C Mishler
Biographic Data
| ID | 3181 |
|---|---|
| NAME | C Mishler |
| GIVEN NAMES | C |
| FAMILY NAME | Mishler |
| SIGNATURE | MISHLER C |
| AFFILIATIONS | Alaska Department of Fish and Game |
| ORCID | 0000-0003-2591-9569 |
| VERIFIED | Yes |
| TOTAL WORKS | 19 |
| TOTAL CITATIONS | 5 |
| AUTHOR COUNT | 19 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1981 |
| LATEST PUBLICATION YEAR | 2012 |
| H-INDEX | 2 |
Collaborating With the Tiger
Craig Mishler Craig Mishler, Vadzaih Unlimited, 3910 McMahon Avenue, Anchorage, AK 99516; vadzaih{at}gmail.com
That’s a Rubbaboo’
A contact language called Broken Slavey or Slavey Jargon flourished among the Gwich’in in the nineteenth century. Slavey Jargon absorbed elements of at least five source languages: French, Gwich’in, South Slavey (Dene-Tha’), Chipewyan, and English. Analyzing historical sources and recorded ethnographic texts from fluent speakers of Gwich’in, I offer an explanation of how the lexicon and grammar of this kaleidoscopic language converged regionally …
Crow Is My Boss
Journal Article Crow Is My Boss: Taatsąą' Shaa K' exalthet, The Oral History of a Tanacross Athabascan Elder Get access Crow Is My Boss: Taatsąą' Shaa K' exalthet, The Oral History of a Tanacross Athabascan Elder. By Thomas Kenny Sr., Edited by Mishler Craig. ( University of Oklahoma Press, 2005. ix + 267 pp. Illustrations, appendix, notes, bibliography, index. $32.95.) Michael F. Turek Michael F. Turek Alaska Department of Fish and Game, Juneau …
Diving Down
Some stories enjoy a very widespread distribution in the North. Anthropologists and folklorists have long collected and analyzed these stories, and scrutinized their regional variants. Craig Mishler taps into this longstanding scholarly tradition as he looks at the widespread story of “The Blind Man and the Loon.” However, he goes beyond analyzing the form of this tale to explore what gives it healing properties. He wants to know why this story h…
Indigenous Knowledge Helps
Aurcaq
Folklorists working with living performance traditions would do well to look to Goffman-like multiple frames of reference and distracting out-of-frame activities to develop their understanding. Such frames are constructed and broken not only in social interaction but also in broader religious, historical, and archaeological contexts that intrude upon one another and compete for our attention. The Alutiiq dart game ofAurcaq invokes these interpret…
Alutiiq Vikings
The community of Old Harbor on Kodiak Island is populated mainly by Alutiiq Natives and by descendants of male Scandinavian immigrants who married Alutiiq women. Scandinavian and Alutiiq intermarriage during the last one hundred years has produced a new creolized social class, but this new class is maintained by an aboriginal Alutiiq social structure built upon hierarchy and rank. Looking at Alutiiq kinship terminology allows us to map the comple…
The Crooked Stovepipe
The Crooked Stovepipe
Missionairies in Collision
The history of the first missionary efforts among the Gwich'in Athapaskans (Loucheux) living in northeastern Alaska, the northern Yukon Territory, and the northwestern part of the Northwest Territories is vividly portrayed through the correspondence and journals left by the Anglicans James Hunter, William West Kirkby, and Robert McDonald and by their Roman Catholic rivals, the Oblate priests Henri Grollier and Jean Seguin. On several occasions du…
Dead Arguments
Born with the River
Dena'ina Sukdu'a
Narrativity and Metaphor in Ethnographic Film
Telling about Bear
The Texas Chili Cook‐Off
In Vain I Tried to Tell You
An Annotated Bibliography of American Indian and Eskimo Autobiographies
Garlic Is as Good as Ten Mothers
Narrativity and Metaphor in Ethnographic Film
In Vain I Tried to Tell You
Diving Down
