuq Gean, born 1921), and

Natilu (Myra Seppilu, born 1 91 5).

86/ (Uncaptioned print) - P 301 60/N 42769

lirgu (Samuel Irrigoo, 1891-1985) on board the Northland, with his son Miinglu (Clarence Irrigoo,

born 1912), and Stanislaus (Stan Igalaaq), son of Joe Amaghwaaq from Little Diomede.

Appendices

87/ (Uncaptioned print) - P 301 39/ N 42727

Two Gambell girls, Wayengi Gosephine Ungott) and

Napaaq (Florence Maligutkak), dressed in winter

fur clothing, posing near traditional winter house,

mangteghapik, at the outskirts of Gambell.

FACES WE REMEMBER
88/ (Uncaptioned negative) - N 42782

An unidentified girl plays on piers at some Norton Sound mainland community. The image was mistakenly put by Waugh with other Gambell/St. Lawrence

Island photographs.

89/ (Uncaptioned print) ~ P 301 54/N 42752

Panikutaaq, Ada Panekotuk (1912-1 946) from Cambell, daughter of Aymergen, posing on the deck of the U.S.C.G. Northland.

90/ (Uncaptioned print) - P 301 08

Ruins of a historical semi-subterranean house, nenglu, near Gambell.

91 / (Uncaptioned negative) - N 42758

Anaghayaaq (Logan Annogiyuk), posing on the deck

of the U.S.C.G. Northland.

92/ (Uncaptioned negative) - N 42741

An officer from the Northland gels a light from an

elderly St. Lawrence Island resident, presumably

Iqmaluwa (see p. 43).

93/ (Uncaptioned negative) - N 42790

Frame summer houses in Gambell. During the time

of Waugh's visits to Alaska, many families continued

to maintain two types of houses—a more traditional lumber or sod-covered winter house and a light

frame summer house insulated with tarpaulin.

Note pipes of iron stoves that already replaced

traditional oil lamps in summer houses. Since the

late 1930s, those frame summer dwellings were modernized and insulated to serve as year-round

family residences, when sod and lumber houses

started to get out of use.

95/ (Uncaptioned negative) - N 42805

Woman's arm displaying traditional tattoo patterns.

94/ (Uncaptioned negative) - N 42864

A Coast Guard officer talks to a group of King Island residents aboard the Northland en route from Nome

to King Island.

95/ (Uncaptioned negative) - N 42805

Woman's arm displaying traditional tattoo patterns.

96/ "Please give to Shevik shown in picture. He lives beyond Mr. Brewers store" - P 30275

An 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 42674

One of the Northland dentists examines a patient in a makeshift "dental office" inside Stebbins school- house, as schoolchildren and their teacher watch

nearby.

98/ "Eskimo girls playing 'dolly'". Nome, Alaska. On

right St. Lawrence Island, on left Nome" (Waugh's

original caption) - P 30045

99/ "Pioneer Igloo Hotel in Nome" - N 42624

Pioneer Igloo Hotel in Nome on 1 Ave. originally

built as the Hotel Lawrence. Identified by Beverley

Gelzer, Carrie M. McLain Museum.

1 00/ (Uncaptioned print) - P 301 09

Ruins of the old underground house, nenglu, on one of the Punuk Islands, surveyed by the Northland team.

1 01/ (Uncaptioned negative) - N 431 31 A uniformed dentist from the U.S.C.G. Northland

(Waugh?) makes medical examination of a Point

Hope man, as his neighbors and relatives watch

nearby.

1 02/ (Uncaptioned print) - P 301 70

Frame summer house with a meat cellar and racks with hunting equipment and drying meat on the

outskirts of Gambell. Old whale skulls are seen in the forefront.

1 03/ (Uncaptioned negative) - N 42753

A woman with a baby in the street of Gambell. Based

upon her parka and the way she carries the child,

she is from a King Island or Diomede family.

