Caw Pawa Laakni

Caw Pawa Laakni, They Are Not Forgotten draws from the knowledge of Native and non-Native elders and scholars to present a compelling account of interactions between a homeland and its people. A project of the Tamástslikt Cultural Institute at the Confederated Tribes of the Umatilla Reservation, the atlas presents descriptions of 400 place names. Narrative enriches the many maps in the book to paint a picture of a way of life that provides context for interpreting pre-contact communities. This assemblage of cultural memory and meaning echoes a record that has all but disappeared from common knowledge. --For this atlas, traditional knowledge and institutional knowledge was circulated, shared, and formalized as a text-based narrative. Many of the accounts come from the individuals who traveled on horseback, lived in and saw the areas listed, and possessed a level of knowledge that cannot be replicated in this day. In presenting these place names, the Tribes strive to ensure the vitality of this communal knowledge into the future. The atlas provides a balanced understanding of regional history. Places named in the Indian languages are juxtaposed with sites central to the colonial period, such as those described by Lewis and Clark and given to fur-trading posts, missions, and those along the route of the Oregon Trail. The atlas adds a needed and vivid Indian perspective to the written history of Oregon and the West. Eugene S. Hunn is professor of anthropology at the University of Washington. Other contributors are E. Thomas Morning Owl, Jennifer Karson-Engum, Phillip E. Cash Cash, Daniel B. Haug, Roberta L. Conner, John M. Chess, and Modesta J. Minthorn.

For many inside and outside the legal academy, the right place to look for law is in constitutions, statutes, and judicial opinions. This book looks for law in the “wrong places”—sites and spaces in which no formal law appears. These may be geographic regions beyond the reach of law, everyday practices ungoverned or ungovernable by law, or works of art that have escaped law’s constraints. Looking for Law in All the Wrong Places brings together essays by leading scholars of anthropology, cultural studies, history, law, literature, political science, race and ethnic studies, religion, and rhetoric, to look at law from the standpoint of the humanities. Beyond showing law to be determined by or determinative of distinct cultural phenomena, the contributors show how law is itself interwoven with language, text, image, and culture. Many essays in this volume look for law precisely in the kinds of “wrong places” where there appears to be no law. They find in these places not only reflections and remains of law, but also rules and practices that seem indistinguishable from law and raise challenging questions about the locations of law and about law’s meaning and function. Other essays do the opposite: rather than looking for law in places where law does not obviously appear, they look in statute books and courtrooms from perspectives that are usually presumed to have nothing to say about law. Looking at law sideways, or upside down, or inside out defamiliarizes law. These essays show what legal understanding can gain when law is denied its ostensibly proper domain. Contributors: Kathryn Abrams, Daniel Boyarin, Wendy Brown, Marianne Constable, Samera Esmeir, Daniel Fisher, Sara Ludin, Saba Mahmood, Rebecca McLennan, Ramona Naddaff, Beth Piatote, Sarah Song, Christopher Tomlins, Leti Volpp, Bryan Wagner

Legends of the Northern Paiute shares and preserves twenty-one original and previously unpublished Northern Paiute legends, as told by Wilson Wewa, a spiritual leader and oral historian of the Warm Springs Paiute. These legends were originally told around the fires of Paiute camps and villages during the "story-telling season" of winter in the Great Basin of the American West. They were shared with Paiute communities as a way to pass on tribal visions of the "animal people" and the "human people," their origins and values, their spiritual and natural environment, and their culture and daily lives. The legends in this volume were recorded, transcribed, reviewed, and edited by Wilson Wewa and James Gardner. Each legend was recorded, then read and edited out loud, to respect the creativity, warmth, and flow of Paiute storytelling. The stories selected for inclusion include familiar characters from native legends, such as Coyote, as well as intriguing characters unique to the Northern Paiute, such as the creature embodied in the Smith Rock pinnacle, now known as Monkey Face, but known to the Paiutes in Central Oregon as Nuwuzoho the Cannibal. Wewa's apprenticeship to Northern Paiute culture began when he was about six years old. These legends were passed on to him by his grandmother and other tribal elders. They are now made available to future generations of tribal members, and to students, scholars, and readers interested in Wewa's fresh and authentic voice. These legends are best read and appreciated as they were told--out loud, shared with others, and delivered with all of the verve, cadence, creativity, and humor of original Paiute storytellers on those clear, cold winter nights in the high desert.

