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  • Overview of the RomanceTale Dating Site in 2018 [Updated February 2018]
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  • Early village life
  • 101 Free Christian Dating Site (OFFICIAL)
  • Attribution information

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    Population and distribution[ edit ] For specific tribal village names, see List of Alaska Native tribal entities. The Aleut people historically lived throughout the Aleutian Islands, the Shumagin Islandsand the far western part of the Alaska Peninsulawith an estimated population of around 25, prior to European contact. These continue to have majority-Aleut communities.

    Prior to sustained European contact, approximately 25, Aleut lived in the archipelago. In addition, the population suffered as their customary lifestyles were disrupted. Russian traders and later Europeans married Aleut women and had families with them. Of the numerous Russian Orthodox congregations in Alaska, most are majority Alaska Native in ethnicity.

    Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. April Learn how and when to remove this template message In the 18th century, Russia promyshlenniki traders established settlements on the islands. There was high demand for the furs that the Aleut provided from hunting. In Maylocal Aleut revolted on Amchitka against the Russian traders.

    The Russians had a small trading post there.

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    According to what Aleut people said, in an account recorded by Japanese castaways and published inotters were decreasing year by year. The Russians paid the Aleut less and less in goods in return for the furs they made. The Japanese learned that the Aleut felt the situation was at crisis. The leading Aleuts negotiated with the Russians, saying they had failed to deliver enough supplies in return for furs.

    When five Russians opened fire, the Aleuts ran away. The next day the Aleut returned, but escaped again when the Russians started firing. While the men attempted another attack the next day, they yelled and moved more quickly towards the house.

    As Russians opened fire, they started to run away again. After they ran, the Russians noticed that all the men had left the village. The Russians took around 40 women and children hostage, forcing the Aleut to surrender. The Russians killed four Aleut leaders.

    Nezimov, leader of the Russian group, was jailed after the whole incident was reported to Russian officials. The United States government evacuated hundreds more Aleuts from the western chain and the Pribilofs during WWII, placing them in internment camps in southeast Alaska, where many died of measlesinfluenza and other infectious diseases which spread quickly in the overcrowded dormitories.

    In total, about 75 died in American internment and 19 as a result of Japanese occupation. On June 17,the US Government formally apologized for the internment of the Unangan people and their treatment in the camps.

    Population decline[ edit ] Before major influence from outside, there were approximately 25, Aleuts on the archipelago. Foreign diseases, harsh treatment and disruption of aboriginal society soon reduced the population to less than one-tenth this number. The Census count showed 1, Aleuts. In the Census, 11, people identified as being Aleut; nearly 17, said Aleuts were among their ancestors. Full-blooded Aleuts still exist and are growing in number, and there are also people who may be part Russian or other descent but solely identify as Aleut.

    Cultural practices and lifeways[ edit ] Housing[ edit ] The Aleut constructed partially underground houses called barabara. According to Lillie McGarveya 20th-century Aleut leader, barabaras keep "occupants dry from the frequent rains, warm at all times, and snugly sheltered from the high winds common to the area". The pit was then covered by a roof framed with driftwood, thatched with grass, then covered with earth for insulation. The bedrooms were at the back of the lodge, opposite the entrance.

    Subsistence[ edit ] The Aleut survived by hunting and gathering. They fished for salmon, crabs, shellfish, and cod, as well as harvesting sea mammals such as seal, walrus, and whales. They processed fish and sea mammals in a variety of ways: Caribou, musk oxen, deer, moose, whale, and other types of game were eaten roasted or preserved for later use.

    They were also processed as alutiqqutigaq, a mixture of berries, fat, and fish. The boiled skin and blubber of a whale is a delicacy, as is that of walrus. Today, many Aleut continue to eat customary and locally sourced foods but also buy processed foods from Outsidewhich is expensive in Alaska. Men as well as women often carved ivory and wood.

    Andrew Gronholdt of the Shumagin Islands has played a vital role in reviving the ancient art of building the chagudax or bentwood hunting visors. Some Aleut women continue weave ryegrass baskets. Aleut arts are practiced and taught throughout the state of Alaska. As many Aleut have moved out of the islands to other parts of the state, they have taken with them the knowledge of their arts. They have also adopted new materials and methods for their art, including serigraphyvideo artand installation art.

    Aleut carveding, distinct in each region, has attracted traders for centuries, including early Europeans and other Alaska Natives. Historically, carving was a male art and leadership attribute.

