Duwamish

Thursday, April 6, 2017

Notes and references

Most of the following notes refer to sources listed in Bibliography for Duwamish (tribe), which also includes the sources referenced in Cheshiahud (Lake John) and History of Seattle before white settlement.
(1) Gibbs ([1877], 1967)
(1.1) D'Wamish on the Lake Fork of the D'Wamish River, 152; Sa-ma-mish (Sammamish) and S'kel-tehl-mish on the D'Wamish Lake (now Lake Washington) and environs, 101. These are the treaty-era names as they appeared. For simplicity, they are not otherwise mentioned in the article.
(2) Cf. Boyd (1999)
Roxberger in Davis (1994), pp. 172–3
"Duwamish Longhouse and Cultural Center" (brochure), Duwamish Tribe, 2009
The Duwamish Longhouse is open!, Duwamish Tribe, accessed online 2009-04-07.
Talbert (2006-05-01)
(1) Map with village 33, referencing Dailey footnotes 2, 9, and 10.
(1.1) Dailey (2006-06-14)
Dailey (2006-06-14)
Speidel (1967)
Living Lightly on the Lake
(1) Dorpat (May 2005, Essay 3380)
(2) Talbert (2006-05-01)
Lakw'alas (Speer) (2004-07-22)
Source for detail of the entire section with the heading of "Seattle before the City of Seattle" is per Dailey (2006-06-14), plus additional individual references noted.
Bates, Hess, & Hilbert (1994) pp. 21, 348
Greg Lange (January 23, 2003). "Smallpox epidemic ravages Native Americans on the northwest coast of North America in the 1770s". historylink. Retrieved 2011-07-18.
Boyd (1999)
David M. Buerge, Native Americans of the Pacific Northwest: An Introduction, American Indians of the Pacific Northwest Collection, University of Washington Libraries: Digital Collections. Accessed online 2009-04-09.
Thrush, Coll-Peter. "The Lushootseed Peoples of Puget Sound Country". American Indians of the Pacific Northwest Collection. University of Washington Digital Collections. Retrieved 29 December 2016.
Suttle & Lane (1990-08-20), pp. 491–4
Dorpat (2005-03-23, May 2005), Essay 2499)
(1) Bates, Hess, & Hilbert (1994) pp. xii–xiii, 302
(1.1) dᶻəlíxʷ, l is "barred l", voiceless lateral alveolar fricative. [Ibid.]
Anderson & Green (2001-05-27)
The Suquamish - History and Culture
(1) Beck (1993)
(2) Cole & Chaikin (1990)
Miller (1996)
(1) Harmon in Hoxie (1996), pp. 522–3
(2) Miller in Hoxie (1996), p. 575
(1) Bates, Hess, & Hilbert (1994) p. 261
(2) Morgan (1951, 1982), pp. 11–57; 41, 54
Buerge (n.d.)
"Chudups John and others in a canoe on Lake Union, Seattle, ca. 1885" (JPEG from silver gelatin print). Seattle Historical Society Collection. University of Washington Digital Collections. c. 1885. Retrieved 2006-06-06.
Negative Number: SHS 2228, Museum of History and Industry, Seattle.
(1) "Lake John". Duwamish Tribe. Archived from the original on 2006-06-16. Retrieved 2006-04-21.
The Duwamish Tribe site attributes this photo courtesy of the Museum of History and Industry.
(2) Talbert (2006-05-01) says on land he bought.
Denny (c. 1904): "Old Tom and Madeline at their house on Portage Bay across from where the University of Washington campus is today." Old Tom was also known as Indian John or Cheshishon, so they are likely also Lake John Cheshiahud and Tleboletsa.
Lange & Tate (1998-11-04)
(1)Historical epidemiology shows 62% losses from the mid-1770s through the mid-1860s due to introduced diseases, continuing to the mid-1870s before abating. (1.1)Boyd (1999)
Webster & Stevens (c. 1905)
Long (20 January 2001, Essay 2951)
Morgan ([1951], 1982), pp. 20–54
(1) Stevens, Hazard (son) (1901). Life of Isaac Ingalls Stevens, Volume 1 of 2. Boston: Houghton, Mifflin, Copyright expired.
(1.1) NB: Referenced in "Treaties and Councils: Stevens' Entourage". The Treaty Trail: U.S. - Indian Treaty Councils in the Northwest. Washington State History Museum. Retrieved 2006-07-21.
(1) Lakw'alas (Speer) (2004-07-22)
(2) Anna(2001-01-24), Essay 2955)
(1) Tate (2001-07-08), Essay 3428
(2.1) Lakw'alas (Speer) (, 2004-07-22, 2004)
(2.2) Castro & Barber (2001-01-20)
Furtwangler (1997)
(1) Wilma (2001-01-24), Essay 2955
