A Glimpse from Aapa

By Tariek Oviuk

The story begins in the small rural Alaskan Inupiaq Eskimo village of Point Hope, or Tikigaq. Kirk Oviok, otherwise known as Tigluk, along with his wife Rosemary- find themselves and their ancient village amidst rapid change and a relocation process of the town of 300 residents. Not long removed in its history when the population was threatened by an atomic blast near North America's oldest continually inhabited settlement, the locals had learned how to adapt as they always had been used to- the Oviok family were no different in that regard. In 1981, the elderly couple intervened their daughter Alice's plans involving her newly born son, Qalayuaq, when they orchestrated a plan which would accompany an eventual adoption of him. Brought forth during a period when it became rare to perform the ancient tradition and passing on of namesake's and Inupiaq prophecy involving newborns, those rituals were still holding on by threads- in particular, with a local elder- Aviq, who performed one such custom for the newborn baby boy.
Qalayuaq, an Inupiaq name stemming from within the family throughout history, was the name which she passed on to the boy- he would immediately be saturated with everything consisting of the Tikigaq tribe and its traditions that had remained vibrant since time immemorial, much-needed ingredients to help nurture parts of that very prophecy. However, a life of its own still needed to be had. And, what seemed like living two worlds in one, his early stage years involved straying off of the path which both his grandparents (or Aapa and Aaka) as well as the community taught him throughout childhood- eventually spiraling to a childhood of ignorant disobedience, and finally a lack of any value system in his life altogether, in part because of his circumstances.
This heartwarming story involves a tale of a good old American-Eskimo Old Yeller classic! Follow the insights of the Eskimo life north into the Arctic Circle, where this first of a three-part series unfolds and brings to you a variety of roller-coaster rides of a young boy and a small community and it experience of laughs, loneliness, worries, curiosities, sadness, joys, and perseverance!

• Language: English
• Publisher: Xlibris US
• Release date: Jun 23, 2014
• ISBN: 9781499040258

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Copyright © 2014 by Tariek Oviuk.

ISBN:      Softcover      978-1-4990-4026-5

                eBook           978-1-4990-4025-8

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This is a work of fiction. Names, characters, places and incidents either are the product of the author’s imagination or are used fictitiously, and any resemblance to any actual persons, living or dead, events, or locales is entirely coincidental.

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Rev. date: 06/17/2014

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CONTENTS

Preface

Introduction

Chapter 1 Radiant Treasures Of Fire

Chapter 2 Traditional Prophecies, Inupiaq Blueprints

Chapter 3 Holy Jeans…And A Hol’ Lotta’ Fun

Chapter 4 Pop-O-Wheelies & Eskimo Roulette

Chapter 5 Family, Cousins, And Forever

Chapter 6 Two Worlds In One

Chapter 7 First Years Of Whaling And Beyond

PREFACE

T he story begins in the small rural Alaskan Inupiaq Eskimo village of Point Hope, or Tikigaq. Kirk Oviok, otherwise known as Tigluk, along with his wife Rosemary- find themselves and their ancient village amidst rapid change and a relocation process of the town of 300 residents. Not long removed in its history when the population was threatened by an atomic blast near North America’s oldest continually inhabited settlement, the locals had learned how to adapt as they always had been used to- the Oviok family were no different in that regard. In 1981, the elderly couple intervened their daughter Alice’s plans involving her newly born son, Qalayuaq, when they orchestrated a plan which would accompany an eventual adoption of him. Brought forth during a period when it became rare to perform the ancient tradition and passing on of namesake’s and Inupiaq prophecy involving newborns, those rituals were still holding on by threads- in particular, with a local elder- Aviq, who performed one such custom for the newborn baby boy.

Qalayuaq, an Inupiaq name stemming from within the family throughout history, was the name which she passed on to the boy- he would immediately be saturated with everything consisting of the Tikigaq tribe and its traditions that had remained vibrant since time immemorial, much-needed ingredients to help nurture parts of that very prophecy. However, a life of its own still needed to be had. And, what seemed like living two worlds in one, his early stage years involved straying off of the path which both his grandparents (or Aapa and Aaka) as well as the community taught him throughout childhood- eventually spiraling to a childhood of ignorant disobedience, and finally a lack of any value system in his life altogether, in part because of his circumstances.

This heartwarming story involves a tale of a good old American-Eskimo ‘Old Yeller’ classic! Follow the insights of the Eskimo life north into the Arctic Circle, where this first of a three-part series unfolds and brings to you a variety of roller-coaster rides of a young boy and a small community and it experience of laughs, loneliness, worries, curiosities, sadness, joys, and perseverance!

