Spirits Of Our Whaling Ancestors

Following the removal of the gray whale from the Endangered Species list in 1994, the Makah tribe of northwest Washington State announced that they would revive their whale hunts; their relatives, the Nuu-chah-nulth Nation of British Columbia, shortly followed suit. Neither tribe had exercised their right to whale - in the case of the Makah, a right affirmed in their 1855 treaty with the federal government - since the gray whale had been hunted nearly to extinction by commercial whalers in the 1920s. The Makah whale hunt of 1999 was an event of international significance, connected to the worldwide struggle for aboriginal sovereignty and to the broader discourses of environmental sustainability, treaty rights, human rights, and animal rights. It was met with enthusiastic support and vehement opposition. As a member of the Nuu-chah-nulth Nation, Charlotte Cote offers a valuable perspective on the issues surrounding indigenous whaling, past and present. Whaling served important social, economic, and ritual functions that have been at the core of Makah and Nuu-chahnulth societies throughout their histories. Even as Native societies faced disease epidemics and federal policies that undermined their cultures, they remained connected to their traditions. The revival of whaling has implications for the physical, mental, and spiritual health of these Native communities today, Cote asserts. Whaling, she says, “defines who we are as a people.” Her analysis includes major Native studies and contemporary Native rights issues, and addresses environmentalism, animal rights activism, anti-treaty conservatism, and the public’s expectations about what it means to be “Indian.” These thoughtful critiques are intertwined with the author’s personal reflections, family stories, and information from indigenous, anthropological, and historical sources to provide a bridge between cultures. A Capell Family Book

Spirits of Just Men tells the story of moonshine in 1930s America, as seen through the remarkable location of Franklin County, Virginia, a place that many still refer to as the "moonshine capital of the world." Charles D. Thompson Jr. chronicles the Great Moonshine Conspiracy Trial of 1935, which made national news and exposed the far-reaching and pervasive tendrils of Appalachia's local moonshine economy. Thompson, whose ancestors were involved in the area's moonshine trade and trial as well as local law enforcement, uses the event as a stepping-off point to explore Blue Ridge Mountain culture, economy, and political engagement in the 1930s. Drawing from extensive oral histories and local archival material, he illustrates how the moonshine trade was a rational and savvy choice for struggling farmers and community members during the Great Depression. Local characters come alive through this richly colorful narrative, including the stories of Miss Ora Harrison, a key witness for the defense and an Episcopalian missionary to the region, and Elder Goode Hash, an itinerant Primitive Baptist preacher and juror in a related murder trial. Considering the complex interactions of religion, economics, local history, Appalachian culture, and immigration, Thompson's sensitive analysis examines the people and processes involved in turning a basic agricultural commodity into such a sought-after and essentially American spirit.

In the dense rainforest of the west coast of Vancouver Island, the Somass River (c̓uumaʕas) brings sockeye salmon (miʕaat) into the Nuu-chah-nulth community of Tseshaht. C̓uumaʕas and miʕaat are central to the sacred food practices that have been a crucial part of the Indigenous community’s efforts to enact food sovereignty, decolonize their diet, and preserve their ancestral knowledge. In A Drum in One Hand, a Sockeye in the Other, Charlotte Coté shares contemporary Nuu-chah-nulth practices of traditional food revitalization in the context of broader efforts to re-Indigenize contemporary diets on the Northwest Coast. Coté offers evocative stories of her Tseshaht community’s and her own work to revitalize relationships to haʔum (traditional food) as a way to nurture health and wellness. As Indigenous peoples continue to face food insecurity due to ongoing inequality, environmental degradation, and the Westernization of traditional diets, Coté foregrounds healing and cultural sustenance via everyday enactments of food sovereignty: berry picking, salmon fishing, and building a community garden on reclaimed residential school grounds. This book is for everyone concerned about the major role food plays in physical, emotional, and spiritual wellness.

Fusing myriad primary and secondary sources, historian Larry Cebula offers a compelling master narrative of the impact of Christianity on the Columbian Plateau peoples in the Pacific Northwest from 1700 to 1850. ø For the Native peoples of the Columbian Plateau, the arrival of whites was understood primarily as a spiritual event, calling for religious explanations. Between 1700 and 1806, Native peoples of the Columbian Plateau experienced the presence of whites indirectly through the arrival of horses, some trade goods by long-distance exchange, and epidemic diseases that decimated their population and shook their faith in their religious beliefs. Many responded by participating in the Prophet Dance movement to restore their frayed links to the spirit world. ø When whites arrived in the early nineteenth century, the Native peoples of the Columbian Plateau were more concerned with learning about white people's religious beliefs and spiritual power than with acquiring their trade goods; trading posts were seen as windows into another world rather than sources of goods. The whites? strange appearance and seeming immunity to disease and the unique qualities of their goods and technologies suggested great spiritual power to the Native peoples. But disillusionment awaited: Catholic and Protestant missionaries came to teach the Native peoples about Christianity, yet these white spiritual practices failed to protect them from a new round of epidemic disease. By 1850, with their world devastatingly altered, most Plateau Indians had rejected Christianity

At a time when global change has eradicated thousands of unique cultures, The Last Whalers tells the inside story of the Lamalerans, an ancient tribe of 1,500 hunter-gatherers who live on a remote Indonesian volcanic island. They have survived for centuries by taking whales with bamboo harpoons, but now are being pushed toward collapse by the encroachment of the modern world. Journalist Doug Bock Clark, who lived with the Lamalerans across three years, weaves together their stories. Clark details how the fragile dreams of one of the world's dwindling indigenous peoples are colliding with the upheavals of our rapidly transforming world, and delivers a group of unforgettable families.