(2) Wilma (2001-01-29), Essay 2956
Harmon in Hoxie (1996), pp. 522–3
"About" page, duwamishtribe.org. Accessed online 2014-03-25.
Text of the Duwamish Tribal Recognition Act, H. R. 477 introduced by Congressman Jim McDermott January 29, 2003 in the first session of the 108th United States Congress. Accessed online 2014-03-25.
Chris Grygiel, Duwamish tribe tries for federal recognition -- again, Seattle Post-Intelligencer, 2009-07-14. Accessed online 2014-03-25.
(1) Roxberger in Davis (1994), pp. 172–3
"Steilacoom" in Davis (1994), p. 617
Priscilla Long (January 20, 2001). "Duwamish Tribe wins federal recognition on January 19, 2001, but loses it again two days later". historylink. Retrieved 2014-04-05.
(1) Shukovsky (22 March 1996)
(2) Crowley & Wilma (2003-02-23), Essay 5282
(3) Brown ([1970], 2001). The Samish Tribe regained Federal Recognition on April 26, 1996, due to the efforts of Russel Barsh after over two decades of legal action to overturn a clerical error that affected all the unrecognized tribes. See the Samish tribe website for further details.
Wilma (2001-01-24), Essay 2956
Castro & Barber (2001-01-20)
(1) Eskenazi (2002-05-14)
(2) Shukovsky (2002-05-11)
(0)
(1) Green (2001-07-26)
(2) "The Longhouse". Duwamish Tribe. Archived from the original on 2006-04-10. Retrieved 2006-04-21.
(1) Barber (2000-07-21)
(2) McRoberts & Oldham (2003-08-15)
"About us". DuwamishTribe.org. Archived from the original on 2006-06-16. Retrieved 2006-04-21.
(1) Long (20 January 2001, Essay 2951)
(2) Kamb (25 October 2004)
(1) Ith & Reese (2004-10-03) (2) Rasmussen, quoted in Ith (2004-10-01)
(1) Nodell (2002-09-01)
(2) Kamb (2004-03-29)
(3) "The Longhouse". Duwamish Tribe. n.d., 2002 on page. Archived from the original on 2006-04-10. Retrieved 2006-04-21. Check date values in: |date= (help)
(1) Kellogg Island & Vicinity Habitat Map, Seattle Urban Nature. Accessed online 2009-04-10. (map "Archived copy". Archived from the original on 2007-09-29. Retrieved 2006-04-21.).
(2) "Industrial District". Seattle City Clerk's Neighborhood Map Atlas. Office of the Seattle City Clerk. n.d., map .jpg dated c. 2002-06-15. Archived from the original on 2007-09-29. Retrieved 2006-04-21. Check date values in: |date= (help)
Maps "NN-1030S", "NN-1040S".jpg 17 June 2002; maps "NN-1120S", "NN-1130S", "NN-1140S".Jpg [sic] 13 June.
Blecha, Peter (2009-01-14). "Seattle's Duwamish Tribe celebrates new Longhouse and Cultural Center on January 3, 2009". HistoryLink. Retrieved 2009-04-04.
Payton
Bates, Hess, & Hilbert (1994) pp. 80, 307; other variants are Dxʷdəw?=absš or Dxʷdu?=ábš.
(1) Dassow of Bates, Hess, & Hilbert (1994) pp. vii–iix, 80, 307
(2) Dailey (2006-06-14)
(1) Lakw'alas (Speer) (2004-07-22)
(2) Suttle & Lane (1990-08-20), pp. 486–7
(3) Bates, Hess, & Hilbert (1994) pp. 18, 202, 361, 338
Speidel (1978)
Morgan ([1951], 1982), "Maynard" pp. 11–57; Si'ahl, pp. 41, 54
(1) Dkhʷ'Duw'Absh, [dxʷ-lɐʔʃútsid], [dxʷ-dɐwʔabʃ]
The ? is a glottal stop.
a is usually like the English "a" in "father", occasionally the "a" in "at".
The [ɐ] (schwa) is an inverted "a" (rotated 180 degrees); very approximately the vowel in English "but", "of", the first sound of "around" (a mid central vowel). The [ɐ] (schwa) may be silent in casual conversion.
h is like the English "h" in "happy" (IPA "voiceless glottal slide").
kʷ is approximately the English "qu" in "quick".
u depends on the sounds around it; it can be like the vowels in English "boot" and "boat" (IPA rounded non-low back vowel).
b, d, s are approximately like English. š, small s with caron or "s-wedge" is like the English "sh" in "ship".
The hyphen divides modifier prefixes from roots, for dictionary lookup convenience.
(1.1) Bates, Hess, & Hilbert (1994) pp. xii–xiv
(2.1) [dxʷ-lɐʔʃútsid] and [dxʷd-ɐwʔabʃ] per Ibid pp. 85, 307, 328.
(2.2) Published words are IPA Northern Lushootseed. Dkhʷ'Duw'Absh Southern Lushootseed can be slightly different.
(2.2.1) Ibid, pp. vii–ix, xi–xiv
(3) Dkhʷ'Duw'Absh per Lakw'alas.

