Podcasts about Aleut

The San Carlos Apache Tribe is fighting to stop the planned June 16, 2025 transfer to the sacred Oak Flat land in Arizona to the companies that intend to turn it into a copper mine. There's a flurry of activity around the ongoing fight over the land, known to the Apache as Chi'chil Biłdagoteel. The Trump Administration announced its intention to rush the land swap involving 2,400 acres of land to hasten the two mile wide open pit mine. A federal judge this month halted the transfer, saying the tribes have a prevailing interest. San Carlos Apache just requested an injunction to stop any movement until the legal issues are settled. We'll also get perspectives on what needs to be considered if, as President Donald Trump suggests, the federal government moves ahead with re-opening the prison on Alcatraz Island in California. GUESTS Naelyn Pike (enrolled member of the San Carlos Apache), spokesperson of the Apache stronghold Su:k Chu:vak Fulwilder (Onk Akimel O'odham, Xalchidom Piipaash, Tlingit, Aleut and Little Lake Pomo), council member of the Salt River Pima-Maricopa Indian Community Morning Star Gali (Pit River Tribe), executive director of Indigenous Justice

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniaminov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

Leona is from the Alaskan village of Tatitlek on Prince William Sound. She grew up in a large family as one of ten children. At the age of 12, her father passed away. She and her brother took up fishing to help support the family. Then her mother sent her to school. It was there that she discovered that something was missing in her life.

Aleut Town – Nasqualek Cuumi suuget Nasqualegmi etaallriit. – People used to live in Aleut Town.

AlexAnna Salmon is President of the Igiugig Village Council. She is of Yup'ik and Aleut descent and was raised in the village of Igiugig, Alaska.In 2008, AlexAnna graduated from Dartmouth College with a dual Bachelor of Arts degree in Native American Studies and Anthropology. After graduating, she returned to work for the Igiugig Tribal Village Council where she was elected President and, until 2016, also held the role of Administrator. AlexAnna serves as a member of the Igiugig Native Corporation board, which is responsible for the stewardship of 66,000 tribal acres. She also serves on the Nilavena Tribal Health Consortium and is a member of the Smithsonian Museum of Natural History's Advisory Board. She received her Master's Degree in Rural Development from the University of Alaska Fairbanks in 2021.In her work as President of the Igiugig Village Council, AlexAnna has been a driving force behind the community's efforts to generate its own energy from renewable sources. In 2015, she was invited to President Obama's roundtable discussion with Alaska Native leaders and was praised by Sen. Dan Sullivan in 2017 on the Senate floor for helping strengthen her community and making it an incredible place to live. AlexAnna loves raising her kids in the subsistence way of life, revitalizing Indigenous languages, and traveling.This episode, Mark talks with AlexAnna about what tribal village life is like in remote Alaska, AlexAnna's father's legacy, and how she is manifesting it, energy, health care, and food independence in wilderness, Alaska.Save What You Love with Mark Titus:⁣Produced: Emilie FirnEdited: Patrick Troll⁣Music: Whiskey Class⁣Instagram: @savewhatyoulovepodcastWebsite: savewhatyoulove.evaswild.comSupport wild salmon at evaswild.com

Pražská zoologická zahrada představila dvojici ledních medvědů. Dvojčata Aleut a Gregor přicestovala do Prahy minulý týden z Varšavy a teď se zabydlují v novém prostředí. Zoo pro ně chystá stavbu expozice Arktida. Zoo Praha zároveň oznámila úhyn ledního medvěda Toma, který letos na jaře, na doporučení koordinátora evropského chovného programu, odjel do kazašské Almaty Zoo.

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniaminov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniaminov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

Nida's sister rejected her because of Nida's choice to follow Jesus. But years later tragedy would bring the sisters back together - closer than they had ever been. Then again, tragedy struck. But this time it would result in death. Listen as Nida shares what happened and the confidence she has that she'll see her sister again.

Nida finally found what she'd been searching for. You can hear the joy in her voice as she recalls the moment that she did. She was at peace with God. But life was still filled with challenges. Find out what happens next as she comes home from church to a husband whose been drinking.

Nida said, "There were things I was doing that I didn't want to do. I was hurting my family. I wanted change in my life and I couldn't do it." That's not an uncommon place to be. But she didn't stay there.

Last time we spoke about the conquest of southern Manchuria. The Russians had consolidated their hold over northern Manchuria and now had the necessary amount of forces to quell the chaos in the south. The two last major strongholds held by the Qing and their Boxer allies were Liaoyang and Mukden. The Russians consolidated their forces while the Qing spread themselves out far too thinly. Each engagement saw Russian victories, despite the fact the Qing had the necessary numbers and weaponry necessary to serve decisive defeats to the Russians, if only they consolidated and coordinated properly their forces. Liaoyang fell easily, and with its fall the Qing commanders began to loot and abandon their infantry. Leaderless the infantry gradually scattered into the countryside leaving Mukden pretty much open for the taking. Manchuria was in chaos, and within that chaos the same type of people always emerged to take advantage,  bandits. But who were these people really?   #72 The Red Bearded Honghuzi    Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Manchuria has been called by many names. An English study in 1932 by Hubert Hessell Tiltman referred to Manchuria as “the cockpit of Asia, where drama never dies”. It has also been called by Yu Juemin in 1929 “the balkans in east asia”, which I think fits it nicely. So you heard me in length talk about Shandong and Manchuria. You heard my entire series on the Boxer Rebellion. Often you hear me refer to the “bandits”, in Shandong we saw the precursors to the Boxers rise up primarily to combat bandits. China proper and Manchuria had bandits since ancient times. But who exactly were the bandits? I would like to take us back to Manchuria to talk about a specific group or phenomenon of banditry. The major reason I am taking the time to do an episode on this, because to be honest we are about to jump into the Russo-Japanese War, is because the banditry problem and specific bandits will have an incredible amount of influence on China, Russia and Japan for the first half of the 20th century. For those of you who have not seen my personal channel, the pacific war channel you might already know where this is going. I created an extremely long series and reformed it into a single documentary on China's warlord era. Its a fascinating part of the history of modern China and one I will tackle in this podcast series, god knows how long it will be. Some of the warlords started out as bandits, two in particular were extremely influential, I am of course talking about Zhang Zuolin and the Dogmeat General Zhang Zongchang. By the way if you want to hear more about the king of memes, Zhang Zongchang, check out my episode on him on my youtube channel, its a must see I guarantee it, funny as hell and…well pretty dark too. The word Honghuzi translates as “red bearded”. They were armed Chinese bandits who operated in northeast China, particular in the areas of the eastern Russia-China borderlands during the second half of the 19th century and first half of the 20th. The term Honghuzi is believed to originate back in the 1600s referring to Russians by Chinese who had red beards. These would be the indigenous peoples around the Amur region. Chinese bandits later would use fake red beards as a disguise. Honghuzi gangs grabbed new members from those seeking easy money. It could be peasants, those down on their luck, Qing army deserters, recent immigrants. Just about anyone who preferred robbing over working lumber mills or in mines as you can imagine. A Vladivostok newspaper wrote an article in 1896 referring to the phenomenon “Here he is, dirty, in rags, half-starved, laboring every day, in the rain, in clay sticky soil ... what joys in life does he have? ... No wonder he prefers joining the Honghuzi and a life full of adventures.” A honghuzi gang could be just two guys, or it could be several hundred strong. You can imagine large groups in the hundreds could perform large scale operations, bigger the gang, bigger the payoff. When Honghuzi groups came together to perform large scale operations it could threaten entire cities. Now I bet most of you have an image in your mind, a skinny, unwashed hooligan, probably wearing worn down rags, and obviously this could fit the description of many Honghuzi, but on average not really. Many of them were well dressed and extremely well armed. They typically performed crimes in spring and summer when it was easier to hide in the forest filled countryside or in the mountains. When I was speaking about Shandong I often mentioned these type of criminal seasons, highway robbery literally was seasonal work. In the autumn and winter times the Honghuzi typically hit the major cities and spent their booty on the usual stuff, alcohol, women and drugs, in this case opium. Many also held employment, like I said it was seasonal work, most were farmers.  Manchuria was ideal for this type of criminal activity. The Qing government based in Beijing had little control over their sparsely populated homeland and the local officials in Manchuria did not have sufficient resources to quell the Honghuzi. The Honghuzi also did not stop at local activity, they often crossed over to plunder Russian territory, such as the Ussuri Krai. The Honghuzi had quite an easy time hitting the borderlands as the Russians and Qin could not focus much resources to protect them. As you can imagine such border issues resulted in larger scale conflicts. When Honghuzi raided Russian territory they often stole anything you can imagine like cattle, were smuggling opium and even illegally performed gold mining. Illegal gold mining led to a clash between the Hongzhui and Russian forces. In 1867 when gold was discovered on the small island of Askold, some 50 kms away from Vladivostok, Manchurian began to come over to try their luck at gold mining, as did the Honghuzi. A Russian schooner, the Aleut on several occasion scattered illegal gold miners, but they just kept returning. 3 Russian sailors were killed in an armed clash and the Honghuzi's chopped up their bodies in full view of the remaining Russian crew who fled in horror. The Russian government attempted to thwart the illegal gold mining and this led to what was called the Manzi War, Manzi is another name for Manchu. In 1868 Manchu and Honghuzi coordinated attacks upon Russian military posts and plundered and burned several towns, massacring settlers. In retaliation, Russian troops burnt down Manchu settlement known to shelter Honghuzi. By mid July the Honghuzi were gradually tossed back across the border into Manchuria. The Russians were not done, their forces pursued the Honghuzi as they fled back to Manchuria. Reportedly a Cossack sotnia penetrated Manchuria some several hundreds km's pursuing Honghuzi. In 1879 Russian forces crossed the border and burned down a well known fortified Honghuzi fortress near Lake Khanka. Major Nozhin leading a detachment during this time ran into Qing troops and a small battle occurred. It was an embarrassing episode for the Russians who apologized for the incident. The Qing court was not pleased with the border crossings, but knew the nature of the Honghuzi menace and actually asked the Russians to continue pursuing the Honghuzi within their borders. Now I would like to talk about the stories of some famous Honghuzi. In 1875, Zhang Zuolin was born the third son of an impoverished family in Haicheng of Fengtian, modern day Liaoning province. His family had been rooted in Manchuria for a long time, but his father was unable to sustain the family after dividing the estate with Zhang's uncle. Zhang only received two years of traditional education before leaving school following his fathers death. Nicknamed the “pimple”, Zhang was a thin and short boy. Zhang spent his early youth, fishing, gambling and brawling. When he first tried to make some money he worked as a waiter at an Inn where he came across tales of the Honghuzi. The only useful education he ever received was a bit of veterinary science, he underwent a brief period of veterinarian training, but ultimately he abandoned the career to pursue something else.  When the First Sino-Japanese War broke out, Zhang joined the Yi Army commanded by General Song Qing in 1894 to fight against the invading Japanese in Manchuria. However when the war ended and the Yi Army re-deployed, Zhang at the age of 21 departed them to take a job under his father in law to protect his village as the head of an armed band. There is a legend, most likely perpetuated by Zhang himself, that during a hunting trip he spotted a wounded Honghuzi on horseback and killed the man before stealing his horse to become a Honghuzi himself. Zhang led the group of bandits and earned this sort of Robinhood like mythos. Because he was illiterate he often referred to his experience as a bandit leader as “experience of the Green Forest” something his contemporary Zhang Zongchang would enthusiastically also state.  During the anarchic period between the first sino-japanese war and Russo-Japanese war, Honghuzi were both bandits plundering but also militiamen protecting towns. It was a complex situation and one that Zhang would become an expert in. Soon after Zhang had established his bandit group, it was dispersed by a larger group sponsored by the Russians. Zhang and the survivors joined another honghuzi group, run by Zhang Jinghui. Zhang would gradually become its leader, and Zhang Jinghui would later become a Lt under Zhang during the warlord era. When the Boxer rebellion broke out, Zhang's gang joined the Qing army in their doomed resistance against the foreigners. Unlike the Boxers who ceased fighting when the war was over, the bandits kept on banditing.  As Zhang's bandit group grew in size, he sought amnesty from the Qing government and became a militia commander in 1902. This would prove to be the first of a series of choices he made that would propel him to nearly become the leader of China. He was soon joined by Tang Yulin and Zhang Zuoxiang who would in their own right become Fengtian leaders. It seems Zhang's willingness to form alliances was the key to his success. Now I don't want to go too deep into it, but Zhang's militia was ordered by the Qing government to fight against Russian sponsored Honghuzi during the Russo-Japanese war. His bandit force worked to escort traveling merchants within Manchuria during the war. Fighting as mercenaries, Zhangs group become recognized as a regular regiment within the Qing military and they began patrolling the borderlands of Manchuria, suppressing other bandit groups. An American Major - surgeon named Louis Livingston Seaman was working or the 1st regiment US volunteer engineers during the russo japanese war. His regiment was working with the 2nd IJA army in Manchuria and he personally met Zhang Zuolin who he described in some length to the Nation magazine.  "He had some amusing and exciting experiences with the Hung-hutzes (Chun-chuzes), ex-bandits, now nominally Chinese soldiery, many of whom were operating as guerrillas on the Russian flank and communications under Japanese officers, as is charged. The Japanese had in their employ Zhang Zuolin a famous Honghuzi leader who led his men against the Russians”.  Dr Seaman wrote a lengthy report of his story with the Honghuzi and Zhang Zuolin and I think it gives some flavor and a feeling of what the banditry types were like at their highest point. Dr. Seaman stated a Russian position had been swarmed by over 500 Honghuzi, the Russians took over 20 casualties before the Honghuzi hoard were finally driven off. The Qing troops seemed to let the Honghuzi roam around freely, most likely because "They can not be caught, the plain truth being that the best of fellowship exists between them and the imperial troops, their old comrades of yore." Seaman noticed the Honghuzi had a special hatred reserved for the Russians. There was much talk of past grievances, particularly that of the Blagovestchensk massacre when it was said 8000 unarmed men, women and children were driven at the point of a bayonet into the raging Amur river. Seaman met one Chin-wang-Tao who said a Russian officers who participated in the brutal massacre told him in 1900 ‘'the execution of my orders made me almost sick, for it seemed as though I could have walked across the river on the bodies of the floating dead.” Only 40 or so Chinese escaped the horror, many of them were employed by a leading foreign merchant who ransomed their lives at a thousand rubles a piece. Such atrocities were well remembered by the local Chinese who sought revenge. When Japan began to look for those sympathetic to their cause, willing to pay for it none the less, it was not hard to find enthusiastic Chinese. It was believed 10,000 or more Honghuzi divided into companies of around 200-300 each led by Japanese officers no less were in force during the conflict. Zhang Zuolin commanded a large army of Honghuzi allied to the Japanese and Dr. Seaman met him and his army while venturing near Newchwang.  There had been reports of raids by Honghuzi, also called the “red beards” though none of them had red beards, nor any kind of beard. Dr. Seaman's companion, Captain Boyd became determined to meet them. The two men hoped to see for themselves the characteristics of these so called 10,000 strong guerrilla fighters that fight on the western border area of Manchuria. They were said to be hitting the rear and right flank of the Russian army, compelling it to quadruple its Cossack guards in the region to protect supply trains and refugees trying to flee from Port Arthur to Mukden. Both men had Chinese passports and received official credentials from Minister Conger to meet with General Ma who had assembled his forces on the borderland. General Ma was the commander in chief of the Qing forces in the region and also the de facto commander of 10,000 Honghuzi now wearing Qing uniforms. Many of the Honghuzi were great horsemen, having Manchu backgrounds they lived a mounted life and for centuries had defied the Qing authorities, roaming at will, levying tribute and performing numerous crimes. The leader of these marauders was Zhang Zuolin, who now held the rank of Colonel in the Qing army. Within two years Zhangs band had obtained mastery over the entire border region of Manchuria going some hundred miles. The Qing government ceased opposing them and simply made terms to adopt them into the army. Now they stood as troops in good standing, with highway robbery semi officially recognized as one of their perquisites. The adoption of Honghuzi into the army had not changed their habits of murder and robbing. When they were not plundering Russian refugees en route to Siberia or Russian supply trains they often took their plundering gaze on Chinese towns. Practically every peasant in the region at some time became a Honghuzi. It seemed to be at the time the crops were nearly full grown, when the broom corn was 12 to 15 feet high when peasants were most likely to turn to the life of outlaw. The staple crop of kaoliang affords the perfect cover for troops or honghuzi. The 8 nation alliance troops realized this the hard way when they marched from Taku to Beijing. With the tall kaoliang to hide their movements the peasants abandoned their legitimate work and took up weapons either alone or in groups to plunder the highways or rob smaller villages near where they lived. Sometimes people banded together to fight off the honghuzi. The Americans said it was a very similar situation in the philippines during their little war. The filipinos would call them amigos, then don on the clothes of the banditry class and try to rob them. Newchwang was visited by large organized robbers, many from Kaopangtzi. Dr.Seaman had the chance to take a photograph of Li Hongzhang and himself taken in the palace of the old Viceroy in Beijing, shortly before his death, it was the last picture of the old statesman, whom he knew very well by that point, he had made several visits to him in Beijing. Dr. Seaman stopped at Chinese Inn, and came across a merchant from Hsinmintung who was suffering from an affliction which he was able to relieve in some measure. The merchant heard we were traveling north and sought to meet the Honghuzi, he advised us to go at once to Hsinmingtung, where Zhang Zuolin was commanding forces. He even gave them a letter of introduction, the man turned out to be one of Zhang's merchants. The letter proved very useful as when they traveled further, people in towns gave them better accommodations, they were greeted like friends. Hsinmingtung was the terminus of the railroad that connected Kaopangtzi with the main line from Tientsin. They were in the process of building the main line further to junction at Mukden. They arrived to Hsinmingtung and received special rooms from the merchants friends. There were Cossacks patrol north and east and Japanese southeast. Qing soldiers under General Ma were patrolling west and northwest and the Honghuzi were all around. The two men bought fireworks and had a small party with the locals establishing a standing within their community. The men then called upon the Chi Fu, prefect of the place whose name was Tsung Zao Ku and he received them cordially. Then they were finally presented to the great ex-bandit of all Manchuria, the leader of the Honghuzi,  Zhang Zuolin who at that point was a colonel in the Qing army. Zhang Zuolin was a handsome fellow, graceful and mild mannered. He made them feel at home in his luxurious yamen, and brewed them excellent tea in fine porcelain cups. Then he offered them a good bottle of wine, an old Madeira. The men took photos of Zhang Zuolin and his forces. Zhang told them they were now his guests and he had to attend to matters, they were at liberty to travel through the country at will, but to make sure they never traveled unattended or unarmed. In the meantime the men spoke with a guest of the Chi Fu named Chang Lin Lung from Mukden. He spoke about Zhang, saying years ago he ruled all the territory around with an iron fist, as a bandit, doing as he pleased west of the Liao river. When China absorbed him and his men into its army, he obtained an allowance to pay his men well, the government supplied them also. The two men learned what they had suspected, these honghuzi were now really officered by the Japanese. There were around 300 with Zhang Zuolin as his personal guard. There were 8 Japanese officers directing the operations of another band the two men visited. It was said Zhang paid handsomely for all of this. Some of the Japanese officers were disguised as Chinese and doing covert work. Their guerilla operations were embarrassing Kuropatkin's army, robbing their supply trains forcing the Russians to double guards on lines of communication and adding more units to the right flank and rear. Two days before the two men arrived, a party of Russians were attacked by 200 Honghuzi, 7 miles from Hsinmintung. 5 were killed, 4 decapitated, their heads placed on pike poles. The same group of bandits whipped out a Cossack escort that was moving 1000 cattle and ponies to the Russian troops, the entire herd was stolen. Over 1000 Cossacks began revenge raids in the region in retaliation. At the offset of meeting Zhang, he showed an unusual amount of attention. Trumpets summoned his entire guards of 300 men, there was a great commotion and soon the whole outfit of his forces began lining up for inspection and kodak designs. Zhang gave 20 special guards for the two mens disposal and the next morning they went on an expedition of sightseeing. The plan was to visit neighboring bands, but when they reached 5 miles northeast, several Cossack scouts forced them away. They spent the night in Kowpangtze with 5 Japanese officers supported by a large number of Honghuzi. They took a railway train in the end to part ways. This was a glimpse at the future warlord of Manchuria as he ascended being a small-time bandit, to being the leader of the strongest bandit group in Manchuria and eventually found himself a role in the Qing military.  Another infamous warlord who started out as a Bandit was Zhang Zongchang. Certainly the most notorious of China's warlord, Zhang Zongchang was in all essence a monster. Google or Youtube search his name and you will see meme videos everywhere, though might I add, I made a video talking about the funny parts of his life, but also the cold hard horror show that it also was, check out Zhang Zongchang the monster behind the meme.    Zhang Zongchang was born in 1881 in Yi county, present day Laizhou in Shandong. He grew up in an impoverished village. His father worked as a head shaver and trumpeter, a rampant alcoholic. His mother was basically what you would call a practicing witch, she performed exorcisms. The family moved to Manchuria when Zhang was in his teens and the parents separated. Zhang stayed with his mother who took on a new lover. Zhang quickly took to a life of crime in and around Harbin. He took up work as a pickpocket, a prospector, worked as a bouncer and found himself working as a laborer in Siberia. He picked up a lot of Russian, which would pay off big time down the road. He described himself as a graduate of “the school of forestry”. He became a hell of a big guy at 6 foot 6 and would be the tallest of the warlords, that was not all that was tall, if you know the meme you know the meme.    When the Russo-Japanese war broke out, while Zhang Zuolin helped the Japanese, Zhang Zongchang helped the Russians. He served as a auxiliary for the Imperial Russian Army, it was basically the same situation of Zuolin, he was a honghuzi gang leader. However his real fame came after the war. During the war he showed himself a very capable warrior and leader. He was known for “splitting melons” ie: bashing the skulls of his enemies with rifle butts. Zhang made a ton of friends amongst the Russian military, he got along very well with them. He acquired an enormous taste for fine things, particularly cigars, champagne and whiskey. Google him and you will probably see a cigar in his mouth. Now unlike Zuolin, Zongchang really only starts to do famous deeds after the Russo-Japanese War, I don't want to go to far into the future, but I will give you a taste. For one thing why was he notoriously known as the “dogmeat general” you might ask?   The nickname “Dogmeat General”, was said to be based on his fascination with the domino game Pai Jiu. Others say his favorite brand of tonic was known as dogmeat. And of course there was the rumor he ate a meal of black chow chow dog every day, as it was popularly believed at the time that this boosted a man's vitality.    Nicknames like “the lanky general or general with three long legs” were certainly something he publicized heavily. There was indeed the rumor old 86 referred to the length of his penis being 86 mexican silver dollars, there was also a nickname “72-cannon Zhang” referring to that length. I mean the man was 6 foot 6, people described him quote “with the physique of an elephant, the brain of a pig and the temperament of a tiger”.    Alongside his penis propaganda, he was a legendary womanizer. Take his other nickname for example “the general of three don't-knows”: he did not know how many women, how many troops, or how much money he had. I think that nickname fits him better than the nickname he gave himself “the Great General of Justice and Might”.    He had a ton of concubines. The exact number of concubines he had has variously been reported between 30-50, but historians have a hard time trying to fix the numbers as Zhang himself allegedly did not know. Allegedly his concubines were from 26 different nationalities, each with her own washbowl marked with the flag of her nation. He was also said to give his concubines numbers since he could not remember their names nor speak their various languages. Many of these women he married, he was a polygamist after all. There was known to be Chinese, Japanese, Russian, Korean, Mongolians and at least one American amongst Zhang's women.   Zhang was semi-literate, whenever people asked where he was educated he would say “the college of the green forest” a euphemism for banditry. Despite being semi-literate Zhang Zongchang is famously known for his poetry, most notably his Poem on Bastards:   You tell me to do this, He tells me to do that. You're all bastards, Go fuck your mother.   It should be noted a lot of the poetry attributed to Zhang Zongchang may have been fabricated by a political opponent named Han Fuju who took over Shandong Province after him. Now that's enough about the two Zhang's, trust me we are going to dig much deeper into these guys later on in the series, because I love the warlord era, its absolute insanity and very unknown to the west.    So the Honghuzi who are often called just bandits, had a lot of influence in Manchuria, they are just another piece of the larger puzzle as they say. Now the enormous amount of bandits in Manchuria alongside the Boxer movement is what drove Russia to invade Manchuria. The Russians sent over 177,000 troops in Manchuria, under the guise it was merely to protect their railway construction efforts. This raised a lot of eyebrows as they say. By 1902 order had been restored in Beijing, the armed forces were thinning out. Britain and Japan were wary of Russia's increasing influence in the far east. Britain and Japan entered into an alliance on January 30th of 1902. The terms dictated if either nation was to go to war to protect its regional interests against a third power, the unaffected party would not only remain neutral but would try to prevent the conflict from widening. If an additional power, like France or Germany joined the war, either Japan or Britain would help the other. The alliance worked to Japan's favor allowing her to consolidate her recent acquisition of Korea and bolster her interest in Manchuria. Russia countered this by declaring a similar alliance on March 16th of 1902 with France.    Now everyone expected Russia to withdraw her enormous troops from Manchuria, and on April 8th of 1902, during the Manchurian Convention, Russia confirmed her ultimate aim to evacuate Manchuria on the condition the railway and Russian citizens were protected by the Chinese. It was agreed the Russian withdrawal would be done in three phases. Over three periods, each 6 months. After the first 6 months, the first assigned territory, southwest of Mukden was evacuated and returned to China. The anticipated second phase of the withdrawal from the remainder of the province of Mukden and Kirin did not occur however. When the Qing ambassador in St Petersburg enquired what the delay was, he was waved off. Then 20 days after the withdrawal had begun, Beijing was presented with demands for concessions in Manchuria.   None of the returned territory was in any way to be given to another power.  Mongolia's system of government was not to be altered.  No new ports or towns were to be developed or opened in Manchuria without informing Russia. Foreigners serving in the Chinese government were not to exercise authority in northern Manchuria.  The telegraph line connecting the Liaotung Peninsula with Peking was to be assured. On Newchwang being returned to China, the Customs' dues were to continue to be paid into the Russo-Chinese Bank.  The rights acquired by Russian interests or Russian people were to be continue   On April 29th encouraged by the protests and support of Britain, the US and Japan, China rejected the 7 demands. Japan was greatly threatened by all of this and little by little, the same situation we saw unfold prior to the first sino-japanese war, was occurring all over again in Manchuria.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Honghuzi were a unique type of banditry that had an enormous role in the history of Manchuria. Those like Zhang Zuolin and Zhang Zongchang would join their ranks and earn great fame. With so many bandits in Manchuria however, conflict would soon arise.

