Showing posts with label News-Alaskan Orthodox. Show all posts
Showing posts with label News-Alaskan Orthodox. Show all posts

Friday, September 26, 2008

Brother Leo V. Ryan's Orient cruise aboard the Sapphire Princess, Part II: Kodiak


Holy Resurrection Russian Orthodox Church... The oldest Christian Church in Alaska, established in 1794.
(Editor's Note: The following article is part of a series of articles submitted by Waukon native Brother Leo V. Ryan, CSV from his cruise through the Orient and the Far East during September and October of last year. The cruise was a gift bestowed upon him in honor of his 80th birthday.)
Kodiak Island and the port community of Kodiak lie 248 miles southwest of Anchorage, AK. Kodiak is proclaimed as "The Emerald Island." As a committed Irish-American for me there is only one "Emerald Island" and that's Ireland itself.
Kodiak is many things. Kodiak is the busiest fishing port in the United States. Kodiak is home to the largest Coast Guard Station in the United States. Kodiak is home to the Alutiiq people who have inhabited the Kodiak Archipelago for more than 7,500 years. Kodiak is home to the monster Kodiak brown bears.
Kodiak is an angler's delight. "Where sport fishing rivals any place on earth." (Chamber of Commerce) Kodiak is home to salmon - especially sockeye salmon that come to spawn in the Ayakulik River. But, also king, Coho, pink, and chum salmon are indigenous to Kodiak. More than a million salmon come plowing and up the Ayakulik annually. The Kodiak Archipelago is a fisherman's halibut heaven and, in season, rainbow and steelhead trout abound.
But, "The Emerald Isle"? Why the claim? Twenty thousand years ago Kodiak's 16 major and countless smaller islands were covered by glaciers that scarred and carved the landscape. Jagged peaks, fjord-like bays and U-shaped valleys resulted. The scenery approached by sea is dramatic - rugged coastlines with Sitka Spruce in abundance, lush vegetation and the hillsides are truly green! Kodiak gets 86 inches of rain annually. The rain guarantees the "Emerald Isle" image.
Two citizens, in briefing us, commented that Kodiak has only three or four days of total sunshine and the other 361 or 362 days have clouds, mist and/or rain. Our day in port was one of the rare days. Our day was filled with warmth and sunshine from sunrise (7:47 a.m.) to sunset (8:27 p.m.). Yes, everything was green! I am happy to concede that Kodiak is "Alaska's Emerald Isle"!
The brown bear is Kodiak's Archipelago's "most noble inhabitant." They migrated here from mainland Alaska 12,000 years ago. Kodiak brown bears are immense in size. Male bears known as "boars" reach over 10 feet when standing on their hind legs. They measure five feet when on all fours. The average adult "boar" weighs 600 to 800 pounds and can weigh as much as 1,500 pounds.
Female brown bears are known as "sows" and generally are 20 percent smaller and 30 percent lighter in weight. Kodiak bears are classified as the world's largest land carnivore; technically, they are omnivores not carnivores.
Salmon are their most important source of protein. They are known to devour 20 fish a day. The brown bears also eat elderberries, salmon berries, cranberries, nutrient-rich grass and occasionally they discover seal and whale carcasses on the beach. Over 100,000 Sitka black tail deer are on the island - some of which become dinner for the bears.
While I have written about the brown bears unique to Kodiak, there are also Sitka black tail deer, fox and mountain goats. These land mammals were all to be found in the wildlife refuge. Marine life is abundant including sea otters, fins, humpback and gray whales, porpoise, sea lions and seals. Sunday, we saw sea lions swimming in the harbor.
Kodiak is also famous for land, sea and inshore birds. Just as hunters and anglers are attracted to Kodiak, so, too, are ornithologists. Kodiak claims ten species of land birds, from bald eagle to sparrows, nine species of sea birds, including petrels and puffins, and thirteen species of inshore birds, including loons and even Black Oystercatchers, can be sighted on Kodiak Island.
Fish outnumber the resident population by multiples. Kodiak, the six island villages and the Coast Guard Station (3,500) all together account for 12,500 persons on a 3,588 sq. mile island. Commercial fishing and canneries are the major industries but employment is seasonal.
One of the exciting dimensions of travel is the discovery of new places of which you were never aware of and their fascination. Kodiak proved to be such a place.
