From card: "Shank of hard wood, blade of iron, lashing of split-spruce root. (Old)."In letter dated April 17, 1901 in accession file, Emmons identifies these objects as from Killisnoo. However, he also identifies Killisnoo as on Admiralty Island, but Killisnoo is on Killisnoo Island; it is Angoon which is on Admiralty Island. Because of this confusion, and because of the fact that Killisnoo and Angoon are only 2 miles apart, it is unclear whether these objects were collected at Killisnoo or Angoon.

FROM CARD: "COPPER. 168381-A 2.2CM WIDE; SETTINGS NEAR CLASP ARE MISSING. 168381-B 2.4CM WIDE; SETTINGS NEAR CLASP ARE MISSING. INVENTORIED 1979."

Florence Sheakley and Ruth Demmert, both beaders and elders, made the following comments during the Tlingit Recovering Voices Community Research Visit, March 13-March 24, 2017. The design of this object was copied from bakestry and uses large, size 10 beads.

From late 19th or early 20th century exhibit label with card: "Plaiting in Cedar Bark. - Half finished wallet made of the inner bark of the giant cedar (Thuja giagantea) in three colors, the natural hue of the bark, light-brown, and black. The weaving is in plain, square patterns, similar to that done by the Indians farther south. Henneah or Hennegah (Henya) Indians (Koluschan Stock), Tuxshekan (Tuxikan). Southeast Alaska, 1889. Gift of Lieut. George T. Emmons, U.S.N. The Indians of the Northwest Coast formerly removed slabs of cedar bark by hacking around the tree as in gathering tan bark, and then splitting them off in strips or whole, by means of wedges made of the ribs of the deer. These slabs then received a different treatment according to their future use as roof coverings, cinctures, beds, sails, mats, or baskets. For weaving or plaiting the bast or inner bark was peeled off and split with the thumb-nail. The black dyeing was done by burying the strips in a bog, and the brown by means of vegetable substances. No loom was used, but the plaiter sat on the ground and manipulated her material in precisely the same way as the palm-leaf-hat makers."

FROM CARD: "CYLINDRICAL. SAYERS. ILLUS. FIG.115, P.109 IN A GUIDE TO WEFT TWINING BY DAVID W. FRASER. PHILADELPHIA: UNIVERSITY OF PEN. PRESS, 1989. 1. EX. LEIDEN MUS. MAY /99. EX. GLEN IS. MUS., 11/95. EXCHANGE FOR MODEL COSTUMES KIOTO GIRLS' HIGHER NORMAL SCHOOL KIOTO, JAPAN APRIL 12, 1905. EXCHANGE FOR AWARD-MISS MARY H. CORBETT U.S.GEOLOGICAL SURVEY WASHINGTON, D.C. MARCH 20, 1906. EXCHANGE: MRS. J. G. SAYERS 110 MARYLAND AVENUE 4/10/1897. WASHINGTON, D.C."

FROM CARD: "CARVED. WORN BY MEDICINE MAN."This object is #33 in the list in the accession file. The list identifies it as "Ornamentally carved bones (2) worn around the neck of a Doctor as charms when practicing about the sick." The heading above this listing for #33 says: "These three pieces [which is presumed to apply to #33, 34, and 35]were brought by the Chilkaht Indian traders + packers from the Gunannao? [word hard to read] people who live about the headwaters of the Yukon River." The museum cataloguer has interpreted Gunannao to be Gonaho, i.e. Gunahoo/Gunaaxoo or the Dry Bay Tlingit, and has listed that designation for E168369 - E168373. It may be instead that this is a version of the word Gunana, i.e. Athabaskan (including Tutchone, Tagish ...), as the Chilkat traded with them. The Yukon River location seems to support this, as that would apply to the Athabaskans, not the Gunaaxoo Tlingit. (See p. 57 in Emmons, George Thornton, and Frederica De Laguna. 1991. The Tlingit Indians. Anthropological papers of the American Museum of Natural History, v. 70. Seattle: University of Washington Press.)