Last time we spoke about the drive towards Salamaua. New Guinea was about to see a large scale offensive launched at Salamaua, but in order for it to be pulled off, the allied high command decided to produce many feints to distract the Japanese. Codenamed Operation Postern, General Blamey directed his subordinate to launch offensives around Salamaua, but not to attack kit directly. Battles began to break out over the Pimple, Green Hill, observation hill and bobdubi ridge. It was costly warfare for both sides, but the strategy was working as the Japanese were beginning to believe the allies were targeting Salamaua, rather than the actual target which was Lae. We also talked about the tragic tale of the fate of the surviving doolittle POW's and the sinking of the hospital ship Centaur. The Japanese would perform many more war crimes during this war. But today we are venturing back to the frigid north pacific. This episode is the battle of Attu Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  It is May of 1943, almost a year has passed since the battle of Midway. The battle of Midway, though as you have heard me say probably a hundreds times by now, not the turning point of the pacific war, nonetheless has captivated people since it occurred. There is something about Midway that just makes it a great story, its full of everything, deception, foreshadowing, underdog victory, its on the level of Herodotus to be brutally honest with you. But while thats all good and fun it really overshadows other events in the Pacific War. One thing that gets really overshadowed is the Aleutian campaign, which ironically was born from the battle of Midway. As we have seen throughout this series, the Japanese invasion of the islands of Attu and Kiska were incredibly important aspects of the war, hell it was the first time American territory had been seized since the war of 1812, a war in which my nation of Canada defeated America, haha jokes jokes, trust me I know quite a lot about the war of 1812 and its by no means as simple as that and is honestly one of the most misunderstood wars in history. The invasions of Attu and Kiska were a large shock for the American public and their liberation was demanded from the offset.  Now to backtrack only a tiny bit for coherency's sake, last time we talked about Admiral Kinkaid's plan to attack Kiska. The plan became a major item debated at the Casablanca conference. The allied commanders liked the plan and sent it over the the Joint chiefs of staff to try and hammer out the details to form it into a real operation that got the codename Operation landcrab. When it was presented to General John DeWitt, he recommended using the 35th infantry division, but the War department decided to use the 7th motorized division instead. They had of course been trained for desert warfare in north africa, but General Rommel had just been defeated and thus the division's expertise in that area was no longer needed.  Vice Admiral Francis Rockwell received overall command of Operation Landcrab and when he looked over the plan, he quickly pointed out some major problems. Number one, they simply did not have enough naval assets to pull it off. Going back to the drawing board, Kinkaid suggested they switch their target for Attu, believing the island only held a garrison of around 500 Japanese. Attu would turn out to have closer to 3000 men. Regardless, Kinkaid argued bypassing Kiska for Attu might result in the Japanese abandoning Kiska.  The idea was approved and the 10,000 strong 7th division commanded by Major General Albert Brown would receive a crash course in amphibious landings and tundra warfare. The initial lands were set for May 7th, but the finer details of the plan were only finalized on April 1st at the San Diego military conference. As mentioned before, shipping was the most crippling issue facing the North Pacific as they really only received hand me downs so to say. Thus Operation Landcrab would be forced to use five terribly-overcrowded transports: the Harris, Heywood, Zeilin, Perida and Kane escorted by Task Force 51's Destroyers Dewey, Dale, Monaghan, Aylwin; minelayers Sicard, Pruitt and the Minesweeper group Perry, Elliot, Chandler and Long. They were to depart on April 24th.  Now to preserve secrecy for the operation, the 7th division who were training in California were told they were going to deploy in the Solomon Islands. Kind of a nasty surprise when you think about it, your training for a tropical climate only to be shipped off to one of the coldest and most miserable places in the world haha. A key element in the plan consisted of the provisional scout battalion, commanded by Captain William Willoughby. This unit was made up of the physically toughest men out of the 7th division and would prove to be the finest American fighting forces on Attu. Captain Willoughby would have 410 men who were given very little time to train. Willoughby secured massive firepower for his men, getting rid of half their rifles and all their submachine guns and replacing them with automatic rifles, machine guns and exchanging their soft lead ammunition for armor piercing rounds, which was a big necessity so they did not ricochet on the ice. He also filled his mens packs with grenades to the brim. The men left San Francisco on april 24th at 1pm, completely ignorant of their true destination. In the meantime the Americans wanted to keep their actual target a mystery from the Japanese and began a bombardment campaign against Kiska and Attu, tossing most of the bombs at Kiska. The bombardment campaign was heavily hampered by tremendous storms for the first half of april, seeing winds up to 115 mph and gusts over 127 mph. The Americans managed to better Kiska with 1175 sorties during April second half, then on May 1st they switched focus to Attu where their bombers hammered it with over 200,000 pounds of bombs. The pilots unfortunately were bombing blind as Attu was covered in a thick fog, thus there was no way to know the effectiveness of their campaign.  Of the entire invasion force, only Willoughby's provisional scout battalion would get training ashore in the Aleutians prior to deployment. While the rest of the 7th division came ashore at Cold Bay, they would be forced to stay aboard their ships as there were no accommodations ashore, a shivering and crammed mess to be sure. Only Captain Willoughby's men would carry on over to Dutch Harbor where they embarked on a week's last minute training in snow and muskeg. While the 7th division boys were shivering their asses off in Cold Bay, General Butler signaled the bombardment campaign to lay down the hammer of Attu, tossing Admiral McMorris force into the mix. McMorris led the Light cruisers Richmond, Detroit and Santa Fe; and destroyers Coghlan, Bancroft, Caldwell, Edwards, Frazier and Gansevoort to bombard Attu with naval gunfire. Over in Attu, Colonel Yamasaki Yasuyo who had been appointed to command the 2nd district force of the North Seas Garrison had arrived to the island in April and was given orders to hold Attu without any additional help until at least May. In May he was to receive reinforcements. Until then he had the 83rd and 103rd infantry battalion; the Aota battalion which was a provisional anti-aircraft battalion;  the 302nd Independent Engineer Company and 2nd Company of the 6th Ship Engineer Regiment; and  the 6th Independent Mountain Artillery Company. In all 2630 men, with just a few coastal guns, some flak guns and small arms to defend themselves. Yamasaki decided to keep the garrison at Chichagof Harbor, while at Holtz and Massacre Valleys he had the men abandon the low ground to instead dig pits, trenches and bunkers of the high, rugged ground overlooking the valleys. Rockwell and Brown spent May the 1st and 2nd discussing the landing plans against Attu. Characteristically the Aleutian weather was to be bleak, furious storms raged thus postponing the operation. D-day had to be pushed from may 7th to the 11th. Rockwell called for landing the entire 7th division at Sarana Bay as he didn't believe he could maintain full-scale supply of 2 different landing points. But Brown favored making 3 landings. One at Holtz bay by Colonel Frank Cuilin's northern force; the 1st battalion of the 17th regiment; another in Massacre Bay by Colonel Edward Earle's southern force consisting of the 2nd and 3rd battalions of the 17th regiment and the 2nd battalion of the 32nd regiment; and Captain Willoughby's  Scout battalion was to land at Beach Scarlet; lastly a reserve force consisting of the 1st and 3rd battalions of the 32nd regiment and the 1st battalion of the 4th regiment  ready to depart at any moment from Adak. The key to the plan was to have all three forces join up in the mountain pass  called Jarmin Pass which lay between Holtz and Massacre Valleys. Converging there would basically trap the Japanese at Chichagof Valley, leaving them open to naval bombardments and aerial bombing as the 7th division's advanced upon the high ground. Willoughby's scouts would have an extremely dangerous task having to land from two large submarines at night, the USS Narwhal and Nautilus. They would have to creep up in complete silence to achieve the element of surprise. This was easier said than done however. When jumping into their rubber boats, their equipment would clank and some of their heavy weapons would rip holes in the fragile boats. Thus Willoughby instead planned to come topside, inflate the rubber boats on the afterdecks and try to quietly crowed the boats while they were still high and dry. The submarines would submerge under them, so the boats would float without a ripple. Pretty smart stuff and very innovative for the day. Once a beachhead was established, the destroyer USS Kane would bring the remaining 165 men to Attu.  Admiral Kinkaids Task Force 16 would provide the naval support, consisting of two groups:  the Southern Covering Force of Admiral McMorris consisting of Light cruisers Richmond, Detroit and Santa Fe; and destroyers Coghlan, Bancroft, Caldwell, Frazier and Gansevoort; and the Northern Covering Force of Admiral Giffen  consisting of Heavy cruisers Louisville, San Francisco and Wichita; and destroyers Balch, Hughes, Morris and Mustin. They would have the task of naval bombarding the enemy positions and would receive the support from Admiral Rockwell's Task Force 51 consisting of the escort carrier Nassau, 3 old battleships the Nevada, Idaho and Pennsylvania; and destroyers Edwards, Meade, Ammen, Phelps, Hull, MacDonough, Aylwin and Monaghan, a Transport Group covered by three destroyers Dale, Dewey and Farragut and a Minesweeper Group of two minesweepers Chandler and Long.They were to be the largest American naval force assembled since the invasion of Guadalcanal and their guns would hammer the enemy on Attu to support the ground forces. On the 3rd of May, the assault force finally departed Cold Bay en route to Attu, despite the fact their intelligence indicated the Japanese knew they were coming. The convoy cut across the Chain at Amukta pass making a wide circle north of Kiska to avoid detection. By the 6th, they had reached their launch point, 100 miles north of Attu, but a storm began to smash them during the evening. The surf became too dangerous for landings, forcing Rockwell to postpone yet again. Rockwell took his transports and had them perform circles while his battleships headed west incase the Japanese tried to send reinforcements from the Kuriles. By the 11th, the storm had ended, leaving a soupy fog over the ocean. Because of the fog the destroyer USS Macdonough accidentally cut across the destroyer USS Sicard's course causing a collision. No one was injured, but the collision breached Macdonough's hull, forcing Sicard to tow her back to Adak. Sicard was one of the control ships for the landings, thus the landings would now be more difficult. Meanwhile, Colonel Yamasaki received warning of the incoming American invasion by May 4th and set to work ordering his men into combat alert positions. He kept the men on edge for a week, but by the 10th he had exhausted them and it looked like perhaps the weather and stopped the invasion from coming. Thus Yamasaki decided to leave the beaches unguarded, as his small force could not possibly guard every inch of them. His force was made up of, what we call the b-teamers, older men and raw recruits, primarily drawn from Hokkaido. The only advantage they enjoyed was the fact they were used to colder climates and knew the terrain and weather. Giving up the beaches to occupy the high ground was the only sensible defensive posture Yamasaki could hope for. Thus a major component of the defensive strategy would be to draw the enemy further in towards the mountains and away from their supplies on the shore. Yamasaki organized his forces into two sectors; the Chichagof harbor sector and the  Holtz Bay sector. Lt COlonel Yonegawa Isamu defended the Holtz Bay sector with his Yonegawa force of 420 men, 526 men of the Aota provisional anti-aircraft battalion led by Major Aota Seiji, 270 men of the 6th independent month artillery led by Captain Ono CHinozo, 270 men of the 6th ship engineers led by Captain Kobayashi and 183 men of the field hospital unit.  Chichagof Harbor sector was defended by Major Watanabe Tokuji who had 664 men of the 303rd independent infantry battalion. Willoughby and his scouts moved ashore first at 1am on May 11th, marking the start of a struggle that would carry on for 19 days. It was not going to be the 3 day adventures Admiral Kinkaid had promised them. Willoughby and 244 of his scouts clambered out of the large submarines Narwhal and Nautilus into their inflatable boats and made their way 3 miles to the western shore of Attu. They successfully landed on Beach Scarlet after two hours and immediately headed for an icy little creek that climbed up a ravine towards some ridges, there was no sign of the Japanese anywhere. Disaster struck immediately when some naval Wildcats swept in low over Scarlet Bay and began strafing their boats, narrowing missing 3 guards left behind with the boats. The Wildcats had come from the USS Nassau, there to support them, not destroy their escape vehicles. The friendly fire was certainly a bad omen to start their mission. With 36 hours worth of rations in their packs and no ability to retreat the scouts made their way climbing a snow covered mountain ridge. Willoughby and his soldiers spent the first night at the bitterly cold summit. A B-24 would be sent to drop additional ammunition and rations to them, but the powerful snow filled winds hurled the parachute supply crates deep in some crevasses. Over in the south, the old battleships delivered a bombardment of Chichagof harbor. After this the largest of the three assault bodies had arrived aboard their transports to Massacre Bay in the early morning. However the fog was so intense the allied aircraft couldn't see a glimpse of the ground from their altitude of 20,000 feet. In fact both the Japanese and allies bombers would be spending the majority of the battle grounded because of weather. The americans yet again had to postpone, this time until the afternoon. General Brown had had enough and ordered the southern force of Colonel Edward Earle to make the landings regardless. At 3:30 the first wave began to hit the Massacre beach unopposed. An hour later the second wave landed at 5pm. The soldiers came ashore to a eerily silent beach, greeted allegedly by a solitary raven, whose croaking echoed eerily off the foggy ridges until the bird flew away. Meanwhile the Northern force led by Colonel Frank Culin landed on Beach Red, meeting no immediate Japanese resistance as they formed their beachhead. Beach Red proved to be a narrow strip only a hundred yards long or so, surrounded by 250 feet heights. It was a highly unlikely landing area and thus the Japanese had never set up defenses there. Instead the Japanese set up positions, intending to hit the allies at Moore ridge using two 75mm mountain guns. By midafternoon, Culin had 1500 men ashore and climbing with no sign of the enemy. During this period however Culin succumbed to hypothermia forcing Lt Colonel Albert Hartl to take command. Hartl began his command by tossing out a screen of Aleut scouts, some who originally came from Attu, over the ravines and mountain ridges. By 6pm a US patrol encountered 4 Japanese, they killed one man, wounded and captured a second, but the other 2 managed to escape and raised the alarm. The Japanese began digging in on the high ground overlooking Holtz Valley. The days deep silence unnerved the men more than an outpouring of gunfire.  Lt H.D Long described the eerie silence followed by a sparrow that quote “ He sat on a bump above the beach and sang his lungs out, and an explosive gasp shushed out of hundreds of throats. The spell was broken, the world hadn't died around us. The first DSC from Attu should go to that bird. He saved lives that day. His song changed us from a tight, tense, hypnotized, unrelated group of human beings to a relaxed, laughing, cohesive fighting force” Back over in Massacre Valley, Colonel Early decided to toss one battalion up the valley floor and another up a parallel ridge. The two-pronged maneuver was slow going because of the muck of snow, mud and muskeg. They would soon come upon a chain of Japanese machine gun nests and mortar positions held by men of the 303rd infantry battalion. They were led by Lt Goto and Honna who told the men to wait silently for the enemy. Their position lay in some thick fog, but they could see the Americans clearly below them, struggling forward up the valley through a wet layer of snow and sucking mud. They had orders from the Northern Imperial Army headquarters at Paramushiro  “Destroy the enemy. We pray and hope for your successful battle.”   However the first shots of the battle would be fired at around 6pm by Brigadier General Archibald Arnolds 3 105mm field artillery. The pieces of artillery had been brought ashore with the southern force, but immediately got stuck in mud. A scouting force led by Lt James west had found a Japanese mortar positions and called its location down to the artillery men at the beach. Their first shell missed, but the Japanese mortar crew walked right into the next two shells which destroyed their guns and blasted the crews to pieces. They were the first casualties of the battle of Attu.   While those shells were being lobbed at the ridge-lines, Japanese snipers opened up fire taking long range shots at the US troops struggling up the valley throughout the day. By 7pm Earle led hundreds of men forward in an attack on the pass at Massacre Valley's inland end, soon to be dubbed Jarmin Pass. Japanese machine gun fire and mortar explosions caught the Americans on open ground. The men fell back, rallied, tried to again and were driven back once more.   The Japanese had prepared their battlefield expertly, choosing defensive positions that provided cover and concealment. Their snipers were positioned at right angles to cover the approaches from the enemy upon their machine gun nests. The grenade launchers covered depression where the Americans might take cover. A system of tunnels and trenches allowed them quick and easy movement. Telephone wires strung along the ground provided them communication. Caches of food and supplies were easily moved around throughout the combat. Low hanging fog along the ridges and mountain sides concealed their positions while also providing them good observation of the Americans huddling in their water filed foxholes down below. While the Japanese watched their enemy, the enemy could only see mist above them.   Earle tossed countless assaults, each bloodily repulsed. Sergeant Louis Adami of G company, 32nd infantry described one of the failed assaults. “The attack pushed off early in the morning at about 0630 and immediately the Japs opened up. The first casualties were being hit in the back by guns high on the mountain to our left. It was demoralizing because we couldn't spot them. […] They had machine guns all over the place, and knee mortars were systematically blasting holes in our advancing lines”. At nightfall, Earle would thus be forced to regroup behind a defensive perimeter, digging foxholes in the cold snow.    Further north, battleship Nevada was hammering the Japanese positions with her 14 inch guns as the Americans watching severed arms, legs and entire Japanese corpses pop out of their trenches, flopping grotesquely down the steep slopes after each salvo. The salvo's were chewing great chunks of mountain and inflicting heavy casualties. The Northern force meanwhile had reached high ground when the Japanese artillery had opened up on them, pounding Beach Red. By 10pm the americans were two miles inland and less than a mile from their first objective, designated Hill X. Hill X was a hilltop dominating Holtz Valley. The Americans would have to stop for the night as they could not see where they were going, unfortunately this gave the Japanese ample time to build up defensive positions on Hill X. At 4am, Willoughby got his half frozen men off their feet and they marched over the final ridges of Attu's western mountains and emerged to the rear of the Japanese positions on the high ground overlooking Holtz Bay and the Northern force. The scouts quickly took up positions sliding on their back down long snow slopes. The Japanese saw them and launched a preemptive attack. Willoughbys men, exhibiting professionalism, took cover and demolish the attack with machine gun and mortars. The scouts doctor, Captain David Kelin went to work setting up aid stations with extreme speed that would save the lives of 15 badly wounded men on the 12th and 13th. On the 13th the Americans pushed within 2 miles of the Jarmin Pass, fighting every step they took. Willoughby and his elite scouts fought so furiously, the Japanese defenders estimated their strength to be a full division worth instead of 410. On the 14th a trio of F4F wildcats tried to support them courageously fighting the bad weather, but incredible wind gusts smashed them against a mountainside killing all of the pilots. Willoughbys men carried on their costly struggle that was necessary to stop the enemy from turning their full might down upon the Northern force. At 9am, as the fog lifted, Colonel Earle ordered his 3rd battalion to assault the Jarmin pass, but yet again it failed. His men only made it a few yards before they were crawling back under heavy fire. Earle himself was visiting the front lines early that afternoon and was a victim of sniper fire. His death was a grave loss, prompting General Brown to send his chief of staff Colonel Wayne Zimmerman to take command of the southern force.  At the same time Colonel Culin's men were attacking the right flank of the Japanese defenders at Jarmin Pass, being met with machine gun fire, rifle fire and mortars. Pinned down one of Culin's companies would be unable to move forward or back and had to be rescued. After beach artillery, Phelps naval guns and Nassaus Wildcats made a bombardment, the Northern force was able to push forward and link with the isolated company. By the late afternoon, Hill X was captured by Culins men who had to overrun Japanese positions to do so. The Japanese soon regrouped and counterattacked causing heavy casualties, but did not manage to dislodge the Americans. At this point, casualties were shockingly high, General Brown pressed Rockwell to land two reserve battalions, but unbeknownst to him the Perida had suffered an accident. As she was edging towards Massacre Beach to land her reinforcements and supplies, the transport ran into a pinnacle rock. Water gushed into her forward hull destroying radio equipment needed ashore. Perida backed off, listing and staggered until she beached at the mouth of the bay and now was undergoing repairs. Rockwell only had 4 more vessels for shipping. On May 13th, Zimmerman picked up where Earle had left off tossing men at Jarmin Pass. The soldiers struggled uphill through snow and Japanese lead, managing to get within 200 yards of the summit before triple crossfire tossed them back. After this defeat, Brown pressed again for reinforcements and was told two battalions would arrive early in the afternoon. By midafternoon, the 1st battalion of the 32nd regiment successfully landed and immediately marched up hill to fill the front lines. The 3rd battalion of the 32nd regiment however were prevented by steady Japanese anti-aircraft guns from landing.  Brown asked Rockwell to get Nevada to fire upon the Holtz Bay area. As Nevada steamed back and forth firing her 14 inch guns against the Japanese anti-aircraft positions in Holtz Bay, suddenly an officer on the bridge alerted everyone an enemy submarine was in the area. Rockwell snapped “Screw the torpedoes, slow speed ahead”. The IJN submarine I-31 lined herself up with the Neveda and fired a torpedo, but the old battleship managed to dodge it narrowly and her destroyer escorts Edwards and Farragut began firing upon the submarine, managing to trap her and sinking her with naval gunfire. Nevada silenced the Japanese flak guns giving the boys on the ground a fighting chance. Willoughbys scouts who had not eaten for 2 days drove the Japanese from the high ground, securing the summit and settling in for the night. To the east of them, Culins 1st battalion managed to drive the Japanese from a hilltop with the assistance of Nassau's wildcats. Culin called up for reinforcements as his men dug in. For in 36 hours a full scale assault towards the mountain pass and enemy camp in Holtz Bay was going to begin.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The fighting for Attu was turning into carnage. The frigid weather combined with flying lead in all forms would take a horrifying toll on the poor souls who had the unfortunate job of dying in a remote part of the world, few people ever venture.