The Kodiak Archipelago has a prehistoric history, a period of European discovery, and early Russian settlements all before the United States purchase of Alaska by William Henry Seward in 1867. Kodiak has a "modern" history from 1912 to the present including World War II military activity in the Aleutians. Each period is worthy of commentary.
Archeologists have determined that the Aleutian Islands were suitable for human habitation as early as 8000 BC. The first documented evidence of human colonization in the Kodiak Archipelago dates to 5500 BC. Flash forward to 1300 AD, Alutiiq families began to build very large, multi-roomed, multi-family, sod houses occupied by related families.
The exploration period began in 1741 with Vitus Bering. Hence the name Bering Sea. His expedition marks the first European landfall in present Alaska. Bering was followed in 1793 by the Russian explorer, Stephen Glutov, who wintered at present day Kodiak.
Twenty years later (1794), a Russian merchant, Grigori Shelikov, established the first permanent settlement at Three Saints Bay on the southeastern shore of Kodiak. Another merchant, Alexander Andreevich Baranov, arrived in Kodiak in 1781. He established a fur trading business at St. Paul Harbor, which is present day Kodiak. The Russian ownership and control of the Kodiak Territory is dated to these early merchant entrepreneurs.
These Russian explorers and merchants were followed three years later in 1794 by the arrival of ten Russian Orthodox missionaries transferred from Sitka to Kodiak. The original church which these Russian Orthodox priests organized, Holy Resurrection, has twice been replaced, the last time in 1945. Their gleaming gold crosses on the blue-domed, white-walled hillside church hovers protectively over the Kodiak skyline. In addition, the church sponsors St. Herman's Russian Orthodox Seminary, Veniaminov Museum and St. Innocent Academy.
The name St. Herman is greatly revered in Kodiak. The twin city ports are St. Paul and St. Herman. Who is St. Herman? Formally, he is St. Herman of Alaska, the first Russian Orthodox American Saint. Herman was among the first ten monks to arrive in 1794 and the last of the original group to live. He died in 1836. He was a monk from Valaam Monastery in the Russian North. He was noted as a priest, teacher, protector of the Alutiiq people and the Russian settlers.
Each August 7-9 hundreds of people pilgrimage to his hermitage on nearby Spruce Island. According to legend, the day he died, December 13, 1836, the Alutiiq people saw a column of light joining heaven and earth. They interpreted that light as a sign their spiritual father was in heaven. He was canonized August 9, 1970. His relics are enshrined in Holy Resurrection Church.
Kodiak was a "boom town" in World War II. It was a major staging area for the North Pacific Defense Command at Fort Abercrombie. A naval station, a submarine station, air station and army outpost operated on the island. Pill boxes and bunkers are still visible around the city. The Fort is now a State Historical Park.
The Aleutian Islands are a volcanic chain of islands and islet more than 900 miles long. They form the western extension of the Alaska Peninsula from Unimak Island in the Western Hemisphere to Amchitka Island in the Eastern Hemisphere and continue into the south part of the Bering Sea. The Aleutians include mountains with bold coasts, deep water, close inshore with rocks and reefs surrounded by heavy breakers. We followed the Aleutians for more than a day - beautiful at a distance, but treacherous close by.
The Japanese reached and occupied Atto and Kiska, two islands at the tip of the Aleutians. Therein lies an almost forgotten chapter of WWII: the brief but "deadly struggle" for the Aleutians, 1942-1943. For three and one half weeks, in March 1943, the U.S. Army fought to recover Kiska.
Fighting was hampered by the bitter cold climate, inhospitable terrain, mud that mired equipment and vehicles to the beach and newly enlisted troops without combat experience. The Japanese moved inland to the mountains drawing our troops into the valleys. Our troops became easy targets for the Japanese. Thirty-four percent of our military mission suffered fatalities.
The Japanese command staff, troops and ships slipped out of Kiska under cover of fog. They succeeded in eluding the loosely organized U.S. Naval blockage which had been assigned to protect our invasion. Their successful exit saved Kiska. Thus, the only Japanese - U.S. encounter on American soil in World War II ended, but at great cost.
The synopsis is much abbreviated. I offer my apology to any of my readers who might have been in the "Battle for Aleutians."