1 04/ (Uncaptioned negative) - P 301 58/ N 42766

Gambell men listen to Dr. Bingman, Northland medical team officer, before undergoing vaccination.

APPENDICES 181
Appendix 2

Letters and Paper Clips from the Waugh

Collection Files

a. [Typed letter on letterhead]

United States Department of the Interior

Bureau of Education, Alaska Division

Alaska Native School, Medical and Reindeer

Service

Savoonga, St. Lawrence Is., Als. August 27, 1929

From Teacher, Samuel P. Troutman

To: Chief of Alaska Division

Subject: Dr. L.M. Waugh

U.S.C.G. Cutter Northland dropped anchor

here about 7:00 or 7:30 a.m., Aug. 22. I received a radio note the previous evening

stating that a dentist was aboard who would

do any dental work needed by the natives.

This dentist. Dr. L.M. Waugh began work as soon as the first native boat crews reached

the Northland. When work with the native boat crews was completed. Dr. Waugh came ashore

to work with the women and children.

We canvassed every house in this village.

There was not one man, woman or child in need of dental work, whom the doctor did

96/ "Please give to Shevik shown in picture. He lives beyond Mr. Brewers store" - P 30275

not cheerfully treat. He worked from early

morning until about 10:00 p.m. I am not sure whether he even stopped for his meals.

I wish to say that this is one of the finest pieces of work I have ever seen performed for the Eskimo. I do not exaggerate when I state that Dr. Waugh has the gratitude of every family 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 we

never kill some walrus, no walrus, too much

ice. And I (was) sick three months. I never hunt and trapping.

I wouldn't eat and sleep nearly one week. Our

teacher help me always (with) some tea and

food on that time.

Now I am all well and I always going to hunt.

We finded some whale, we take all whale bone

and we trade a little to Mr. Vank (?).

I am so thankful that you send me some

picture.

Yours kind,

Mr. Smith Immingan

[NMAI, Waugh Collection Records,

No. 2002. 003; Box 4a, Folder I, 1931]

c. [Handwritten letter]

Stebbins, Alaska. Jan. 6, 1931

My dear Dr. Waugh:

Thank you so much for the prints. Toxy is rather distinguished looking with his toothly

smile.

182 FACES WE REMEMBER
...Our November school bulletin prints a copy

of a letter to Mr. Hawkesworth, our Acting

Chief, from the town council of S..voonga on

St. Lawrence [Island] expressing appreciation

of your return visit last summer. No doubt you

have received a copy.

Stebbins people certainly were benefited by

your and Dr. Bringman's services. The chil- dren especially frequently speak of you and

find your likeness in various magazines and

in gravure sections of the Sunday papers. You

97/ "Stebbins school room" - P 301 00/ N 42674

One of the Northland dentists examines a patient in a makeshift "dental office" inside Stebbins school- house, as schoolchildren and their teacher watch

nearby.

are even being credited with the magazines

the Northland brought and which now serve

as wall paper in the homes.

...Wishing you health and contentment and

trusting that Stebbins will be again favored

with your service.

I am

Very truly

EInora 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 swingaround-the-circle trip of twelve days, during which

she reeled off 757 miles, the Coast Guard cutter Northland, E.D. Jones, commanding, dropped her

hook in the roasted last Saturday. The Northland

left Nome on the 1 7th of June, for Gambell on St. Lawrence Island. Finding the whole northern side of

the island blocked with ice, she proceeded around

the southeastern end in a leisurely fashion, taking

soundings at Punuk Island enroute and anchored

off Gambell in the afternoon of the 1 9th. From then

right up to the last day of the trip. Doctors C.E. Bing- man and L.M. Waugh, respectively the Northland's

surgeon and dentist, have been about the busiest men in the Bering Sea waters. Eighteen hours per day with ailing natives of St. Lawrence, Little Diomede and King Islands, including Cape Prince of