    Most commonly the carvings of walrus ivory and driftwood originated as part of making hunting weapons. Sculptural carvings depict local animals, such as seals and whales. Aleut sculptors also have carved human figures. Jewelry is made with designs specific to the region of each people.

    Each clan would have a specific style to signify their origin. Jewelry ornaments were made for piercing lips labrumnose, and ears, as well as for necklaces. Each woman had her own sewing needles, which she made, and that often had detailed end of animal heads. Strands of grasses or reeds were overlaid upon the basic weaving surface, to obtain a plastic effect.

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    Basketry was an art reserved for women. Today, Aleut weavers continue to produce woven grass pieces of a remarkable cloth-like texture, works of modern art with roots in ancient tradition.

    Birch bark, puffin feathers, and baleen are also commonly used by the Aleut in basketry. The Aleut term for grass basket is qiigam aygaaxsii. One Aleut leader recognized by the State of Alaska for her work in teaching and reviving Aleut basketry was Anfesia Shapsnikoff. Her life and accomplishments are portrayed in the book Moments Rightly Placed The Atka people believed that another people lived in their land before them. They portrayed such ancients in their masks, which show anthropomorphic creatures named in their language.

    Feathers were inserted into holes carved out for extra decoration. These masks were used in ceremonies ranging from dances to praises, each with its own meaning and purpose. They believed their body art would please the spirits of the animals and make any evil go away. The body orifices were believed to be pathways for the entry of evil entities.

    By piercing their orifices: Body art also enhanced their beauty, social status, and spiritual authority. Before the 19th century, piercings and tattoos were very common among the Aleut people, especially among women. Piercings, such as the nose pin, were common among both men and women and were usually performed a few days after birth. From time to time, adult women decorated the nose pins by hanging pieces of amber and coral from strings on it; the semi-precious objects dangled down to their chins.

    Piercing ears was also very common. Materials associated with birds were important, as birds were considered to defend animals in the spirit world. A male would wear sea lion whiskers in his ears as a trophy of his expertise as a hunter. Worn for decorative reasons, and sometimes to signify social standing, reputation, and the age of the wearer, Aleuts would pierce their lower lips with walrus ivory and wear beads or bones. The individual with the most piercings held the highest respect.

    Tattooing for women began when they reached physical maturity, after menstruation, at about age Historically, men received their first tattoo after killing their first animal, an important rite of passage. Sometimes tattoos signaled social class. For example, the daughter of a wealthy, famous ancestor or father would work hard at her tattoos to show the accomplishments of that ancestor or father.

    They would sew, or prick, different designs on the chin, the side of the face, or under the nose. The Russians arrived in the Aleutian Islands in and were maintained modest trading settlements and religious missions through the midth century. Replica of the sax, an Aleut coat made from bird skins and sea otter fur A Kamleikaor seal skin coat The Aleut people developed in one of the harshest climates in the world, and learned to create and protect warmth.

    Both men and women wore parkas that extended below the knees.

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    The women wore the skin of seal or sea-otter, and the men wore bird skin parkas, the feathers turned in or out depending on the weather. When the men were hunting on the water, they wore waterproof parkas made from seal or sea-lion guts, or the entrails of bear, walrus, or whales.

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    Parkas had a hood that could be cinched, as could the wrist openings, so water could not get in. Men wore breeches made from the esophageal skin of seals. Children wore parkas made of downy eagle skin with tanned bird skin caps. Sea-lions, harbor seals, and the sea otters are the most abundant marine mammals. The men brought home the skins and prepared them by soaking them in urine and stretching them.

    The women undertook the sewing Enthnohistory:
    Praying towns and Praying Indians How different would be the sensation of a philosophic mind to reflect that instead of exterminating a part of the human race by our modes of population that we had persevered through all difficulties and at last had imparted our Knowledge of cultivating and the arts, to the Aboriginals of the Country by which the source of future life and happiness had been preserved and extended.

    The Civilization Fund Act of promoted this civilization policy by providing funding to societies mostly religious who worked on Native American education, often at schools established in or near Native American communities.

    Moses Tom sent his children to an Indian boarding school. Be assured you will support them better and with less labor, by raising stock and bread, and by spinning and weaving clothes, than by hunting.