As I reread, the above background material, I am reminded of a joke. A second grade boy was asked to write a review of a book he was reading about penguins. He wrote: "This book is about penguins. This book tells me more about penguins than I care to know."
I hope I haven't told you more about Kodiak Island than you care to know!
Meanwhile, you may wonder how I spent my day in Kodiak. We arrived at 10 a.m., Sunday, September 15, a day of dazzling brightness. We were told by locals that they get only three or four days of total sunshine. We were lucky. After our Kodiak visit, we sailed westward for five days headed toward Japan. We experienced turbulent seas, mist, rain and heavy winds.
Early Sunday (8 a.m.) there was Mass for about 350 Catholics and an Interdominational Service followed immediately after (9 a.m.). The Catholic Chaplin was Fr. Michael Knipe, a diocesan priest from Tulsa, OK.
Shuttle buses were available hourly once we off-loaded the ship. A group of us had hired the services of Sue Rohner as a guide. Sue and her husband, Dick, operate the Rohner Bear Camp which offers "Bear and wildlife viewing for eagles, puffins, sea birds, marine mammals, stream fishing and fly fishing for 'wild' steelhead and coho" to quote their ad in the local Explorer.
They are transplanted Pennsylvania farmers who have been in Kodiak for 39 years. Sue was very friendly, knowledgeable and receptive to questions from us statesiders, ("from down below"), and the many foreigners on our cruise. Residents from Australia, Canada, China, England, Ireland and Wales were among the passengers on the Princess Sapphire.
Our first destination was the Baptist Campground for "Russian Tea." Among the Kodiak residents was a couple from Paris, France. He is a chef and she a pastry chef. She, Nicole, prepared platters of pastries to accompany the refreshing Russian tea.
We were further treated to a concert of Russian music, choral singing, and troika dances by students of St. Innocent Academy and townspeople. The musical leader, and organizer of both students and former students (townspeople), was a Russian Orthodox priest, Father Piousska. He is a transplanted Italian who has been with Holy Resurrection Parish and Academy for over 20 years, and he was their featured guitarist.
We were later to visit Holy Resurrection Parish, the earliest Christian church in Alaska (1784). The Russian Orthodox religion is the historic religion of the Aleutians and is a very visible religious influence even today.
The Russian Orthodox Church was long under Patriarch of Moscow. In recent years, ecclesiastical jurisdiction has been transferred to the United States. The five priests of Kodiak are under the Bishop of Sitka, AK. In my curio cabinet, in Arlington Heights, I have a religious triptych which I acquired 15 years ago at the Russian Orthodox Cathedral in Sitka.
We spent a half hour at Holy Resurrection. A young monk from St. Herman's Theological Seminary gave us the history of the Church and an interpretation of the icons on the Sanctuary screen.
Our city tour involved a "pass by" of Baranov Museum (Alutiq artifax), the harbors, marina, "the mall", Cannery Row, the library, junior and senior high schools, municipal buildings, the ferry dock and the airport. All these locations were easily accessible to each other since the city streets are no longer than our own businesses on East and West Main and Allamakee Street.
The island has, Sue said with a twinkle, "One hundred miles of paved roads." She explained, "We have a 50-mile paved road. When you reach the end, you have to turn around, making 100 miles." There is a second road of 25 miles but the same situation prevails.
Our driver, Bob, was an ex-Coast Guard stationed at Kodiak who never went back to Kentucky. Our group was permitted to visit the U.S. Coast Guard Station provided we did not exit the bus. The Station is an expansion of the old Naval Station of World War II. Today it is the largest Coast Guard Station in the U.S. (housing 3,500 active duty and their dependents). The base has all the facilities of an army or naval base.
The Station has a buoy tender, two cutters, seven helicopter units and five C-130 air craft. Kodiak Station personnel conduct patrol and rescue operations throughout Alaska. Communications, navigational support, marine safety are also part of the diverse mission of this Coast Guard Station.
Our group returned to the Sapphire Princess a half-hour before the ship departed. We sailed Sunday night, September 16 and all day and night Monday, September 17 following the Aleutian Chain. By Tuesday, we were in the open waters of the Bering Sea enroute to the North Japanese island of Hokkaido.

