Pale white witch bitch with black hair dyed green Black lipstick seeps through the cracks in your mouth, green juice lingers on your tongue Burn sage to black, claw your painted fingernails, clutch your crystals: No amount of colour will exorcise the white from your feminism. Do not cross into the realm where our fires burn and cauldrons bubble We have no @smallspells of your new age Our potions we uphold through millennia Halud and badam, cinnamon and cardamom Thick sweet moon milk drips from our yellow-stained lips.
What does it mean to lose your land, your language, and your heritage?
For Alaska Natives, these are existential threats.
On a trip to Southeast Alaska, I traveled to one village that is finding new ways to survive: Klukwan, ancestral home of the Tlingit tribe.
Nestled along the banks of the Chilkat River, Klukwan is quiet and tiny, home to about 90 people.
The Haines Highway runs through town, but on the day we visited, you could walk right down the middle of the two-lane road without worry of passing cars.
On a tour of the village, we pass by small homes and trailers: some abandoned, some with rusted old trucks out front, sinking into the soil.
“It’s a struggle,” says tribal president Kimberley Strong. “You see the buildings, some of ‘em are falling down and dilapidated. But we’re working at it. We’re working very hard at trying to keep the village alive.”
By doing that, they’re also trying to preserve the heritage of the Tlingit people, who have lived in Southeast Alaska for thousands of years.
Looking to the future, the tribe has great hopes for the new Jilkaat Kwaan Cultural Heritage Center, a soaring, light-filled space that opened in Klukwan last spring. It’s an $8 million investment in the tribe’s future, funded through grants, as well as state and federal money.
Sirius Building (Tao Gofers, 1975-80)
I’ve been given the oppotunity to visit this building with its architect, Tao Gofers, who is currently fighting alongside a group of resistant people to save Sirius for residents + calling for it to be added to the New South Wales Heritage Register, as advised by Heritage Council experts.
Inside pictures are from the entrance hall, and from one of the last two occupied flats, where Myra Demetriou, a nice old lady who received us, currently lives. On her window, a red sign sends an SOS to the world every night.
Valley of the Kings, Tutankhamen’s Tomb, Details fromfrescos representing Tutankhamun in front of goddess Nut. Egyptian civilization, Luxor, Ancient Thebes (UNESCO World Heritage List, 1979).
De Agostini Picture Library / G. Dagli Orti
The 2018 Ford GT will be available in a new limited-edition Heritage theme honoring the GT40 Mark IV race car driven to victory by the all-American team of Dan Gurney and A.J. Foyt at Le Mans in 1967. The car will feature unique interior and exterior color themes, and an exclusive wheel finish.
As we tear down statues that don’t represent us or our values, whose statues should we erect instead? John Laurens was a revolutionary hero who fought to free slaves. He was rumored to be queer, though not many of his letters survive. Let’s claim him as a better role model.
There’s a statue of him in Lafayette Park in DC, but I could not find statues of him further South. Laurens County was named after him. Shouldn’t there be more?
Should we not make visible our heroes from the past? Or is it dangerous to turn people into symbols? Who planted the seeds that grew us?
Harriet Tubman is only now being memorialized on our money. Her statues are all over the NORTH, despite what she did in the Civil War. She got a bridge. In 2006.
Who’s your John Laurens? And where should your monument be?