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BIA boarding schools' devastating legacy continues to echo in Alaska • Alaska Beacon

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BIA boarding schools' devastating legacy continues to echo in Alaska • Alaska Beacon


There was only one purpose for the boarding school system in Alaska. In fact, there was only one purpose for the Bureau of Indian Affairs educational program in America.

It was all about white power. White supremacy. Assimilate the savage Natives by force.

The Inupiat people of our Bering Straits region, first subjugated by the Swedish Covenant Church in Unalakleet in 1887 under a missionary named Axel Karlsson, became the norm for the Bering Straits Inupiat from that point on. Every village was dominated by the church and the BIA school system. 

In tandem with the BIA objectives, the accompanying church contracts with the U.S. government system also added their layer of rules about who the masters were over our people. 

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The unholy remnants of that system remain to this day.

All of the villages in my region, now served by Bering Straits Native Corp., have locked themselves into a system to leave their cultural roots behind. Damage was done to the arts, the languages, the heritage of Inupiat song and dance, the storytelling as my Grandma Kipo used to do and along with that, the 10,000 years of respect for elders. 

She was the last of her roots. She passed on in 1953. 

The Washington Post in an August 2023 report said that life was not easy for Native students. 

Forced by the federal government to attend the schools, Native American children were sexually assaulted, beaten and emotionally abused. They were stripped of their clothes and scrubbed with lye soap. Matrons cut their long hair. Speaking their tribal language could lead to a beating.Taken from their homes on reservations, Native American children — some as young as 5 — were forced to attend Indian boarding schools as part of an effort by the federal government to wipe out their languages and culture and assimilate them into white society. 

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As the Post reported: 

“For nearly 100 years, from the late 1870s until 1969, the U.S. government, often in partnership with churches, religious orders and missionary groups, operated and supported more than 400 Indian boarding schools in 37 states. 

“Government officials and experts estimate that tens of thousands of Native children attended the schools over several generations, though no one knows the exact number. Thousands are believed to have died at the schools.” 

There were at least a dozen combination church-government schools in Alaska that sprang up as a result of the thousands of parents that died from the Spanish flu and along with it the push to expand the boarding programs across America. 

Their charge was to completely and utterly assimilate the children. 

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The schools in Alaska included the Eklutna Vocational School, the Mt. Edgecumbe High School, the White Mountain U.S. Government School, Wrangell Institute, the Tanana Orphanage, the St. Mary’s Orphanage, the Holy Cross Orphanage and the Dillingham Tutorial School. Several of these schools were operated by churches under contracts with the federal government.

The number of Native students that attended all of these schools is unknown. 

Each and every institution had their rules and regulations handed down from officials of the federal government. Students at Wrangell Institute for example, were not always called by their names. Instead, each was given a number. If you attended Wrangell Institute from the first grade on, you were called “number so and-so,” for the next 12 years. “None of the school staff knew our names.” 

Some Alaska Native grandpas and grandmas to this day remember their numbers, like 124, “that was my name,” one said. 

A system of federal, private and religious-run boarding schools over more than 150 years did its best to wipe out thousands of years of Native languages, cultures and family ties. The damage done to these children, and to the generations that followed, is immense. 

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Somewhere in Alaska are the remnants of more than 2,000 boarding home students who have never said a word about their experiences. The fabric is still torn. I myself was abused in Shaktoolik Day School by a BIA teacher bent on something so terroristic that I still can’t understand the inhumanity. 

I was almost killed at the age of 6 for speaking Inupiat. And the teacher was making an example of me by violently washing my mouth out with a bar of Fels-Naptha soap. 

One thing I cannot yet forget is the 12-year-old girl in my classroom who sobbed as she was ordered to explain in English that I was being punished because I spoke my God-given language in class. 

I can’t remember the girl’s name. She cried so hard that day. 

Our parents did nothing. Not a word was said. And neither did anyone from the village. Nothing was done. Why? 

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At that time the word of a white man was absolute law. 

When the teacher was done washing my mouth out, he dropped me on the hardwood floor. I landed on my hands and knees with the bar of soap still in my mouth. 

