Our national founding documents talk about all men being created “equal,” and many see the history of the country as a gradual expansion of “all men” to include black men—14th Amendment, 1868; women—19th Amendment, 1920; and, in 1924, when they were finally given citizenship in the country that had swallowed up their native lands, Indians. Read The Article
I have been fascinated by President Grant’s proposed “Reservation for the Roaming Nez Perce Indians of the Wallowa Valley” since I saw the map of it in Grace Bartlett’s Wallowa Country: 1867-1877 years ago. I thought that if those Nez Perce had just had the foresight to put up picket fences and stop “roaming,” they might not have lost the Wallowa. More recently, I have seriously wondered what went wrong with it. Read The Article
Alvin Josephy passed away almost two decades ago, but time and again, during this coronavirus/Black Lives crisis, I have heard him shout in my ear that when our history books don’t lie about Indians, they ignore them.
When the NYT sends a reporter to the Navajo Nation to document the terrible impact of Covid-19 on the people, the world reads and sighs—and then the story goes to the back pages or to no page at all. When George Floyd is killed by police in Minneapolis, and Indigenous singers and jingle dancers from many tribes go to the site of the killing to pay homage and honor the man, a video from Indian participants sneaks out on Facebook. Indians and their tribute are barely visible in the national press.
When people come into the Josephy Center where I work and get the first pages of the Nez Perce story—the one about Wallowa lands left to the Joseph Band of the Nez Read The Article
Like many Natives, Doug Hyde was born off-reservation, is of mixed tribal descent, and is a veteran of the Vietnam War. Unlike most, but still a significant number of talented Native artists, Doug was sent from his reservation to the Indian Art School at Santa Fe as a young man. It was there, between growing up on the Nez Perce Reservation at Lapwai, Idaho and serving in Vietnam, that his training as an artist began, and there that he later returned to teach.
Doug is in his 70s now, a mature artist with a large body of work in galleries, museums, and on reservations across the country. But he has no intention of leaving the work and world of a Native artist.
|Nez Perce Tribal exec Ferris Paisano III and artist Doug Hyde|
A recent sculpture project brought Doug and his work, ‘etweyé·wise—“The Return,” to the Josephy Center this June. The project began with a grant to the Oregon Community Read The Article
On Saturday, June 22, 2019, we dedicated a new sculpture at the Josephy Center on Main Street in Joseph, Oregon. Two years of preparation and the artisanship of Doug Hyde gave us a work he calls ‘etweyé·wise—which is an old word meaning “I return from a hard journey” in the Nez Perce language.
|Sculptor Doug Hyde and the Returning Nez Perce Woman|
The walwa’ma band of the Nez Perce was forced out of this country in 1877, leading to a war in which the Indians fended off government armies for almost 1400 miles through some of the most rugged country in the West. They were within 40 miles of Canada when the armies caught the cold and hungry people. A promised return to the West became eight years in exile in Kansas and Indian Territory—what the Nez Perce still call the “hot country.”
The Nez Perce War survivors were allowed to return to the West in 1885, Read The Article
I turn over this blogpost to Nez Perce elder and friend Albert Andrews Redstar. Albert is a descendent of the walwama band of Nez Perce who were not allowed to return to their Wallowa Homeland, and have been in exile on the Colville Reservation since their 1885 return from the “hot country” –Oklahoma Indian Territory. We now know that Joseph was not a war chief, but a brilliant and eloquent leader of his people. Here we learn how he turned the Fourth of July celebration in 1903 to Nez Perce purposes.
|Nez. Perce Memorial procession, 1903, Nespelem, WA, Photo Edward Latham, courtesy, Museum of the Rockies|
It is Fourth of July. This picture was taken near the town of Nespelem, on the Colville Indian Reservation in North Central Washington State. You are looking at a Nez Perce encampment just outside the city limits of Nespelem. In this picture you can make out a procession of riders making their way Read The Article
|Joseph’s Last Visit, 1900. Photo by Frank Reavis|
There were 50 photos in the recent Josephy Center exhibit of pre-WW II images from the Wallowa Country. Seven of the images feature Indians, and, it occurs to me, capture a great deal of white misunderstandings of and ambivalence toward Indians over the last 500 years. The photos all date from about 1895-1930, less than one generation in that long history that unravels with amazing consistency over more than a dozen.
The most salient feature of our photos is that they were all taken after 1877, after the Wallowa Band Nez Perce were removed from this land, chased across Idaho, Yellowstone, and into Montana; lied to about return; sent to Leavenworth and the “hot country”; and returned to the Northwest—but not to the Wallowa—in 1885. Many descendants of the band remain in exile on the Colville Reservation in north central Washington to this day.
So what do the photos tell us?
