kingfisher-lee's Journal

https://www.inaturalist.org/observations/241598080

Here’s a Barred Owl (Strix varia) in a tree at Sigoowu Ye (Fun Place Park) near my residence. The Tlingit word for owl is “dzísk'w.”

Nothing sends chills down my spine quite like the hoot of an owl breaking the stillness of the night. Whether I'm falling asleep under the stars while camping or taking a late-night walk, the sight or sound of these mysterious birds always fills me with awe. Since owls are relatively uncommon in Southeast Alaska, it's a real treat to encounter them. One of my favorite experiences was hearing a young owl screeching for food after leaving the nest, calling out in its hunger. Another time, I spotted a tiny owl, no bigger than a softball, perched on a branch at eye level, drowsy in the morning light after a long night of hunting. Owls are truly miraculous creatures, and I once had the good fortune of watching one fly into a nearby tree during a late evening dog walk.

Tlingit houses are smaller family groups within clans, traditionally composed of extended families who once lived together in longhouses. One such house is the Owl House, which carries special significance.

Tlingit warriors held great reverence for the Owl, often imitating its hoots as they charged into battle, using the owl’s call to boost their confidence and intimidate their enemies.

An elder from the Hinyaa Kwaan of the Tlingit [Na Dené] in Klawock, Alaska, shared the story of the Gáanax'adi, the oldest of the Raven clans. The elder described six petroglyph rocks in the clan’s territory, each representing a Raven legend. One of these myths tells how Raven sent Owl to retrieve fire from the ocean. Owl succeeded, but on its return, its long beak was burned shorter and shorter, giving the owl its distinctive stubby beak. From then on, Owl was treated with great respect. A petroglyph depicting this story, originally located on Fish Egg Island, now resides in Klawock Totem Park.

Many Indigenous groups, including the Coast Salish, Chilcotin, Gitksan, Tlingit, and Stalo, upheld strong taboos against consuming owls, reflecting the bird’s special spiritual status (Emmons 140-153).

While I struggled to find many concrete details about owls in Tlingit culture, it’s generally understood that they are regarded as connections between realms, held in high respect, and sometimes even feared depending on the specific community.

Works Cited:

The Tlingit People | History, Culture, and a Lasting Heritage (wordpress.com)

"The Meaning of Owls in American Indian Lore." American Indians, American-Indians.org, https://www.american-indians.org/195/the-meaning-of-owls-in-american-indian-lore/.

Hinyaa Kwaan elder. "Gáanax'adi Legends and Petroglyphs." Oral history, Klawock, Alaska.

Emmons, G.T. "Food and Its Preparation." The Tlingit Indians, edited by Frederica de Laguna, American Museum of Natural History, 1991, pp. 140-153.

Devil’s club (Oplopanax horridus), also known as Alaskan ginseng or suxt, is a member of the Ginseng family (Araliaceae) that thrives in moist, dense woods. It grows from Southcentral Alaska down to California, favoring shaded, coastal rainforests, especially around Southeast Alaska. I've often found it near streams and in thick undergrowth, with its broad, maple-like leaves and sharp spines making it impossible to miss. It covers the forest floor where it's present and makes bushwacking especially difficult. Trying to get the spines out of your skin can take weeks and can be deeply agitating. Early spring is the ideal time to harvest roots, while the shoots are only edible for a short period after they appear and make delightful trail snacks, a great addition to salads, or dried for perfect tea.

Devil’s club has long been respected for its medicinal and even magical properties. It was known by the Lingít and Haida as a plant that warded away evil spirits with it's fierce spines and power. The root and bark are loaded with compounds that help regulate stress, making it a natural adaptogen. Researchers have also found it to potentially contain cancer fighting properties. Many Native groups in the Pacific Northwest have used it to treat arthritis, coughs, skin irritations, and infections. In addition, it plays a role in ceremonial practices, like cleansing rituals.

Historically, Lingít and Haida shamans used Devil’s club in wilderness initiations, ingesting the root to cleanse their systems. But it's not without risk as the spines can cause festering wounds, and improper use can lead to poisoning. Despite that, it’s still prized for its cosmetic uses, with teas and salves often applied for sore muscles, wounds or other skin issues. Just remember, when you're out in the woods, Devil’s club demands respect, it's important to thank the plant before harvesting and to only take what you need.

Work cited: "Discovering Wild Plants - Alaska, Western Canada, The Northwest" by Janice J. Schofield and indigenous knowledge shared with me from various Áak’w Kwáan people of the place I call home.