I was choking, but I knew I had to live. I fought to live. I fought hard to catch a breath. Finally, the bar of soap popped out along with a mouth full of bubbles. 

That violence has never been forgotten by me. It will never leave my presence. At 81 years of age, I still take a medication for post-traumatic stress disorder once a day. 

I am not the only one in my family who was victimized by federal and church policies that have caused eternal harm. 

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One day in July, a hot summer afternoon, I met a Tlingit man I had known for years, sitting on a bench at the former Sears Mall in Anchorage. There he told me an incredible story I never knew about.

He spoke of how he came to know my parents. He said the captain of the Alaska Bureau of Indian Affairs supply ship had dropped off four little Inupiat children on the Hoonah beach on its voyage back to Seattle sometime in the 1920s. 

“They were all alone, just standing on the beach, four little ones about 4, 5, 6 years old. We saw them from our house and went down and took them home with us.” 

He allowed me to know how his father and mother raised them from then on as their own. 

The four were my dad’s siblings: Ann, George, Edward, and Axel Jackson. The captain said he put them on his ship in Nome, Alaska, to see if he could find them a home and family on his way south to Seattle. The captain also said he stopped at every village and town along the way. No one volunteered. 

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Alaska was in the midst of the Spanish flu epidemic at the time and people were dying by the thousands. Tuberculosis was also rampant. A report from that time told of people dying in every village, with at least 10 a day in the Nome area gold fields where my father’s dad, Erick Jackson, worked as a mining engineer. 

Jackson was from Finland, and was one of many who trekked across the Chilkoot Pass on his way north to the Nome gold mines. 

The Spanish flu and TB took many lives, with some villages entirely wiped out. The Tetpon family of Shaktoolik later adopted my father Eric Jackson Tetpon Sr. when he was 2 years old. 

The other four were left in Hoonah. 

Hoonah is located in Southeast Alaska and was the last stop on the supply ship’s voyage back to the Pacific Northwest. The four grew up as family members of the Mercer family in Hoonah and later, Anne, George, Edward and Axel were sent to Chemawa Indian School in Salem, Oregon. 

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Three of the four did well and survived the hell they experienced at Chemawa Indian School. Axel Jackson did not make it. The word is that Axel was so badly abused at the school that he was admitted to the Morningside Hospital, a psychiatric facility in Portland. 

My father said he never spoke another word for about 30 years. Axel passed away there. 

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Traversing the Alaska wilderness, Dick Griffith revealed its possibilities to future generations of adventurers

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Traversing the Alaska wilderness, Dick Griffith revealed its possibilities to future generations of adventurers


Dick Griffith, pictured at his Hillside home in Anchorage on July 22, 2008. (Bob Hallinen / ADN archive)

Roman Dial’s first encounter with Dick Griffith at the Alaska Mountain Wilderness Classic pretty much encapsulated the spirit of the man Dial called the “grandfather of modern Alaskan adventure.”

Griffith invited the 21-year-old Dial, who was traveling without a tent, to bunk with him while rain fell in Hope at the onset of the inaugural race. And then the white-haired Griffith proceeded to beat virtually the entire field of racers — most of whom were 30 years his junior — to the finish line in Homer.

Griffith, who died earlier this month at age 98, was a prodigious adventurer with a sharp wit who fostered a growing community of fellow explorers who shared his yearning for the Alaska outdoors.

Dial was one of the many acolytes who took Griffith’s outdoors ethos and applied it to his own adventures across the state.

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“Someone once told me once that the outdoor adventure scene is like this big tapestry that we all add on to,” Dial said. “And where somebody else is sort of woven in something, we pick up and kind of riff on that. And he added a really big band to that tapestry, and then the rest of us are just sort of picking up where he left off.”

On that first meeting at the race in 1982, Dial and the other Alaska Mountain Wilderness Classic competitors got a sense of Griffith’s humor as well. In a story that is now Alaska outdoors lore, Griffith pulled a surprise move at the race’s first river crossing, grabbing an inflatable vinyl raft out of his pack and leaving the field in his rear view.

