Tristan Agnauraq Morgan

Uvaŋa Agnauraq.

Segavanquyaaq. Negovannaquyaaq.

Mamaga Agnuk Ulġuiniġmiu.

Aapaga Saulaaq Ulġuiniġmiu. Aakaga Etook Ulġuiniġmiu.

Ulġuiniġmiuruŋa.

My name is Tristan Agnauraq Morgan. I’m an Iñupiaq and white contemporary artist practicing on traditional Dena’ina Athabaskan land, which is commonly known as Anchorage, Alaska. My pronouns are they/them/she. As a mixed and urban Iñuk (singular for Iñupiaq), I pull from my life experiences to create culturally significant pieces in oil, watercolor, and now digitally.

I graduated from the University of Anchorage Alaska with a Bachelor’s in Art and a minor in Professional Writing. I interned with my Alaska Native corporation until graduating in 2017. My primary focus in my work both professionally and artistically is to create space for decolonizing and healing underrepresented ideas, voices, and bodies within my community. I am currently a grant writer working with and for rural Alaska Native communities combatting climate change.

My hobbies include participating in my community cultural events such as fundraisers, song and dance, and potlucks, as well as enjoying the Alaskan wilderness by hiking, camping, fishing, rock climbing, and biking. My love for my family, my people, and my community can be seen throughout my artwork.

One of my proudest moments is my artwork and my voice being featured in the short film Who We Are, written and directed by Iñupiaq creator Alexis Anoruk Sallee. You can view the 5-minute short film and learn more about the nationally recognized project here. For more information on community involvement, publications, and exhibitions, please see the "Artist CV” page.

Traditional Inuit Markings and Names

The question I receive the most both in-person and online is “what do your [traditional] tattoos mean?”. The two lines on my chin are called my “tavlugun” and my finger tattoos are my “sassuma arnaa”. My tavlugun has a personal meaning that I do not share with strangers, and I ask for everyone to respectfully leave it alone. My sassuma arnaa is a combination of a tribute to the Inuit sea goddess Sedna as well as personal markings. Not all traditional Inuit markings mean the same thing to each individual or community. Our traditional markings are a closed practice to non-Inuit as it’s a form of cultural reclamation and revitalization. More on identity markings are located on my “Artist CV” page with the Anchorage Museum.

Traditional Iñupiat introductions are often done in Iñupiaq and then in English, including who your family is and where they are from. This practice is seen across Indigenous communities, allowing for others to know and understand your cultural ties while also showing respect for your family, your people, and your cultural values.

Iñupiaq names are traditionally given to a newborn or young child, with the name belonging to a family member that has recently passed away. This allows for the child and their personality to be protected and guided by their community member until the name is theirs. Names can also be given to loved ones throughout our lives. I have three Iñupiaq names that belonged to my late amao (great grandmother) Rosie Negovanna but I am known by Agnauraq.