Stevi Rae AngasanStevi Rae is Aleut, Sugpiaq, and Yupik from Naknek, Alaska.Stevi Rae has been named a “Sober Hero” in 2023, by Recover Alaska.Stevi Rae has been sober for almost 5 years.On this episode Stevi Rae courageously shares her story for those still struggling. Support the show

Stevi Rae AngasanStevi Rae is Aleut, Sugpiaq, and Yupik from Naknek, Alaska.Stevi Rae has been named a “Sober Hero” in 2023, by Recover Alaska.Stevi Rae has been sober for almost 5 years.On this episode Stevi Rae courageously shares her story for those still struggling. Support the show

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniaminov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniaminov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

In this episode, I'll be talking with Madeline Snigaroff, a current Ph.D. student studying linguistics. We'll discuss her field of study and the Aleut language, which is part of the Eskimo-Aleut language family. She will also share her efforts in revitalizing the language and the underlying process.

  Charlie Morrow: The Magnetic Still Point [hors-serie iMMERSE! podcast] Hello, I'm Charlie Morrow. Welcome to iMMERSE! & our conversations on immersivity. Today is a still point. One of those moments when time seems to have stopped. I've been moving further & further north from my origins in New Jersey, US & art & business beginnings in New York City. As a 7 & 8 year-old, my summers in Maine began my north-o-tropia. In 1968, I visited Dick Higgins & Alison Knowles at their Something Else Press workshop & home in Barton, Vermont. In the 70s, I bought property there & in the 80s built a sugar house, where maple sap is boiled to become maple syrup, in the 90s I built a Vermont home in the sugar woods, the local name for a forest of maple sugar trees. On my first trip to Lapland in 1986, I had come the furthest north I'd ever been. It was late autumn with light snow. In the night light, as I drove north through Finland toward Kat Kat Keino, I appeared to drive past giant, very wide, dark trunked trees, separated by narrow passages of white light. I came to understand that these were tiny trees & wide expanses of tundra! Still points can be just like this, moments when life turns inside out. There's a ready connection to what some call vertical time. Time when the past & the present & the future are one. Music & sound, like words & images, open the mind to immersion & to time travel. Human communication starts with gestures & graphic images evolve into writing & printing, photography & sound recording, visual & sonic transmission. Memory & imagination starts with capturing experience, evolves storing selected information & distilling information. The phrase still point appears in T.S Eliot's poem “Burnt Norton”: “At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, But neither arrest nor movement. & do not call it fixity, Where past & future are gathered. Neither movement from nor towards.” Medically speaking, the still point is a period of time when the movement of brain activity is not apparent. This temporary cessation of motion can last from a few seconds to a minute or two. It is thought that still points occur spontaneously as well as being able to be induced. & then there is the vanishing point, which Wikipedia tells us is “The point at which parallel lines receding from an observer seem to converge. The point in linear perspective at which all imaginary lines of perspective converge. The point at which a thing disappears or ceases to exist. Poet Armand Schwerer writes of an Aleut shaman's statement to anthropologist Franz Boas:  “When I do the ceremony just right & the setting sun light is just right I disappear.” Today is a still point. One of those moments when time seems to have stopped... All iMMERSE! texts & transcripts available here: https://www.charliemorrow.com/immerse-podcast.html    

Shawna Nicholson Shawna is Yupik and Aleut. Originally from Dillingham She now resides on Dena'ina land. Shawna has been sober for over 3 years.On this episode Shawna courageously shares her story for those still struggling. Support the show

Shawna Nicholson Shawna is Yupik and Aleut. Originally from Dillingham She now resides on Dena'ina land. Shawna has been sober for over 3 years.On this episode Shawna courageously shares her story for those still struggling. Support the show

This talk is a continuation of Talks 78 and 79. In the Orthodox Church there are many beliefs, customs, and traditions, but not all of these are essential for one's salvation. The beliefs required of all Orthodox Christians are called dogmas. A few examples are the dogmas that Christ was both fully man and fully God, that the Virgin Mary is the Mother of God, and that the Holy Spirit is God. The question arises: is veneration of the saints and the belief that they pray for us a dogma of the Orthodox Church and therefore essential for every Christian?In this talk, Father Kosmas states that the teaching on the veneration and intercessions of the saints is indeed an essential Christian dogma. He explains that mere acceptance of this teaching is not enough, and proceeds to give important practical advice on how to establish a proper view of and relationship with the saints.The following questions are also discussed: why is it important to especially venerate the local and national saints of one's country? Why did Saint John of San Francisco especially venerate Saint Herman of Alaska and Saint Peter the Aleut? Is it a sin for parents to provide their children with books and films on fantasy and falsehoods while ignoring the lives of the saints? Are the saints closer to those who venerate them, pray to them, and read their lives? Why does one Orthodox priest strongly recommend that adults today read the saints' lives written for children? Is it permissible for Orthodox Christians to read the lives of Catholic saints and to pray to them?Other points covered in this talk include: the importance of giving simplified lives of saints to one's children and godchildren; how one should imitate the virtues and sanctity of the saints; how the saints' intercessions before God help and protect us; the importance of using the lives and writings of the saints to illustrate spiritual concepts; the dangers of early school enrolment; more examples of saints who themselves read the lives of saints; how under Turkish rule the lives of saints encouraged Orthodox Christians to maintain their faith, and helped those who had fallen away to return to the Church; how parents will answer on the Day of Judgement for not teaching their children to read the lives of saints; and the wonderful and powerful simplified versions of the lives of New Martyr Elias and Saint Sebastian of Jackson and San Francisco.Duration: 4hrs 14minsVisit our website: www.OrthodoxTalks.com

“Whose Land Is This?” Sunday, October 9, 10:50 am, Worship Service Livestream Woody Guthrie sang, “This land is your land, this land is my land, from California to the Gulf Stream waters.” Yet Indigenous Peoples' Day, observed on the second Monday of October (but not as a holiday), suggests that we acknowledge the unceded rights of this continent's first peoples. Doing so might even shed light on some of our society's deepest problems. John Buehrens is both our past Senior Minister and a former President of the UUA. He will also reflect on his recent visit to Alaska, where descendants of the Inuit, Aleut, Athabascan, Tlingit, and other peoples constitute 22% of the population. Rev. John Buehrens, Preacher; Daniel Jackoway, Worship Associate; Reiko Oda Lane, Organist; UUSF Choir; Mark Sumner, Music Director; Wm. García Ganz, Pianist; Rosalie Alfonso, Percussionist; Ka'ala Carmack, Ukulele Shulee Ong, Camera; Jonathan Silk, Communications Director; Joe Chapot, Live Chat Moderator; Thomas Brown, Sexton; Amy Kelly, Flowers; Linda Messner, Head Usher; Ralph Fenn, Les James, Tom Brookshire, Zoom Coffee Hour

“Whose Land Is This?” Sunday, October 9, 10:50 am, Worship Service Livestream Woody Guthrie sang, “This land is your land, this land is my land, from California to the Gulf Stream waters.” Yet Indigenous Peoples' Day, observed on the second Monday of October (but not as a holiday), suggests that we acknowledge the unceded rights of this continent's first peoples. Doing so might even shed light on some of our society's deepest problems. John Buehrens is both our past Senior Minister and a former President of the UUA. He will also reflect on his recent visit to Alaska, where descendants of the Inuit, Aleut, Athabascan, Tlingit, and other peoples constitute 22% of the population. Rev. John Buehrens, Preacher; Daniel Jackoway, Worship Associate; Reiko Oda Lane, Organist; UUSF Choir; Mark Sumner, Music Director; Wm. García Ganz, Pianist; Rosalie Alfonso, Percussionist; Ka'ala Carmack, Ukulele Shulee Ong, Camera; Jonathan Silk, Communications Director; Joe Chapot, Live Chat Moderator; Thomas Brown, Sexton; Amy Kelly, Flowers; Linda Messner, Head Usher; Ralph Fenn, Les James, Tom Brookshire, Zoom Coffee Hour

In this episode, Annika Fain interviews Debra Lekanoff, a Washington State Representative. Debra represents the 40th legislative district and is currently the only Native American woman that serves in the Legislature. She is part Tlingit, salmon people, and part Aleut, seal people, from Southeast Alaska, and has lived in the Skagit Valley for over 20 years. She has over 20 years of government experience and has brought people together to collaborate on many issues. Debra talks about what salmon and the natural environment mean to her. She presents critical ideas about conservation and creating a common baseline for restoration. Debra provides advice on how scientists and engineers can interact more effectively with the public. Also, she talks about legislation that will benefit generations to come. Enjoy!  