Tuesday, August 12, 2008

Hundreds of faithful make pilgrimage to honor St. Herman on Spruce Island


Article published on Monday, August 11th, 2008
By JUDY T. FULP
Special to the Mirror

__________________________________________________________________


As the boats arrived at Monk’s Lagoon on Spruce Island Saturday morning, pilgrims described seeing whales breaching on the trip over.


The weather started out sunny, with a bit of mist and a clear rainbow along the journey for those taking part in the 2008 pilgrimage to honor St. Herman, who lived on Spruce Island from 1808 to 1818.


During the liturgy Saturday at Monk’s Lagoon, Bishop Maxim spoke about becoming a person of love and compassion, ready to bear others’ burdens. The Serbian Orthodox bishop of Western America shared the celebration this year with Bishop Benjamin, the Orthodox Church of America bishop of San Francisco and the West, administrator of the Alaska Russian Orthodox Diocese.


OCA head Metropolitan Herman attended the pilgrimage, but was unable to travel to Monk’s Lagoon for the liturgy, which was concelebrated by visiting Orthodox priests, including Fr. Robert Arida, rector and dean of Holy Trinity Orthodox Cathedral in Boston. Arida taught at St. Herman’s Seminary in Kodiak from 1977 to 1980.


Fr. Chad Hatfield, chancellor of St. Vladimir’s Seminary in New York, a recent dean of St. Herman’s Seminary, also traveled back to Kodiak for the pilgrimage.


Fr. Joseph Kreta, founder of St. Herman’s Seminary and long-time pastor of Holy Resurrection Cathedral, and Matushka Marie Kreta, traveled to Kodiak from Mesa, Ariz.


Retired Episcopal priest Fr. Norman Elliott, 89, started serving in Alaska in 1951, “all over the Yukon,” then in Southeast and Anchorage. He found the hike up the spruce-lined trail to the chapel and the divine liturgy inspiring.


In his homily, Bishop Maxim urged pilgrims to see that the essence of life is to have a good relationship with God and love our brethren.


Marilyn Kreta directed the choir for the outdoor service on Spruce Island.


St. Herman’s Sisterhood and women from Ouzinkie and St. Innocent’s Academy provided the food for the picnic lunch on the beach at Monk’s Lagoon following the divine liturgy.


Kodiak boat owners ferried pilgrims to and from Spruce Island for the celebration.


Fr. Innocent Dresdow and the parishioners of Holy Resurrection Cathedral hosted more than 200 pilgrims Thursday through Sunday.


Dresdow said seeing the pilgrims’ anticipation and joy on the pilgrimage reminded him and his parishioners of how peaceful Spruce Island is and “the joy we get to live with each day.”


A soup dinner was held at the Cathedral Hall after the pilgrims returned from Spruce Island on Saturday and a grand banquet at St. Mary’s gym on Sunday.


Friday, June 13, 2008

Exhibit celebrates the iconic church’s 200 years

MONICA SOUTHWORTH
June 12, 2008 at 2:23PM AKST

An idea that began two years ago came to life in an exhibit at the Museum of the Aleutians focusing on two centuries of history of the Holy Ascension Church.

There are more than 40 items in the exhibit highlighting different aspects of the church, including a glossary of the items in the exhibit and a chronology of the church’s history.

Among pieces in the exhibit are icons or religious art associated with the Orthodox Church.

A chronology of the church provided by the museum begins in 1727 with Bishop Innocent or Kul’chitsky and the establishment of the Diocese of Irkutsk as an independent see, ending in 2008 with its bicentennial celebration.

Originally the exhibit was going to be a series of images. Zoya Johnson, director of the Museum of the Aleutians, said that because the church has served as an object of inspiration to many artists, the goal was to find different media and genres of their work and create an exhibit.

However, the idea evolved to a complete look at the impact the church has had on the community of Unalaska over the past 200 years.

“We spent a lot of time doing researching over the past four months,” Johnson said.

“We received a lot of support from the parish and the church council.”

When researching the history of the church, records dating back to the early 1800s were used. There is also a display of a series of modern art pieces in various genres and media, and artifacts from the church that are more than 200 years old. A Bible and the blessing cross of Veniaminov are also on display.

The Aleutian Pribilofs Island Restitution Trust supported the project as well. Johnson said the project received a lot of help from historian Ray Hudson, Barbara Smith and Mina Jacobs with the Russian Orthodox Museum in Anchorage. Several items in the exhibit were borrowed from the museum.

Before the public opening, the museum hosted a private opening for the parish.

Johnson said she received positive feedback.