First, Read The Article
It was the week after Albert and Veronica Redstar, brother and sister elders of the Joseph or Wallowa Band of the Nez Perce from the Colville Reservation in Washington, talked about 140 years of exile. The audience was 45 workers and board members from Wallowa County’s government agencies and non-profits. The exile dated to the Nez Perce War of 1877, which took the Wallowa Band across the Snake River in spring flood on an unwanted journey to a reduced reservation in Idaho. An uprising of young Indians against cruel white settlers set off a war, a fighting retreat that ended five months and almost 1400 miles east and north, 40 miles from the Canadian border at Bear’s Paw, Montana. From a famous surrender there the Indians were herded to Bismarck, North Dakota, and then to Kansas and Oklahoma Indian Territory.
Eventually, through the extraordinary diplomatic efforts of their leader, Hin-mah-too-yah-lat-kekt, known to us as Chief Joseph, they were allowed to Read The Article
American Indians have little reason to trust the written word. They are buried in broken treaties and false history texts—words, as Chief Joseph said and Alvin Josephy reiterated 100 years later, spoken with “forked tongue.” Alvin also said that Indians have been and are still disserved by the omission of words, by historical accounts that omit the Indians who were here, and contemporary accounts that forget that they are here still.
Our Josephy Center sculpture project aims to right a local omission, that of an Indian artist on Main Street in the town of Joseph. Four bronze statues in our town depict Indians—none of them the work of an Indian artist.
We selected Doug Hyde—or Doug Hyde selected us! Doug was born in Hermiston, grew up in part at Lapwai, Idaho, was packed off to the Indian art school in Santa Fe when he was 17 after a high school teacher sent a portfolio to the school.
The road wasn’t Read The Article
In-mut-too-yah-lat-lat—Chief Joseph of the Nez Perce to the world, wondered about the white man’s religion. Henry Spalding, the Presbyterian, had baptized his father, Tuekakas, and given him the name Joseph, and on his father’s death he had taken leadership of the band of Nez Perce—Nimiipuu—who called the Wallowa Country home, and he had taken his father’s name. At least that is the name the whites called him. What he wondered about was a religion at odds with itself—Presbyterians and Catholics had fought bitterly over theology and converts in his Country from their arrival in the 1830s.
In-mut-too-yah-lat-lat saw and understood many things that whites gave him little credit for; they always managed some workaround of the Indian’s intelligence and logic in pursuit of their own agendas.
At the Josephy Library we give copies of the famous Chief’s speech at Lincoln Hall in Washington D.C., delivered in 1879, just two years after the sad conclusion of the Nez Perce War in Read The Article
Two weeks ago, friend Anne Richardson arranged a discussion of Daniel Sharfstein’s book on Chief Joseph and General Howard, Thunder in the Mountains, at Portland’s Black Hat Books. And this week, on Thursday, 14 of us from Wallowa County spent the day with Director Bobbie Conner and her staff at the Tamástslikt Cultural Institute on the Umatilla Reservation. The story of the gathering of tribal history of the Cayuse, Umatilla, and Walla Walla—indeed of all the related Plateau tribes—and the skill and pride with which it is displayed and used to teach new generations of Indians, is inspiring.
In the end, the two experiences help me understand what my mentor Alvin Josephy called the miracle of Indian survival, and something of the big and small differences between Euro-American treatment of African slaves and indigenous Americans.
Sharfstein teaches history and law at Vanderbilt University, and is steeped in the Civil War and Reconstruction. The short version of his book is Read The Article
|Young Joseph’s Monument, Nespelem|
This weekend a Nez Perce friend handed me a copy of a letter, written in 1940, by Walter Copping, a white man who had been a storekeeper at Nespelem, Washington. The letter writer says that Chief Joseph died in the fall of 1904 while most of the Nez Perce were gone picking hops, and that the funeral was on June 20, 1905, when there were again few Nez Perce around and he and some Indians of “other tribes” were made pallbearers. He was sure of the date, because he wrote it in his “Masonic Monitor.” He explains that when the Indians came back from hop picking that year they had another ceremony, and adds that there was a third ceremony, which Professor Meany and railroader Sam Hill attended, and at which a monument was placed at the grave site. He gives no date for this third memorial.
The man talks easily of languages—English, Nez Perce, Chinook, Read The Article
I don’t know where I first heard or read that history books are often more about the time they are written in than the time they are written about. Several new books on Indians, and specifically the Nez Perce, support the idea.
|O.O. Howard and Chief Joseph|
I’m only 80 pages into the Vanderbilt professor Daniel Sharfstein’s just published Thunder in the Mountains: Chief Joseph, Oliver Otis Howard and the Nez Perce War. The first pages take us from the Civil War to Howard’s tenure as head of the Freedmen’s Bureau and responsibilities for the care of four million freed slaves. An early agonizing account follows General Howard, newly appointed head of the Freedmen’s Bureau, as he is dispatched to South Carolina by President Andrew Johnson; his task is to tell freed slaves who had been given “forty acres and a mule” by General Sherman that they must return the land to their former masters. This is a book Read The Article
Oregon Public Radio’s Dave Miller interviewed Daniel Sharfstein, author of the latest Nez Perce book, Thunder in the Mountains, yesterday on his “Think-Out-Loud” program. That came right on the heels of my reading David Osborne’s just released novel, The Coming, which is the Nez Perce story with William Clark’s Nez Perce son at its center.
|Daytime Smoke, William Clark’s Nez Perce son|
We know, by the way, that a Nez Perce woman bore Clark a son, Halaftooki (Daytime Smoke), and that he became a tribal elder who hoped his mixed heritage would insulate him from growing conflicts between Indians and white miners and settlers. When conflict broke out, however, he joined the non-treaties, and, as far as I know, died in captivity. Osborne’s book is a fine retelling of that story, with fictional characters and events scattered among the real ones to get Daytime Smoke from birth through the War.
