In December 1853, British officials at Hong Kong amended the Passenger Acts to allow the substitution of “opium for tobacco” on voyages taking indentured laborers, or “coolies,” from China to the Caribbean. Authorities in the US, Cuba, and Peru followed suit by legalizing and mandating opium in what became known as la trata amarilla. By using fresh evidence to explore the genesis of this little-known cluster of regulations, this article explains the process through which Western officials authorized the provision of opium as a prophylactic against shipborne contagions, linking the circulation of opium with the global movement of Chinese labor. Whereas scholars have tended to present smoking opium either as a harmless restorative or as a tool of social control, this study calls attention to the prevalence of comorbidities between opium dependence and infectious illnesses such as cholera and typhoid to suggest that, above all, the drug served as a volatile resource necessitated by the exigencies of epidemic risk.

Indigenous science and education provide classification systems for ordering the natural, physical, mental, emotional, and spiritual worlds. Alaska Native groups have shared values about life, kinship, and the interconnectedness of human beings. However, these values and knowledge systems are contested in the European American educational landscape, subjugating Alaska Native peoples through assimilatory acts of settler colonialism (e.g., boarding schools, Eurocentric achievement standards). Decolonization demands action, more than inclusion, to dismantle settler-colonialism and to address all the diverse manifestations and permeations across Tribal Nations. Further, Indigenous psychologies of liberation presume that action needs to take the form of indigenization, cultural-derived antidotes to healing soul wounds, with embodied representations of cultural practices, lives, and epistemologies. Thus, we will discuss the intentional, liberatory act of embedding and reinforcing Alaska Native Elders (i.e., wisdom holders, culture bearers) in the classroom within the Rural Human Services program at the University of Alaska. Using an Indigenous Inquiry Framework, we interviewed four Alaska Native graduates, one non-Native graduate, two allies, and one Alaska Native Elder graduate. Analysis of barriers and Indigenous liberation identified four key domains: (a) transformative healing and love, (b) Indigenous identity development, (c) a generative and holistic education, and (d) allyship. This organization of Alaska Native expertise in the University of Alaska system reflects the growing reclamation of Alaska Native education in the hands of Alaska Native leaders and communities. Alaska Native Elders in the classroom is a fruition of ancestral directives that facilitate space for gathering, deepening, and sharing knowledge, wisdom, and healing.