Wales and the Mission at Port Clarence; gave these

devoted men Just about all they could handle and

then some. Operations for diseased tonsils, filling

and extracting teeth, wholesale vaccination, with

the general ministration to the old and infirm and

children in arms, were all in the day's work and

gave full play to the missionary spirit for which the

Northland is so widely known and which so amply

Justifies 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 have

their tonsils removed and who remained with the ship

during its run to Cape Prince of Wales and return,

while convalescing; to the Mission in Port Clarence, a

brief stop at Teller and King Island, all in all the Northland had a most absorbing trip, including soundings

taken 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 from

Nome, Alaska, 1929-1930

Altogether, over 30 images have been registered

by Waugh himself as being taken in Nome or in

the nearby area. Some have original captions once

penciled by Waugh on the back of the prints or in

his notes; many more are uncaptioned color lantern slides (classified as L in the NMAI database),

black-and-white glass negatives (W), prints (P), and

negatives (N). Additional captions to the images,

listed in parenthesis, have been kindly supplied by

Beverley Celzer from the Carrie M. McLain Memorial

Museum 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 Komakhuk and grandfather of Garfield Okitkon. He died

in 1 960. Betty Segock, now in Colovin, attended

the 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 the

Bering Sea").

98/ "Eskimo girls playing 'dolly'". Nome, Alaska. On

right - St. Lawrence Island, on left - Nome" (Waugh's

original 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 old saloon" - L 2031

(One of the old stores on the Front Street in Nome.)

6. "Eskimo from King island camped under umiak

on beach at Nome, Alaska, 1 929. Umiak in background, Eskimo tent at end. Salmon drying on

rack" - L 2035; print; neg. (One of many images taken on the beach of Nome,

where King Island families used to camp during

their 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 the

early 20"' century residents from the surrounding

villages of King Island, Wales and Diomede would

travel to Nome every summer to trade. They would

tip the walrus hide covered umiaks on their side to provide shelter from wind and rain. In this photo

it appears that the Eskimo family is preparing for the journey home. A woman is sewing/repairing

umiak, while three children are playing or wait- ing to leave.)

8. Uncaptioned image - L 2037; P 30044; neg. (Young Eskimo boy in cowboy outfit complete

with hat, leopard spotted chaps, shirt, vest, and

bandanna. Pictured in front of the Miners & Mer- chants Bank located on Front Street and Lane's Way, Nome.)

9. Uncaptioned image - L 2055; P 30046; neg.

(Unidentified young woman in European clothing

standing on deck; same as L 2005, P 30046.)

10. "Nome Imutac" - L 2092; neg.; P 30043

(Unidentified Eskimo woman with fur-trimmed summer parka featured in downtown Nome.)

1 1 . Uncaptioned image - L 2097; P 30046;

N 42610

(Eskimo spring hunting party traveling in umiak

in the Bering Sea near Nome. Note use of canvas

pulled up around occupants, which is used as windbreak as well as camouflage when hunting

walruses.)

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 dental

office in dry goods store in Nome.)

1 3. Uncaptioned image - L 2278; P 30042

(Unidentified Eskimo woman in summer cloth parka, 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 their

backs. They are imitating how Eskimo mothers

transport their children. The girl on the right may

be a relative of Scotty Dalalik McPeck.)

1 5. Uncaptioned image - P 30048; neg.

(Sailboat "New York" of Nome at the mouth of the

Snake River jetty in Nome.)

1 6. "Aaloruk King Islander working ivory on

beach at Nome" Bidarki model on exhibit (skin

boat 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 at Nome in shelter of an umiak or large skin boat" -

P 30050; neg. (Agroup of Eskimo men sitting under umiak, most

likely carving ivory to be sold to tourists and other

buyers. A Navy sailor to the left possibly waits to purchase ivory item.)

