This paper explores tradition as dynamics of social life, history, and power relations and its meanings for local people through the examination of a revitalised ancient festival among Iñupiat on the Alaskan North Slope. In one form or another, Iñupiaq people had celebrated Kivgiq (Messenger Feast) for many centuries. However, the earlier representations of Kivgiq were discontinued in the early 20th century due to social, economic, and environmental pressures. In 1988 after a lapse of more than 70 years, the modern Kivgiq was reconstructed with intent to provide each Iñupiaq with an even stronger collective identity and enhanced ethnic pride. The first modern Kivgiq generated more than 2,000 participants and successfully integrated ancient values into those of the modern context. Now held every second year, the revitalised tradition embodies Iñupiaq socio-economic empowerment. Kivgiq is one of the most important activities to index what contemporary Iñupiat mean by tradition. Along with many other traditional activities defined by Iñupiat, such as whaling, hunting, and dancing, the contemporary Messenger Feast is the key sphere where people regenerate, reinterpret, and renegotiate their traditions to themselves and to wider audiences.À travers l’étude d’un ancien festival revitalisé chez les Iñupiat du North Slope en Alaska, cet article explore la notion de tradition en tant que dynamique de vie sociale, d’histoire et de relation de pouvoir ainsi que ce qu’elle signifie pour les populations locales. Quelle qu’en ait été sa forme, voilà des siècles que les Iñupiat célèbrent Kivgiq (la fête du messager). Toutefois, les plus anciennes célébrations de Kivgiq ont cessé au début du 20e siècle dues à des pressions sociales, économiques et environnementales. En 1988, après plus de 70 ans, le Kigviq moderne a été recréé afin de donner à chaque Iñupiaq une identité collective encore plus forte et afin de rehausser la fierté ethnique. Le premier Kivgiq moderne a attiré plus de 2000 participants et a réussi à intégrer aux anciennes valeurs celles du contexte actuel. Ayant maintenant lieu tous les deux ans, cette tradition revitalisée incarne la réappropriation du pouvoir socio-économique des Iñupiat. Kivgiq est l’une des activités qui caractérise le mieux ce que les Iñupiat entendent par tradition. Au même titre que de nombreuses autres activités traditionnelles définies par les Iñupiat telles que la poursuite de la baleine, la chasse et la danse, la fête du messager d’aujourd’hui est la sphère clé où les gens se régénèrent, réinterprètent et renégocient leurs traditions pour eux-mêmes et pour une plus large audience
Across Alaska, the popularity of indigenous forms of dance has risen, particularly in indigenous communities in which English dominates the heritage languages and Native youth have become monolingual English speakers. Some indigenous people say that Native dance accompanied by indigenous song is a way of preserving their endangered languages. With two case studies from Alaskan Eskimo communities, Yupiget on St. Lawrence Island and Iñupiat in Barrow, this article explores how use of endangered languages among Alaskan Eskimos is related to the activity of performing Eskimo dance. I suggest that practice of Eskimo dancing and singing that local people value as an important linguistic resource can be considered as a de-globalised sociolinguistic phenomenon, a process of performance and localisation in which people construct a particular linguistic repertoire withdrawn from globalisable circulation in multilingualism.
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