INTRODUCTION

A lien diseases arriving at the turn of the 18 th  century had caused numerous epidemics, depleting the population and at times threatening an entire loss of a primitive people- in particular- the Tikigaq tribe of Point Hope, Alaska. Oral histories have for long suggested that during its peak Tikigaq’s population was equivalent to that of a single modern-day NFL stadium, and with that evidence supports that as much as 4,000 people in 1775 and even greater estimates in earlier centuries. The outcome of significant loss in population numbers during the peak of those years are largely in part to tribal wars within northern Alaska; wars ignited by family feuds, revenge, pride and the like. The main source centered around the land where Tikigaq is situated, specifically the coastal land which offered rich qualities and quantities of foods which the people survived therewith. The Bowhead Whale itself which makes its annual migration route through the arctic waters, made up an annual supply of food and supply demand, along with necessities which could always be traded amongst other tribes’ surrounding regions. Tikigaq’s ‘kingdom’ and territory stretched as far back into what is now known as the Brooks Range mountains, and it has been said that all of that encompassing area leading up to Tikigaq itself- was the mouth of Tikigaq, and that accordingly the miles-long spit jutting out into the Chukchi Sea- was its beak. In terms of Tikigaq’s origins and its version of how life began there, the folklore speaks of how a raven named Tulunigraq came from the tatkiq, or moon. [When ‘he’ came to earth he specifically harpooned the sea area where what is now known as the place where Tikigaq sits, and it was then that the land came about. Afterwards Tulunigraq became known as the ‘Raven Shaman,’ kept his powers, and began the human race of the Inupiaq people. Inupiaq- literally means, ‘the real people.’ The uniquely shaped land mass around Tikigaq today depicts this legend of Tikigaq’s origin as it is evident that Tulunigraq’s mark is geographically laid out. As outlined in a geographic map- the land context consists of a spit of land shaped like a raven’s head, with the one lone pond area shaped specifically as the raven’s eye, as well as the harpoon shaped as a separate spit of land. The point itself, better known to the people as, Nuvuk- signifies the raven’s beak. Oddly enough, scientific evidence reveals that from time to time that ‘beak’ shifts up and down, perhaps confirming the very existence of Tulunigraq and the survival of his people- the Tikigag miut.]

It is known that during its peak history within Tikigaq consisted fourteen Qalgi’s- or ‘place of gathering.’ Each of these Qalgi’s had its groups of people, and whaling or war clans. Today, there are but two remaining Qalgi’s that have been the only such clans in Tikigaq since the 1700’s- those two clans are the Qagmaqtuuq and Unasiksikaaq. One elder recently described the clans’ necessary existence simply as nothing more than modern day Democrats and Republicans. Tikigaq as well as surrounding native tribes and tribes throughout Alaska, were always known for having Chiefs who administered decisions and executed difficult decisions, all aimed at the end result of doing what was best for the people and its lands. Tikigaq’s last known Chief was a man by the name of Ahtungauraq, whose death was recorded between 1889-1891. In the early 1800’s the first recorded sightings of the village was recorded by men on polar expeditions. And the actual contact between Yankee Whalers and the people was recorded in the early 1850’s. In 1887, a San Francisco-based Whaling Company built a shore station at Point Hope, to which Chief Ahtungauraq forced them to relocate some five miles down the spit which later became known as Jabbertown. The first missionaries also arrived in Point Hope during the late 1800’s at the turn of the century. It was then that it was encouraged while buildings were being constructed in the village that residents switch over from primitive tundra sod-dwellings to wood-frame housing for ‘better quality.’ After trends of that pitch ensued first cases of illnesses and diseases such as smallpox, measles, pneumonia, typhoid fever and influenza which nearly wiped out what remained of Tikigaq’s population- (280) as recorded in 1880 as Point Hope’s first involvement of the American census.

There exists several different and unique type of Eskimos in Russia, Greenland, Canada and Alaska- all of which occupy distinct cultures and names for their people and tribes. Some of those in Alaska most commonly known are; the Yupik and Chupik Eskimos of the southwestern central region, and the Inupiaq Eskimos of the northern regions of Alaska. The Inupiaq Eskimo term ‘tikiq,’ means pointer, more specifically- the point of an index finger. This description geographically depicts the settlement where Point Hope, Alaska is located- which is on a spit of land stretching fifteen miles long and jutting out into the Chukchi Sea. Tigara, Tikigaq, or Point Hope; are the three names commonly used then and today of this one small village in northern Alaska which is home to this book’s central theme. The name Point Hope stems from an arctic expedition explorer by the name of Capt. Frederick Beechey, who in the early 1800’s headed the HMS Blossom and upon arriving to the village had given Tigara its English name in compliment to Sir William Johnstone Hope. Known throughout the modern world then and still today for its rich culture and history, the Tikigagmiut (or people of Tikigaq) also have been known to hold the distinct fact of being North America’s oldest continually inhabited settlement. According to scientists and archaeologists alike, the Inupiaq Eskimo of Tikigaq have continuously lived here since time immemorial. In a more conclusive and recent investigation from 1939 to 1941, upon studies in and around this settlement, conclusions were confirmed that the excavations on the historic Ipiutaq site, which settles within the confines of the current village, supported that as much as 500 underground sod house dwellings were studied along with its contents, which all suggested that the remains dated as far back to AD 400.