“You young guys may be fast, but you eat too much and don’t know nothin’,” Dial recalls Griffith quipping as he pushed off.

“Old age and treachery beats youth and skill every time.”

Kathy Sarns and Dick Griffith cross a river in Wrangell-St. Elias National Park during an Alaska Mountain Wilderness Classic race. (Photo provided by Kathy Sarns)

In those years, Griffith may have been known for his old age as much as anything. But it didn’t take long for the 50-something racing against a much younger crowd to make a mark.

Kathy Sarns was a teenager when she first met Griffith in the early 1980s, and the topic of the Alaska Mountain Wilderness Classic came up.

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“He says, ‘You want to do that race? I think a girl could do that race,’ ” Sarns recalls. “And I’m thinking, ‘Who is this old guy?’ And then he says, ‘If you want to do the race, give me a call. I’ll take you.’ ”

Sarns took up Griffith on the offer and in 1984, she and her friend Diane Catsam became the first women to complete the race.

Dick Griffith leads Diane Catsam and Kathy Sarns through a portion of the Alaska Mountain Wilderness Classic from Hope to Homer. (Photo provided by Kathy Sarns)

Sarns said the adventures “fed his soul,” and were infectious for those who watched Griffith and joined him along the way.

“He motivated and inspired so many people by what he was doing,” Sarns said. “It’s like, well if he can do that, then I guess I could do this.”

By the time Dial and Sarns had met Griffith, he had already established a resume for exploring that was likely unmatched in the state.

In the late 1950s, Griffith walked 500 miles from Kaktovik to Anaktuvuk Pass, passing through the Brooks Range. Later he went from Kaktovik to Kotzebue in what is believed to be the first documented traverse of the range.

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In total, Griffith logged over 10,000 miles in the Alaska and Canadian Arctic. He raced the 210-mile Iditaski multiple times.

Starting in his 60s, Griffith made annual trips north to tackle a 4,000-mile route from Unalakleet to Hudson Bay in northeastern Canada. At age 73, he completed the journey.

“The reason he did a lot of trips by himself is because nobody could keep up,” Dial said.

Dick Griffith, then 65, skis across Big Lake to complete the 200 mile Iditaski race in 1992. Griffith, the oldest competitor in the four-discipline Iditasport competition, left the three other skiers behind him. (Jim Lavrakas / ADN archive)

Born in Colorado, Griffith grew up in rural Wyoming during the Great Depression.

The first Griffith adventure that evolved into lore was the story of how he met his wife, Isabelle.

In 1949, Griffith was plotting a trip from Green River, Wyoming, to Lee’s Ferry, Arizona — a 900-mile trip down the Green and Colorado rivers.

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Isabelle said she’d fund the trip if she could come along. She did, and the two were soon married. After a series of other river adventures, the couple moved to Alaska in 1954.

The couple had two children, son Barney and daughter Kimmer.

John Lapkass was introduced to Griffith through Barney, a friend with whom Lapkass shared outdoor adventures.

Like many, Lapkass connected with Griffith’s wry sense of humor. Griffith would write “Stolen from Dick Griffith” on all of his gear, often accompanied by his address.

In Alaska, Griffith basically pioneered rafting as a form of getting deep into the Alaska backcountry.

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Anchorage’s Luc Mehl has himself explored large swaths of the state in a packraft. An outdoors educator and author, Mehl met Griffith over the years at the barbecues he hosted leading up to the Alaska Wilderness Classic.

Although he didn’t embark on any adventures with Griffith, Mehl was amazed at how much accomplished well into his 80s.

“There are people in these sports that show the rest of us what’s possible,” Mehl said. “It would be dangerous if everybody just tried what Dick did. But there is huge value in inspiration. Just to know it’s a possibility is pretty damn special.”

Griffith continued to explore and compete. He ran his last Alaska Mountain Wilderness Classic at age 81 and continued with rafting trips through the Grand Canyon into his late 80s.

Dick Griffith was a trailblazer in the outdoors/adventure community in Alaska with his early use of rafts to reach deep into the wilderness. (Photo provided by Kathy Sarns)

John Clark’s dad worked with Griffith on Amchitka Island in the early 1960s, assisting with drilling on the Aleutian island before it was used for nuclear testing.