Sahaptin, or Ichishk�in S�nwit (literally, "this language"), is a Plateau Penutian language spoken in south-central Washington and northern Oregon. This dictionary documents the dialect of Sahaptin that is spoken by the Yakama people. Ichishk�in S�nwit Yakama / Yakima Sahaptin Dictionary is the first modern published dictionary of any Sahaptin dialect. The dictionary is divided into three sections: a Sahaptin-English section; an English-Sahaptin section; and a section listing roots used in the formation of Sahaptin words. The Sahaptin-English section contains approximately 3,500 headwords, over 4,500 example sentences, more than 100 images, and over 9,200 sound files available online. Copious cross-references alert readers to related words elsewhere in the Sahaptin-English section. The English-Sahaptin and roots sections serve as indices to the Sahaptin-English section. In the English-Sahaptin section, users can look up the Sahaptin equivalents of English words. In the root section, users can see words from different parts of the dictionary that share the same component of meaning. The dictionary also contains essays by noted Plateau linguist Bruce Rigsby (professor emeritus, University of Queensland) on the histories and current usage of the terms "Sahaptin" and "Yakima / Yakama."

The mighty Columbia River cuts a deep gash through the Miocene basalts of the Columbia Plateau, coursing as well through the lives of the Indians who live along its banks. Known to these people as Nch’i-Wana (the Big River), it forms the spine of their land, the core of their habitat. At the turn of the century, the Sahaptin speakers of the mid-Columbia lived in an area between Celilo Falls and Priest Rapids in eastern Oregon and Washington. They were hunters and gatherers who survived by virtue of a detailed, encyclopedic knowledge of their environment. Eugene Hunn’s authoritative study focuses on Sahaptin ethnobiology and the role of the natural environment in the lives and beliefs of their descendants who live on or near the Yakima, Umatilla, and Warm Springs reservations.

This book represents a new vista, looking past the days when there were two distinct groups-those who were studied and those who studied them. This history of the Umatilla, Cayuse, and Walla Walla people had its beginnings in October 2000, when elders sat side by side with native students and native and non-native scholars to compare notes on tribal history and culture. Through this collaborative process, tribal members of the Confederated Tribes of the Umatilla Indian Reservation have taken on their own historical retellings, drawing on the scholarship of non-Indians as a useful tool and external resource. Primary to this history are native voices telling their own story. Beginning with ancient teachings and traditions, moving to the period of first contact with Euro-Americans, the Treaty council, war, and the reservation period, and then to today's modern tribal governance and the era of self-determination, the tribal perspective takes center stage. Throughout, readers will see continuity in the culture and in ways of life that have been present from the earliest times, all on the same landscape. Wiyaxayxt (Columbia River Sahaptin) and Wiyaakaa'awn (Nez Perce) can be interpreted to mean "as the days go by," "day by day," or "daily living." They represent the meaning of the English term "history" in two of the common languages still spoken on the Umatilla Indian Reservation.

Shadow Tribe offers the first in-depth history of the Pacific Northwest’s Columbia River Indians -- the defiant River People whose ancestors refused to settle on the reservations established for them in central Oregon and Washington. Largely overlooked in traditional accounts of tribal dispossession and confinement, their story illuminates the persistence of off-reservation Native communities and the fluidity of their identities over time. Cast in the imperfect light of federal policy and dimly perceived by non-Indian eyes, the flickering presence of the Columbia River Indians has followed the treaty tribes down the difficult path marked out by the forces of American colonization. Based on more than a decade of archival research and conversations with Native people, Andrew Fisher’s groundbreaking book traces the waxing and waning of Columbia River Indian identity from the mid-nineteenth through the late twentieth centuries. Fisher explains how, despite policies designed to destroy them, the shared experience of being off the reservation and at odds with recognized tribes forged far-flung river communities into a loose confederation called the Columbia River Tribe. Environmental changes and political pressures eroded their autonomy during the second half of the twentieth century, yet many River People continued to honor a common heritage of ancestral connection to the Columbia, resistance to the reservation system, devotion to cultural traditions, and detachment from the institutions of federal control and tribal governance. At times, their independent and uncompromising attitude has challenged the sovereignty of the recognized tribes, earning Columbia River Indians a reputation as radicals and troublemakers even among their own people. Shadow Tribe is part of a new wave of historical scholarship that shows Native American identities to be socially constructed, layered, and contested rather than fixed, singular, and unchanging. From his vantage point on the Columbia, Fisher has written a pioneering study that uses regional history to broaden our understanding of how Indians thwarted efforts to confine and define their existence within narrow reservation boundaries.

In this remarkable personal memoir and tribal history, we learn about Aguilar's people, the Kiksht-speaking Eastern Chinookans, who lived and worked for centuries connected to the rhythms and resources of the great fishing grounds of the Columbia River at Five Mile Rapids.