Green (2001-07-

Unlike many other Northwest Coast indigenous groups, many Duwamish did not move to reservation lands, yet still retain much of their cultural heritage. In recent decades notable elders are recovering and younger members are further developing that heritage.^[51]
Members of the Duwamish continue to be involved in Seattle's Urban Indian culture, as represented in such institutions as United Indians of All Tribes and the Seattle Indian Health Board.
While there had been few visible signs of traditional Native culture in Seattle since the early 20th century, in March 1970 local Indians burst back into visibility in the most unmistakable way. Bob Satiacum (Puyallup), United Indians founder Bernie Whitebear (Colville Confederated Tribes) and other Native Americans invaded and occupied then-active Fort Lawton, which was originally Indian land, by scaling fences and by scaling the bluffs from the beach. The base had been declared surplus by the Department of Defense. Under the Treaty of Point Elliott, the United Indians of All Tribes presented a claim to all lands that might be declared surplus. After worldwide interest, long negotiations and congressional intervention, an eventual result was the construction and a 99-year renewable lease with the City of Seattle for a 17-acre (69,000 m²) site adjacent to the new Discovery Park after the decommissioning of most of the base. The result was Daybreak Star Cultural Center (1977), an urban base for Native Americans in the Seattle area.^[52]
Cecile Hansen, great-great-grandniece of Chief Sealth, has been the elected chair of the Duwamish Tribe since 1975, as well as a founder and the current president of Duwamish Tribal Services. In line with the re-asserted Native presence in Seattle, the tribe established Duwamish Tribal Services in 1983 as a non-profit 501[c]3 organization to provide social and cultural services to the Duwamish Tribal community.^[53] Hansen has also dedicated herself to gaining treaty rights for the Duwamish.^[54]
James Rasmussen of the Duwamish Tribe has been a leader since 1980 in efforts to restore the Duwamish River, working with citizen groups and other tribe members. Accomplishments include gaining federal Superfund Site status for the last 5 miles (8.0 km) of the river from Turning Basin and Herring House Park to the mouth. The lower Duwamish was the site of the former concentration of Duwamish villages before substantial European contact. The most contaminated spots are being dredged and capped, largely c. 2007, overseen by the Port of Seattle and the United States Environmental Protection Agency—and watchdogged. Complications ensue from the difficulties in tracing those responsible. Riparian cleanup and habitat restoration continues with citizens groups together with the port.