Some stories enjoy a very widespread distribution in the North. Anthropologists and folklorists have long collected and analyzed these stories, and scrutinized their regional variants. Craig Mishler taps into this longstanding scholarly tradition as he looks at the widespread story of “The Blind Man and the Loon.” However, he goes beyond analyzing the form of this tale to explore what gives it healing properties. He wants to know why this story h…
Garlic Is as Good as Ten Mothers
The Texas Chili Cook‐Off
In Vain I Tried to Tell You
An Annotated Bibliography of American Indian and Eskimo Autobiographies
Telling about Bear
Narrativity and Metaphor in Ethnographic Film
Dena'ina Sukdu'a
Dead Arguments
Born with the River
Missionairies in Collision
The history of the first missionary efforts among the Gwich'in Athapaskans (Loucheux) living in northeastern Alaska, the northern Yukon Territory, and the northwestern part of the Northwest Territories is vividly portrayed through the correspondence and journals left by the Anglicans James Hunter, William West Kirkby, and Robert McDonald and by their Roman Catholic rivals, the Oblate priests Henri Grollier and Jean Seguin. On several occasions du…
The Crooked Stovepipe
The Crooked Stovepipe
Alutiiq Vikings
The community of Old Harbor on Kodiak Island is populated mainly by Alutiiq Natives and by descendants of male Scandinavian immigrants who married Alutiiq women. Scandinavian and Alutiiq intermarriage during the last one hundred years has produced a new creolized social class, but this new class is maintained by an aboriginal Alutiiq social structure built upon hierarchy and rank. Looking at Alutiiq kinship terminology allows us to map the comple…
Aurcaq
Folklorists working with living performance traditions would do well to look to Goffman-like multiple frames of reference and distracting out-of-frame activities to develop their understanding. Such frames are constructed and broken not only in social interaction but also in broader religious, historical, and archaeological contexts that intrude upon one another and compete for our attention. The Alutiiq dart game ofAurcaq invokes these interpret…
Indigenous Knowledge Helps
Diving Down
Some stories enjoy a very widespread distribution in the North. Anthropologists and folklorists have long collected and analyzed these stories, and scrutinized their regional variants. Craig Mishler taps into this longstanding scholarly tradition as he looks at the widespread story of “The Blind Man and the Loon.” However, he goes beyond analyzing the form of this tale to explore what gives it healing properties. He wants to know why this story h…
Crow Is My Boss
Journal Article Crow Is My Boss: Taatsąą' Shaa K' exalthet, The Oral History of a Tanacross Athabascan Elder Get access Crow Is My Boss: Taatsąą' Shaa K' exalthet, The Oral History of a Tanacross Athabascan Elder. By Thomas Kenny Sr., Edited by Mishler Craig. ( University of Oklahoma Press, 2005. ix + 267 pp. Illustrations, appendix, notes, bibliography, index. $32.95.) Michael F. Turek Michael F. Turek Alaska Department of Fish and Game, Juneau …
That’s a Rubbaboo’
A contact language called Broken Slavey or Slavey Jargon flourished among the Gwich’in in the nineteenth century. Slavey Jargon absorbed elements of at least five source languages: French, Gwich’in, South Slavey (Dene-Tha’), Chipewyan, and English. Analyzing historical sources and recorded ethnographic texts from fluent speakers of Gwich’in, I offer an explanation of how the lexicon and grammar of this kaleidoscopic language converged regionally …
Collaborating With the Tiger
Craig Mishler Craig Mishler, Vadzaih Unlimited, 3910 McMahon Avenue, Anchorage, AK 99516; vadzaih{at}gmail.com
History (15 works) · Computer Science (9 works) · Indigenous Studies and Ecology (7 works) · Archaeology (6 works) · Art (6 works) · Geography (5 works) · History (5 works) · Library science (5 works) · Sociology (5 works) · Citation (4 works)