About 70 people attended a public opening on May 17. The exhibit will be continue until the end of September.

“(People in) the parish were very touched to see the way that we honor the church and the role in their lives and everyone’s that the church has played,” Johnson said.

“Every time someone new comes to the town, the first landmark they see is the Church of the Holy Ascension. In a way, it’s not only the symbol of the Unangan identity, it’s a symbol of the whole city and community,” Johnson said. “It’s hard to imagine Unalaska without the church.”

Meetings for the exhibit began in late 2007 with the help of Hudson. The museum worked hard to make sure everything was historically accurate. Johnson worked with Father Jonah of the local church to find out what would be appropriate to publicly display in the museum.

Eventually, a meeting was set up between the museum staff and the council at the church to determine what could be used in the exhibit that would also be historically appropriate.

Sharon Svarny-Livingston was at the private showing when the parish received, as a part of the exhibit, a recording of a choir performing in 1954-55. Members of the choir had requested to be recorded so they could listen to themselves, and the tapes were saved.

The music was originally in the possession of Sam and Gert Svarny. It was rerecorded by the University of Alaska onto a CD from the source tape.

“They were able to view the show with that ambiance in the background. They were thrilled with the show, as well as the new bishop,” Svarny-Livingston said.

June 4 was the holiday of the Holy Ascension, and Bishop Benjamin of San Francisco was able to visit the exhibit at the museum before leaving Unalaska.

“This was a way the museum could partner with the church council and give a gift to the parish. We didn’t want them to work very hard or put any money to the exhibit,” Svarny-Livingston said.

SOURCE:

Tuesday, January 29, 2008

A tiny native village in Alaska copes with urban encroachment



Ancient oasis: The St. Nicholas Russian Orthodox Church, framed by the Chugach Mountains, sits on the grounds of Eklutna Village, one of the nation's more unusual tribal territories.
Nathaniel Wilder
Members of the Dena'ina Athabascan tribe, completely surrounded by metropolitan Anchorage, struggle to preserve their language and culture.
By Yereth Rosen Correspondent of The Christian Science Monitor
from the January 28, 2008 edition
EKLUTNA, Alaska - Outside in the crisp fruity air, traffic on the Glenn Highway emits its usual roar. Inside the log-hewn community center, surrounded by a forest of stunted spruce and golden-leafed birch, a dozen villagers attend the weekly elders' lunch and speak of times when this tiny enclave seemed a world away from Alaska's largest city.

Many decades ago, the fish were so thick in the Eklutna River that you could practically walk on them, says Julia Cooper, who grew up as one of a dozen children in a two-room cabin nearby. In the 1960s and '70s, homes were heated by wood stoves and residents hauled water from a spring across the highway, says Irene Chilligan, another local.
Unlike most native villages in Alaska, which are scattered over the roadless bush and isolated from urban areas, the Dena'ina Athabascan village of Eklutna – home to about 60 people – is located within the municipal borders of Anchorage. Just 26 miles to the west loom the imposing downtown buildings that house oil company executives, lawyers, and other blue-suited titans.

The near-urban setting has its obvious advantages – access to jobs, medical and social services, shopping, and schools.
But the remaining 250 or so tribal members, most residing outside the village, also worry about the erosion of life that dates back centuries. Now one of the nation's smallest native tribes is fighting back to preserve its culture – and making notable progress.

Their efforts are low key, as befits a tribe that shuns self-promotion. But they are pushing to revive a language that has almost disappeared and to garner more recognition from an outside world that, until recently, was barely aware of the tribe's existence.
Things have changed dramatically since he was growing up, says Aaron Leggett, the 26-year-old Dena'ina cultural historian at the Alaska Native Heritage Center. "You'd say you are Dena'ina, and people would say, 'What's that?' " Now, he says, his great aunt, the Eklutna tribe president, gets almost weekly requests to perform a Dena'ina ceremony. "I told her it's not long before you're going to be called to do Dena'ina blessings for weddings and bar mitzvahs."