Clark went to high school in Anchorage and regularly joined Griffith on a weekend ski, often tackling the Arctic Valley to Indian traverse.

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Clark described the 21-mile trek through the Chugach Mountains as a “walk in the park” for Griffith, a brisk workout to keep him prepped for bigger adventures.

“I was a teenager and I liked to sleep in,” Clark said. “And he wouldn’t even ask me. He would just come knock on my door at 8 a.m. and say, ‘Get your skis.’ ”

Many of those adventures were done mostly anonymously as a course of habit with friends, some only finding out after the fact what Griffith had accomplished.

“He had the heart of an explorer,” Clark said. “Dick’s exploring 40 years ago would have been with the pure motivation of finding out if he could get from here to there.”

Griffith also was well-known for officiating marriages across the state. He married Sarns and her husband, Pat Irwin, as well as Lapkass and his wife.

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“I don’t know how it started,” Lapkass said. “We weren’t the first but it was kind of special. Everybody sort of wanted him to do the honors.”

He would celebrate the matrimonies with annual “Still Married” parties at his house on the Hillside, open to both those who remained married and even those who didn’t. He continued to officiate marriages until the last few years.

As the community of outdoor enthusiasts grew, the parties at Griffith’s weren’t only held to celebrate marriages. He regularly had big gatherings at his house on Sundays and for the holidays, bringing together his “orphans,” many of whom had no immediate family in the state.

The gatherings were a great time to bring new friends into the fold and rehash old adventures. One story — perhaps more a favorite of guests than the host — involved an instance where Griffith had a bad case of frostbite on his backside after being battered by frigid tailwinds.

“I don’t know how many Thanksgiving or Christmas dinners we had there,” Sarns said. “Always plenty of food and lots of laughter, and that’s where we’d pull out the photos of him recovering in the hospital.”

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In 2012, Alaska author Kaylene Johnson-Sullivan published “Canyons and Ice: The Wilderness Travels of Dick Griffith,” which covered his hundreds of adventures through Alaska and beyond.

The film “Canyons & Ice: The Last Run of Dick Griffith” documented his career and last trip through the Grand Canyon at age 89.

Dick Griffith, pictured in his Anchorage home. (Photo provided by John Clark)

While his achievements were documented in his later years, Lapkass said Griffith’s motivations for being in the wilderness were almost completely internal.

“He was quite an inspiration for a lot of folks,” Lapkass said. “He wasn’t looking for sponsorship, for money or big TV productions or anything. He just felt like doing it. So he did it. And that definitely impressed a lot of people. Because some folks, you know, they want to do stuff, but then they want to let everybody know that they did it.”

As his life went on, Griffith was deeply involved with the Eagle River Nature Center as a board member, trail worker and financial donor.

Perhaps Griffith’s biggest gift to the outdoors community was a dose of self-confidence, a little extra boost to reach that next peak.

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“Everybody that came near him benefited,” Sarns said. “Just because it just made you think outside the box a little more, being around him. You may push yourself maybe a little more, whether it’s an extra mile or an extra 100 miles. For some people it was just, ‘Hey maybe I can just go climb that mountain after all.’ ”





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Alaskans brave the cold, wind to plunge into Goose Lake for Special Olympics Alaska

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Alaskans brave the cold, wind to plunge into Goose Lake for Special Olympics Alaska


ANCHORAGE, Alaska (KTUU) – At Saturday’s 17th Annual Polar Plunge for Special Olympics Alaska, participants jumped into Goose Lake’s chilly water for a cause.

“The wind today, it’s a cold one,” the organization’s President and CEO, Sarah Arts, said.

More than 800 people came out to jump into the lake, she said. They exceeded their fundraising goal by late morning.

She said it means a lot to the athletes to know that the community is behind them.

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“Inclusion is such a big part of what we do, and sport is a universal language. And through sport, everyone can be included. And it’s so amazing to see the community out here,” Arts said.

She said there were hot tubs for participants to warm up in afterward they jumped into the lake.