But I digress. This new book, according to Read The Article
|Fouch photo of Joseph in Bismarck 1877|
This week a sculptor who is having bronze work done at the local foundry came into the library looking for pictures of Chief Joseph. He has it in mind to do a bronze of a young Chief Joseph on a horse. He’d seen a picture of a Nez Perce—not Joseph—on a horse that had inspired him, and had seen photos of Joseph as an older man. He wanted pictures of hairstyles and clothing that might help him portray a younger Joseph.
We found his horse photo online, and when he mentioned the Nez Perce and Appaloosas, I pointed out the lack of spots on this photo. And sent him away with the Harry and Grace Bartlett and Alvin Josephy material from the New York Brand Book magazine of 1967. I also suggested a couple of books he might read.
We have two statues of Young Chief Joseph in Wallowa County, both done by Read The Article
We’ve been talking about building a Longhouse on the grounds of the Nez Perce Homeland Project (Wallowa Band Nez Perce Trail Interpretive Center, Inc. is the official name of the organization) outside the town of Wallowa for many years. I can’t remember exactly how many.
For those of you who get these blog posts and do not know about this project, a very brief intro: In the spring of 1877, Young Chief Joseph led the Wallowa, or Wal-lam-wat-kain band of Nez Perce Indians out of their homeland, across the Snake River, intending to join other bands on a reduced reservation in Idaho. Conflict erupted, the Nez Perce War ensued, and after years of exile in Leavenworth and Indian Territory, the Indians returned to the Northwest, but not to the Wallowas.
About 1993, as the big celebration of the Oregon Trail’s 150th anniversary got underway, a group of local people and tribal members from Lapwai, Nespelem, and Umatilla got together and Read The Article
William Vollman’s new novel, The Dying Grass: A Novel of the Nez Perce War, is getting rave reviews. I have it, have glanced at the first few pages and looked at the extended notes and acknowledgements—and hoisted the 1350 page and what must be five-pound volume—but have not begun reading it. I am waiting for a five or six hour piece of time to take the plunge—seeing it and reading reviews having convinced me that I cannot do it justice or give myself an honest go at it in bedtime snatches.
But I have been thinking about it, and thinking about how the Nez Perce story captured Alvin Josephy 65 years ago and continues to capture writers and readers 138 years after the Nez Perce War put it on the front pages of New York newspapers. So this is a quick—pre-Vollman book-read—meditation on the enduring and captivating nature of the Nez Perce Story.
1. The Nez Perce came to national Read The Article
A few hundred Nez Perce Indians called this Valley home for thousands of years. They called themselves Nimipu (“the people”) and identified with this place, their families, their band and its headmen (Young Joseph, Old Joseph, Wal-lam-wat-kain, and on and on) more than any larger tribal group. European horses and diseases got here before Europeans did, and then the fur traders, who probably had seen a couple of Indians in buffalo country with dentalia they had traded for at Celilo through their nostrums, and put the Nez Perce name on them. This all before 1805 and Lewis and Clark. The fur men, migrants themselves, many from France and Scotland, trapped, traded, traveled and married with Indians. They had posts in Spokane and made it to the Pacific just five or six years after the Lewis and Clark’s Corps of Discovery. Historian Grace Bartlett says there were a couple of Frenchmen living in the Wallowa Valley with Indian wives when the Read The Article
Idaho Governor Butch Otter is dead wrong in quibbling over Chief Joseph’s ties to Oregon and Idaho and questioning Oregonians’ choice of him for a Washington D.C. monument.
Joseph was the leader of a band of Nez Perce Indians that lived for millennia in the valleys and canyons of the Wallowa Country in what is now Northeast Oregon. In 1855, Old Joseph, the father of the chief who became a national figure during and after the War of 1877, along with leaders of many bands of Nez Perce and other plateau tribes, went to Isaac Stevens’ Walla Walla Treaty Council, where Joseph and most Nez Perce band leaders signed the Nez Perce Treaty of 1855. He returned peacefully to the Wallowa homeland, which was included in its boundaries.
The Nez Perce fared well in that first treaty, being the only tribe not to be “confederated” with neighboring tribes, and retaining a substantial amount of land that stretched from the Wallowas Read The Article
|Goff photo used by Bartlett|
Ann Hayes, the late Grace Bartlett’s daughter, came by with a folder full of photos and clippings from her mother’s papers (which are being cataloged by Shannon Maslach). We were looking for originals –or at least good prints—of photos used in Grace’s small booklet on the Wallowas. Ann wants to reprint, and we want to improve the quality of the photos.