These salmon and critters here are my brothers and my cousins. I care about them that much. And our ancestors are still here. They see what's going on, and they hold you responsible.^[55]

- James Rasmussen

Inside the Duwamish Longhouse and Cultural Center

As part of identity and heritage, the Duwamish, after much fundraising, constructed the Duwamish Longhouse and Cultural Center on purchased land across the way from Terminal 107 Park, site of a venerable former village called yee-LEH-khood,^[56] or Ha-AH-Poos.^[3](see Downtown and lower Duwamish River). The new cultural center is built along what is now Marginal Way SW, east of what is now Puget Park, and west of the north tip of what is now called Kellogg Island.^[57]^[58]
The Renton History Museum (Renton, Washington) has a small exhibit on the archaeological and cultural history of the Duwamish Tribe.^[59]

Tribal status

The Duwamish Tribe adopted a constitution, bylaws, and further structure in 1925,^[42]^[43] but as of 2009 they are not recognized as a tribe by the United States federal government.^[44] Individually, the Duwamish people continue to be recognized by the BIA as legal Native Americans, but not corporately as a tribe.^{[citation needed]}
Tribal membership criteria vary by tribe. For the Duwamish, in accordance with Salish tradition, enrollment is by the applicant providing a documented genealogy.^{[citation needed]} Consequently, not all Duwamish today are members of the Duwamish Tribe.^[why?] According to their own web site, the tribe has 569 enrolled members as of 2014.^[42] The tribe is of moderate size with respect to moderately sized federally recognized Washington tribes.^[2]^[vague]
The Duwamish were party to land claims against the federal government in the 1930s and 1950s. Following the Boldt Decision (1974, upheld 1979) they sought inclusion per the Treaty of Point Elliott, and in 1977 filed a petition, together with the Snohomish and Steilacoom (Chillacum), for federal recognition that is still pending as of 2009.^[45]
The Duwamish Tribe's chances of federal recognition hinge, in large part, on proving they have "continually maintained an organized tribal structure since their ancestors signed treaties with the United States in the 1850s." U.S. District Judge George Boldt (1903–1984) found in 1979 that the tribe had not existed continuously as an organized tribe (within the meaning of federal law) from 1855 to the present, and was therefore ineligible for treaty fishing rights. A gap in the record from 1915 to 1925 prompted Boldt's decision.^[46]
According to Russel Barsh, attorney for the Samish in that tribe's effort to gain recognition, which succeeded in 1996, "the Samish proved in a hearing that Judge Boldt's decision against these tribes was based on incomplete and erroneous evidence." This would argue for allowing an appeal of the decision.^[47]
In the mid-1980s, the BIA concluded that since the Duwamish Indians have no land, they cannot be recognized as a "tribe".^{[citation needed]}
In June 1988, 72 descendants of Washington settlers reversed their ancestors and petitioned the Bureau of Indian Affairs in support of federal recognition of the Duwamish tribe. The signers were members of the Pioneer Association of the State of Washington, which maintains Pioneer Hall in Madison Park as a meeting hall and archive of pioneer records.^[48]
In the mid-1990s, proposals were made in Congress to extinguish all further efforts by unrecognized tribes to gain recognition. These were defeated. Success or continued failure tends to drift with the national mood and leanings of Congress. Effectively, recognition turns upon the mood of Congress with respect to honoring treaties with Native Americans. Occasionally tribes succeed, such as with the Boldt Decision in 1974.
The Bureau of Indian Affairs (BIA) denied recognition in 1996. The tribe then assembled additional evidence for its active existence through the decade in question. Evidence was assembled from Catholic church records, news reports, oral histories, and further tracing of bloodlines. Ken Tollefsen, a retired Pacific University anthropologist, helped assemble the additional data.^[34] This new evidence prompted the Bureau of Indian Affairs to reverse its 1996 decision, and the tribe briefly won federal recognition in January 2001, in the waning days of the Clinton administration.^[49] However, the ruling was voided in 2002 by the Bush administration, citing procedural errors.^[50]
The Tulalips have opposed efforts by local unrecognized tribes, contending that the Tulalip tribe (a post-Treaty construct) are the heirs of an amalgam of unrecognized tribes. This is also the case where it comes to the Muckleshoots. Such potentially adversarial intentions notwithstanding, the Duwamish Tribe (as of November 2009) are currently continuing their litigation for the purpose of gaining tribal recognition in the ongoing case Hansen et al vs. Kempthorne et al, Case # 2:2008cv00717, Western Washington Federal District Court, King County, Washington, Judge John C. Coughenour presiding.

