In 2014, a significant ruling by the United States Supreme Court brought closure to the long-touted Katie John case, affirming protections for rural subsistence fishing on federal lands in Alaska. This decision favored traditional practices over the state’s constitution, which proponents argued guaranteed equal resource access to all Alaskans. Following the death of the revered Ahtna elder Katie John, the ruling was both a victory for Indigenous rights and a point of contention that would continue to divide Alaskans.
Diane J. Purvis’s new book, ‘They Came but Could Not Conquer: The Struggle for Environmental Justice in Alaska Native Communities,’ dives deep into this contentious narrative. The book shines a light on the complex interrelationship between Alaska Natives and those who sought to exploit the region’s rich resources with little regard for its Indigenous inhabitants.
Purvis, a retired cultural history professor from Alaska Pacific University, has extensively documented the ongoing conflicts that have arisen between Alaska Natives and outside interests, encapsulating twelve pivotal cases in her book. Throughout these stories, she illustrates a broader struggle for environmental justice faced by Indigenous communities in Alaska, revealing how they navigate a judicial system often at odds with their understanding of land and resource rights.
The book contends that while Alaska Natives were never conquered in warfare, they have repeatedly faced legal and cultural encroachments that threaten their traditional ways of life. Purvis asserts that this unique historical backdrop underpins the fight for land and resource rights by Alaska Natives.
One of the book’s significant arguments is that Alaska Native communities have often turned to a Western legal system that is inherently foreign to their cultural practices in order to assert their rights. Through a complex maze of American laws and judicial processes, they sought to reclaim ownership of resources vital for their survival.
The narratives laid out in Purvis’s work begin early in the 20th century. In Auke Bay, the government sought to transform traditional Tlingit lands into a recreational area. A key figure in this struggle was William Murphy, a former Minnesotan who, despite losing his case, influenced the early legal battles for Native occupancy rights.
Simultaneously, in Nome, Indigenous reindeer herders faced oppression from gold rush miners and local power brokers. As commercial interests encroached upon subsistence resources, court recognition led to a paternalistic victory that allowed the herders to regain control of the reindeer program introduced to sustain their community.
These early cases set a precedent for a ferocious David-versus-Goliath struggle across various regions of Alaska, where Natives fought back against multiple coalitions trying to infringe upon their rights. In one instance, the Tlingit village of Hoonah engaged in a protracted battle with commercial fishing companies over rights to their traditional waters, facing overwhelming challenges with minimal success.
Another case involved the Alutiiq people of Prince William Sound, whose subsistence practices were devastated first by the 1989 Exxon Valdez oil spill. Even after this environmental disaster, they faced further legal battles that denied them restitution due to a judicial system unable to comprehend the cultural significance of subsistence practices, viewing them instead through a strictly financial lens.
In contrast, figures like Iñupiat leaders Eben Hopson and Charlie Edwardsen successfully fought against the International Whaling Commission and various environmental organizations focused on halting all hunting of whales. Their efforts underscored the distinction between Indigenous sustainability practices and mainstream environmental perspectives.
Moreover, the community of Point Hope successfully opposed the ambitious Project Chariot initiative, which proposed the creation of a deepwater port through the detonation of a hydrogen bomb just 30 miles from their village. In another notable achievement, Interior Athabascans prevented the construction of the Rampart Dam, which threatened to flood traditional lands and displace numerous villages.
Purvis chronicles these stories with clarity and detailed language, offering insights into the ongoing cultural misunderstandings that have sidelined Indigenous rights within competing legal frameworks. While some campaigns yielded victories, others resulted in disappointment, showcasing the unpredictable nature of these lengthy legal confrontations.
One of the book’s defining moments is the celebration of the Katie John ruling, which stands as both a significant milestone and a reminder of the continued struggle for recognition and rights among Alaska Natives. Purvis captures the interconnectedness of these battles, noting that many brought together different communities in a shared cause, ultimately reinvigorating the fight for land and resource claims across the state.
With a broad lens, Purvis navigates complex cultural dynamics, revealing how Indigenous survival has often been pitted against Western notions of progress. This tension remains central to the broader narrative of environmental justice in Alaska.
In conclusion, ‘They Came but Could Not Conquer’ serves as a powerful testament to the resilience and tenacity of Alaska Native communities striving for recognition and autonomy in a landscape historically shaped by colonization and exploitation. As Purvis illustrates, these legal battles are not just about land or resources—they are about survival, culture, and identity in the face of ongoing challenges.
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