In Tsawalk, hereditary chief Umeek develops a theory of "Tsawalk," meaning "one," that views the nature of existence as an integrated and orderly whole, and thereby recognizes the intrinsic relationship between the physical and spiritual. Umeek demonstrates how Tsawalk provides a viable theoretical alternative that both complements and expands the view of reality presented by Western science. Tsawalk, he argues, allows both Western and indigenous views to be combined in order to advance our understanding of the universe. In addition, he shows how various fundamental aspects of Nuu-chah-nulth society are based upon Tsawalk, and what implications it has today for both Native and non-Native peoples.

"Billy Frank, Jr., has been celebrated as a visionary, but if we go deeper and truer, we learn that he is best understood as a plainspoken bearer of traditions, a messenger, passing along messages from his father, from his grandfather, from those further back, from all Indian people, really. They are messages about the natural world, about societies past, about this society, and about societies to come. When examined rigorously - not out of any romanticism but only out of our own enlightened self-interest - these messages can be of great practical use to us in this and future years." - Charles Wilkinson, from the Introduction In 1974 Federal Judge George H. Boldt issued one of the most sweeping rulings in the history of the Pacific Northwest, affirming the treaty rights of Northwest tribal fishermen and allocating to them 50 percent of the harvestable catch of salmon and steelhead. Among the Indians testifying in Judge Boldt's courtroom were Nisqually tribal leader Billy Frank, Jr., and his 95-year-old father, whose six acres along the Nisqually River, known as Frank's Landing, had been targeted for years by state game wardens in the so-called Fish Wars. By the 1960s the Landing had become a focal point for the assertion of tribal treaty rights in the Northwest. It also lay at the moral center of the tribal sovereignty movement nationally. The confrontations at the Landing hit the news and caught the conscience of many. Like the schoolhouse steps at Little Rock, or the bridge at Selma, Frank's Landing came to signify a threshold for change, and Billy Frank, Jr., became a leading architect of consensus, a role he continues today as one of the most colorful and accomplished figures in the modern history of the Pacific Northwest. In Messages from Frank's Landing, Charles Wilkinson explores the broad historical, legal, and social context of Indian fishing rights in the Pacific Northwest, providing a dramatic account of the people and issues involved. He draws on his own decades of experience as a lawyer working with Indian people, and focuses throughout on Billy Frank and the river flowing past Frank's Landing. In all aspects of Frank's life as an activist, from legal settlements negotiated over salmon habitats destroyed by hydroelectric plants, to successful negotiations with the U.S. Army for environmental protection of tribal lands, Wilkinson points up the significance of the traditional Indian world view - the powerful and direct legacy of Frank's father, conveyed through generations of Indian people who have crafted a practical working philosophy and a way of life. Drawing on many hours spent talking and laughing with Billy Frank while canoeing the Nisqually watershed, Wilkinson conveys words of respect and responsibility for the earth we inhabit and for the diverse communities the world encompasses. These are the messages from Frank's Landing. Wilkinson brings welcome clarity to complex legal issues, deepening our insight into a turbulent period in the political and environmental history of the Northwest. "The Boldt decision profoundly changed natural resource management in the Pacific Northwest. This book clearly builds an historical base to help guide us today. The wisdom and patience of Billy Frank fill virtually every page. It is required reading for anyone interested in salmon preservation." - Governor Daniel J. Evans "Charles Wilkinson evokes the character and culture of the Nisqually people as well as their deep love for their land. From Chief Leschi to Billy Frank, we see the long thread of cultural continuity, culminating in modern times with this fight for justice." - Ada Deer (Menominee), University of Wisconsin-Madison Charles Wilkinsonis Moses Lasky Professor of Law at the University of Colorado, Boulder. He is the author ofFire on the Plateau: Conflict and Endurance in the American Southwestand numerous other books, including standard texts on Indian and Federal public land law.

The word tsawalk, literally one, expresses the ancient Nuu-chah-nulth view that all living things – human, plant, and animal – form part of an integrated whole brought into harmony through constant negotiation and mutual respect. In Principles of Tsawalk, Umeek argues that contemporary environmental and political crises reflect a world out of balance. Building upon his first book, Tsawalk: A Nuu-chah-nulth Worldview, Umeek weaves together indigenous and Western worldviews into an alternative framework for responding to global environmental and political crises and to the dispossession and displacement of indigenous peoples. These problems, the author shows, stem from an historical and persistent failure to treat all peoples and life forms with respect and accord them constitutional recognition. As this book demonstrates, the Nuu-chah-nulth principles of recognition, consent, and continuity, embodied in songs, language, and ceremonies, hold the promise of achieving sustainable lifeways in this shared struggle for balance.

A self-proclaimed “vessel in which stories are told from time immemorial,” poet dg nanouk okpik seamlessly melds both traditional and contemporary narrative, setting her apart from her peers. The result is a collection of poems that are steeped in the perspective of an Inuit of the twenty-first century—a perspective that is fresh, vibrant, and rarely seen in contemporary poetics. Fearless in her craft, okpik brings an experimental, yet poignant, hybrid aesthetic to her first book, making it truly one of a kind. “It takes all of us seeing, hearing, touching, tasting, and smelling to be one,” she says, embodying these words in her work. Every sense is amplified as the poems, carefully arranged, pull the reader into their worlds. While each poem stands on its own, they flow together throughout the collection into a single cohesive body. The book quickly sets up its own rhythms, moving the reader through interior and exterior landscapes, dark and light, and other spaces both ecological and spiritual. These narrative, and often visionary, poems let the lives of animal species and the power of natural processes weave into the human psyche, and vice versa. Okpik’s descriptive rhythms ground the reader in movement and music that transcend everyday logic and open up our hearts to the richness of meaning available in the interior and exterior worlds.