Wait Time: Communicating Through Puppetry in a Rural Alaska School / Ryan Conarro

It was early December. Outside, a steady wind was whipping snow into curling drifts around the school building. Inside, it was silent. I was in the 3T classroom at Akiuk School in the Yup’ik Alaska Native village of Kasigluk. The students were sitting quietly at their desks, each with a puppet lying on the tabletop in front of them. I’d asked a student a question. And I was waiting. The student was reticent to speak in front of his peers. I encounter such diffidence regularly among Yup’ik young people, at all age levels. Each time, I find myself struggling to nudge students to take risks while at the same time acknowledging their cultural and personal boundaries. So there I was, unsure of what to do next, with the student seated quietly before me. I was waiting.
Akiuk School is part of the Lower Kuskokwim School District, based in Bethel, Alaska. The district hosts a strong arts integration program called Project Pilinguat (“to create” or “to make”). This is my sixth year visiting Akiuk School. If you come to the school in late spring or early fall, when the river is still open, you’re met by someone at the Kasigluk airstrip who leads you to a small flat-bottom skiff with an outboard motor. You find a place to sit among your bags and the gas and oilcans, then ride the mile or so down the Johnson River to Akiuk, where the school is. It seems like nothing surrounds this place but flat green tundra and great blue sky. A string of power lines stretches off across the lakes and ponds toward the next village a few miles away.

In cold-weather visits like this December trip, that boat is replaced by a snowmachine.(The school has a yellow machine; the principal likes to call it “the school bus.”) Suitcases and supplies—along with mail and cases of soda pop and anything else that might have arrived on the plane with you—are heaped into a plywood sled hooked to the machine. You hop in the sled as well, or on the backseat of the machine if you’re lucky and there’s room. It’s a bumpy, cold ride along the river, where small willow trees have been drilled into the ice every twenty feet or so to help drivers stick to the trail when wind or a storm kicks up.
The driver of the boat or snowmachine is usually a school maintenance staffer. Sometimes I get a ride from the village airline agent, who spends her day listening to the VHF radio scratching in the corner of her kitchen, waiting for the next plane to approach so she can drop off cargo and pick up bags of mail. These jobs are some of the few sources of cash income in most rural Alaska villages. Other community members who get paychecks include the post office clerk; the cashier at “the Native store,” the general store owned and operated by the local Native corporation; and the staffers at the city council and tribal offices. Some communities have a village police officer, too. Many people subsist on hunting and fishing for food and animal skins, as their predecessors have done for generations. Nowadays, grant funds and subsidy checks help families with the cost of fuel, guns, and other amenities like fleece pullovers or fresh milk.
Meanwhile, at the village school, young people are learning content driven by mandates from the U.S. Department of Education in Washington, D.C. Sometimes, what they’re learning doesn’t seem to have direct application to life in the village. There is a slow-growing movement to increase the corps of Yup’ik teachers in this region; usually, though, the teachers are outsiders, as am I.
For my December visit to Akiuk School, the bulk of my baggage consisted of plastic bins stuffed with puppet-making materials—dowels, fabric, foam balls, glue, and more. This year in Project Pilinguat, I’m focusing on puppetry work with students and teachers—leading in-class puppetry lessons to support academic instruction, as well as designing and rehearsing student puppet performances for the district-wide arts event in Bethel coming at the end of the school year.

At Akiuk, I spent a fair bit of time with the “3T” students—children who are 3rd-grade aged, in a classroom where the teacher’s attention is on transitioning them (hence the “T”) out of Yup’ik-language-only instruction and into English-language instruction. This process of shifting students from Yup’ik to English immersion becomes a necessity for the administrators of the school and the district, beholden as they are to Department of Education mandates, because students begin taking state standardized tests in the 3rd grade. From here forward into upper grade levels, students will attend classes in the tested content areas in English, and Yup’ik class will become a “special,” like P.E. or music.





Victoria Row-Traster,
In a recent residency in a small community in South Dakota, we attended a performance of Prairie Home Companion, watched a Poetry Slam in Chicago and chatted with students in a rural school in Minnesota and never left the classroom.
When we pull out the computers, many a reluctant student participant wants to join in.