FROM CARD: "OF WOOD. SHAPED AND ORNAMENTALLY CARVED TO REPRESENT A SEA LION. CARRIED IN HUNTING AND FISHING CANOE TO KILL SEALS OR LARGE FISH BEFORE HAULING THEM INTO THE CANOE. LENT TO THE MUSEO NACIONAL DE ANTROPOLOGIA, MAY 18, 1964." Loan returned 2012.

From card: "Round, thin wooden disk, slightly concave on inside, and convex on the top side which is carved - this one into two faces (human) facing each other at the hole in the center. Design covers the who surface. Brownish color, well used, in good condition (1965). These were once called Tlinkit from SE. Alaska, but 9/1962 Bill Holm of Seattle, Wash. said these were definitely Salish, and not Tlinkit. These were said to be used with spindles that held goats wool. Illus.: Hndbk. N. Amer. Ind., Vol. 7, Northwest Coast, Fig. 5a, pg. 460."

FROM CARD: "A CHILKAT BLANKET MODIFIED INTO THE FORM OF A RUSSIAN PRIESTLY CHASUBEL. SPECIMEN IS GOOD AND RARE. LOAN: CROSSROADS SEP 22, 1988, LOAN RETURNED JAN 21, 1993. ILLUS: CROSSROADS OF CONTINENTS CATALOGUE; FIG. 8, P. 16." There is a photo of this object on display in the Smithsonian Bureau of American Ethnology exhibits at the Louisiana Purchase Exposition, St. Louis, Missouri, 1904, USNM Negative No. 16465. See Smithsonian Institution Archives, Record Unit 95, Box 62B, Folder 12, Image No. SIA_000095_B62B_F12_010 . Illus. Fig. D and E after p. 48 in The Chilkat Dancing Blanket, by Cheryl Samuel, University of Oklahoma Press, 1982. Per Repatriation Office research, as reported in the Tlingit case report (Hollinger et al. 2005:71-73), the Chilkat identification cannot be confirmed as a cultural affiliation, even though the tunic is a "Chilkat style" of manufacture.In a letter filed in Accession 41221, which is dated 17 June 1903, and written from Killisnoo, Alaska, Emmons appears to describe an object for sale which may be this tunic, and asks the Smithsonian if they would be interested in it. He describes a "Chilkat blanket armless robe or shirt."Source of the information below: Smithsonian Arctic Studies Center Alaska Native Collections: Sharing Knowledge website, by Aron Crowell, entry on this artifact http://alaska.si.edu/record.asp?id=299, retrieved 11-29-2011: Tunic, Tlingit, Southeast Alaska This Chilkat [style] tunic depicts the Killer Whale. Its head takes up the lower half, including large eyes above a wide mouth and row of teeth. Two round nostrils appear in the center of the mouth. The whale's blowhole is indicated by the spirit face at the center of the shirt; and its body, by the larger face directly above that. The flukes spread across the top part of the shirt and smaller designs along the sides show the fins. Waves woven on the back refer to the ancient migration of the Dakl'aweidee, owners of the Killer Whale crest. "Keet áyá yáat. (This is the Killer Whale.) Yaa haa Lingídee, kéi haa nasdagee. (Representing Tlingits, when we were migrating.) On the back, there are waves to remind them of when we were migrating from down south." - Anna Katzeek (Tlingit), 2005.This object is on loan to the Anchorage Museum at Rasmuson Center, from 2010 through 2027.Description: The sleeveless tunic is woven with cedar bark and white wool warps and white, black yellow and blue weft yarns in formline designs. Materials and Construction: The garment was constructed as a tunic. The catalog notes that stylistically the dancing blanket form may have been modified to the tunic form based on a Russian religious vestment worn at the Mass, called a chasuble. The tunic is sleeveless with a front and back panel. The PL side is stitched closed excluding an 24 cm long armhole. The PR side is open from shoulder to hem. The 24 cm long neckline is rounded. The bottom of both panels is fringed with wrapped warp fringes. The front and back panels are constructed using warps of cedarbark wrapped with undyed white goat hair. The front panel is entirely embellished with formlines designs using black, yellow and blue dyed weft yarns and undyed white weft yarns. The back panel is largely woven in a slightly open weave using undyed white wefts. These white fields are separated by three wide black and yellow bands. Each band has four evenly spaced yellow wavy lines on a black field. There is a small spirit figure woven at the neck using yellow for the face with blue flanking ovoids. The neck opening also has blue and black borders. Across the bottom is a black and yellow checkerboard band. The identification of materials is from written sources and the materials have not been identified by this conservator.

From card: "For fighting bear. Double ended knife, grip wrapped with rawhide; blades corrugated, of steel and copper. Heirloom in the bear family Tag way ta, of the Hootz ah tai Kwan. Through many generations. In wooden case. Scabbard of hide. Illus. in The Far North catalog, Nat. Gall. of Art, 1973, p. 261. Loaned to the National Gallery of Art October 20, 1972. Returned 5-29-73. Loan: Crossroads Sep 22 1988. Loan returned Jan 21 1993. Illus.: Crossroads of Continents catalogue; Fig. 311, p. 232." Crossroads of Continents photo caption identifies: "The sculptured pommel ... is a split profile image of a sea-grizzly, inlaid with abalone shell."Per Repatriation Office research, as reported in the Tlingit case report (Hollinger et al. 2005), in 1903 Emmons purchased this dagger from a member of the Teikweidi clan in Killisnoo or Angoon, Alaska, with Angoon the more likely provenance. In a letter dated August 20, 1903 in the accession file, Emmons talks about this knife and says that it "... had come into the hands of a nephew of an old chief upon the death of the latter." He identifies it as ornamented to represent the bear, which he says is the totemic emb[lem] of the Teikweidi "family" (i.e. clan) of the Hootz ah tai Kwan/Hootz-[ah-tai]-qwan (i.e. Hutsnuwu Tlingit), living on Admiralty Island. The Admiralty Island location gives credence to the probable Angoon attribution.Source of the information below: Smithsonian Arctic Studies Center Alaska Native Collections: Sharing Knowledge website, by Aron Crowell, entry on this artifact http://alaska.si.edu/record.asp?id=297 , retrieved 2-13-2022: Dagger, Tlingit.

From card: "Ceremonial spear of Chief Neaquewuan who was a chief of the Nootkan people, from the west coast of Vancouver Island. The head of the staff represents a wolf, the knife blade is the tongue. At the other end is represented an old woman who is the spirit of the dance singing. This was carried upon occasions of ceremony."The card and the list from Emmons in the accession file call this "Nootkan", west coast of Vancouver Island. Jennifer Kramer, Curator, Pacific Northwest, UBC Museum of Anthropology, 5-24-2013, identifies it is Kwakwaka'wakw/Kwakiutl style.

From card: "Mask of wood - from Blunden Harbor, on the mainland coast of British Columbia, S. W. of Segmom Inlet, the Kwakiutl people. It represents a wolf's head, and was worn upon festival occasions." Mask has movable eyes and lower jaw.