Languages of Inclusion
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Cutting-edge language practices go far beyond translation and bilingual exhibit text. Choice of language in exhibits, programs, and processes can help museums become more inclusive. Gender-neutral terminology, nonverbal interfaces, and other tools offer opportunities for expanding audiences and diversifying perspectives. Presenters working with science centers, art museums, and Alaska Native communities will describe new approaches and lead audience discussion. #DEAI
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Languages of Inclusion
- 1. INCLUSION FOR ALASKA’S INDIGENOUS PEOPLES Museums and Cultural Centers in Alaska Angela Linn, M.A. Senior Collections Manager, Ethnology & History University of Alaska Museum of the North ajlinn@alaska.edu
- 2. “A New Map of the North East Coast of Asia, and the North West Coast of America, with the Late Russian Discoveries” (1757) byThomas Jefferys, London Magazine UAF-G3205 [1757] Rare Maps Collection,Alaska & Polar Regions Collections and Archives, UAF
- 3. Alaska’s Diverse Indigenous Peoples Alaska Native Language Map available online: https://www.uaf.edu/anlc/res ources/anlmap/
- 4. 1741 -The RussiansArrive ■ 1741Vitus Bering’s expedition (Second Kamchatka Expedition) made the first landing on Alaskan soil at Kayak Island in SE Alaska – Results in thousands of Russians coming to the territory to engage in fur trading for the Asian and European market – Beginning of the enslavement of theUnangax̂ in the Aleutian Islands and the conflicts with theTlingit in SoutheastAlaska ■ RussianAmerica G.T. Pauly, "Aleuts," Description Ethnographiques des Peuples de la Russie, Paris, 1862 https://envisioning-alaska.org/sights/aleutian-islands-general A.F. Postels (attributed), Sitka on the Northwest coast of America, 1827 (?), Sitka https://envisioning- alaska.org/sights/sitka
- 5. Trading Posts NWC Settlements Interior & Coastal Sites https://commons.wikimedia.org/wiki/File:Maritime_Fur_Trade-NorthWestCoast.png From Katherine Arndt 1996, Map of Alaska (major trading posts noted)
- 6. 1867 – “Seward’s Icebox” ■ 1867 –Treaty of Cession,America purchases Alaska for $7.2M “…The uncivilized tribes will be subject to such laws and regulations as the United States may, from time to time, adopt in regard to aboriginal tribes of that country.” - Treaty of Cession, Article III ■ Department of Alaska (1867-1884) ■ District of Alaska (1884-1912) ■ AlaskaTerritory (1912-1959) ■ State of Alaska (1959-present) Treasury Note for $7.2 million The Purchase of Alaska (1867) by Emanuel Leutze Seward House Collection
- 8. Indigenous Peoples in Alaska’s Museums Smithsonian’sArctic Studies Center at the Anchorage Museum Alaska State Museum, Juneau UA Museum of the North, Fairbanks
- 9. Iñupiat Heritage Center, Utqiaġvik Yupiit Piciryarait Museum, Bethel Sealaska Heritage Institute, Juneau MorrisThompson Cultural & Visitor’sCenter, Fairbanks
- 11. Alaska Native languages in our Museums Galleries ■ Adding local Native terminology in exhibit gallery labels ■ Historical quotes about important local Indigenous individuals from oral traditions ■ Use of Native language in audio elements in galleries and programs ■ Displaying explanations about the language and orthography ■ Using “endonyms” when discussing Indigenous groups Sheldon Museum & Cultural Center, Haines Arctic Studies Center, Anchorage Museum
- 12. Changing Names? ■ Painting by Eustace Ziegler ■ 1939 ■ Original title uses offensive racial term ■ Title changed when published in Looking North and placed in Rose Berry AlaskaArt Gallery at UAMN ■ Renamed TananaWoman and Dog ■ https://www.nytimes.com/2018/07/13/arts/design/ar t-gallery-of-ontario-indigenous-art.html for an example of contemporary museum-wide efforts under the guise of decolonization
- 13. Alaska Native languages in our Museums Programs & Operations ■ Providing space for Native language speakers in galleries and collections to interact with objects in their Native languages ■ Incorporating Native concepts in the labeling of collections spaces ■ Incorporating Native concepts in the organization of collections ■ Language “clubs” using the museum spaces for their meetings ■ “Elder-friendly” seating in the museum Alutiiq Museum & Archaeological Repository, Kodiak
- 14. The Sounds of Alaska’s Indigenous Voices ■ Hear the Gwich’inAthabascan Language ■ Hear theYup’ik Eskimo Language ■ Hear theTlingit Language ■ UAF’s Oral History Department ■ UAF’s Alaska Native Language Center ■ Alaska Native LanguageArchive
- 15. FUTURE DIRECTIONS Questions? Ideas? Please write them down and share with me - our museums want to hear what others are doing! ajlinn@alaska.edu ------ @AkEthnoGirl
Notas do Editor
- In order to talk to you today about the way Alaska’s museums are attempting to be more inclusive to the diverse Alaska Native visitors, I need to start you off with a brief history lesson. It’s important to understand how culturally varied the Indigenous peoples of Alaska have been over the past 14,000 years of human occupation, and how those people were treated by the colonial nations that moved into their homeland. 1. Start with Alaska Native language map 2. History of colonization and trading posts 3. Major historical events relating to native history and western culture 4. Contemporary museum scene 5. How contemporary Native people are represented in our museums & cultural centers (include Morris Thompson center & ANHC) 6. ANLC and Oral history programs at UAF 7. Ways museums are using native languages in galleries and collections 8. Directions we could go a. following some ideas from MNAz in considering how we talk about objects and what impact that has on fostering a welcoming attitude in collections visits b. How language in galleries can be used i. Native names for objects ii. Including printed words in exhibits (translate or not) iii. List of things museums are doing now, from survey
- According to the Alaska Native Language Center at UAF, Alaska is home to at least twenty Indigenous languages. More than just dialectical variants, these different languages reflect the diverse cultural heritage of Alaska’s Native peoples. This map, designed by the Alaska Native Language Center at UAF and UAA’s Institute of Social and Economic Research, shows the basic boundaries of both the languages as well as the sort of traditional cultural boundaries associated with each language. The origin of many of the endonyms used in Alaska (the names people call themselves in their Native languages) derive from the Native words that mean “the real/true/genuine person” or the basic word for “people” in that language. Some derive from places, like river names or village names. Others yet are reflective of the colonial history of Alaska, combinations of Russian and Native words, like Alutiiq and Koyukon. It was essentially these populations in these locations who dealt with the first wave of colonial forces in Alaska, when Russians arrived in Alaska in 1741.