After the treaty

The United States government did not fulfill its commitments to the Duwamish under the Point Elliott Treaty. The Duwamish did not receive a reservation and, indeed, a proposed reservation was specifically blocked in 1866.^[37] Some Duwamish joined other tribes and moved onto reservations.^[11] Many moved to the Port Madison Reservation, some to the Tulalip or Muckleshoot reservations.^[38] Others refused to move. Some Coastal Salish were passionately unwilling to leave their "usual and accustomed places" (a common 19th century phrase that became treaty terms). The People of the Inside and the People of the Large Lake (the Duwamish) in what is now Seattle were (and are) no exception.^[39]

Seattle waterfront with moored Indian canoes, c. 1892

In the mid-1860s the U.S. Superintendent of Indian Affairs proposed a Duwamish Indian Reservation along the White and Green River Valleys. In 1866, some 152–170 King County settlers petitioned Arthur Denny, the Territorial Delegate to Congress, against a reservation for the Duwamish tribe on the then-Black River, near what is now Renton and Tukwila. The first signature was Chas. C. Terry (Charles Terry), followed by Arthur himself and David Denny, H. L. Yesler (Henry Yesler), David "Doc" Maynard and virtually all of the Seattle establishment of the time. The petition was forwarded to the Bureau of Indian Affairs (BIA). The BIA withdrew the proposal.^[40]
Visible Native presence in the City of Seattle had disappeared by 1910, effected primarily by city proscription (c. 1865) and in part by repeated arson.^[11]^[41]

The Treaty of Point Elliott

Main article: Treaty of Point Elliott

Wikisource has original text related to this article:

Treaty of Point Elliott

The Treaty of Point Elliott was signed on 22 January 1855, at Muckl-te-oh or Point Elliott, now Mukilteo, Washington, and ratified in spring 1859. Signatories to the Treaty of Point Elliott included Territorial Governor Isaac Stevens and representatives from the Duwamish, Suquamish, Snoqualmie, Snohomish, Lummi, Skagit, Swinomish, and other tribes. The Duwamish signatories to the treaty were si'áb Si'ahl (Chief Seattle), si'áb Ts'huahntl, si'áb Now-a-chais, and si'áb Ha-seh-doo-an. Other prominent Native American signers included Snoqualmoo (Snoqualmie) and Snohomish chief Patkanim, identified on the treaty as Pat-ka-nam; Skagit chief Goliah; and Lummi chief Chow-its-hoot. The treaty guaranteed both fishing rights and reservations.^[34] The treaty established the Port Madison, Tulalip, Swinomish, and Lummi reservations. Reservations for the Duwamish, Skagit, Snohomish, and Snoqualmie are conspicuously absent.
As noted above, Coast Salish did not have permanent political offices or formal political institutions that were understood by Whites. Due to a documented mix of motivations, Territorial Governor Isaac Stevens appointed chiefs of tribes in order to facilitate goals of his administration. The Point Elliott Treaty is further complicated by the style of governor Stevens, and the gulf of misunderstanding between the parties.^[34]^[35]
The treaty contains provisions that raised concern by an attorney in the employ of the Natives at the treaty negotiations. It also contains the now-famous provision cited by Judge Boldt 118 years later:

ARTICLE 5.

The right of taking fish at usual and accustomed grounds and stations is further secured to said Indians in common with all citizens of the Territory.

According to Hazard Stevens, son of Isaac Stevens, "The salient features of the policy outlined [by Governor Stevens to his advisers] were as follows:

1. To concentrate the Indians upon a few reservations, and encourage them to cultivate the soil and adopt settled and civilized habits.

2. To pay for their lands not in money, but in annuities of blankets, clothing, and useful articles during a long term of years.

3. To furnish them with schools, teachers, farmers and farming implements, blacksmiths, and carpenter, with shops of those trades.