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    A little land cultivated, and a little labor, will procure more provisions than the most successful hunt; and a woman will clothe more by spinning and weaving, than a man by hunting. Compared with you, we are but as of yesterday in this land. Yet see how much more we have multiplied by industry, and the exercise of that reason which you possess in common with us.

    Follow then our example, brethren, and we will aid you with great pleasure Andrew White of the Society of Jesus established a mission in what is now the state of Marylandand the purpose of the mission, stated through an interpreter to the chief of a Native American tribe there, was "to extend civilization and instruction to his ignorant race, and show them the way to heaven. Mary's, and Native Americans were sending their children there "to be educated among the English", [11] including the daughter of the Pascatoe chief Tayac.

    This was either a school for girls, or an early co-ed school. The same records report that in"a school for humanities was opened by our Society in the centre of [Maryland], directed by two of the Fathers; and the native youth, applying themselves assiduously to study, made good progress.

    Maryland and the recently established school sent two boys to St. Omer who yielded in abilities to few Europeans, when competing for the honour of being first in their class. So that not gold, nor silver, nor the other products of the earth alone, but men also are gathered from thence to bring those regions, which foreigners have unjustly called ferocious, to a higher state of virtue and cultivation. Undated photograph taken at Carlisle Indian Industrial School.

    Harvard College had an "Indian College" on its campus in the mids, supported by the English Society for Propagation of the Gospel. Its few Native American students came from New England, at a time when higher education was very limited for all classes and colleges were more similar to today's high schools.

    InCaleb Cheeshahteaumuck"from the Wampanoag Other schools were created in the East, where Indian reservations were less common than they became in the late nineteenth century in western states.

    West of the Mississippi, schools near indigenous settlements and on reservations were first founded by religious missionarieswho believed they could extend education and Christianity to Native Americans.

    Some of their efforts were part of the progressive movement after the Civil War. As Native Americans were forced onto reservations following the Indian Warsmissionaries founded additional schools with boarding facilities, as children were enrolled very far from their communities and were not permitted to travel home or receive parental visitation.

    Pratt said in a speech in"A great general has said that the only good Indian is a dead one. In a sense, I agree with the sentiment, but only in this: Kill the Indian in him and save the man. Hampton Institute was established in the s and in its original form, created a formal education program for Native Americans in at the end of the American Indian Wars.

    Essentially they were considered hostages to persuade their peoples in the West to keep peace. From this funding Hampton was able to grow into a university, though over time the student population shifted to African-American students. At the prison, he tried to inculcate Native Americans with Anglo-American culture, while giving them some leeway to govern themselves.

    As at the Hampton Institute, he included in the Carlisle curriculum vocational training for boys and domestic science for girls, including chores around the school and producing goods for market. They also produced a newspaper, had a well-regarded chorus and orchestra, and developed sports programs. The vocational training reflected the administration's understanding of skills needed at most reservations, which were located in rural areas, and reflected a society still based on agriculture.

    In the summer students often lived with local farm families and townspeople, reinforcing their assimilation, and providing labor at low cost to the families. Carlisle and its curriculum became the model for the Bureau of Indian Affairs ; by there were 25 federally funded non-reservation schools in 15 states and territories, with a total enrollment of over 6, students.

    Federal legislation required Native American children to be educated according to Anglo-American settler-colonial standards. Parents had to authorize their children's attendance at boarding schools, and if they refused officials could use coercion to gain a quota of students from any given reservation.

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    These schools ranged from those similar to the federal Carlisle Indian Industrial Schoolwhich became a model for BIA -run schools, to the many schools sponsored by religious denominations. In this period, when students arrived at boarding schools their lives altered dramatically. They were given short haircuts a source of shame for boys of many tribesuniforms, and English names; sometimes these were based on their own, other times they were assigned at random.

    They were not allowed to speak their own languages, even between each other, and they were forced to attend church services and convert to Christianity. Discipline was stiff in many schools, and it often included chores, solitary confinement and corporal punishment including beatings with sticks, rulers and belts.

    If we were not finished [scrubbing the dining room floors] when the 8 a. The Meriam Report noted that infectious disease was often widespread at the schools due to malnutrition, overcrowding, poor sanitary conditions, and students weakened by overwork.