Portlock Alaska & Other haunted ghost towns   Today we're talking about a ghost town in Alaska that is rumored to have been abandoned because of…. Wait for it….a killer bigfoot!! dun dun duuuuuuuuuuun!!! We're going to look at Portlock Alaska and after that maybe take a look at other haunted and creepy ghost towns!    History of Portlock: As per wikipedia   Portlock is a ghost town in the U.S. state of Alaska, located on the southern edge of the Kenai Peninsula, around 16 miles south of Seldovia. It is located in Port Chatham bay, after which an adjacent community takes its namesake. Named after Nathaniel Portlock, Portlock was established in the Kenai Peninsula in the early-twentieth century as a cannery, particularly for salmon. It is thought to have been named after Captain Nathaniel Portlock, a British ship captain who sailed there in 1786. In 1921, a United States Post Office opened in the town.  The population largely consisted of Russian-Aleuts, indigenous people of the Aleutian Islands. Both the Aleut people and the islands are divided between the US state of Alaska and the Russian administrative division of Kamchatka Krai.   In the early 1900s there were a series of deaths and disappearances in the town. Many people started to blame this on a killer cryptid! It is said that this big bad beast is the reason behind the town being abandoned and left to become a legend.   Nantiinaq:   First off let's talk about the cryptid that is believed to be the cause of all of this mess.   Nantinaq is a large Bigfoot-like creature that is believed to be a key factor in the abandonment of the Alaskan fishing village Portlock. Elders from the nearby town of Nanwalek have kept oral traditions of the creature alive since Portlock's abandonment in 1950. Stories differentiate Nantinaq from the North American Sasquatch or Bigfoot through its abilities, which many believe to be supernatural and evil in nature.   The earliest descriptions and accounts of Nantinaq can be traced back to European expedition logs in the 1700's. When Native Alaskans began inhabiting the Portlock area stories and encounters with a mysterious creature began occurring with increasing regularity.   In the early 20th century, as Portlock's population grew, local and national sources began to record unexplained occurrences in the area. An abnormally high number of disappearances, catastrophes, and deaths eventually lead to village elders to move the population to nearby Nanwalek.    The physical characteristics of Nantinaq are typically described to be similar to the North American Sasquatch. Eye witnesses and historians describe the creature as being upwards of 8 feet tall and being covered in dark fur. Sharp claws capable of ripping mammals with ease have also been identified.   Despite the creatures imposing physical characteristics, many locals identify Nantinaq more through its invisible traits. Strange illnesses, smells and noises have all been recorded in the Portlock area with no known explanation. This has led many locals and elders to believe Nantinaq is spiritual in nature.   The craziness: Even before Portlock had even existed there had long been sinister stories told by the Natives of the area. They had long told of a creature stalking the wildernesses of the region, which they referred to as a Nantiinaq, roughly translating to “half man- half beast.” The Natives were apparently terrified of these creatures, and would avoid any area in which they were known to lurk. At first Portlock seemed safe, but whether the Nantiinaq had anything to do with it or not, strange things began happening in and around the area, not long after its settlement. In 1900, a group of hair-covered creatures ran at a prospector who had climbed a tree in an attempt to get his bearings near Thomas Bay. The prospector said they were, “the most hideous creatures. I couldn't call them anything but devils…” The prospector, upon seeing the creatures advancing on him, was able to drop down out of the tree, get to his canoe and make his escape in the nick of time. He had no doubt in his mind that, had he not seen the creatures when he did, they would have made short work of him. Another bizarre incident allegedly happened in as early as 1905, just a few years after the cannery had opened. At this time, many of the workers at the cannery suddenly stopped coming to work and refused to come back, but this wasn't due to poor pay or working conditions, but rather because the men were deeply spooked. They claimed that there was “something in the woods,” commonly reported by the men as being large dark shapes that would stare at them from the tree line at the shore and sometimes display menacing behavior. The workers were eventually convinced to come back the following season, but this was not the end of the town's problems.   In the 1920s and 30s there were several mysterious deaths in the area that seemed to have been caused by something very large and powerful. The first was a local hunter by the name of Albert Petka, who was out hunting with his dogs in the 1920s when he came across a massive hairy creature that materialized from the trees to strike him in the chest, sending him flying. Petka's dogs allegedly managed to chase the beast off, and when rescuers arrived he explained what had happened, before dying from his wounds later. Natives at the time saw this as a bad sign, believing it to be evidence that a Nantiinaq had come to haunt the area. Rumors like this persisted for years, only further perpetuated by stories of miners, loggers, hunters, or cannery workers finding huge tracks in the woods, or of seeing fleeting large dark shapes and sometimes hearing eerie howls at night. Making it even more ominous is that there were some reports from frightened Natives that there was a ghostly entity in the area as well, which took the form of a woman wearing a long black dress and who would appear at the top of the cliffs near town to scream and moan before vanishing.   Brian Weed is the co-founder of a group called Juneau's Hidden History that primarily keeps track of things through their Facebook page. He has traveled all over Juneau and many other Alaskan towns in search of natural history and stories. His group plans frequent hikes in the area to places that have some sort of story to tell or just to see the natural beauty of the state. He related another story of a mysterious death.                       "A logger was out working and something or someone hit him over the head with a huge piece of logging equipment, something that one man couldn't have lifted. When they found his body, there was blood on the equipment and there was no way that one person could have done it. He was a good ten feet from the logging equipment, so it's not like he slipped, fell, and hit his head. It looked more like someone picked it up and bonked him over the head."           In 1940 it was reported that a search party had been sent out to look for one such missing hunter, which would claim that they had come across his body in a creek, mutilated and torn apart in a way not consistent with a bear attack. Other bodies would reportedly be found as well, apparently washed down from the mountains into a nearby lagoon, with others still discovered washed up on the shores of Port Chatham, all of them ripped apart and maimed as if by some immensely powerful animal. At the time there were so many people turning up in that lagoon dead that it began to truly freak out the locals, to the point that they spent much time cowering indoors away from those creepy ass woods.   By the 1950s, locals were sick and tired of living in fear so they completely fled the town and left it abandoned. Years later when hunters returned, it is said that they reported seeing 18-inch long human-like footprints with patterns similar to a deer or wolf.   Former Portlock resident Malania Helen Kehl was interviewed by Naomi Klouda of the Homer Tribune back in October of 2009 and said things in Portlock started out well enough but degenerated to such a point that the family left their home and fled to Nanwalek.The family had endured the murder of Malania's godfather, Andrew Kamluck in 1931. Kamluck was the logger who was killed when someone, or something, hit him over the head.           "We left our houses and the school and started all new here (Nanwalek),” said Kehl.   Port Graham elder, Simeon Kvasnikoff told of the unexplained disappearance of a gold miner near the village during this time.   “He went up there one time and never came back,” said Kvasnikoff. “No one found any sign of him.”   Another interesting aspect of the Portlock story was relayed to Klouda by an Anchorage paramedic who preferred to remain anonymous.   “In 1990, while I was working as a paramedic in Anchorage, we got called out on an alarm for a man having a heart attack at the state jail in Eagle River. He was a Native man in his 70s, and after I got him stabilized with IVs, O2 and cardiac drugs, my partner and I began to transport him to the Native Hospital in Anchorage.” En route to the hospital, the paramedic and the Native man, an “Aleut'' from Port Graham, talked about hunting. The paramedic had been to DogFish Bay and was once stuck there due to bad weather.   “This old man sat up on the gurney and grabbed me by the front of my shirt. He got right up to my face and said, ‘Did it bother you?' Well, with that question, the hair just stood up on the back of my head. I said, ‘Yes.' “Did you see it?” was his next question. I said, “No, did you see it?” He said “No, but my brother seen it. It chased him.”   Ok so that's pretty jacked up….a killer bigfoot! That's one hell of a story. The town had been abandoned ever since and sightings continue to this day. In fact there is a TV series about this place called Alaskan Killer Bigfoot! The series followed a 40 day expedition to the area to try and see if they can get to the bottom of all the mystery! Moody hasn't watched it yet but I'm sure he'll get high and binge it soon.    So on the side of fairness we do have to disclose an interview we found. The interview was with a woman named Sally Ash. Sally is Sugpiaq of Russian-Aleut descent. She has lived in Nanwalek for most of her life and continues to speak her native language Sugt'stun. Her mother was born in Dogfish Bay, near Port Chatham.            “Our people were nomadic, went by the seasons, whatever was in season they would move from one place to another. They went through Port Chatham, Dogfish Bay, Seldovia, Homer, even to Kodiak.”               "Portlock was kind of a creepy place,” she admitted.  “They'd tell us don't go out on a foggy day.  That's when he's walking around. You could run into him and you never know what he might do.”   The ‘he' that she is talking about is their local form of Sasquatch, known as Nantiinaq.  Nantiinaq pronounced ‘non-tee-nuck,' is not your typical, everyday Sasquatch brute. Nantiinaq is more of a supernatural being.      “I think he is part-human,” Sally describes. “He lived with people and then didn't want to be around them anymore so he moved to the forest; away from everybody. He started growing hair and he looked like a bigfoot — scary… My uncles, my grandfathers, they all talked about him. They'd tell us they live far away from people. They don't mix with people.”   “My brother went up to the lake. He was tying off his skiff. He started smelling something really bad in the bushes, so he opened it, moving the branches. Something's going on here.  Then he looked in there and there was a man with his hands — in the back way (turned around). It looked like a man, but he was all hairy and he looked really scary. So he and our cousin took off running and didn't want to be up there.  He wasn't sure if it was a bigfoot, but there was a horrible smell,” she said.   “I think it's a he; he has been living for a long time,” Sally says. “He's old, he's tall, he's strong, he's hairy.  It lives in the woods and you can tell when he's getting near. You can smell him.  My mom used to talk about it a lot.  She'd tell stories of the bigfoot, like in Dogfish area, her and her brother would talk about how bigfoot was around. They were getting too close to him and they would be nice to him. Respect him. Keep distance. They live with him but not so close. He moved around — he was quick.”   Sally served as translator for her cousin, Malania Kehl during her historic interview for the Homer Tribune in 2009, that has since taken the bigfoot-believing world by storm. Malania told the reporter that the entire town evacuated Port Chatham in 1949 due to this murderous Nantiinaq. Her story has been perceived as being factual by authors, documentarians, and bigfoot buffs.   Buuuuuuuuttttttt…..   “My cousin Malania was being interviewed and we were sitting with her,” Sally recalls. “Malania kind of made up a story, because she was getting tired of people asking if this (story) is true. She made up this story about how Bigfoot was killing people. It wasn't true.  Everybody knows that, but it was not our place to say nothing. We all knew but we couldn't just stop her. We were brought up in a way where we can't tell our elders they are wrong.”   "And that was her story,” Sally giggles…  “we knew it. There was me and my sisters and my cousins and we all just sat there. We couldn't tell her, ‘Don't say that Malania,'  because she might get mad at us. We were younger than her and we were not allowed in front of her to say anything like that… Malania knew that we knew about her story that she made up and we all had a laugh about it with her.”   Sally said the reason for the exodus from Port Chatham was more practical in nature.   “People would see Nantiinaq, but that wasn't the reason why people moved this way to Seldovia and Nanwalek. They moved because of the economy, schools and the church.  There really was no killing of people.”     Well…that's disappointing…but we here at The train are gonna stick to the fact that there's a killer bigfoot to blame!   Wow so that's fun! But you know what…it's not enough. We strive to bring you the best in podcast entertainment here so we're going to do some of our patented quick hitters and throw in some more crazy ghost towns for ya!  Let's roll!   First up we're off to Italy. The ghost town of Craco to be more specific.    Craco is a ghost town and comune in the province of Matera, in the southern Italian region of Basilicata.    Haunted, surreal and moving, it's not surprising that the Craco ghost town and the beautiful surrounding landscape was chosen as the setting for several movies such as Mel Gibson's The Passion of the Christ and 007 Quantum of Solace.   The first written evidence of the town's existence shows that it was under the possession of a bishop named Arnaldo in 1060 A.D. The town's oldest building, the tall Torre Normanna, predates the bishop's documented ownership by 20 years.   From 1154 to 1168, after the archbishop, the nobleman Eberto controlled the town, establishing Feudalistic rule, and then ownership passed onto Roberto di Pietrapertos in 1179.   A university was established in the 13th century and the population kept growing, reaching 2,590 in the year 1561. By this time, the construction of four large plazas was completed. Craco had its first substantial landslide in 1600, but life went on, and the monastery of St. Peter went up in 1630.   Then, another tragedy hit. In 1656, the Black Death began to spread. Hundreds died and the population dipped.   But Craco wasn't down for the count quite yet. In 1799, the town successfully overthrew the feudal system — only to then fall to Napoleonic occupation. In 1815, a still-growing Craco was divided into two separate districts.   After Italy's unification in the mid-19th century, the controversial gangster and folk hero Carmine Crocco briefly conquered the village.   Mother Nature had more in store for Craco. Poor agricultural conditions caused a severe famine in the late 19th century. This spawned a mass migration of the population — about 1,300 people — to North America.   Then came more landslides. Craco had a series of them — plus a flood in 1972 and an earthquake in 1980. Luckily, in 1963, the remaining 1,800 inhabitants were transferred down the mountain to a valley called Craco Peschiera.   Not everyone was willing to move, however. One man native to the tiny town resisted the relocation, choosing to live the rest of his more than 100 years in his native land.   Some houses still hold traces of the life that once was: old appliances, abandoned tools, a lonely chair in the middle of a room where no one will ever sit anymore. A few facades still bear the signs of their past beauty in what has remained of their decorations.   And of course there are the tales of hauntings that come with most ghost towns. While there isn't a whole lot on a cursory search, if you dig a little you can find some stories of late night expeditions finding some interesting things. There are stories of groups seeing shadow people and apparitions. People hearing strange sounds. Pictures containing orbs and other anomalies. It's a great looking place, definitely check it out.   Next up is Rhyolite Nevada.   The ghost town of Rhyolite and its remnants are definitely a popular destination among those who like seeking out Nevada's abandoned places. Home to many of the town's original and now crumbling buildings, it's a fascinating place to see and think about Nevada's past.    According to the national parks service This ghost town's origins were brought about by Shorty Harris and E. L. Cross, who were prospecting in the area in 1904. They found quartz all over a hill, and as Shorty describes it “... the quartz was just full of free gold... it was the original bullfrog rock... this banner is a crackerjack”! He declared, “The district is going to be the banner camp of Nevada. I say so once and I'll say it again.” At that time there was only one other person in the whole area: Old Man Beatty who lived in a ranch with his family five miles away. Soon the rush was on and several camps were set up including Bullfrog, the Amargosa and a settlement between them called Jumpertown. A townsite was laid out nearby and given the name Rhyolite from the silica-rich volcanic rock in the area.   There were over 2000 claims covering everything in a 30 mile area from the Bullfrog district. The most promising was the Montgomery Shoshone mine, which prompted everyone to move to the Rhyolite townsite. The town immediately boomed with buildings springing up everywhere. One building was 3 stories tall and cost $90,000 to build. A stock exchange and Board of Trade were formed. The red light district drew women from as far away as San Francisco. There were hotels, stores, a school for 250 children, an ice plant, two electric plants, foundries and machine shops and even a miner's union hospital.   The town citizens had an active social life including baseball games, dances, basket socials, whist parties, tennis, a symphony, Sunday school picnics, basketball games, Saturday night variety shows at the opera house, and pool tournaments. In 1906 Countess Morajeski opened the Alaska Glacier Ice Cream Parlor to the delight of the local citizenry. That same year an enterprising miner, Tom T. Kelly, built a Bottle House out of 50,000 beer and liquor bottles.   In April 1907 electricity came to Rhyolite, and by August of that year a mill had been constructed to handle 300 tons of ore a day at the Montgomery Shoshone mine. It consisted of a crusher, 3 giant rollers, over a dozen cyanide tanks and a reduction furnace. The Montgomery Shoshone mine had become nationally known because Bob Montgomery once boasted he could take $10,000 a day in ore from the mine. It was later owned by Charles Schwab, who purchased it in 1906 for a reported 2 to 6 million dollars.   The financial panic of 1907 took its toll on Rhyolite and was seen as the beginning of the end for the town. In the next few years mines started closing and banks failed. Newspapers went out of business, and by 1910 the production at the mill had slowed to $246,661 and there were only 611 residents in the town. On March 14, 1911 the directors voted to close down the Montgomery Shoshone mine and mill. In 1916 the light and power were finally turned off in the town.   Today you can find several remnants of Rhyolite's glory days. Some of the walls of the 3 story bank building are still standing, as is part of the old jail. The train depot (privately owned) is one of the few complete buildings left in the town, as is the Bottle House. The Bottle House was restored by Paramount pictures in Jan, 1925.   And according to only on your state, It also happens to be home to one of Nevada's spookiest cemeteries. After all, nothing says "creepy" like a ghost town graveyard! Known as the Bullfrog-Rhyolite Cemetery, it definitely looks the part of a haunted destination you probably shouldn't visit at night.   The Bullfrog-Rhyolite Cemetery was actually shared between two towns. Home to just a handful of rugged graves, including some that look like nothing more than a human-shaped mound of rocks, it definitely has a serene type of beauty to it...during daylight, that is.   There's no telling what kind of creepy experiences you could have in Rhyolite once the sun sets. In fact, paranormal enthusiasts make trips out here to challenge just that! Disembodied voices and orbs are often reported in this area. And while most of the action seems to be centered on this area there are also reports of the same strange goings on in the town itself. Strange sounds and voices and orbs, as well as strange shadows and apparitions. Sounds awesome to us!   Next up we head to Calico California.   Calico is a ghost town and former mining town in San Bernardino County, California, United States. Located in the Calico Mountains of the Mojave Desert region of Southern California, it was founded in 1881 as a silver mining town, and was later converted into a county park named Calico Ghost Town. Located off Interstate 15, it lies 3 miles (4.8 km) from Barstow and 3 miles from Yermo. Giant letters spelling CALICO are visible, from the highway, on the Calico Peaks behind it. Walter Knott purchased Calico in the 1950s, and architecturally restored all but the five remaining original buildings to look as they did in the 1880s. Calico received California Historical Landmark #782, and in 2005 was proclaimed by then-Governor Arnold Schwarzenegger to be California's Silver Rush Ghost Town.   In 1881 four prospectors were leaving Grapevine Station (present day Barstow, California) for a mountain peak to the northeast. After they described the peak as "calico-colored", the peak, the mountain range to which it belonged, and the town that followed were all called Calico. The four prospectors discovered silver in the mountain and opened the Silver King Mine, which was California's largest silver producer in the mid-1880s. John C. King, who had grubstaked the prospectors who discovered the silver vein (the Silver King Mine was thus named after him), was the uncle of Walter Knott founder of Knott's Berry Farm. King was sheriff of San Bernardino County from 1879 to 1882. A post office at Calico was established in early 1882, and the Calico Print, a weekly newspaper, started publishing. The town soon supported three hotels, five general stores, a meat market, bars, brothels, and three restaurants and boarding houses. The county established a school district and a voting precinct. The town also had a deputy sheriff and two constables, two lawyers and a justice of the peace, five commissioners, and two doctors. There was also a Wells Fargo office and a telephone and telegraph service. At its height of silver production during 1883 and 1885, Calico had over 500 mines and a population of 1,200 people. Local badmen were buried in the Boot Hill cemetery   An attempt to revive the town was made in about 1915, when a cyanide plant was built to recover silver from the unprocessed Silver King Mine's deposits. Walter Knott and his wife Cordelia, founders of Knott's Berry Farm, were homesteaded at Newberry Springs around this time, and Knott helped build the redwood cyanide tanks for the plant.   The last owner of Calico as a mine was Zenda Mining Company. After building Ghost Town at Knott's Berry Farm in the 1940s, Walter Knott, his son, Russell, and Paul von Klieben, who was Knott's art director, made a road trip to Calico. The three of them came back filled with enthusiasm. If they could build an imaginary ghost town at Knott's Berry Farm, would it not be possible to restore a real ghost town? In 1951, Walter Knott purchased the town of Calico from the Zenda Mining Company and put Paul von Klieben in charge of restoring it to its original condition, referencing old photographs.   Using the old photos, and Walter's memory and that of some old-timers who still lived in the area, von Klieben was able to not only restore existing structures, but also design and replace missing buildings. Knott spent $700,000 restoring Calico. Knott installed a longtime employee named Freddy "Calico Fred" Noller as resident caretaker and official greeter. In 1966 Walter Knott decided to donate the town to San Bernardino County, and Calico became a County Regional Park.   The site is now a thriving tourist attraction, and is quite interesting to visit despite being neither original nor very atmospheric, as only about four of the buildings are largely unchanged from the mining era, and the whole place is rather commercialized. Some of the replica houses have only a frontage, as if part of a movie set.    The best part?…yup…its friggin haunted. You can take ghost tours through the town to find out for yourself!    According to Haunted Rooms. Com, Amid the claims of paranormal activity, there are 3 main entities who have been identified as residing in Calico Ghost Town and these are the ones that visitors should be on the lookout for.   One of the most commonly spotted entities haunting Calico Ghost Town is said to be a woman by the name of Lucy Lane. History suggests that Lucy ran Calico's General Store alongside her husband John Robert Lane. Just like so many of the residents, the Lanes moved away from Calico when the town began rapidly depopulating. However, they ended up returning in 1916 after the town was abandoned and live the rest of their days in the town. Lucy was well into her 90s when she finally passed.   It seems only natural then that she would want to stick around in the town where she lived and died. Visitors to Calico Ghost Town have frequently reported seeing Lucy walking between what was once her home and the General Store. She is easily recognizable by her attire – the beautiful black lace dress in which she was buried. Although most of the reports describe seeing Lucy Lane walking from her home to the General Store, there have also been sightings of her inside both buildings as well. Her former home is now a museum dedicated to Lucy and John Robert Lane and she is sometimes seen sitting in a rocking chair slowly rocking back and forth. Some visitors also claim to have seen Lucy behind the counter in the General Store.   Another of the paranormal hotspots in the Calico Ghost Town is definitely the schoolhouse! The names of the teachers have long since been lost, but it is said to be their spirits who are responsible for the plethora of paranormal activity happening in the old schoolhouse. There are frequent reports that the teachers like to stand in the windows of the schoolhouse peering out at those passing by on the outside! There are also reports of a red ball of light moving around inside the schoolhouse. This phenomenon has been witnessed by many visitors to Calico Ghost Town.   The former teachers are certainly not the only ones who are up to mischief! There have also been reports of various ghostly students in the schoolhouse as well. These children's spirits can be seen flitting around inside the building. They do seem to keep themselves to themselves most of the time, but there is one girl aged around 11 or 12 who is far more outgoing. However, she is most likely to appear to children and teens who will often comment on seeing her only for their parents to turn around and the girl to vanish!   The most prominent ghost that roams around Calico Ghost Town is probably the entity known as ‘Tumbleweed' Harris. He is actually the last Marshal of Calico and it seems as though he has not yet stepped down from his duty! He is often seen by the boardwalks on Main Street and you will be able to recognize him by his large frame and long white beard. If you do visit Calico Ghost Town be sure to stop by Tumbleweed's gravestone and thank him for continuing to keep Calico's peace even in death.   And finally we double back and head back to Alaska for one more ghost town. Kennecott Alaska is our final destination.   In the summer of 1900, two prospectors, "Tarantula" Jack Smith and Clarence L. Warner, a group of prospectors associated with the McClellan party, spotted "a green patch far above them in an improbable location for a grass-green meadow." The green turned out to be malachite, located with chalcocite (aka "copper glance"), and the location of the Bonanza claim. A few days later, Arthur Coe Spencer, U.S. Geological Survey geologist independently found chalcocite at the same location.   Stephen Birch, a mining engineer just out of school, was in Alaska looking for investment opportunities in minerals. He had the financial backing of the Havemeyer Family, and another investor named James Ralph, from his days in New York. Birch spent the winter of 1901-1902 acquiring the "McClellan group's interests" for the Alaska Copper Company of Birch, Havemeyer, Ralph and Schultz, later to become the Alaska Copper and Coal Company. In the summer of 1901, he visited the property and "spent months mapping and sampling." He confirmed the Bonanza mine and surrounding by deposits were, at the time, the richest known concentration of copper in the world.   By 1905, Birch had successfully defended the legal challenges to his property and he began the search for capital to develop the area. On 28 June 1906, he entered into "an amalgamation" with the Daniel Guggenheim and J.P. Morgan & Co., known as the Alaska Syndicate, eventually securing over $30 million. The capital was to be used for constructing a railway, a steamship line, and development of the mines. In Nov. 1906, the Alaska Syndicate bought a 40 percent interest in the Bonanza Mine from the Alaska Copper and Coal Company and a 46.2 percent interest in the railroad plans of John Rosene's Northwestern Commercial Company.   Political battles over the mining and subsequent railroad were fought in the office of U.S. President Theodore Roosevelt between conservationists and those having a financial interest in the copper.   The Alaska Syndicate traded its Wrangell Mountains Mines assets for shares in the Kennecott Copper Corporation, a "new public company" formed on 29 April 1915. A similar transaction followed with the CR&NW railway and the Alaska Steamship Company. Birch was the managing partner for the Alaska operation.   Kennecott Mines was named after the Kennicott Glacier in the valley below. The geologist Oscar Rohn named the glacier after Robert Kennicott during the 1899 US Army Abercrombie Survey. A "clerical error" resulted in the substitution of an "e" for the "i", supposedly by Stephen Birch himself. Kennecott had five mines: Bonanza, Jumbo, Mother Lode, Erie and Glacier. Glacier, which is really an ore extension of the Bonanza, was an open-pit mine and was only mined during the summer. Bonanza and Jumbo were on Bonanza Ridge about 3 mi (4.8 km) from Kennecott. The Mother Lode mine was located on the east side of the ridge from Kennecott. The Bonanza, Jumbo, Mother Lode and Erie mines were connected by tunnels. The Erie mine was perched on the northwest end of Bonanza Ridge overlooking Root Glacier about 3.7 mi (6.0 km) up a glacial trail from Kennecott. Ore was hoisted to Kennecott via the trams which head-ended at Bonanza and Jumbo. From Kennecott the ore was hauled mostly in 140-pound sacks on steel flat cars to Cordova, 196 rail miles away, via the Copper River and Northwestern Railway (CRNW).   In 1911 the first shipment of ore by train transpired. Before completion, the steamship Chittyna carried ore to the Abercrombie landing by Miles Glacier. Initial ore shipments contained "72 percent copper and 18 oz. of silver per ton."   In 1916, the peak year for production, the mines produced copper ore valued at $32.4 million.   In 1925 a Kennecott geologist predicted that the end of the high-grade ore bodies was in sight. The highest grades of ore were largely depleted by the early 1930s. The Glacier Mine closed in 1929. The Mother Lode was next, closing at the end of July 1938. The final three, Erie, Jumbo and Bonanza, closed that September. The last train left Kennecott on November 10, 1938, leaving it a ghost town.   From 1909 until 1938, except when it closed temporarily in 1932, Kennecott mines "produced over 4.6 million tons of ore that contained 1.183 billion pounds of copper mainly from three ore bodies: Bonanza, Jumbo and Mother Lode. The Kennecott operations reported gross revenues above $200 million and a net profit greater than $100 million.   In 1938, Ernest Gruening proposed Kennecott be preserved as a National Park. A recommendation to President Franklin D. Roosevelt on 18 Jan. 1940 for the establishment of the Kennecott National Monument went nowhere. However, 2 Dec. 1980 saw the establishment of the Wrangell-St. Elias National Park and Preserve.   From 1939 until the mid-1950s, Kennecott was deserted except for a family of three who served as the watchmen until about 1952. In the late 1960s, an attempt was made to reprocess the tailings and to transport the ore in aircraft. The cost of doing so made the idea unprofitable. Around the same time, the company with land rights ordered the destruction of the town to rid them of liability for potential accidents. A few structures were destroyed, but the job was never finished and most of the town was left standing. Visitors and nearby residents have stripped many of the small items and artifacts. Some have since been returned and are held in various archives.   KCC sent a field party under the geologist Les Moon in 1955. They agreed with the 1938 conclusion, "no copper resource of a size and grade sufficient to interest KCC remained." The mill remains however.   Most of this historical info came from an awesome article called A Kennecott Story by Charles Hawley in the University of Utah Press.   So you know we love our history and we thought it was cool cus this was such an important town in Alaska's history and then boom…ghost town. But you know that's not why we're there…it's also haunted!   Reports of paranormal activity along the abandoned train tracks abound and have for decades. That's not all that makes it one of the most haunted places in America. Some claim to have seen old tombstones along the route. The gravestones then vanish by the time the visitors make their return trip. Others have reported hearing disembodied voices and phantom children laughing. Reportedly, a 1990s construction project here halted after workers were scared away by spooky sounds and inexplicable events.   Ok, last little tid bit of fact. There's actually a little town up in the far northwest territory of Alaska called Diomede which is located on the island of Little Diomede in the middle of the Bering Straight. During the winter months the water can freeze and you can actually walk… to Big Diomede … an island in Russia. The stretch of water between these two islands is only about 2.5 miles wide. There are two reported cases of people walking from Alaska to Russia in modern history. The last were Karl Bushby, and his American companion Dimitri Kieffer who in 2006 walked from Alaska to Russia over the Bering Straight in 14 days.   So there you have it…killer bigfoot and some cool haunted ghost towns! Maybe we'll drive into some more ghost towns in a future episode!   Bigfoot horror movies   https://filmschoolrejects.com/bigfoot-horror/

