and nine the fifth grade. To assist the pupils in getting a better understanding of the English language, we did two kinds of language work. One was the keeping of diaries. Diaries were kept by third, fourth, fifth, and sixth grades. Diary writing is an excellent form of language work, as it compels the pupils to think and express their thoughts in English. The pupils like diary writing and there is much rivalry in each grade to see who can write the longest and best diary. Some of the pupils are very good diarists, and record not only incidents of the day but their thoughts and opinions as well. They try to use in their diaries the new and big words which they learn in their reading lessons. Sometimes in order to work in some big word the language used to express the thought is far-fetched. Nevertheless it is very good practice and is a great assistance in teaching the pupils to write and speak better English. The other form of language work was the writing of Eskimo folk stories. This work, too, was taken up by the third, fourth, fifth, and sixth grades. Some days each pupil would select an old story, write it and read it in class. Sometimes one pupil would tell the story in the Eskimo language and the class would write it in English. To vary this work occasionally an English story would be translated and read in Eskimo by a pupil and the others would translate back into English. Then the twice translated version and the original would be compared. Sometimes much hard thinking is done by the pupils in order to get the most suitable English word. They like this work very much and it is a rich field for language work, as there seems to be no end to the number of old Eskimo stories. However, many stories can not be used, as they contain parts which are obscene in thought and words. This same objection makes it impossible to use in this work the Eskimo songs. For the small children we made in school the reading charts used. An advanced pupil made drawings and other pupils with the assistance of the teacher made sentences suggested by the drawings. A pupil would then print these sentences. To add a little zest to these sentences sometimes an Eskimo word would be put in. The children read these sentences with vim and they quickly learn them.

A branch of work in which we got good results was sewing. Fourteen girls did regular work in this branch. In regular class work 28 dresses, 12 aprons, many handkerchiefs and towels were made, 17 pairs of mittens were knit, and much lace was made. Besides this the girls and women made many articles of clothing on the school machine, of which we kept no record, as it was not regular school work. At first neat cutting, fitting, and sewing did not count for much with the girls; new material and colors were everything. Untidy seams and fittings were done over until care was practiced.

In cooking, all girls who were large enough were instructed in making bread, biscuit, and doughnuts. Nearly all the women of the village can make bread, but it is not much in evidence owing to lack of flour and poor facilities for baking in their homes. The school girls often bake in the school kitchen for the village people. Biscuit making is the favorite way of using the flour. The school girls display their ability as cooks to the people of the community by preparing and serving a Thanksgiving Day dinner. Thanksgiving Day rivals Christmas with our people, the chief celebration being a big dinner. The dinner is prepared and served at the schoolhouse and the entire community is on hand to do it justice. The food is furnished by the natives and all kinds of native foods and white man foods which can be procured are in evidence. Usually a reindeer for the occasion is presented to the village by some native. Last Thanksgiving the girls made noodles and stewed them with the meat. They also baked bread and biscuits and made doughnuts. Then the women brought all kinds of native foods, which they prepared at their homes. Especially favorite dishes for the dinner are muktuk (whale skin) and berries mixed with oil and reindeer fat until foamy and then partly frozen (Eskimo ice cream). All natives vie with each other in displaying their capacity as eaters. This is a social event anticipated all the year.

The workshop is a great boon to the village. It is in use nearly every day throughout the year. Sleds, kyaks, stoves, tables, chests, stovepipes, ice picks, spears, fish traps, tinning, and all manner of things are made. The village council takes care of the shop and makes an effort to see that shop and tools are used properly. This, however, is not an easy task to do, as the natives are very careless in using tools, and good tools do not remain such long. It is surprising, though, to see the good workmanship the natives accomplish with poor tools. The lumber sent for the shop work is still at Port Hope. So we had nothing but a few boxes for the schoolboys to practice on. They made of these boxes chests for themselves, also a chest for each of the large girls. The shop has never been completed. The walls are but one thickness of lumber and every blizzard puts much snow into the place. It is also hard to keep it warm.

Enough shingles are here to cover roof and walls; nails and building paper were put on last December's requisition. If we get these materials we can complete the shop, and thus save much fuel.

The bathroom is a source of much enjoyment and help to the pupils. Every Friday afternoon and evening the girls bathe; every Saturday afternoon and evening the boys bathe. The other people of the village bathe occasionally, but each one can not bathe often. It is impossible to melt snow and ice with our limited facilities to make sufficient water for the whole village to bathe often. Even to get sufficient water for the school children and three or four of the adults each week, we begin to melt snow Monday morning and keep at it all week. A limited amount of laundry work is done each week in the bathroom. This work we limit to the young people who are in attendance at school.

Some people frequently requested at first to do the family wash there, but because of the small amount of room, we loaned them tubs and told them that the family wash must be done in their homes. Even with the young people we permit them to wash their clothes in the bathroom rather than encourage it. The fact that when they wash clothes in the bathroom they usually take a bath in the water first may give some idea as to how water is valued here. It takes much fuel to melt the snow and ice, and fuel is a very valuable and highly prized commodity here. Also, our supply of coal directs our policy in connection with school, kitchen, and bathroom.