18. "King Islander dressing seal skins, Nereyok"

(name of Native) - P 30052

(King Island man is trimming the fat off a seal skin on a wooden log at Sand Spit in Nome. Two-man

kayak in the foreground on a drying rack. The

kayak in the background is built for one person. Dry fish hanging rack in background; salmon is cut and hung to dry naturally. U.S. Navy sailor stands to the right of the drying rack.)

1 9. "Mr. Woycienhowski with 5 lb trout. Nome

River, 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 Barracks

Square 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 at Barracks Square in Nome for the July 4'^ Celebration.)

22. Uncaptioned negative - N 42605

(Unidentified young woman in European clothing

standing on deck; same as L 2005, P 30046)

23. Uncaptioned negative - N 42610

(Eskimo traveling in umiak in the summer in front of Nome roadstead. The Eskimo (Inupiaq) word

for 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 1 Ave. originally

built as the Hotel Lawrence. The building in the

background with the peaked roof is the U.S. Federal Court House at 1'' Ave. and Steadman Ave.)

25-28. Uncaptioned negatives

(Same as L 2097 and P 30046; Eskimo spring hunting 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 walrus

hide over a wood frame; sleeping quarters are of canvas" neg. (Same as L 2036; W 46?)

99/ "Pioneer Igloo Hotel in Nome" - N 42624

Pioneer Igloo Hotel in Nome on 1 ^' Ave. originally

built as the Hotel Lawrence. Identified by Beverley

Gelzer, Caarie M. McLain Museum.

APPENDICES 185
Appendix 4

Documents Related to Leuman M. Waugh's

Professional Career

a. Biographical statement, circa 1931

[Non-dated typewritten text]

For Dr. Hopkins:

(I have studied) the Eskimo of Labrador under

the auspices of Columbia University (in) 1 924,

1 925, and 1 927, making these cruises in my

own boat.

In 1 927, cruised full extent of the Labrador,

rounding Cape Chidley into Ungava Bay, where we found primitive nomadic Eskimo. Our boat was built especially for Labrador cruising, was

only 34ft long and was the smallest boat ever

to have ventured so far north and come back.

Was then desirous of studying the Eskimo of

the western coast.

Offered my services to the United States

Public Health Service and was honored with a commission as Dental Surgeon, in the Reserve, and was detailed to the Coast Guard

Cutter Nortiiland for the summer of 1 929

and, again, in 1930. Cruised approximately

4,400 miles each summer in North Bering Sea

and Arctic Alaska, and visited 32 largest and

most important native settlements.

1 00/ (Uncaptioned print) - P 301 09

Ruins of the old underground house, nenglu, on one

of the Punuk Islands, surveyed by the Northland

team.

Was first dentist ever to work for and study

the Eskimo of Alaska and of Labrador, as well.

Enthusiastic photographer, having spent boyhood in Rochester, N.Y., the Kodak city, and

will show us the results in motion and still pictures, and give a report of the study of the

food, teeth, and health of the Alaskan Eskimo.

[Presumably written for the opening introduction to one of Waugh 's public lectures in 1 93

1

or 1 932 - 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 the

Labrador Coast in I 922, 1 923, I 925, 1 926,

and 1927 , all personally financed. Leave of

absence was granted by Columbia University,

and the Survey was on the Nutrition, Health

and Dental conditions of the Eskimos. Two

special boats were purchased, the Volunteer

and the Nanu. In the latter, my son - then I 6 years old - and I cruised into Ungava Bay and

return. The Nanu is the smallest boat ever to have cruised there and come back.

(I have conducted) Five expeditions to Alaska

for the continuation of the Survey. These were under the auspices of the U.S. Public Health

Service, the Office of Indian Affairs, and

Columbia University. In the summers of 1929

and 1 930, I was ordered to active duty under

my commission as Dental Surgeon (R) of the

U.S. Public Health Service, and detailed to the

Coast Guard Cutter Northland for her cruise

in Bering Sea and Arctic Alaska. I studied the

thirty-two largest native villages, some of

them had not before been visited.