Jerod Impichchaachaaha' Tate, is a classical composer, citizen of the Chickasaw Nation in Oklahoma and is dedicated to the development of American Indian classical composition. His Washington Post review states that “Tate is rare as an American Indian composer of classical music. Rarer still is his ability to effectively infuse classical music with American Indian nationalism.” Tate is Guest Composer/Conductor/Pianist for San Francisco Symphony Currents program Thunder Song: American Indian Musical Cultures and was recently Guest Composer for Metropolitan Museum of Art's Balcony Bar program Home with ETHEL and Friends, featuring his commissioned work Pisachi (Reveal) for String Quartet. Recent commissions include Shell Shaker: A Chickasaw Opera for Mount Holyoke Symphony Orchestra, Ghost of the White Deer, Concerto for Bassoon and Orchestra for Dallas Symphony Orchestra, Hózhó (Navajo Strong) and Ithánali (I Know) for White Snake Opera Company. His music was recently featured on the HBO series Westworld. His commissioned works have been performed by the National Symphony Orchestra, San Francisco Symphony and Chorus, Dallas Symphony Orchestra, Detroit Symphony Orchestra, Minnesota Orchestra, Buffalo Philharmonic Orchestra, Oklahoma City Philharmonic, Winnipeg Symphony Orchestra, South Dakota Symphony Orchestra, Colorado Ballet, Canterbury Voices, Dale Warland Singers, Santa Fe Desert Chorale and Santa Fe Chamber Music Festival. Tate has held Composer-in-Residence positions for Music Alive, a national residency program of the League of American Orchestras and New Music USA, the Joyce Foundation/American Composers Forum, Oklahoma City's NewView Summer Academy, Oklahoma Medical Research Foundation and Grand Canyon Music Festival Native American Composer Apprentice Project. Tate was the founding composition instructor for the Chickasaw Summer Arts Academy and has taught composition to American Indian high school students in Minneapolis, the Hopi, Navajo and Lummi reservations and Native students in Toronto. Mr. Tate is a three-time commissioned recipient from the American Composers Forum, a Chamber Music America's Classical Commissioning Program recipient, a Cleveland Institute of Music Alumni Achievement Award recipient, a governor-appointed Creativity Ambassador for the State of Oklahoma and an Emmy Award winner for his work on the Oklahoma Educational Television Authority documentary, The Science of Composing. In addition to his work based upon his Chickasaw culture, Tate has worked with the music and language of multiple tribes, such as: Choctaw, Navajo, Cherokee, Ojibway, Creek, Pechanga, Comanche, Lakota, Hopi, Tlingit, Lenape, Tongva, Shawnee, Caddo, Ute, Aleut, Shoshone, Cree, Paiute and Salish/Kootenai. Among available recorded works are Iholba‘ (The Vision) for Solo Flute, Orchestra and Chorus and Tracing Mississippi, Concerto for Flute and Orchestra, recorded by the San Francisco Symphony Orchestra and Chorus, on the Grammy Award winning label Azica Records. Tate earned his Bachelor of Music in Piano Performance from Northwestern University, where he studied with Dr. Donald Isaak, and his Master of Music in Piano Performance and Composition from The Cleveland Institute of Music, where he studied with Elizabeth Pastor and Dr. Donald Erb. He has performed as First Keyboard on the Broadway national tours of Les Misérables and Miss Saigon and been a guest pianist and accompanist for the Colorado Ballet, Hartford Ballet and numerous ballet and dance companies. Mr. Tate's middle name, Impichchaachaaha', means “his high corncrib” and is his inherited traditional Chickasaw house name. A corncrib is a small hut used for the storage of corn and other vegetables. In traditional Chickasaw culture, the corncrib was built high off the ground on stilts to keep its contents safe from foraging animals.