The School Republic has been in successful operation here for several years. The large number of young men and young women in attendance at school is a very favorable condition for its success. The officers consist of president, vice president, judge, two peace officers, two health officers, two commissioners of work, and a truant officer. The officers, with the assistance of the teacher, make the rules for disciplining the school. The peace officers look after the enforcing of these rules. The commissioners, with the assistance of some pupils, whom they choose each day, look after all janitor work. The truant officer keeps the daily record of attendance and looks after all absentees and cases of tardiness. Not only is the School Republic inculcating the principles of self-government and community betterment through working together, but it is a great assistance to the teacher.

The village government is conducted by five councilmen, a peace officer, and two health officers. These officers are chosen by an election in which all the people vote. The council meets monthly and discusses questions for the common good and passes such ordinances as are needed. The health officers are women. Their duty is to inspect the houses every Saturday afternoon. The peace officer informs the people when they are violating an ordinance. The peace officer is a new addition to the village government. We thought there was room for such an officer; we also thought that something new might revive interest and add a little life to the village government. It must not be supposed that the village council has an easy time in governing the village. The councilmen have their troubles. One of the topics brought up at every meeting is "The people no honor the council." Of course the teacher must direct the council and uphold its authority.

Through the council the teacher does much of his village work and settles disputes arising among the natives. Such disputes do not always remain settled, however, and may come up two or three times for settlement. The village council is especially helpful to the teacher when he wishes to introduce something new and which he thinks the people may not take to very well. He has the council to pass it as an ordinance, and then he explains the helpfulness of such an ordinance and puts it up to the people that since it is an ordinance of their own village government they are duty bound to uphold it. The village council is a step in educating the Eskimos to direct their own affairs and to follow leaders of their own race.

Looking after the sanitation of the village is one of the duties of the village government. With this in view the council laid and collected a tax of $2 on each house, which is to be used in paying for cleaning up the village this spring, taking care of the village well, and draining a pond in the center of the village. This work will be done as soon as the snow and frost are all gone. The refuse is to be gathered up and burnt. Also, an ordinance was passed forbidding anyone starting a rubbish pile in the village after this spring clean up. All such rubbish must be put on the ice of the sea or lagoon. The health officers inspect the houses every Saturday afternoon. The floors must be scrubbed and everything orderly before the officers make their call. In previous years these officers were appointed by the council, but the ones appointed last spring for the past year would not serve, because, they said, "The people not much honor the health officers." To give the health officers more authority we had all the people come to the schoolroom and elect two health officers. These officers say that the people "honor them."

All the houses of the village are igloos built of driftwood and sod. They are all built above ground, have floors, ventilators, and are well lighted, but they are too small and crowded. Lack of wood for building and fuel is accountable for this. One fire must suffice for as many people as possible. To get any quantity of wood it is necessary to go from 15 to 25 miles. Even at that distance the amount of wood to be had must be economized in order to last through the winter. Last winter the driftwood was cleaned up along the beach and considerable seal blubber was burnt with it. This wood should be collected in the fall and hauled by boat. This is not always possible, as it is the fall storms which bring in the drift, and these storms sometimes prevail too late into the early winter to permit the hauling of wood by boat. This was the case last fall. Though the scarcity of wood makes crowded house room, the effect of this crowding is somewhat counterbalanced by the outdoor life led by the natives. They take to the tents early in April, scatter over the country and remain so until late October. This practice of tenting and roving for half the year is favorable both for health and acquiring a livelihood.

The village has no fresh water supply in summer. It is on an island with the ocean on one side and a wide lagoon on the other. An attempt has been made to solve the water supply by digging wells. These wells are shallow, being only about 6 feet deep. It is useless to dig them deeper because that is the frost limit and there is no water below the frost limit. Thus only surface water drains through the loose sand into the wells. Last fall, in spite of the unusually rainy weather, both wells were dry. This need inconvenience no one but the teacher, as the natives may just as well camp away from the island where they can get to the fresh water.

There was about the usual amount of sickness among the natives during the past year. A disease went through the village last fall and early part of the winter. The same disease was at Kotzebue last summer and was pronounced enteric fever by the doctor there. No deaths resulted from it at our village but two people had it very severely.

Two deaths occurred during the year. One was that of a man about 45 years of age, who died from the effects of syphilis. His was a chronic case. The other was that of a little girl who died from the effects of burns received last spring. She was in the

hospital at Kotzebue all last summer and was thought out of danger when she left the hospital.

Our community has a large number of cripples. It must not be inferred from the number of cripples that our people are unhealthy. In fact, the health of the Kivalina Eskimos is perhaps above the average.

The people make their living by fishing, trapping, sealing, whaling, and reindeer raising. The village has exceptionally fine fishing. Trout is the chief fish caught. This fish is caught throughout the year but in very large quantities in the late fall, when they are put up for winter use. The sealing at Kivalina is also very good. Whaling is the old-time industry and to be a whaling captain is a position of great honor. The captain whose boat catches a whale has great prestige with his people. Though this industry is not so profitable as it was a few years ago nearly the whole village engages in it. There is a fascination about it which is hard to resist. Then, too, even though the bone is not worth much now, there is a big amount of oil and meat in a whale and the natives use it all. Whale oil is the favorite oil. By the 10th of May the Kivalina boats had caught two whales and one walrus. Because of the break up we have had no communication with the whalers since then. The whaling is done 80 or 90 miles above here at Point Hope.