Modern day Point Hope has seen its evidence of technological advances as well as the effects of what past residents had foreseen at the turn of the 18th century, fortunately the culture itself has been sustained and the population (850) has risen steadily since then. The new village site which sits nearly two miles east of old Tigara is by most standards a ‘common-day’ town. The village structure consists of gravel and paved road systems, housing, a school, business buildings of sorts, a general store, a park, and even water and sewer treatment facilities. The ‘business district’ setting within the town is uniquely situated in its own area, thus depicting a ‘downtown’ location. The number of Whaling Stations fluctuates on an annual basis but has averaged steadily between fourteen and eighteen throughout the past few decades up to today. These Whaling Stations, or Crews, operate under what is known as the Alaska Eskimo Whaling Commission. There exists the Qagmaqtuuq and Unasiksikaaq clans of those Whaling affiliations in Point Hope as previously described. Because there is now a Whaling Commission today there are affairs relating to whale hunting which are governed by policies and regulations. A monumental adjustment in that aspect is the fact that the village has set quotas in terms of the allowed number of Bowhead Whales they can harvest annually. However, this isn’t strange territory to the Inupiaq themselves. In the past the village always saw to it that whatever Bowhead had decided to ‘give itself up,’ that was what was caught and they never take more than what they need. The village Whaling Captains still utilize the ancient and primitive Sigluaq (Underground Ice Cache) for storage of their annual harvests despite the effects of what appears to be global warming, Sigluaqs passed on and endured for centuries.

Although technological advances have made its way to this isolated coastal village in many fashions, there still remains the traditional aspect in many regards and in some cases the only necessary avenue whereby tasks get completed. One of those is the skin-sewing of the bearded seal skins which are used for the traditional Umiaq (or skin boats) used during the spring whale hunt. Also the annual customary events, which are crucial to tradition and beliefs for matters pertaining to successful seasons of hunting among many. In the 1960’s book ‘The Tigara Eskimos and their Environment’ written by Berit Arnstead Foote, there mentioned numerous times the man Asatchaq, who was involved with many aspects of what information was compiled for that books completion. The author’s stated intention was that the history and culture be maintained, especially during that period when because of the rampant transfers of lifestyle- the outlook was both sobering and in question. This book involves the sharing of past moments, recollections, and real-life experiences throughout my young life- which altogether in its context I have purposefully written from the perspectives of narrative and first-person format, and in the aspect of story format as ‘based on a true story’ with fictional components and factual historic content. The primary purposes of this book are first and foremost so that my children can know my childhood history, and also to provide insight on what I’ve learned from the people and elders for generations to come, and to share my life which involves my people who have endured a timeless struggle while living the ultimate joy- which continues through this period in time. The explanation of this book and its title is rooted, based and inspired by one person- my Aapa (grandfather) Kirk Oviok. In the winter of 1983 his daughter, Alice Jane- my biological mother, had intentions all along of adopting me out to another family. When that was no longer an option she then intended to mover her young family to Alaska’s prime city- Anchorage- perhaps to live the American dream and explore what constituted ‘city life.’ Those intentions were taken into action until my Aapa expressed his concern and plan for my life and future. It is because of my Aapa’s simple acts of love that I am able to share with others what consists of my life story, my faith, and our people and culture. Without my Aapa, there would be no such story- ‘A Glimpse From Aapa.’

Tariek Qalayuaq DeRozen Kirk

CHAPTER 1

RADIANT TREASURES OF FIRE

I followed my grandparents (Aapa and Aaka, or dad and mom) into this huge round-shaped building- a dome of some sort. People were everywhere and looking back on it it was a classic frenzy. This building, was called the Qalgi Center where the locals gathered for community events. Qalgi literally means, ‘a place of gathering.’ And gather we did, all 300 of us, in this brand new building of the new town site in Point Hope. The smell I would never forget. By now I had spent enough time with my grandparents to