- In 1741 Alaska’s colonial history began with the beginning of thousands of Russian colonists and fur traders arriving to develop a fur trade market in what would become Russian America
- The early fur trade activities, and thus the locus of the colonization processes in Alaska, included Russian-American Company and Hudson’s Bay Company trading posts.
- The inhabitants of the ceded territory, according to their choice, reserving their natural allegiance, may return to Russia within three years; but if they should prefer to remain in the ceded territory, they, with the exception of uncivilized native tribes, shall be admitted to the enjoyment of all the rights, advantages, and immunities of citizens of the United States, and shall be maintained and in the free enjoyment of their liberty, property, and protected religion. The uncivilized tribes will be subject to such laws and regulations as the United States may, from time to time, adopt in regard to aboriginal tribes of that country.” - Treaty of Cession, Article III During each of the periods bracketed by these historic periods characterized by governance changes, Alaska and the inhabitants were subject to those laws and regulations, including what would become a culturally-destructive American education policy that prohibited the use of Indigenous languages in those schools.
- Insert map of Alaska with museums noted As you can see from this map, Alaska’s approximately 68 museums span across the state but are mostly clustered in the urban areas, including Anchorage and the Matanuska-Susitna Valley area of Southcentral Alaska, Fairbanks in the Interior, and Juneau in Southeast Alaska. Following the passage of NAGPRA and the return of cultural items, more tribal run museums and cultural centers are cropping up. Individual communities and federally recognized tribes (there are 229 in Alaska, as each village is recognized as a distinct tribe) are holding collections and adding cultural interpretation and preservation to their mandates and outreach activities for their own people.
- The way Alaska’s museums present the diverse and active Indigenous cultures across the state vary by the museum. Gallery presentations include the installations you see here, at the Anchorage Museum, the Alaska State Museum, and the UA Museum of the North. Each of these spaces use different techniques and organizational processes to present the varied experiences of our Indigenous neighbors. More often than not, the presentation styles combine a standard curatorial vision with typical tombstone label info. The Smithsonian’s presentation is notable for its use of large video monitors that bring the voices of Alaska Native people directly into the gallery. The ASM’s newly opened Alaska Gallery used community-based and topical specialists to curate each area. The UAMN Rose Berry Alaska Art Gallery presents items from the archaeology, ethnology & history, and fine arts collections to present the aesthetic creations of the Indigenous and non-Native residents and visitors in the same space and with the same level of respect.
- Some of the most prominent cultural centers & museums that are tribally-operated in the state take on a distinctive personality of combining gallery spaces with active work areas where local people can view the older pieces of cultural heritage and combine with areas where they can actively participate in art and learning events.
- As the more conventional museums across the state review their operations, programs, and exhibits, they are starting to realize how they need to engage the Indigenous people in their communities in order to have a more inclusive presentation and representation in their museums. In Alaska, the diverse Native languages are one strong way local people exert their Native identity.
- When queried, a number of my colleagues responded with ways they are including Alaska Native languages in their galleries and programs. [walk thru bullet points] One major way of showing respect and inclusion is using the endonyms for the Indigenous peoples in Alaska – the names they call themselves in their Native languages – not the exonyms, which may be derogatory or biased from the early days when anthropologists first starting traveling around the territory and documenting the traditional territories of the diverse Native groups
- Around 2000, our museum undertook a process similar to one currently happening in Canada at the Art Gallery of Ontario and described in a July 13, 2018 NYT article. When a painting by a beloved artist in Alaska was being considered for our new art gallery, our curation team debated over the offensive nature od the title. Painted in 1939 when cultural sensitivities were not at their height, our museum team decided we did not want to be part of a process that promoted offensive terminology and that titles were historical documents as well. It was determined that the original name would remain in the database remarks, but the official published title of the painting would be changed to Tanana Woman and Dog, instead of the original term for a female Native American used by Ziegler.
- These are a few of the efforts Alaska’s museums are doing to make our institutions more open and welcoming to our Indigenous community members
- a. following some ideas from MNAz in considering how we talk about objects and what impact that has on fostering a welcoming attitude in collections visits b. How language in galleries can be used i. Native names for objects ii. Including printed words in exhibits (translate or not) Our museums want to know how others are using Indigenous languages and language-oriented concepts in their museums so we can do a better job of including our Indigenous communities.