Kivalina is the center of a very good trapping section. Some years the fur catch has been very large. This past year, however, was an exception. The fur catch amounted to about $1,800, which was about one-fourth of what it should be. For some reason the foxes migrated to other sections but the natives say they are coming back this spring, and then, as if misfortunes never come single, the sealing during the winter and spring was very poor and of land game there was none. As fur is our only marketable product our village was hard hit this winter. The natives say it was the poorest season they have known for hunting and trapping. However, there was sufficient food, but not much variety.

Such years bring forcibly to the natives the value of reindeer. Without the reindeer this past year they would have endured hardships. The reindeer business at Kivalina has grown to be big. Two rivers which penetrate the near-by mountains have broad valleys, protected from the storms and covered with an abundance of moss, which give the village ideal advantages for raising deer. Also, the sturdy character of the natives at Kivalina is an important factor in the growth of the reindeer industry at this place.

We have had a very favorable spring for fawning. The records of the three herds here show about 900 living fawns. The Point Hope herd should have at least 250, which would give our station 1,150 fawns. This makes about 3,400 deer in the herds under this station. Every man and many women and children of our community own deer. This is a condition toward which we have all been looking, yet it has drawbacks as well as advantages. We must remember that the number of deer is yet too small to permit every native being a reindeer owner without seriously retarding the growth of the herders. A few deer do not assist in developing the owner. To develop a man through the reindeer industry he must be the owner of many reindeer. However, our hope is that the ownership of a few will create the desire for more and lead to greater care in saving female deer. The reindeer is the Eskimo's bank account, and in theory a small bank account should make the possessor desire a larger

one.

The big thing in the reindeer industry is the facilities it offers us for educating the natives. The reindeer industry is the only industry through which we can get a hold on the Eskimo. Then, too, when we consider that there is no market here for meat and there are other sources which furnish sufficient meat for the natives, killing male fawns for skins is not so bad as it appears on the surface. Fawn skins are badly needed for clothing. Last spring a village herd was started. It is too young yet to demon

strate its value to the village. A village herd is probably not so important to a village where all are reindeer owners.

There is no mission at Kivalina and the religious work is carried on by the natives, with the assistance of the teacher. The natives conducted a Sunday school throughout the winter. Two teachers were chosen, one for adults and one for children. Each Sunday morning a Bible lesson was studied by the Sunday school. Two other church services were held on Sunday and one on Wednesday evening.

Teachers who have been in the service for a number of years can note with satisfaction that the natives have progressed far. They have also taken much from the teachers' shoulders by undertaking some of the work themselves. Many details of the work which in former years the teacher had to look after, the natives now take care of themselves. Many of the old beliefs which in former years interfered with treating the sick, with morals, and industrial work have passed away, the work of the teacher has become much easier and more encouraging.

An event which means much to natives and teachers who can get there is the reindeer fair. This is a big factor not only in developing the reindeer people but in developing the whole native race. It is creating a spirit of union which is one thing badly needed by the Eskimo race.

ANNUAL REPORT OF THE UNITED STATES PUBLIC SCHOOL AT NOORVIK, IN ARCTIC ALASKA.*

BY CHARLES N. REPLOGLE, Teacher.

In Noorvik, perhaps as nowhere else, we have the two extremes of Eskimo character. On the one side the slow-thinking coast native from Deering who moved here less than two years ago, with a new hope to attempt a higher life and a better condition for his children. On the other side we have many natives whose residence has been along the Kobuk River, who are more intellectual, but very slow to adopt new things. They have been drawn to us more by curiosity than a desire to take any real part in a genuine uplift. They came to see, have been made to wonder, and now are rapidly advancing in civilization.

The work in the school has been divided as follows: In room No. 1 the advanced classes from the third year up, with Delbert E. Replogle as teacher, who also is our wireless operator; in room No. 2 the primary classes, under May Replogle as teacher, who instructs the girls in sewing, knitting, and basket weaving. In Room No. 3 is the kindergarten, with Lydia Oreluk, the native teacher, in charge. I have general supervision of the industrial work, the sawmill, the erection of the buildings, the medical work, together with the oversight of the village activities. We have all been busy and find the work growing to such proportions as to require the training of the natives for some of the responsibilities. Our school enrollment this year reached 108 but the regularity was not what it should be.

The school is being held in the natives' own building, erected by themselves and enlarged for the accommodation of the school.

The greatest difficulty experienced in teaching the Eskimos is not in teaching them regarding the facts of life but in getting those facts applied to their every-day living. Instruction has therefore been of the most practical kind.

The morning exercises are largely taken up with singing and telling the wireless news from all over the world, as received at our wireless station. So eager are the people to get in touch with the world that it is common to have the school room full of adults to hear the news. In order to understand it they must become acquainted with geography and history. These studies have given them a comprehensive viewpoint such as was never possible to obtain through the abstract textbook method of