In the summer of 1 935, I began a Survey of

the Eskimos of southwestern Alaska with

Bethel as my base. I had gathered information from all available sources concerning

conditions of navigation in this district, and

186 FACES WE REMEMBER
designed and had specially built a shallowdraft cabin cruiser. This I sent by freight from

New York via Panama Canal to Seattle, and

trans-shipped to Goodnews Bay, Bering Sea.

I flew there, put her into commission and

explored sections (of the region), which, I was

told by the missionaries, had not been visited by white man, at least, not in recent years. We

navigated channels known to only a few local natives. We saw natives who had never before seen white man. On the 1935 cruise, I was

accompanied by my son. This was personally

financed.

In 1 936, I cruised from Bethel to Hooper and

Scammon Bays, Nelson and Nunivak Islands.

In the winter of 1 937, I directed a group on a winter research expedition. This was financed

by the Office of Indian Affairs and Columbia

University, and consisted of three dentists, one a biochemist, a physician, and a nurse. Travel in Alaska was by Government chartered

plane and extended over six weeks.

Much photography, both still and motion, was

done on all of my expeditions, and furnished

a 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, contributed substantial amounts.

"Reprint herewith

[Presumably written for one of Waugh's public

presentations or as a draft of professional resume - NMAI, Waugh Collection Records,

No. 2002. 003; Box 2b, Folder H]

c. Major publications by Leuman M. Waugh in the 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 photography

in color. Address to the 2"'' International Orthodontic Congress. London, July 1931.

3. A Study of the Nutrition and Teeth of the

Eskimo 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 Racial Admixture on the Development of the Jaws

and 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 Point Hope man, as his neighbors and relatives watch

nearby.

Dental Research 1932, 12(3): 426-29.

5. Influence of Diet on the Development of the

Jaws and Faces of the American Eskimo. Pro- ceedings of the American College of Dentists,

in affiliation with the American Association

for the Advancement of Sciences, 1 933 1 3(2): 149-51.

6. Dental Observations among Eskimo. VI: Bacteriologic findings in the most primitive

and populous native districts of Alaska. With

Donald B. Waugh. Journal of Dental Research

1936, 1 5:31 7-18.

7. Influence of Diet on the Jaws and Face of the

American Eskimo. Journal of the American

Dental Association 1937, 24:1640-47.

APPENDICES 187
8. Dental Observations among Eskimo. VII: Survey of mouth conditions, nutritional study,

and gnathodynamometer data, in most primitive 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 bacteriologic findings. With Theodor Rosebury.

American Journal of Diseases of Children

1939, 57(4): 871-93.

10. Dental Caries among Eskimos of the Kuskokwim Area of Alaska. 2. Biochemical characteristics of stimulated saliva correlated with dental caries and occurrence of salivary calculus. With Maxwell Karshan and Theodor Rosebury.

American Journal of Diseases of Children

1939, 57(5): 1026-34.

1 1 .The Exciting Cause of Dental Caries. Address

to the 6'^' Pacific Science Congress. San Francisco, July 28, 1939.

1 2. Effects of Natural and Refined Sugars on Oral

Lactobacilli and Caries among Primitive Eski- mos. With Donald B. Waugh. American Journal

of Diseases of Children 1940, 59(3): 483-89.

1 3. Dietary and Metabolic Studies of Eskimo Chil- dren With and Without Dental Caries, including

studies of the metabolic balances of calcium,

phosphorus and nitrogen. With Eli H. Siegel

and Maxwell Karshan. American Journal of the Diseases 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 Maxwell

Karshan and Eli H. Siegel. American Journal of

the 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 of Gambell. Old whale skulls are seen in the forefront.