“I have to give some shout-outs to South High School Partners Club. Those students had some very creative plunges. A couple of face plants, belly flops. We had a back flip. So, they’re really getting creative today,” she said.

See a spelling or grammar error? Report it to web@ktuu.com

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In Alaska’s warming Arctic, photos show an Indigenous elder passing down hunting traditions

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In Alaska’s warming Arctic, photos show an Indigenous elder passing down hunting traditions


KOTZEBUE, Alaska (AP) — The low autumn light turned the tundra gold as James Schaeffer, 7, and his cousin Charles Gallahorn, 10, raced down a dirt path by the cemetery on the edge of town. Permafrost thaw had buckled the ground, tilting wooden cross grave markers sideways. The boys took turns smashing slabs of ice that had formed in puddles across the warped road.

Their great-grandfather, Roswell Schaeffer, 78, trailed behind. What was a playground to the kids was, for Schaeffer – an Inupiaq elder and prolific hunter – a reminder of what warming temperatures had undone: the stable ice he once hunted seals on, the permafrost cellars that kept food frozen all summer, the salmon runs and caribou migrations that once defined the seasons.

Now another pressure loomed. A 211-mile mining road that would cut through caribou and salmon habitat was approved by the Trump administration this fall, though the project still faces lawsuits and opposition from environmental and native groups. Schaeffer and other critics worry it could open the region to outside hunters and further devastate already declining herds. “If we lose our caribou – both from climate change and overhunting – we’ll never be the same,” he said. “We’re going to lose our culture totally.”

Still, Schaeffer insists on taking the next generation out on the land, even when the animals don’t come. It was late September and he and James would normally have been at their camp hunting caribou. But the herd has been migrating later each year and still hadn’t arrived – a pattern scientists link to climate change, mostly caused by the burning of oil, gas and coal. So instead of caribou, they scanned the tundra for swans, ptarmigan and ducks.

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A lifetime of hunting

Caribou antlers are stacked outside Schaeffer’s home. Traditional seal hooks and whale harpoons hang in his hunting shed. Inside, a photograph of him with a hunted beluga is mounted on the wall beside the head of a dall sheep and a traditional mask his daughter Aakatchaq made from caribou hide and lynx fur.

He got his first caribou at 14 and began taking his own children out at 7. James made his first caribou kill this past spring with a .22 rifle. He teaches James what his father taught him: that power comes from giving food and a hunter’s responsibility is to feed the elders.

“When you’re raised an Inupiaq, your whole being is to make sure the elders have food,” he said.

But even as he passes down those lessons, Schaeffer worries there won’t be enough to sustain the next generation – or to sustain him. “The reason I’ve been a successful hunter is the firm belief that, when I become old, people will feed me,” he said. “My great-grandson and my grandson are my future for food.”

That future feels tenuous

These days, they’re eating less hunted food and relying more on farmed chicken and processed goods from the store. The caribou are fewer, the salmon scarcer, the storms more severe. Record rainfall battered Northwest Alaska this year, flooding Schaeffer’s backyard twice this fall alone. He worries about the toll on wildlife and whether his grandchildren will be able to live in Kotzebue as the changes accelerate.

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“It’s kind of scary to think about what’s going to happen,” he said.

That afternoon, James ducked into the bed of Schaeffer’s truck and aimed into the water. He shot two ducks. Schaeffer helped him into waders – waterproof overalls – so they could collect them and bring them home for dinner, but the tide was too high. They had to turn back without collecting the ducks.

The changes weigh on others, too. Schaeffer’s friend, writer and commercial fisherman Seth Kantner grew up along the Kobuk River, where caribou once reliably crossed by the hundreds of thousands.

“I can hardly stand how lonely it feels without all the caribou that used to be here,” he said. “This road is the largest threat. But right beside it is climate change.”

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Follow Annika Hammerschlag on Instagram @ahammergram.

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The Associated Press receives support from the Walton Family Foundation for coverage of water and environmental policy. The AP is solely responsible for all content. For all of AP’s environmental coverage, visit https://apnews.com/hub/climate-and-environment



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