In April 2009, Alyssa Angelique McLemore, a member of the Aleut tribe and a young mother, was just 21 years old when she suddenly vanished without a trace, leaving behind a startling 911 call that has left more questions than answers.Alyssa is estimated to be around 130 pounds and is between 5'1 and 5'3 in height. She has black hair, brown eyes and has a scar on her abdomen. She would be 34 years old today.Kent police are asking anyone with any information about Alyssa McLemore to call them anonymously on their tip line, at (253) 856-5808.Because it's Valentine's Day, we've got resources listed for anyone in need of information or support regarding domestic, dating or sexual violence, you can call the Strong Hearts Native Helpline at 1-844-762-8483 for 24/7 safe, confidential and anonymous. Or visit StrongHearts Native Helpline | Home (strongheartshelpline.org).Violence and Valentine's Day | Psychology TodayAbout Abuse - "Why Didn't You Say Anything?" - The HotlineStay safe out their friends. Links to information found for this episode can be found here:Indigenous Mom Said 'Help Me' on Frantic 911 Call Before Disappearance | PEOPLE.comTen years after she called 911 and vanished, Alyssa McLemore's family is still hopeful for answers – KIRO 7 News SeattleThe Disappearance of Alyssa McLemore (thehueandcry.com)Alyssa Angelique McLemore – The Charley Project'Sister, where did you go?': the Native American women disappearing from US cities | Native Americans | The GuardianAlert System Proposed for Missing Indigenous Women | Currents (nativenewsonline.net)AG Ferguson, Rep. Lekanoff bill will create an alert system for missing Indigenous women in Washington | Washington StateYoung Indigenous Mother Vanishes After Making Distressing 911 Call | Criminal (vocal.media)Links to photo:Kent Police seek public's help about the disappearance of Alyssa McLemore 10 years ago | Kent Reporter

When Andrew's wife decided to follow Jesus, he was very curious. He watched her, and had her tell him what the preacher would say at church. He couldn't get away from the bottle, but he wanted to. He wanted what his wife had found, and one evening, he wanted it bad enough to go looking for it.

Kim Larson (Seybert)Kim is a recovering addict from Dillingham, Alaska. Kim is Aleut from the Curyung tribe. Kim has been on her recovery journey since 2014. On this episode Kim Courageously shares her story of addiction, and the process of using a medication assisted program for those that are still struggling. Support the show

Kim Larson (Seybert)Kim is a recovering addict from Dillingham, Alaska. Kim is Aleut from the Curyung tribe. Kim has been on her recovery journey since 2014. On this episode Kim Courageously shares her story of addiction, and the process of using a medication assisted program for those that are still struggling. Support the show

St Herman, for many the Patron of North America, was born near Moscow around 1756 to a pious merchant family, and entered monastic life at the age of sixteen, at the Trinity - St Sergius Lavra near St Petersburg. While there he was attacked by a cancer of the face, but the Mother of God appeared to him and healed him completely. He was tonsured a monk in 1783 with the name of Herman (a form of Germanos), and was received into Valaam Monastery on Lake Ladoga. After some time, he was allowed to withdraw to the life of a hermit in the forest, and only came to the monastery for feast days.   In 1793, in response to a request by the Russian-American Commercial Company for missionaries to Alaska, Valaam Monastery was told to select a company of its best monks to travel to America. Eight were chosen, of whom the hermit Herman was one. The company crossed all of Siberia and , almost a year later, first saw Kodiak Island in September 1794. The missionaries set about their work, and found the native Aleut people so receptive to the Gospel of Christ that in the first year about 7,000 were baptized and 1,500 marriages performed.   Despite severe hardships, the missionaries covered huge distances, on foot and in small boats, to reach the scattered fishing settlements of the Aleuts. In general they found a warm reception, but many of the pagan shamans opposed their message and sometimes stirred up the people against them. It was thus that the Priest-monk Juvenaly was killed in 1796, becoming the First Martyr of North America.   Despite such opposition, the missionaries' major difficulty was with the Russian traders and settlers, who were in the habit of exploiting the Aleuts as they wished, and who had oppressed and disgusted the native people with their immoral behavior. When the missionaries came to the defense of the natives, they were repaid with the opposition of the Russian-American company, whose leadership put countless obstacles in the path of their work. In time, several of the company died at sea, and several more abandoned the mission in discouragement, leaving the monk Herman alone.   He settled on Spruce Island near Kodiak, and once again took up the hermit's life, dwelling in a small cabin in the forest. He spent his days in prayer and mission work, and denied himself every fleshly comfort: he fasted often and lived on a diet of blackberries, mushrooms and vegetables (in Alaska!!). Despite these privations, he founded an orphanage and a school for the natives of the island, cared for the sick in epidemics, and built a chapel where he conducted divine services attended by many. (He was not a priest, but God made up the lack in miraculous ways: at Theophany, Angels descended to bless the waters of the bay, and the Saint would use the holy water to heal the sick). Asked if he was ever lonely or dejected in his solitude, and replied: "I am not alone; God is here as everywhere, and the Angels too. There is no better company."   Saint Herman reposed in peace on Spruce island, at the age of eighty-one, in 1836. At the moment of his departure, his face was radiant with light, and the inhabitants nearby saw a pillar of light rising above his hermitage. His last wish was to be buried on Spruce Island. When some of his well-intended disciples attempted to take his relics back to Kodiak to be buried from the church there, a storm rose up and continued unabated until they had abandoned the plan and buried him as he desired. He was officially glorified in 1970, the first canonized American Saint.   Saint Peter was a young Aleut convert to the Orthodox faith. In 1812 the Russian- American Company set up a post in California, where Russians and Aleuts farmed and traded to supply the needs of the Alaskans; Peter was one of these. The Spanish, who at the time ruled California, suspected the Russians of territorial ambitions, and in 1815 captured about twenty Orthodox Aleuts and took them to San Francisco. Fourteen of these were put to torture in an effort to convert them to the Roman Catholic faith. All refused to compromise their faith, and Peter and a companion were singled out for especially vicious treatment: Peter's fingers, then hands and feet, were severed, and he died from loss of blood, still firm in his confession. The Latins were preparing the same fate for the others when word came that they were to be transferred; eventually they returned to Alaska. When he heard a first-hand account of Peter's martyrdom, Saint Herman crossed himself and said "Holy New Martyr Peter, pray to God for us!" Saint Peter the Aleut is the first recognized Saint of American birth.   St Herman appears several times on the Church's calendar. The Synaxis of St Herman and the American Protomartyrs is celebrated today. St Herman is commemorated on November 15, the day of his repose; but (partly because pilgrimage to Alaska is so difficult in the winter) the day of his glorification, July 27 / August 9 is kept there as his primary feast day.   Following is a fragment of a conversation between St Herman and some officers of a Russian ship, recorded by his disciple Yanovsky; it includes perhaps the most familiar quotation from St Herman.   "But do you love God?" asked the Elder. And all answered: "Of course we love God. How can we not love God?" "And I, a sinner, have tried to love God for more than forty years, and I cannot say that I perfectly love Him," answered Father Herman, and began to explain how one must love God. "If we love someone," he said, "then we always think of that one, we strive to please that one; day and night our heart is preoccupied with that object. Is it in this way, gentlemen, that you love God? Do you often turn to Him, do you always remember Him, do you always pray to Him and fulfill His Holy commandments?" We had to admit that we did not. "For our good, for our happiness," concluded the Elder, "at least let us give a vow to ourselves, that from this day, from this hour, from this minute, we shall strive above all else to love God and to do His Holy Will!"   Saint Herman is also commemorated on December 12.

St Herman, for many the Patron of North America, was born near Moscow around 1756 to a pious merchant family, and entered monastic life at the age of sixteen, at the Trinity - St Sergius Lavra near St Petersburg. While there he was attacked by a cancer of the face, but the Mother of God appeared to him and healed him completely. He was tonsured a monk in 1783 with the name of Herman (a form of Germanos), and was received into Valaam Monastery on Lake Ladoga. After some time, he was allowed to withdraw to the life of a hermit in the forest, and only came to the monastery for feast days.   In 1793, in response to a request by the Russian-American Commercial Company for missionaries to Alaska, Valaam Monastery was told to select a company of its best monks to travel to America. Eight were chosen, of whom the hermit Herman was one. The company crossed all of Siberia and , almost a year later, first saw Kodiak Island in September 1794. The missionaries set about their work, and found the native Aleut people so receptive to the Gospel of Christ that in the first year about 7,000 were baptized and 1,500 marriages performed.   Despite severe hardships, the missionaries covered huge distances, on foot and in small boats, to reach the scattered fishing settlements of the Aleuts. In general they found a warm reception, but many of the pagan shamans opposed their message and sometimes stirred up the people against them. It was thus that the Priest-monk Juvenaly was killed in 1796, becoming the First Martyr of North America.   Despite such opposition, the missionaries' major difficulty was with the Russian traders and settlers, who were in the habit of exploiting the Aleuts as they wished, and who had oppressed and disgusted the native people with their immoral behavior. When the missionaries came to the defense of the natives, they were repaid with the opposition of the Russian-American company, whose leadership put countless obstacles in the path of their work. In time, several of the company died at sea, and several more abandoned the mission in discouragement, leaving the monk Herman alone.   He settled on Spruce Island near Kodiak, and once again took up the hermit's life, dwelling in a small cabin in the forest. He spent his days in prayer and mission work, and denied himself every fleshly comfort: he fasted often and lived on a diet of blackberries, mushrooms and vegetables (in Alaska!!). Despite these privations, he founded an orphanage and a school for the natives of the island, cared for the sick in epidemics, and built a chapel where he conducted divine services attended by many. (He was not a priest, but God made up the lack in miraculous ways: at Theophany, Angels descended to bless the waters of the bay, and the Saint would use the holy water to heal the sick). Asked if he was ever lonely or dejected in his solitude, and replied: "I am not alone; God is here as everywhere, and the Angels too. There is no better company."   Saint Herman reposed in peace on Spruce island, at the age of eighty-one, in 1836. At the moment of his departure, his face was radiant with light, and the inhabitants nearby saw a pillar of light rising above his hermitage. His last wish was to be buried on Spruce Island. When some of his well-intended disciples attempted to take his relics back to Kodiak to be buried from the church there, a storm rose up and continued unabated until they had abandoned the plan and buried him as he desired. He was officially glorified in 1970, the first canonized American Saint.   Saint Peter was a young Aleut convert to the Orthodox faith. In 1812 the Russian- American Company set up a post in California, where Russians and Aleuts farmed and traded to supply the needs of the Alaskans; Peter was one of these. The Spanish, who at the time ruled California, suspected the Russians of territorial ambitions, and in 1815 captured about twenty Orthodox Aleuts and took them to San Francisco. Fourteen of these were put to torture in an effort to convert them to the Roman Catholic faith. All refused to compromise their faith, and Peter and a companion were singled out for especially vicious treatment: Peter's fingers, then hands and feet, were severed, and he died from loss of blood, still firm in his confession. The Latins were preparing the same fate for the others when word came that they were to be transferred; eventually they returned to Alaska. When he heard a first-hand account of Peter's martyrdom, Saint Herman crossed himself and said "Holy New Martyr Peter, pray to God for us!" Saint Peter the Aleut is the first recognized Saint of American birth.   St Herman appears several times on the Church's calendar. The Synaxis of St Herman and the American Protomartyrs is celebrated today. St Herman is commemorated on November 15, the day of his repose; but (partly because pilgrimage to Alaska is so difficult in the winter) the day of his glorification, July 27 / August 9 is kept there as his primary feast day.   Following is a fragment of a conversation between St Herman and some officers of a Russian ship, recorded by his disciple Yanovsky; it includes perhaps the most familiar quotation from St Herman.   "But do you love God?" asked the Elder. And all answered: "Of course we love God. How can we not love God?" "And I, a sinner, have tried to love God for more than forty years, and I cannot say that I perfectly love Him," answered Father Herman, and began to explain how one must love God. "If we love someone," he said, "then we always think of that one, we strive to please that one; day and night our heart is preoccupied with that object. Is it in this way, gentlemen, that you love God? Do you often turn to Him, do you always remember Him, do you always pray to Him and fulfill His Holy commandments?" We had to admit that we did not. "For our good, for our happiness," concluded the Elder, "at least let us give a vow to ourselves, that from this day, from this hour, from this minute, we shall strive above all else to love God and to do His Holy Will!"   Saint Herman is also commemorated on December 12.

This episode is about a loving 21 year old mother that went missing from Kent, WA April 9,2009 .. this didn't get much news coverage is a indigenous woman from the Aleut tribe. Trigger warning ⚠️ this is detailed. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/nola-moon/support

Nasqualek – Aleut Town Cuumi suuget Nasqualegmi etaallriit. – People used to live in Aleut Town.

Brittany Demientieff is a Navajo, Aleut woman from Wasilla, Alaska.  Brittany is the mother to Braddock and the wife to Kaylee. Brittany has been sober since 2018 and is a breast cancer Survivor. On this episode Brittany courageously shares her story of Recovery for those still struggling with alcohol and drug addiction.Support the show (http://www.paypal.me/RalphSara)

Brittany Demientieff is a Navajo, Aleut woman from Wasilla, Alaska.  Brittany is the mother to Braddock and the wife to Kaylee. Brittany has been sober since 2018 and is a breast cancer Survivor. On this episode Brittany courageously shares her story of Recovery for those still struggling with alcohol and drug addiction.Support the show (http://www.paypal.me/RalphSara)

St Herman was a Russian Orthodox monk who had a very effective mission to the Aleut people of Alaska.  During a 'Fur Rush' when colonisation and exploration was fuelled by the seal fur trade he defended the rights of the native Aleut people 

Halo, Wargi Bandung! Di episode kali ini, kita kedatangan tamu spesial yaitu Kang Reza Khoerul Iman, selaku koordinator dari Komunitas Aleut. Komunitas Aleut berisi orang-orang yang memiliki minat tinggi untuk mempelajari sejarah Kota Bandung maupun sejarah di daerah lainnya. Meskipun sedang pandemi tapi mereka tidak pernah berhenti berinovasi dan terus mempelajari sejarah dengan semangat, lho. Pasti pada penasaran kan? Yuk, dengerin podcastnya sekarang juga! Find us more on : Instagram – https://instagram.com/bandung.go.id Twitter – https://twitter.com/bandung_goid TikTok – https://vt.tiktok.com/ZSE5YvxR Youtube – BANDUNG GO ID

They say it takes a village to lift up a community.This is the story of how Carol Gore, a lifelong Alaskan of Aleut descent, became CEO of a struggling Cook Inlet Housing Authority, and helped transform it into the thriving community organization that it is today.Written and produced by Evan Phillips with additional production support from Cook Inlet Housing Authority and 90.3 KNBAFor more information about the good work Cook Inlet Housing Authority does in Alaskan communities, please visit cookinlethousing.org

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniamov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

On this episode, we talk with Aleut jeweler Denise Wallace about her amazing pieces and how life and this past year has influenced her at the 63rd annual Heard Museum Guild Indian Fair & Market in Phoenix, Arizona.

The Night Walker Of Eagle River- Alaska, vast and mysterious, also has a rich history of explorations and legends alike. Most would agree that it's the ultimate wilderness. Although the Aleut know a little more than just big game. Their legends speak of a creature, predatory in nature and unlike any creature on this planet. They call him Nantiinaq, ha;f-man, half-beast... Bigfoot Ambushed- There’s a saying, “a cornered animal is almost as dangerous as a wounded one.”And in this case it certainly seemed like there was a little bit of both. Listen to an encounter story experienced by a veteran of a war that brought nightmares to the heroes that fought in it.Experiencing Bigfoot opened his eyes to a new reality that would make him more aware of his surroundings, unsettling as that may be.Bigfoot Frightening Encounters, Volumes 1 - 3 are now available on Audible! Take advantage of the free trial offer and click the link to get yours ! https://www.audible.com/search?searchNarrator=Michael+Singleton&ref=a_search_c3_mlNarrator_1_1_1&pf_rd_p=83218cca-c308-412f-bfcf-90198b687a2f&pf_rd_r=JTSXBFKM239ZHJBJ8BC7Have you had a Bigfoot encounter? Email me at Bigfootswilderness@gmail.com Looking for Bigfoot’s Wilderness apparel? Visit : https://teespring.com/stores/bigfoots-wilderness

In this episode of Life Matters, Commissioner Johnston outlines the incredible power that language has over our thoughts and perceptions. Brian had studied Comparative Linguistics at Sonoma State University and explains a language phenomenon that many of us don’t often think about.  Just as we are unable to comprehend a completely foreign language, there is the related inability to think about or understand ideas for which we have no words. This principle also extends to deeper implications - that the meaning of words themselves can be changed simply by their usage in society. Those who control the tools of communication - major media and academic circles, are given great control over the use of language. They often create new rules and usages.   George Orwell eloquently illustrated the phenomenon in his book 1984. He had written an epilogue explaining how language is used to control the populace in collectivist-socialist cultures. Orwell’s epilogue is widely available and very recommended. It is entitled, “The Principles of Newspeak”.  Newspeak is the method by which ‘Ingsoc’, ideas of the new English socialism, would be imparted and reinforced. It resulted in the inability to think of individual freedom or previous forms of government. The meanings attached to those concepts would simply be lost. Brian further comments on the details of this phenomenon as illustrated in Comparative Linguistics.      The language principle is known as the Sapir-Whorf hypothesis. Brian had studied the comparative dialects of the Pomo Indian Tribe of Sonoma, Lake, and Mendocino Counties. Many years earlier, Edvard Sapir had studied the languages of the Aleut and Inuit tribes (formally called Eskimos). Benjamin Lee Whorf studied the Hopi Indian dialects. Each made observations regarding vocabulary (Sapir) and verb tense (Whorf). They concurred that the different aspects of language directly impacted how the language-user viewed the world around them. Brian explains how the right to life, abortion and euthanasia debates are directly impacted and even determined, by the language that is used. Obviously, abortion advocates have intentionally changed the vocabulary (choice - a concept - is used to replace the specific action of dismemberment and disposal of the human child). And this is but one example. But in a larger sense, the use of the language and the presumptions that language carries, have also quietly induced pro-life individuals to engage in the debate of ideas, but only using the premises that our current culture has made popular. Many pro-lifers feel a deep need to debate the relative merits and arguments of the Roe v. Wade decision.  But as Brian, pro-life judges, and even pro-abortion judges, have pointed out, Roe versus Wade is completely illogical in its premises, in its pattern of logic, and in its conclusions.  Again, even Justice Ginsburg, the most-radical pro-abortion Supreme Court Justice has declared that Roe v. Wade and Doe v. Bolton, have not granted women a right to choose or the right to do what they wish with their bodies. Justice Blackmun was explicit that Roe does not create an unlimited right to an abortion. Yet abortion for ‘choice’ is still considered its result.  Brian‘s point is that it is the companion decision, Doe versus Bolton, which explicitly sets aside the rambling confusion regarding pregnancy and culture and history (the actual content of Roe). It is Doe versus Bolton that explicitly allows doctors to kill, based solely on their own personal opinion, and without any further accountability.  Doe is the enactment ‘provision’ of Roe v. Wade. And by making the physician (not the woman) the designated agent and ultimate decision maker, it has brought a direct attack against the very premise of the culture in which we live, Western Civilization.  Western Civilization holds the premise that human beings are more than merely animals.  One profession was dedicated to always caring for and protecting the unique and vulnerable human person - the medical profession.  Throughout Western Civilization doctors have always sworn to never harm or kill.   It is in Doe v.  Bolton that the medical profession is explicitly empowered to kill and directed to do so at their own discretion.  Western Civilization a victim in the Roe and Doe companion decisions - they have done even more than simply authorize the killing of innocent babies. An unrestrained killing profession has now become an accepted part of our society. But language has prevented many from seeing or even thinking about what that means.

