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annie ned Our Shagóon, Our Family History Since I was ten, that’s when I got smart. I started to know some things. I’m going to put it down who we are. This is our Shagóon – – our history. Lots of people in those days, they told their story all the time. This story comes from old people, not just from one person – – from my grandpa, Hutshi Chief; from Laberge Chief; from Dalton Post Chief. Well, they told the story of how first this Yukon came to be. You don’t put it yourself, one story. You don’t put it yourself and then tell a little more. You put what they tell you, older people. You’ve got to tell it right. Not you are telling it: it’s the person who told you that’s telling that story. My grandpa, one man, was Hutshi Chief. He’s got two wives: one from Selkirk, one from Carcross; his name is Kaajoolaaxı́: that’s Tlingit. Oh, call him a different one: Kàkhah – – that’s dän k’è [Southern Tutchone] – – that’s an easy one. His Coast Indian name comes from a long time ago: it was from trading they call him that way. You see, long-time Coast Indians, they go through that way to Selkirk, all over.1 We’ll start off with Hutshi Chief first. We’ll do the women next time. He married first my grandma from Carcross: Däk’äläma. His Selkirk wife was K’edäma: she’s the one they call Mrs. Hutshi Chief. My daddy’s name was Hutshi Jim: my daddy, Hutshi Jim, is the oldest. Another brother is Chief Joe – – Hutshi Joe – – he had the same mother. One grandpa we’ve got, and I’ve got lots of cousins up at 2 from this lady, Däk ’äläma. Jimmy Kane was her grandchild, too: Jimmy Kane’s mother, Mrs. Joe Kane, is her daughter. These kids are all born around Hutshi. Hutshi is a Coast name: Coast Indians call it Hóoch’i Áayi – – means ‘‘Last Time Lake.’’ That’s when they go back. Then after white man came, they didn’t come back [to Hutshi]. The  Southern Tutchone dän k’è name is Chùinagha. Lots of people used to live at Hutshi. My grandpa had a big house at Hutshi . . . all rotten now. Oh, it used to be good fishing spot! King salmon came that way, too. Everybody came there together . Kajìt [Crow] owns that place, but they’re not stingy with it. Dalton Post, too – – just free come fish!3 But this time [it’s] no good, they say. Wintertime, people hunted fur, used dog team. After they came [back] from Dalton Post, they hunted dry meat, put up food, berries. They put them in birch bark, they freeze them and put them away. They put stoneberries in moose grease – – that’s just like cheese. And roots are like potatoes: they clean them up and cut them and put them in grease, for the kids. There’s no hard times. There used to be caribou there all the time. I remember big herds of caribou. But now no more.4 My daddy, my uncles, they all stayed around Hutshi Lake. But when they got married, the woman maybe wants to go someplace [with her family]. That’s the way.5 Now Indian woman when she marries white man, he takes her home . . . My grandpa’s house is there yet, though, all fallen down, rotten. Lots of houses there, used to be. But at Hutshi, nobody is there yet. You see [the cemetery] where there’s lots of dead people there? My grandpa died at Hutshi , and his two wives are buried there with him. My mother’s name is Tùtałma ˛ and she was from Hutshi. Her daddy was Big Jim. There’s another Coast Indian man from Dalton Post they call Big Jim, but that one’s different – – this one is Big Jim from Hutshi. I don’t know his dad, though. My grandpa was too old [to tell me] by the time I got smart. Big Jim’s Indian name is Kàkhnokh. He married Dakwa’äl, and they had a daughter, Tùtałma ˛. That woman was my mother. My grandfather, Big Jim, has an old house at Jojo Lake – – it’s an old house that fell down already. Long...


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