4. To prohibit wars and disputes among them.

5. To abolish slavery.

6. To stop as far as possible the use of liquor.

7. As the change from savage to civilized habits must necessarily be gradual, they were to retain the right of fishing at their accustomed fishing-places, and of hunting, gathering berries and roots, and pasturing stock on unoccupied land as long as it remained vacant.

8. At some future time, when they should have become fitted for it, the lands of the reservations were to be allotted to them in severalty."^[36]

[Italics and underlines added]

These goals were significantly different from the verbal assurances provided during negotiations, and all the Native Nations were oral cultures.^{[citation needed]}

Contact and rapid change

From the 1800s, the maritime fur trade in the Puget Sound-Strait of Georgia accelerated the pace of social and organizational change.^[25] White settlements at sbuh-KWAH-buks (Alki) and what is now Pioneer Square in Downtown Seattle were established in 1851 and 1852.
By the time Coast Salish began to realize the implications of the changes brought by Europeans at ever-increasing rates, the time was late. After just five years, lands were occupied; the Treaty of Point Elliott was signed in 1855. There is question about its legitimacy, from the lack of understanding of the two sides about each other to the motivations of the U.S. government and its agents.^[26] Whites recognized leaders more or less at their own choosing, bypassing what they saw as the maddening fluidity of tribal leadership. The potlatch was widely banned, and the longhouse soon suppressed.^[17]^[23]

Prominent contact-era Duwamish people

The role of the most famous of the Duwamish, Chief Seattle (b. c. 1784, d. 1866; see below for more detailed discussion of his name), is complex and enigmatic.^[27] Chief Seattle's mother Sholeetsa was of the People of the Inside and his father Shweabe was si'ab ("high status man") of the Suquamish. Chief Seattle's career earned and validated his inherited status. As an adult he was among the leaders of his people from the times they were the People of the Inside and the People of the Large Lake to becoming known as the Duwamish tribe. Chief Seattle had two wives and seven children, probably the most famous being his daughter, known as Princess Angeline. Some of the family tree of Chief Seattle is known today.

Chudups John and others in a canoe on Lake Union, Seattle, c. 1885

Besides Chief Seattle and his descendants, Lake John Cheshiahud and his family are among the few late-19th century Duwamish individuals about whom anything specific is known. He is found in archives as Cheshiahud, Cheslahud, Lake John Cheshiahud, or Chudups John. He was one of the few Duwamish people who did not move from Seattle to the Port Madison Reservation. He and his family lived on Portage Bay, part of Seattle's Lake Union, in the 1880s, where the photo at right was taken.^[28] According to the Duwamish Tribe, Chudups John had a cabin and potato patch at the foot of Shelby Street (either West Montlake Park or the Roanoke neighborhood, on either side of Portage Bay), as late as 1900 on land given him by pioneer David Denny (or property he purchased— see Cheshiahud).^[29] Photographer Orion O. Denny recorded Old Tom and Madeline, c. 1904, further noted in the archives of the University of Washington Library as Madeline and Old John, also known as Indian John or Cheshishon, who had a house on Portage Bay in the 1900s, south of what is now the UW campus.^[30]

Duwamish man & woman, Old Tom and Madeline, Portage Bay, Seattle, c 1904. "Old Tom" is almost certainly Chudups John.

Chudups John and his family, like Princess Angeline, seem to have been excepted from the law by which Native people had been prohibited from residence in Seattle since the mid-1860s.^[31] Their story is typical of the relatively few Natives remaining in Seattle after proscription, the rest having moved or died of diseases.^[32] In 1927, his daughter Jennie (Janey) provided a list of the villages along Lake Washington that is a primary source of current knowledge of the village locations.^[5]
Hwehlchtid, known as "Salmon Bay Charlie," of the shill-shohl-AHBSH lived in the village of shill-SHOHL on the southern shore Salmon Bay, and was very loath to leave. (The village near today's Hiram M. Chittenden Locks lends its name to today's Shilshole Bay, immediately northwest of Salmon Bay.) Charlie and his wife Chilohleet'sa (Madelline) remained in their traditional homeland long after others of their tribe had moved away. In about 1905, long-time Seattle Times photographers Ira Webster and Nelson Stevens photographed Salmon Bay Charlie's house at Shilshole with a canoe anchored offshore.^[33]