Mike Livingston

According to the State of Alaska website, the state's name derives from the Aleut alyeska, meaning "great land." Today on Sea Change Radio we talk about The Last Frontier, and some of the threats to its greatness. A week before the November election, the Trump Administration opened more than 9.3 million acres of old growth stands in Alaska’s Tongass National Forest to logging companies which can now build roads and cut timber in this pristine ecosystem. This  decision reversed protections created by the US Forest Service’s Roadless Rule Policy which this week has been in place for 20 years. Our first guest today is Jim Furnish, a longtime Forest Service official who explains the importance of the Tongass, the significance of the Roadless Rule Policy, and the prospect of a re-reversal once Joe Biden becomes President. Then, we revisit part of our 2015 discussion with environmental journalist Kate Sheppard as she recounts how sea level rise has imperiled the small Alaskan port town of Shishmaref.

According to the State of Alaska website, the state’s name derives from the Aleut alyeska, meaning “great land.” Today on Sea Change Radio we talk about The Last Frontier, and some of the threats to its greatness. A week before the November election, the Trump Administration opened more than 9.3 million acres of old growth stands … Continue reading Jim Furnish + Kate Sheppard on the Last Frontier → The post Jim Furnish + Kate Sheppard on the Last Frontier appeared first on Sea Change Radio.

Bigfoot And The Battle For Survival- The name Alaska originates from an Aleut word "Alyeska," meaning "great land." And in this great land, wildlife is plentiful. From Blacktail Deer, Elk, Bison and Moose there are just as many predators such as Mountain Lions, Bobcats, Wolves, Coyotes and four types of Bear including the Polar bear. And then there's Bigfoot. Some inhabitants of the last frontier refer to Bigfoot as The Hairy Man or Kushtaka. Although there are even more names as each native tribe has a name for this creature. Two brothers who've hunted around the world make another trip to Alaska and see possible evidence of a Bigfoot battle. According to the locals, Bigfoot are seen and known to inhabit the areas. Especially where food is plentiful. The Phantom Bigfoot - Two men struggle to make ends meet and invest in a van, and take on a paper route. As they travel to their route pick up spot, something almost unexplainable happens. Welcome to the world of the mysterious creature we call Bigfoot. -------------------------------------------------------------------------------------------------------------------------------------------* BIGFOOT FRIGHTENING ENCOUNTERS VOLUME 2 IS HERE! Get it on Audible here: https://www.audible.com/search?searchNarrator=Michael+Singleton&ref=a_search_c3_mlNarrator_1_1_1&pf_rd_p=83218cca-c308-412f-bfcf-90198b687a2f&pf_rd_r=JTSXBFKM239ZHJBJ8BC7

Victoria Anderson-Tieva is a Yup'ik, Inupiaq, Aleut, German and Danish woman. Victoria, originally from Dillingham, Alaska, now lives on Dena'ina land in Anchorage, Alaska. In this episode Victoria shares her story and message of hope to those still struggling.  Support the show

Victoria Anderson-Tieva is a Yup'ik, Inupiaq, Aleut, German and Danish woman. Victoria, originally from Dillingham, Alaska, now lives on Dena'ina land in Anchorage, Alaska. In this episode Victoria shares her story and message of hope to those still struggling.  Support the show

Paul is a full-blooded Aleut, born in Egegik in 1935. In part 2 of his story, he shares about one of his life's most difficult moments. He lost his precious daughter Jewell to cancer while she was a college student. We understand though that words cannot describe the pain of losing a child that you have loved and cared for. How does one cope with such a loss? Paul was able to because of the hope and peace he had found before she passed away.

Paul is a full-blooded Aleut, born in Egegik in 1935. Growing up, he lived in the village of Kanatik during the winter. But in the Springtime his family would walk over the mountain and cross the lake called Becharof to go back to Egegik in order to make ends meet. Like this journey, his early life was filled with difficult challenges... but he was an ambitious young man.

In the series premier, we head to a summer home for seabirds — a place where kittiwakes, murres, auklets, and puffins gather by the thousands. Gerrit Vyn, a conservation media producer, describes the scene as "a cauldron of raucous bird sound." Scientists and Aleut locals share how the birds are faring in a changing climate, and we explore importance of seabirds in island traditions.Full transcript available at BirdNote.org.  Additional Resources:  Get involved in seabird conservationLearn more about the Aleut people in AlaskaCheck out the Seabird Youth NetworkVisit the Alaska Maritime National Wildlife RefugeGet to know Gerrit Vyn and his commitment to conservationBirdNote is an independent nonprofit media production company. Your dollars make it possible to create sound-rich shows that connect you to the joys of birds and nature. Support BirdNote's conservation mission, and get more of the content you love, by subscribing to BirdNote+ at https://birdnote.supercast.tech or make a one-time gift at BirdNote.org. Thanks!

On St. Paul Island in the Bering Sea, Ivan Melovidov collects speckled murre eggs in the traditional Aleut way, by descending over the edge of a cliff. With a rope tied around his waist he runs along a cliff-face, dodging fulmars, seabirds known for projecting foul-smelling stomach oil with

Ruby Fried is an Assistant Professor of Health Sciences at the University of Alaska-Anchorage. She is currently researching traditional food security and its effects on physical and mental health on St Paul Island with the Aleut community. Additionally, she is working on research investigating the widespread effects of COVID-19 in rural Alaska among Alaska Native peoples. In this episode, Chris and Cara talk to her about her work with Alaska Native women and children, subsistence food access as a nexus of resistance and resilience, and much more! You can find more information about Dr. Ruby Fried and about her research here: https://www.uaa.alaska.edu/academics/college-of-health/departments/institute-for-circumpolar-health-studies/staff.cshtml the Sausage of Science and Human Biology Association: Facebook: www.facebook.com/groups/humanbiologyassociation Website:humbio.org/, Twitter: @HumBioAssoc Cara Ocobock, Website:sites.nd.edu/cara-ocobock/,Email:cocobock@nd.edu, Twitter:@CaraOcobock Chris Lynn, HBA Public Relations Committee Chair,Website:cdlynn.people.ua.edu/,Email:cdlynn@ua.edu, Twitter:@Chris_Ly Theresa Gildner, Website:bonesandbehavior.org/theresa_gildner, Email: Theresa.E.Gildner@dartmouth.edu, Twitter: @TEGildner Delaney Glass, Website:https://dglass.netlify.app/, Email: dglass1@uw.edu, Twitter: @GlassDelaney Alexandra Niclou, Email: aniclou@nd.edu, Twitter: @fiat_Luxandra

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniamov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

Episode 48 of the Paranormal Mysteries Podcast:It’s true that Alaska is a wonderland for adventurers and vacationers alike. In fact, if there was ever a place that could be as awe inspiring as it is mysterious, I have little doubt that Alaska would be at the top of my list. In many ways, Alaska symbolizes the pinnacle of what Mother Nature has to offer and yet for some, the vastness of the Last Frontier is an unsettling reminder of the bizarre secrets that lie hidden deep within its forests and mountains. Many people have come to believe that its majestic landscape disguises a terrifying truth that some of its residents claim to have experienced firsthand.While these experiences aren’t typical of standard animal attacks or missing person reports, they do seem to point to a much more vicious yet unknown creature that is believed to abduct and in some cases brutally murder and dismember its prey. These cases have compounded over the decades, but there’s a particular string of events that are so unique, so well documented and so horrifying that they deserve a place amongst the strangest unexplained incidents to ever occur. Incidents that most believers say were caused by none other than Hairy Man of Port Chatham Alaska.Podcast Source: https://www.spreaker.com/show/paranormal-mysteries-podcastSources used in today’s episode:alaskaadventurejournal.com - alaskacenters.gov - alaskamagazine.com - archive.org - coastview.org - Harry D. Colp’s “The Strangest Story Ever Told” - The Homer Tribune - medium.com - namus.gov - onlyinyourstate.comEmail: paranormalmysteriespodcast@gmail.comWebsite: http://paranormalmysteriespodcast.comBecome A Patron: https://www.patreon.com/paranormalmysteriesSocial Media Links:Facebook: https://www.facebook.com/paranormalmysteriespodcastInstagram: https://www.instagram.com/paranormalmysteriespodcastTwitter: https://twitter.com/ParaMysteryPodYouTube: https://www.youtube.com/paranormalmysteriespodcast

Episode 48 of the Paranormal Mysteries Podcast:It’s true that Alaska is a wonderland for adventurers and vacationers alike. In fact, if there was ever a place that could be as awe inspiring as it is mysterious, I have little doubt that Alaska would be at the top of my list. In many ways, Alaska symbolizes the pinnacle of what Mother Nature has to offer and yet for some, the vastness of the Last Frontier is an unsettling reminder of the bizarre secrets that lie hidden deep within its forests and mountains. Many people have come to believe that its majestic landscape disguises a terrifying truth that some of its residents claim to have experienced firsthand.While these experiences aren’t typical of standard animal attacks or missing person reports, they do seem to point to a much more vicious yet unknown creature that is believed to abduct and in some cases brutally murder and dismember its prey. These cases have compounded over the decades, but there’s a particular string of events that are so unique, so well documented and so horrifying that they deserve a place amongst the strangest unexplained incidents to ever occur. Incidents that most believers say were caused by none other than Hairy Man of Port Chatham Alaska.Podcast Source: https://www.spreaker.com/show/paranormal-mysteries-podcastSources used in today’s episode:alaskaadventurejournal.com - alaskacenters.gov - alaskamagazine.com - archive.org - coastview.org - Harry D. Colp’s “The Strangest Story Ever Told” - The Homer Tribune - medium.com - namus.gov - onlyinyourstate.comEmail: paranormalmysteriespodcast@gmail.comWebsite: http://paranormalmysteriespodcast.comBecome A Patron: https://www.patreon.com/paranormalmysteriesSocial Media Links:Facebook: https://www.facebook.com/paranormalmysteriespodcastInstagram: https://www.instagram.com/paranormalmysteriespodcastTwitter: https://twitter.com/ParaMysteryPodYouTube: https://www.youtube.com/paranormalmysteriespodcast

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniamov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

⁠March is here and in the Arctic we know what that means - the return of the Midnight Sun and welcoming the first season of On The Land: Xilegg - Our Arctic Presence. ⁠⠀⁠⁠⠀⁠Our Arctic Presence brings you the Voices of the Arctic. In this season we visit with People from throughout the Circumpolar North, tackling difficult discussions surrounding the health and well-being of caribou, reindeer, and fish and other animal relations, the impact of thawing ice and permafrost in our communities, and dive into what we imagine our futures to look like as Arctic Indigenous Peoples. ⁠⠀⁠~Check out our Indigenized Consent Form https://www.onthelandmedia.com/consentThe syllabus for Xilegg at https://www.onthelandmedia.com/syllabusAnd follow us on instagram @on.the.land ~Voices featured on this trailer James Temte IG @jrtemte Website www.temteabstract.com Martina Fjallberg
IG @martinafjallbergÁslat Holmberg Juno Berthelsen IG @junojunebug1
Haliehana StepetinIG @indigenous_agent & @fitn8vsNils Ándá Baer~Music by Zachary Arthur Matthews @elephanmt Graphics by Laura Jaramillo

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniamov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniamov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

In this quarterly episode I yet again base the show off my local weather, giving us another wintry episode! In this one we look at our icy monster of the week: Jack Frost, an Aleut story: The Old Man of the Volcano, and a Siberian Yukaghir story: The Shaman Who Turned Into a Fox. Come learn who makes your pipes freeze, why volcanoes are so jazzy, and why you should treat your children in-laws well. Contact me at: contactkyleshort@gmail.com Music by Kevin MacLeod

For as long as humans have erected walls around our cities, we’ve considered culture separate from the encircling wilderness. This difference came to be expressed in our “man vs. nature” narratives, beliefs in our dominion over the nonhuman world, and lately even the assertion that the Earth would be better off without us. Ecology research has strangely almost never included humans in the picture. And yet Homo sapiens is a phenomenon of nature, woven into food webs, demonstrating the same principles at work as any other creature on this planet. New research into trophic networks — who’s eating whom — has bridged ecology and archaeology to shed light on the many ways that human beings have participated as key members of ecosystems round the globe. The emerging portrait of our place in nature offers us the opportunity to tell new stories of the hairless ape and what we’re doing here — and just in time, perhaps, to help reshape our attitudes toward conservation and development, and what we dare to hope for in the years to come.This week’s guest is Jennifer Dunne, SFI’s Vice President for Science and Fellow at the Ecological Society of America. Dunne got her PhD in Energy and Resources from UC Berkeley, joined SFI’s faculty in 2007, and sits on the advisory board for Nautilus Magazine.  In the first half of a two-part conversation, we discuss her work on food and use webs and the ArchaeoEcology Project working group at SFI, where she and her collaborators are transforming how we think of human history.Visit our website for more information or to support our science and communication efforts.Join our Facebook discussion group to meet like minds and talk about each episode.Jennifer Dunne’s Website.Quanta Magazine features Dunne on humans in food webs.The New York Times features Dunne’s collaborator, SFI Postdoc Stefani Crabtree and her work on the Martu people of Australia.Learn more about The ArchaeoEcology Project.Follow us on social media:Twitter • YouTube • Facebook • Instagram • LinkedIn