    The report said that death rates for Native American students were six and a half times higher than for other ethnic groups. Meriam Report Inthe Department of the Interior DOI commissioned the Brookings Institution to conduct a survey of the overall conditions of the American Indians and to assess federal programs and policies. Related to education of Native American children, it recommended that the government: Abolish The Uniform Course of Study, which taught only European-American cultural values; Educate younger children at community schools near home, and have older children attend non-reservation schools for higher grade work Have the Indian Service now Bureau of Indian Affairs provide American Indians the education and skills the need to adapt both in their own communities and United States society Despite the Meriam Report, attendance in Indian boarding schools generally grew throughout the first half of the 20th century and doubled in the s.

    In60, American Indian children are estimated to have been enrolled in an Indian boarding school. This emphasized decentralization of students from boarding schools to community schools. As a result, many large Indian boarding schools closed in the s and early s. By9, American Indian children were living in Indian boarding school dormitories. Some Native Americans found their experiences and education at such schools to be valuable and have wanted to retain the schools as alternatives to reservation-based education[ according to whom?

    Many others found their times at boarding schools to be repressive. Cultural assimilation of Native Americans The U. From until the U. Assimilation efforts included forcibly removing Native Americans from their families, converting them to Christianity, preventing them from learning or practising indigenous culture and customs, and living in a strict military fashion. When students arrived at boarding schools, the routine was typically the same. First, the students were stripped of their tribal clothing and their hair was cut.

    Second, "[t]o instill the necessary discipline, the entire school routine was organized in martial fashion, and every facet of student life followed a strict timetable". One student recalled, "A small bell was tapped, and each of the pupils drew a chair from under the table. Supposing this act meant that they were to be seated, I pulled out mine and at once slipped into it from one side. But when I turned my head, I saw that I was the only one seated, and all the rest at our table remained standing.

    Just as I began to rise, looking shyly around to see how chairs were to be used, a second bell was sounded. All were seated at last, and I had to crawl back into my chair again. I heard a man's voice at one end of the hall, and I looked around to see him. But all the others hung their heads over their plates. As I glanced at the long chain of tables, I cause the eyes of a paleface woman upon me. Immediately I dropped my eyes, wondering why I was so keenly watched by the strange woman.

    The man ceased his mutterings, and then a third bell was tapped. Everyone picked up his knife and fork and began eating. I began crying instead, for by this time I was afraid to venture anything more. Some boarding schools worked to become small agrarian societies where the school became its own self-sufficient community. Anglo culture, boarding school administrations "forbade, whether in school or on reservation, tribal singing and dancing, along with the wearing of ceremonial and 'savage' clothes, the practice of native religions, the speaking of tribal languages, the acting out of traditional gender roles".

    Educational administrators and teachers were instructed that "Indian girls were to be assured that, because their grandmothers did things in a certain way, there was no reason for them to do the same". However, "removal to reservations in the West in the early part of the century and the enactment of the Dawes or General Allotment Act in eventually took nearly 50 million acres of land from Indian control".

    On-reservation schools were either taken over by Anglo leadership or destroyed in the process. Indian-controlled school systems became non-existent while "the Indians [were] made captives of federal or mission education".

    Although schools sometimes used verbal corrective means to enforce assimilation, often more violent measures were used.

    One former student retold, "Intimidation and fear were very much present in our daily lives. For instance, we would cower from the abusive disciplinary practices of some superiors, such as the one who yanked my cousin's ear hard enough to tear it. After a nine-year-old girl was raped in her dormitory bed during the night, we girls would be so scared that we would jump into each other's bed as soon as the lights went out.

    The sustained terror in our hearts further tested our endurance, as it was better to suffer with a full bladder and be safe than to walk through the dark, seemingly endless hallway to the bathroom. When we were older, we girls anguished each time we entered the classroom of a certain male teacher who stalked and molested girls". People formerly separated by language, culture, and geography lived and worked together in residential schools.

    Students formed close bonds and enjoyed a rich cross-cultural change. Graduates of government schools often married former classmates, found employment in the Indian Service, migrated to urban areas, returned to their reservations and entered tribal politics. Countless new alliances, both personal and political, were forged in government boarding schools. After release from Indian boarding schools, students were expected to return to their tribes and induce European assimilation there.

    Many students who returned to their reservations experienced alienation, language and cultural barriers, and confusion, in addition to the posttraumatic stress disorder and legacy of trauma resulting from abuse received in Indian boarding schools. They struggled to respect elders, but also received resistance from family and friends when trying to initiate Anglo-American changes.

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    General Richard Henry Pratt, who was a main administrator, began to recognize that "[t]o civilize the Indian, get him into civilization. To keep him civilized, let him stay.

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