•••

Eklutna does offer a small slice of bush Alaska in the big city. The tribal headquarters office, clinic, and support buildings are mostly a collection of trailers. In typical rural Alaska fashion, old vehicles and machines that can be cannibalized for parts lie scattered about. A few sagging couches and easy chairs perch in the woods. It's all in sharp contrast to the well-heeled suburbs just to the east.
At the heart of the village is St. Nicholas Russian Orthodox Church, Anchorage's oldest structure, a weathered wooden building erected here in the 1870s. It encompasses a cemetery where traditional native "spirit houses" – dollhouselike structures painted in family colors – are topped with Orthodox crosses. A wooden chapel just big enough for one person sits nearby. All reflect Eklutna's status as a stronghold for Orthodoxy during Alaska's Russian period.

The faith is not a thing of the past here. Adjacent to the historic church, which holds icons of saints considered so fragile that flash photography isn't allowed inside, stands a modern Orthodox church built a century later. It is used for special religious and family events. The Russian Orthodox Diocese of Alaska maintains the facilities, conducts regular tours, and has even established a new monastery here.
Historically, Eklutna's Dena'ina people made their home over a much bigger area. The indigenous residents moved up and down the coastline and into the surrounding Chugach Mountains, following the ebbs and flows of fish and game. At what is now the Eklutna Lake campground in Chugach State Park, they hunted sheep on the mountain slopes. From the now-prestigious downtown Anchorage address of Third Avenue and K Street, Alex Vasily – the famous Dena'ina tribal chief and shaman – ran his smokehouse.
At Ship Creek, the waterway on which modern-day Anchorage was founded as an early 20th-century tent city, the ancestors of today's Eklutna villagers hauled in huge catches of stickleback, a dietary staple.

To this day, Eklutna Dena'ina have struggled to keep their identity from being overwhelmed by the outsiders who have transformed their homeland into Alaska's dominant city. "It was hard for us because we lost our language," says Dorothy Cook, president of the Eklutna native village. "If we were more remote, we would have held onto it."
Still, efforts are under way to revive the culture, starting with the local dialect. "Chi'an, Gu Ninya," says a wooden sign by the churchyard, which translates to "Thank you, you came here." Tribal members are excited that Anchorage's new convention center, now under construction, will bear the Dena'ina name. That is the result of a warm relationship with Mayor Mark Begich, who locals say has made special effort to recognize the indigenous culture.

The state-owned Alaska Railroad has struck a deal with village elders to return a pair of cultural icons to the Eklutna people. Two geologic "knobs," initially quarried during World War II to supply gravel for the railroad without permission from the natives, are central to the tribe's cultural identity.
Overlooking a branch of the Cook Inlet, the knobs were used as lookouts for fish and game and possible invaders. They were also critical landmarks for travelers. "When you saw those two knobs – and you saw them way before you saw the Eklutna River – you knew you were getting home," says Curtis McQueen, chief executive of the native-owned Eklutna Inc.

In a departure from the past, a corporation set up to make money for the Eklutna people is increasingly promoting the tribe's culture as well. Eklutna Inc. is a for-profit corporation created by the 1971 Alaska Native Claims Settlement Act. Like other native corporations in the state, Eklutna Inc. operates separately from its tribal counterpart.
While the company's mission is to make money for its native shareholders, the tribal government's mission is social. The company is the biggest private landowner in Anchorage. The village government owns no land. Even the venues of the two entities are starkly different: While the tribe operates out of rustic buildings in the village, Eklutna Inc. is headquartered in a Comet-clean business park in an upscale suburb.

To help preserve the tribe's heritage, the corporation is likely to lease rather than sell land in the future – particularly parcels near the Eklutna Village. "They don't want to sell the land. Once it's sold, it's gone," says Jim Arnesen, Eklutna Inc.'s land manager.
The corporation is now focusing on a hoped-for buyout of land long held by National Bank of Alaska and its successor company, Wells Fargo. That is an important berry-picking and food-gathering site for villagers, who fear it will be developed into some subdivision.

•••

Despite the proximity to supermarkets, shopping malls, and drive-by espresso stands, Eklutna tribal members still rely on local woodlands and rivers as an important source of food. The village's surrounded-by-a-city status merits it a special "educational" fishing permit from the Alaska Department of Fish and Game for personal harvests.
Where do these "educational" harvests take place? On a sun-splashed late fall day, Ms. Cook, the tribal village president, kibitzes with other tribal members at the spare community center. She is, not surprisingly, mum about the whereabouts of the harvests. After all, she doesn't want more civilization encroaching on their ancient culture – in this case in the form of masses of urban sport fishermen.

"We get our fish," is all she will say.