This story was produced in collaboration with Al Jazeera’s Fault Lines and was supported by a grant from the Solutions Journalism Network.Tina Russell drives along one of the main roads in Kent, Washington, about a half hour south of Seattle. She’s taking me to the place where her niece, Alyssa McLemore, used to live. We speed down a street neatly lined with suburban-style homes when we make a right turn.She points to a peach house with Christmas lights hanging in the window.It's not far from where Alyssa McLemore was last seen before she went missing — a busy intersection with an entrance to state Route 167 and Interstate Highway 5 — which connects California, Oregon and Washington. It’s here that a witness saw Alyssa McLemore talking to a man in a green truck with out-of-state plates.Related: Vancouver Whitecaps accused of mishandling abuse allegations against former coachIt’s been 10 years since 21-year-old Alyssa McLemore disappeared, but Russell hasn’t given up trying to find her. She keeps flyers with Alyssa McLemore’s picture tucked in a backseat pocket of her SUV, so she can hand them out at events, fairs or wherever lots of people gather. She never stops hoping someone might have seen her.“My family needs to heal,” Russell said, wiping away tears.“Somebody knows something, and we just need them to come forward. It can be email. It can be, you know, anonymously, or whatever. Just come forward. It's 10 years; our family is still suffering.”Tina Russell“Somebody knows something, and we just need them to come forward. It can be email. It can be, you know, anonymously, or whatever. Just come forward. It's 10 years; our family is still suffering.” Tina Russell's niece, Alyssa McLemore, disappeared 10 years ago. She was 21 at the time.   Credit: Fault Lines/Al Jazeera English Alyssa McLemore, a member of the Aleut tribe, is one of the thousands of Native American women nationwide who have gone missing or been murdered over the past few decades. It’s difficult to know the exact number, but the rate of violence against Native women is disproportionately high in the US and Canada. Advocates and activists in the Native community have been raising awareness, saying cases aren’t taken seriously and families continue to suffer because of racism and years of being ignored by law enforcement who should investigate these crimes. Alyssa McLemore, a member of the Aleut tribe, is one of thousands of Native American women nationwide who have gone missing or been murdered over the past few decades.  Credit: Fault Lines/Al Jazeera English A few days before Alyssa McLemore disappeared, her grandmother, Barbara McLemore, called her to come home — Alyssa McLemore’s mother, Gracie McLemore, was dying.“In all the years her mom was sick, she might go away for like, a few hours,” said a soft-spoken Barbara McLemore from Russell’s living room. “But, she was always there. … She wouldn’t just go somewhere and not show up. She might be late, but she’d be there.”Related: A UN resolution condemning sexual violence against women should've been uncontroversialAlyssa McLemore never came home. Her mother died three days later.It was a chaotic time, and the family isn’t clear on when a missing person’s report was filed. Russell says she contacted the police. But Alyssa McLemore was 21, an adult, and the local Kent police department said they couldn’t do anything for 24 hours. But when a 911 call came that week from Alyssa McLemore's phone pleading for help, police say, they opened an investigation. So far, Russell says, it’s yielded few clues and little action.Anytime she hears about a death on the news, she gets a sick feeling.“Every single time there's a body found on the news, there's a pause. It's literally like you're dead for a moment because you have to wonder, ‘Is it Alyssa?’ I think I've called the coroner more than anybody should in a lifetime.”Tina Russell“Every single time there's a body found on the news, there's a pause. It's literally like you're dead for a moment because you have to wonder, ‘Is it Alyssa?’ I think I've called the coroner more than anybody should in a lifetime.”Over the border in British Columbia, Lorelei Williams’ family has a similar story. Lorelei Williams is a member of the Skatin Nation on her mom’s side and Sts’ailes on her dad’s. She’s part of a dance group called Butterflies in Spirit, which performs to raise awareness about missing and murdered Indigenous women. She also works for the Vancouver Aboriginal Community Policing Center, where she is the women’s coordinator.Related: This Canadian TV show wants to address racism. Some Indigenous people say it's doing more harm than good.Lorelei Williams’ family in Vancouver is still looking for her aunt, Belinda Williams, who is from the Skatin Nation. She went missing 41 years ago — two years before Lorelei Williams was born. Lorelei Williams says authorities didn’t open a missing person’s report until 2004. She’s not sure why, but a Vancouver newspaper says it coincided with the arrest of a notorious serial killer, Robert Pinkton. Lorelei Williams says the fact that authorities ignored her aunt’s case for years reflects racism within all areas of law enforcement.“It's all these systems … that are against Indigenous women and girls, and that's why predators know that they can target us,” she said.Lorelei Williams had a cousin, Tanya Holyk, also from the Skatin Nation, who disappeared in 1996. The family later learned that she was murdered by Pickton. Her DNA was found on his farm. Lorelei Williams says at first, Vancouver police didn’t take Holyk’s disappearance seriously, either. One officer was especially dismissive.Related: Can First Nations Court stop Indigenous women from ending up in prison?“She said horrible things. She said stuff like, ‘She's just a drug addict; she's just partying in Mexico probably. Nobody cares about her,’ and she actually told my aunt to go try to figure things out and then come back and report her [missing] again,” said Lorelei Williams.Which meant no one was looking for her in the critical first days she went missing.Provincial authorities later acknowledged failures in the Pickton investigation. And they launched an inquiry to determine what went wrong.That’s not the only inquiry Canada has undergone. In 2016, Canada launched what’s known as the National Inquiry into Missing and Murdered Indigenous Women and Girls, interviewing more than 2,000 families. But many, like Lorelei Williams, are skeptical that much will come of it.The inquiry’s mandate is to look into what’s behind Indigenous women, girls and two-spirit (or LGBTQ) people going missing. One of the goals is to create a way to collect data on how many Indigenous women are going missing or being murdered. Currently, data collection neglects cultural or racial identity and gender diversity.Lorelei Williams and others cite some of the same problems Indigenous communities in the US face — especially a lack of trust in law enforcement. Families say they were given the impression that their loved ones who were murdered or have gone missing were disposable. That’s certainly how Lorelei Williams feels: “And it really is so heartbreaking that, you know, this is our country. These are our lands, and our women are going missing and being murdered at a high rate and our own mountains are not our own territories like across the board in Canada and in the states.”“And it really is so heartbreaking that, you know, this is our country. These are our lands, and our women are going missing and being murdered at a high rate and our own mountains are not our own territories like across the board in Canada and in the states.”Lorelei Williams It’s not just lack of attention. Another issue in solving these cases is the lack of hard data.Government agencies don’t have comprehensive data on how many people in the US are missing.“We can’t solve [what] we don’t check. We can’t prevent violence that we don’t bother to pay attention to,” said Annita Lucchesi, who is Cheyenne.Lucchesi says it seemed like no one was keeping track of these missing and murdered women. So, she figured she would. Lucchesi spoke from Berkeley, California, at the launch of the Sovereign Bodies Institute, which gathers data on gender and sexual violence against Indigenous people. She’s the executive director. She says the more she looked at what records were available, the more she realized how incomplete they were. Especially when it came to race. Annita Lucchesi leads the Sovereign Bodies Institute, which gathers data on gender and sexual violence against Indigenous people.  Credit: Fault Lines/Al Jazeera English  “I couldn’t afford Wi-Fi. So, I was working out of coffee shops,” Lucchesi said.“And I was sitting at a Panera, and I really thought someone had created this list. So, we assume, ‘Surely someone is doing something about it.’ [But] what I assumed was there wasn’t [there]. And I was so frustrated.”Her work at Sovereign Bodies began as the Missing and Murdered Indigenous Women database. The more she looked at what records were available on missing Indigenous women, the more she realized how incomplete they were.“Many law enforcement agencies still don't track race at all or don't include a signifier for Native American with any options,” she said. “They’ll just do like white, black, Hispanic, Asian and then many of the cases that do get logged into systems are misclassified because the officer looked at someone and assumed or didn't enter the information in and the system defaults to white.”The database now includes more than 5,000 names — a few going back to the early 20th century, though most are from the past 20 years.Lucchesi says she filed numerous records requests with law enforcement agencies across the United States. She also keeps track of missing women in Canada. The database now includes more than 5,000 names — a few going back to the early 20th century, though most are from the past 20 years. She says that number is an undercount.Lucchesi says the database is a keeper of names. But it’s also data about Native women and girls collected by Native women and girls. And that in itself is powerful. She calls it “data sovereignty.”She says she grew tired of hearing people say they didn’t know how to fix these problems. Lilian Howard, Mowachaht First Nations, part of Nuuchah-nulth Tribal Council; Harriet Prince, Ojibway, Sagkeeng First Nation; and Lorelei Williams, Skatin and Sts'ailes First Nations advocate, perform as part of Butterflies in Spirit in Vancouver, British Columbia. Credit: Allison Herrera/The World  “So, it becomes this excuse for people that just kind of throw their hands in the air and just say, ‘I don't know, I don't know,’” Lucchesi said.“But that's not good enough anymore. So, that's the work of the database; that's the work of Sovereign Bodies Institute is to say, ‘We're not going to throw our hands in the air anymore.’”Often when Native women go missing, she says, there is a lot of victim blaming. She says some Native women were labeled by police as sex workers putting themselves in harm’s way.“They didn't consent to live under colonial occupation; they didn't consent to have their nation and their community be displaced and experience all of this horrific violence.”Annita Lucchesi, executive director, Soverign Bodies Institute“They didn't consent to live under colonial occupation; they didn't consent to have their nation and their community be displaced and experience all of this horrific violence,” Lucchesi said.“So, the very way we think about these women and the choices they make is very victim blaming.”Lack of attention or lack of data is just one problem that prevents missing and murdered cases from being solved. In the United States, there’s also the issue of jurisdiction.When it comes to most violent crimes, tribes lack the authority to prosecute, with the exception of domestic violence.It’s federal agencies like the FBI that prosecute those crimes.And, that’s a problem, says Sarah Deer. She’s a citizen of the Mvscogee (Creek) Nation, a lawyer and an advocate for Native women who are survivors of sexual assault and domestic abuse.“I think that federal Indian law has really worked as a patchwork of different laws that kind of almost contradict each other at times, which makes everything very confusing for all involved. And so, sometimes when a crime is reported in Indian country, again depending on where you are, there is no action because everyone is in disagreement about who should be in charge. And so nobody acts at all,” Deer said.The problem goes back more than a century and has to do with the Major Crimes Act, which was passed in 1885 as part of the Indian Appropriations Act. It places certain crimes under federal jurisdiction if they are committed on a reservation.“So, if a Native woman goes missing from a reservation and there's any instinct that she's been kidnapped or assaulted or has been the victim of homicide, technically, if that happens within the territory of the tribal nation, the federal government would have that authority to come in and investigate them. And eventually, if possible, prosecute the offender. Historically, what tribal nations have all complained about is that even though the federal government has the authority, sometimes they don't respond at all.”And when they don’t respond, families end up waiting for years for answers.Meskee Yatsayte and her husband wanted to do something about the crisis of missing and murdered Navajo women and men. Yatsayte is a Navajo Nation citizen who volunteers for the Navajo Nation Missing Persons Updates. On the first Saturday of the month, she and her husband park their trucks on a main street in Gallup, New Mexico. Their trucks are plastered with banners that contain the faces of those who’ve gone missing or been murdered.They’re hoping someone happening by will recognize the faces pictured or drop a clue.Even though it’s a cold and windy day with rain clouds looming overhead, Yatsayte remains committed to giving justice to these families. She points to a few people on the banner. One of them is Leland Tso, a Navajo man and father of three. Yatsayte says Navajo men are also going missing and murdered. And she says their families deserve some peace.Tiara Shorty, who is also a Navajo Nation citizen and is Tso’s niece, says her family is heartbroken over his murder. “He was the glue that kept everyone together,” Shorty said. “He knew what was going on. What events were going on. He knew people's birthdays; he knew numbers by heart.” Leland Tso Credit: Courtesy of Leland Tso's family  Tso was last seen on July 4, 2016, in Wheatfields, Arizona, where Shorty’s family is from. Witnesses say he was getting into a white truck in Navajo, New Mexico, on his way back to Wheatfields. His body was found in a “wash,” a shallow creek, by a family having a picnic.When they first got the call that Tso’s body was found, Shorty says, her mom thought it was a joke and hung up on officer Ernest Yazzie, who is currently investigating the case. Tso’s body was found on the reservation, and so far, there have been few clues as to what happened. They’ve set up a hotline and offered a reward, but so far, few leads have materialized.Shorty knows the Navajo Nation police is short-staffed, but she is grateful for what has been done on her uncle’s case. She remains committed to getting justice for him.In the past few years, several states have passed legislation to raise awareness about missing and murdered Indigenous women. And Savanna’s Act, named for Savanna La Fontaine-Greywind, who was killed in North Dakota in 2017, has been reintroduced in Congress to set guidelines for law enforcement agencies investigating missing Indigenous women. In Canada, Lorelei Williams plans to travel to Ottawa next month to hear the conclusions of the National Inquiry. But she’s not sure how much comfort it will bring her family.“My family has been broken apart. It’s never been the same,” said Lorelei Williams.As for Russell, who still carries flyers with photos of her niece Alyssa McLemore, she says her family is frozen in time.“We don't know what happened so we can't begin to heal. Life goes on, but like I said, we’re just putting a Band-Aid over something that is really a stitcher's job. You know, until we find Alyssa and bring her home, it's going to cause generational trauma.”

He was born in Siberia in 1797 to a clerical family, and became a married parish priest in Irkutsk. A devout explorer, John Kriukov, told him of the great spiritual needs among the Russian and native peoples in Alaska, then Russian territory. Moved to serve Christ in this very difficult environment, he and his family arrived in Alaska in 1824. He quickly learned the Aleut language and worked humbly and tirelessly among the Aleuts. His spiritual classic, An Indication of the Way to the Kingdom of Heaven, was originally written in Aleut and later translated into many languages.   While he was visiting Russia in 1838, his wife died; one year later he was tonsured a monk and given the name of Innocent (he had been Fr John Veniamov). Almost immediately after his tonsuring he was, without warning, raised to the rank of Bishop of all Eastern Siberia and Russian America, probably the largest diocese in the world at that time. Returning to Alaska, he continued his missionary work with vigor, often traveling among Aleut and Tlingit settlements in his own kayak. Wherever he went, he found the Alaskan people hungry for the faith, and his labors bore rich fruit which is still obvious today: Alaska has more Orthodox churches per capita than any other state.   In old age he was made Metropolitan of Moscow, head of the entire Russian Orthodox Church. His concern for Christian mission was undiminished, and as Metropolitan he created the Orthodox Missionary Society. He reposed on Holy Saturday of 1879.

Alaskan Indians paddling in their baidarkas or clustered at camp fires in their cedar forests are telling with awe the strange tale of Kebeth, the Aleut.

Patristic Nectar Publications is pleased to present a new nine-lecture series entitled American Holiness: A Religious History of America and Her Saints. Each lecture is divided by two themes. In the first portion of each lecture Father Josiah surveys American religious history from the Colonial Period in the 17th century, through the 1st and 2nd Great Awakenings, the rise of the Black Churches, the invention of the American Originals, the waxing and waning of American Catholicism, the meteoric rise of Pentecostalism in the 20th century, and culminating in the explosion of religious pluralism in the last 50 years during which millions of Muslims, Buddhists and Hindus have migrated to the United States. The second portion of each of these nine lectures is dedicated to the presentation of the life of a particular American Orthodox Christian saint including Ss. Herman of Alaska, the Hieromartyr Juvenaly and the New–Martyr Peter the Aleut, Innocent of Alaska, Alexis of Wilkes-Barre, Raphael of Brooklyn, Tikhon the Enlightener of North America, John of San Francisco, Sebastian of Jackson, and Nikolai of Ochrid. • The Great Awakening and the Life of Hieromartyr Juvenaly and New Martyr Peter the Aleut • The 2nd Great Awakening and the Life of St. Innocent Equal to the Apostles • American Catholicism and the Life of St. Alexis of Wilkes Barre • The American Originals Pt. 1 and the Life of St. Raphael Bishop of Brooklyn • The American Originals Pt. 2 and the Life of St. Tikhon Enlightener of North America • The Black Churches and the Life of St. Sebastian of Jackson • Pentecostalism and the Life of St. John of San Francisco the Wonder Worker • American Religious Pluralism and the Life of St. Nikolai of Ochrid The first lecture in this series is offered here on Ancient Faith for free. To download the remaining lectures, please visit our website at http://www.PatristicNectar.org.

Patristic Nectar Publications is pleased to present a new nine-lecture series entitled American Holiness: A Religious History of America and Her Saints. Each lecture is divided by two themes. In the first portion of each lecture Father Josiah surveys American religious history from the Colonial Period in the 17th century, through the 1st and 2nd Great Awakenings, the rise of the Black Churches, the invention of the American Originals, the waxing and waning of American Catholicism, the meteoric rise of Pentecostalism in the 20th century, and culminating in the explosion of religious pluralism in the last 50 years during which millions of Muslims, Buddhists and Hindus have migrated to the United States. The second portion of each of these nine lectures is dedicated to the presentation of the life of a particular American Orthodox Christian saint including Ss. Herman of Alaska, the Hieromartyr Juvenaly and the New–Martyr Peter the Aleut, Innocent of Alaska, Alexis of Wilkes-Barre, Raphael of Brooklyn, Tikhon the Enlightener of North America, John of San Francisco, Sebastian of Jackson, and Nikolai of Ochrid. • The Great Awakening and the Life of Hieromartyr Juvenaly and New Martyr Peter the Aleut • The 2nd Great Awakening and the Life of St. Innocent Equal to the Apostles • American Catholicism and the Life of St. Alexis of Wilkes Barre • The American Originals Pt. 1 and the Life of St. Raphael Bishop of Brooklyn • The American Originals Pt. 2 and the Life of St. Tikhon Enlightener of North America • The Black Churches and the Life of St. Sebastian of Jackson • Pentecostalism and the Life of St. John of San Francisco the Wonder Worker • American Religious Pluralism and the Life of St. Nikolai of Ochrid The first lecture in this series is offered here on Ancient Faith for free. To download the remaining lectures, please visit our website at http://www.PatristicNectar.org.

Date: Mar 12 2017 Theme: Taking the Fifth Constructor: Alan Arbesfeld Jack & Rebecca tackle the NYT sunday puzz

The Napoleonic Era The War of 1812 (and Indian Wars), the Baptists, Peter the Aleut, Mt. Tambora Presentation Online Giving

Nathan McCowan is the President and CEO of St. George Tanaq Corporation, a village corporation created by the Alaska Native Claims Settlement Act. Nathan is Tlingit and Aleut. Prior to St. George he worked for Sealaska Corporation. Through this work experience he has been able to work for two companies that represent his Tlingit and Aleut heritage. We discuss several different issues in this podcast. From business and leadership, to race. This podcast was recorded the week of the Charleston shooting. As part of that conversation, I mentioned the recent interview President Obama did with Marc Marron on "WTF," the host's podcast. As an aside, it is crazy that podcasting has got to a point where the President chose to be a guest on one. But more relevant to the conversation, that episode was recorded just after the shooting an they have an insightful conversation. Nathan coined a great term "the right to modernity." This has to do with our right as Native people to be modern people, without giving up who we are as peoples. Sometimes we hold ourselves to this standard. It was a great way to describe the idea.  ## Subscribe to the NextGen Native podcast! iTunes Stitcher ##

In commemorating the 70th anniversary of D Day, award-winning and Pulitzer nominated author, Russell W. Estlack’s latest book, The Aleut Internments of World War II: Islanders Removed from Their Homes, by Japan and the United States, is the first ever account of the plight of the Aleut people and the events in war and peace that shaped their lives.  Russell will also be sharing his personal stories from when he was involved in the US Air Force working with NASA on the Gemini Program, Apollo moon landing and the Space Shuttle Program. In his assignment by the CIA and US Air Force he gathered intelligence on Soviet submarines and underwater nuclear testing during the Cold War. Join Russell W. Estlack and me on Tuesday, June 10, 10-11 A.M. CT US as we discuss the personal accounts and experiences of a native people who suffered and died in camps while posing no threat to national security in time of war. 

This ePub Sample Teacher Lesson Plan is designed to teach students about the ancient dwellings of Alaska’s five culture groups and how different regional housing styles helped Alaska Native peoples thrive in harsh and unforgiving climates. Understanding the dwellings they lived in is an introduction to the traditional life ways of the Athabascan, Inupiaq/St. Lawrence Island Yupik, Yup’ik/Cup’ik, Aleut, Alutiiq, and the Eyak, Tlingit, Haida and Tsimshian cultures. The sample lesson includes resources from the Alaska Native Heritage Center and Alaska's Digital Archives.

This ePub Sample Teacher Lesson Plan is designed to teach students about the ancient dwellings of Alaska’s five culture groups and how different regional housing styles helped Alaska Native peoples thrive in harsh and unforgiving climates. Understanding the dwellings they lived in is an introduction to the traditional life ways of the Athabascan, Inupiaq/St. Lawrence Island Yupik, Yup’ik/Cup’ik, Aleut, Alutiiq, and the Eyak, Tlingit, Haida and Tsimshian cultures. The sample lesson includes resources from the Alaska Native Heritage Center and Alaska's Digital Archives.

This sample Teacher Lesson Plan is designed to teach students about the ancient dwellings of Alaska’s five culture groups and how different regional housing styles helped Alaska Native peoples thrive in harsh and unforgiving climates. Understanding the dwellings they lived in is an introduction to the traditional life ways of the Athabascan, Inupiaq/St. Lawrence Island Yupik, Yup’ik/Cup’ik, Aleut, Alutiiq, and the Eyak, Tlingit, Haida and Tsimshian cultures. The sample lesson includes resources from the Alaska Native Heritage Center and Alaska's Digital Archives.