188 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<imo

of Nortli Bering Sea and Arctic Alasl<a. " By L.M. Waugli, D.D.S., F.A.C.D., etc., Dental Surgeon (Reserve), 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 opposite

shore of the Bering Sea, but paused and cast anchor

half way across the span at St. Lawrence Island. Gambell was the first settlement visited, where we

found, quite naturally, that the physiognomy of the

people reflected many of the characteristics of their

Siberian neighbors...

The teacher here had acted as a substitute dentist before my arrival, using his forceps to extract

aching and abscessed teeth when the pain exceeded

the natives' capacity for endurance ... A feature which distinguished the native of

Gambell from those of the other settlements was

a definitely greater degree of pride in regard to his

teeth. To illistrate: Peter [Aghnilu], the father of

Florence [Napaaq], whished to have very much to have a lateral incisor placed, and was keenly disappointed 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, perhaps, 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, from

the aspect of population, of Gambell - the latter

having 225 inhabitants against Savoonga's 1 20. Displaying a sense of adventure, the Savoongans, eager

for dentistry, arrived on board before I finished my

breakfast. Promptly at 8:30 a.m. I began to work, and

continued, with a 20-minute stop for luncheon, until

.1

103/ (Uncaptioned negative) - N 42753

A woman with a baby in the street of Gambell. Based

upon 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 who

came on board with fillings and scalings. Later in the day I went ashore and called upon the schoolmaster

and his wife, making meanwhile an examination of

his mouth and those of his family. His wife needed

to have some fillings made, which I took care of.

Shortly afterwards, the schoolmaster made a

voluntary canvass of all the igloos [houses], and I

followed him to every dwelling to make an examination. I then directed all who were in need of fillings

to go out to the vessel in the evening. Returning to

the ship at about 5:30 p.m., I had dinner, and was

ready to begin operating by 6:30 p.m. I worked

most intensively, and by 10 p.m., had finished the

last of my patients.

The teeth of the older generation here were, in

the main, very good ... The younger generation of Savoonga, likewise, have excellent teeth - white,

well-formed and of beautiful occlusal topography...

A regrettable but true observation was that a little

skillful and judicious dentistry would have preserved

these grinders of the Savoongans - delightfully eager

to '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 and

Professor of Orthodontia, School of Dentistry, Columbia

University

On July 1 , 1 929, the writer was ordered to active duty under the terms of his commission as a dental

officer in the Reserve Corps of the U.S. Public Health

Service, and detailed to the U.S. Coast Guard for duty on board the Coast Guard cutter Northland.

This detail afforded opportunity for the continu- ance of a study of dental conditions of the Eskimo

of North America. From 1 924 to 1 927 the summer

months had been utilized a survey of the Eskimo

of Labrador.' Therefore, this assignment was received with keen anticipation, because it afforded

opportunity to compare dietary habits, mental and

physical traits, as well as dental conditions, of the

Eskimo of Northern Alaska with those of the Eskimo

of Labrador.

The Nortlnland, a new cutter designed for Arctic

cruising and built in 1 927, has a complete modern

dental equipment, including electric unit with all attachments and an efficient dental x-ray machine.

Owing to a shortage of dental officers in the Public

Health Service, no dentist has previously been as- signed to the Northland, and this complete dental

service was the first to invade Arctic Alaska. For

the convenient gathering of data the accompanying

questionnaire was prepared for the missionaries,

government teachers, nurses, etc., from whom

information was sought.

The answers were tabulated in the form of six

charts from whom information was sought. ) living

conditions, (2) foods, (3) teeth, (4) diseases, general, (5) diseases, special, (6), educational...

Conclusion. The Eskimo of North America is paying for his civilization with his teeth.

1 04/ (Uncaptioned negative) - P 301 58/ N 42766

Gambell men listen to Dr. Bingman, Northland

medical team officer, before undergoing vaccination.

[From: Scientific Proceedings of the Eighth General

Meeting of the International Association for Dental

Research, Journal of Dental Research, 1930, vol. X, No. 3, pp. 387-391].

1 A full report of the study will be published by the

U.S. Public Health Service.

