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Years ago, the Togiak area yupik lived a nomadic lifestyle driven by seasonal change and the availability of subsistence resources. Life was closely tied to the major rivers of Bristol Bay, and the Yukon and Kuskokwim River Deltas for food resources. The availability of fish, game and plants determined the location of seasonal camps and villages. The populations of these widely scattered settlements were small and primarily occupied by the extended families of our nomadic people.

Sea mammals, a variety of fish, shellfish, seaweed, moose, caribou, and different kinds of berries along with various types of birds and their eggs sustained the Yupik people living along the coastal areas of Alaska, such as Togiak. Traditionally, the skins of birds, fish, marine and land animals were used to make clothing. Hunting clothes were designed to be mostly waterproof with insulating under clothing made of furs. Fish skin and marine mammal intestines were used for waterproof shells and boots.

Into the early 1900s, the Yupiit (Yupik) gathered in winter villages, where they enjoyed elaborate ceremonies. Each event emphasized a different aspect of the relationship among humans, animals, and the spirit world. Together the ceremonies embodied a view of the universe whereby right actions in the past and present reproduced abundance in the future. The Harvest Festival, Bladder Festival, Feast for the Dead, Messenger Feast, and Masked Dancing were regularly held.

Social norms and behavior were all geared toward survival and compatibility among family and village groups. Roles and social rank were largely determined by gender and individual skills. Successful hunters would naturally become group leaders. Women's roles included activities such as child rearing, food preparation and sewing. These norms are changing since the introduction of the Native Claims Act of 1971, progressively with each generation. The concept of cooperation is changing to competition, creating a further breakdown of village life and culture.

Villages such as Togiak, are governed by a variety of organizations at the federal, state, and tribal levels. Togiak is incorporated into a state municipality, has a village corporation created under the Alaska Native Claims Settlement Act in 1971 and a traditional form of government, on equal legal standing with the State of Alaska.

The village of Togiak is located at the head of Togiak Bay, two miles west of the mouth of the Togiak River and approximately 67 air miles west of Dillingham. It is the second largest community / city within the Bristol Bay Region and the largest village.

Old Togiak (or Togiagamute) was located across the bay from the Togiak of today, near the present location of the Togiak Fisheries cannery. In 1880, a U.S. census of old Togiak was first taken which listed the population at 276. Only 94 were counted in 1890. John Kilbuck, a Moravian missionary, visited old Togiak in 1888 of December . In his personal letters he indicated that the people were especially friendly and he was treated royally. Kilbuck noted that the area was untouched by Russian influence, that the community was large enough to support a school, and that a vessel arrived at the village each summer to re-supply the local trader. Heavy winter snowfalls made wood gathering difficult at Old Togiak, so the people gradually settled at a new site on the opposite shore, where snow tended only to make deep drifts on the beach, and a trail made the task of gathering wood easier. In addition, a slough behind the new site provided a good shelter for boats. The slough is known by its Eskimo name, Nasaurluq, meaning "young girl".

Many residents of the Yukon-Kuskokwim region migrated south to the Togiak area after the devastating influenza epidemic in 1918-1919. As a consequence, many Togiak residents have ancestral ties to the Yukon-Kuskokwim region. Paul Frost's great-great-grandfather, Uyakok Neck was born in a village called Akiachuk, in the Yukon-Kuskokwim region. Neck is credited with developing the first superior Yu'pik written language, as documented in the book, "The History of the Alaska Moravian Church 1885-1985, HARMONIOUS TO DWELL", by James W. Henkelman and Kurt H. Vitt.

Neck's father was Shaman and he himself became Shaman (Doctor), but later was converted to Christianity by witness of Moravian missionaries. After his father's death, Neck became a preacher and started to minister to his own people. The Moravian missionaries made him one of the early "Helpers", which was a term used to describe an Eskimo preacher. In 1931, Neck's writings became a matter of scientific study by a German professor, Dr. Alfred Schmitt, who applied 8 years of study and research to Paul's great-great-grandfathers' writings (Helper Neck). See photo's. Helper Neck stated that he wasn't smart enough to write anything, but that one day a bright light shone on him with understanding to translate the Bible.

Because Togiak was known for being a hard village, there were no missionaries willing to bring the gospel to the people. However, Helper Neck's son, Lloyd Neck, (Paul's great-grandfather), felt called of God and was willing to bring the gospel to our people. Because of his work, the Moravian's were able to develop a ministry in Togiak. Even though Helper Neck accomplished much, his life was filled with hardships. He was very sick and sometimes on the verge of dying, his second wife drowned, one of his sons died at the age of eighteen, in 1907 a second son and daughter died of tuberculosis and later in his ministries, he was often rejected by the people he was serving, as a minister. Yet through all of these hardships, he went on preaching. Today the Moravian Church is not reaching the young people and they do not teach assurance of salvation among other doctrinal differences not discussed here.

As you have just read, pastor Paul is 5^th generation Christian. God gave him Laura, the best wife possible. Laura graduated with four years of Bible College and a pastor's degree. She can sing well, read music, play the guitar and piano. Laura comes from a singing family, who love singing gospel music. Thank you for your continued prayers in the work entrusted to Paul and Laura. May God Bless you all.