2 (L.M.) Waugh: Proceedings of the Sixth General

Meeting of the International Association for Dental Research, 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 and

Professor of Orthodontia, School of Dentistry, Columbia

University

Culture Charts

The following series of culture charts, dealing with

the food, clothing, habitations, education, dentition, and diseases of the American Eskimo have

been compiled from data furnished on a questionnaire which I prepared and sent to the missionaries,

190 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. Public

Health Service Medical officer aboard

Northland

St. Michael

Mrs. Ada Evans, Nurse

White Mountain

Mr. and Mrs. Victor Burlingame, Government teachers

Nome

Dr. L. von M.-Zesch, dentist, Rev. W.F.

Balwin, missionary

Reindeer Station

Miss Mabel I. Lien, missionary and nurse Savoonga

Mr. and Mrs. Samuel P. Troutman, Government teachers

St. Lawrence Island Mr. and Mrs. T.S. Scupholm, Government

Teacher and Nurse, respectively

Gambell

Mrs. A.V. Thompson, Government teacher

Shishmareff

Dr. C.A. Thompson, Physician and Government Teacher

Kotzebue

Mr. and Mrs. D.H. King, Government

teacher and nurse, respectively

Noatak

Mrs. Carrie R. Samms, missionary

Point Hope - Tigara

Mr. William A. Shanafelt, Government

teacher

Point Hope - Arctic Rev. Frederick W. Goodman, missionary

Wainwright

Miss Ann Bannan, missionary

Point Barrow

Mrs. A.W. Newhall, community worker.

Dr. Henry N. Greist, physician and missionary

[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 Cruise

By Robert Frothingham

...Get out your maps, you Alaskans who reside

in towns where physicians, dentists, schools and

churches abound and run your finger along the

coast-line of the land you love and try to imagine

yourselves marooned at any of the following villages

where the Northland's doctors have rendered expert

service to both whites and natives on this cruise. We will start with St. Michael; Stebbins, Unalakleet,

Golovin Bay, Port Clarence, including Teller and

Teller Mission; Cape Prince of Wales, Little Diomede 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 Island and Nunivak [Island]. And here are the reports:

Dr. C.E. Bingman, the Northland's surgeon reports between June and August 7'^ Whites - 242

and number of treatments 775. Natives - 463 and

number of treatments 520... Vaccinations - 209.

Prevalence of disease in order named: Tuberculosis,

rheumatism (as result of tonsillitis), and Tonsilitis

itself.

Dr. L.M. Waugh, dental surgeon, reports from

June 1 9"" to August 7'^ inclusive, whites - 1 63, number of treatments 378. Natives - 483 and number

of treatments, 2002. Grand total of operations and

treatments, 2378. Total of dental X-rays - 72.

From: The Nome Nugget, Saturday, August 5"',

1930. Vo. 33, no. 40, p. I -[NMAI, Waugh Collection

Records, No. 2002. 003; Box 2H, Folders M, 1930]

APPENDICES 191
OTHER TITLES IN THE SERIES

Contributions to Circumpolar

Anthropology

Vol. 1 : Gateways: Exploring the Legacy of the Jesup North Pacific Expedition, 1 897-1 902. Edited by Igor

Krupnik and William W. Fitzhugh. Arctic Studies Center, National Museum of Natural History, Smithsonian

Institution. 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, Smithsonian

Institution. Washington, DC. 2002. xvi+319 pp.

Vol. 3: Akuzilleput Igaqullghet. Our Words Put to Paper. Sourcebook in St. Lawrence Island Yupik Heritage

and History. Edited by Igor Krupnik, Willis Walunga, and Vera Metcalf. Compiled by Igor Krupnik and Lars

Krutak. 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 Expedition. 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, Smithsonian

Institution. 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, Smithsonian

Institution. 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 with

Smithsonian Institution Scholarly Press. Washington, DC. 2010, xxvi+269 pp.