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Alternately blustering like mad and spitting rain at us, a storm on Second Beach changed the landscape from tranquil and serene to uncompromising and dark. Jenna, Crisse, Emily and I headed down in the morning and were greeting with a super-high tide. Here we are running on the beach. One shouldn't take oneself too seriously. ;-) I love waiting. Waiting for tides to come in and out. Waiting for that perfect wave to wash over the rocks. Perfect moment after perfect moment just flies by with photography. It's effortless but intense, work and play all wrapped into the action of anticipation and shutter release. 1/2-second exposure - 6-stop ND
In the remote stretches of Mason County, out near the wilderness regions of the Olympic Peninsula, a historical structure is quietly being destroyed, one board at a time. What should be a major attraction to the area, the picturesque Vance Creek railroad bridge, spanning a forested creek, is being destroyed in secret. You can blame the
The nine Native tribes of Washington State’s Olympic Peninsula—the Hoh, Skokomish, Squaxin Island, Lower Elwha Klallam, Jamestown S’Klallam, Port Gamble S’Klallam, Quinault, Quileute, and Makah—share complex histories of trade, religion, warfare, and kinship, as well as reverence for the teaching of elders. However, each indigenous nation’s relationship to the Olympic Peninsula is unique. Native Peoples of the Olympic Peninsula: Who We Are traces the nine tribes’ common history and each tribe’s individual story. This second edition is updated to include new developments since the volume’s initial publication—especially the removal of the Elwha River dams—thus reflecting the ever-changing environment for the Native peoples of the Olympic Peninsula. Nine essays, researched and written by members of the subject tribes, cover cultural history, contemporary affairs, heritage programs, and tourism information. Edited by anthropologist Jacilee Wray, who also provides the book’s introduction, this collection relates the Native peoples’ history in their own words and addresses each tribe’s current cultural and political issues, from the establishment of community centers to mass canoe journeys. The volume’s updated content expands its findings to new audiences. More than 70 photographs and other illustrations, many of which are new to this edition, give further insight into the unique legacy of these groups, moving beyond popular romanticized views of American Indians to portray their lived experiences. Providing a foundation for outsiders to learn about the Olympic Peninsula tribes’ unique history with one another and their land, this volume demonstrates a cross-tribal commitment to education, adaptation, and cultural preservation. Furthering these goals, this updated edition offers fresh understanding of Native peoples often seen from an outside perspective only. Product DetailsISBN-13: 9780806146706 Media Type: Paperback(Second Edition) Publisher: University of Oklahoma Press Publication Date: 08-24-2015 Pages: 224 Product Dimensions: 5.90(w) x 8.90(h) x 0.50(d)About the Author Jacilee Wray, a former anthropologist with the National Park Service at Olympic Peninsula, Washington, is editor of Native Peoples of the Olympic Peninsula: Who We Are and co-editor of Postmistress, Mora, Wash. 1914–1915: Journal Entries and Photographs of Fannie Taylor. Patty Murray serves as a U.S. Senator for Washington State.Read an Excerpt Read an Excerpt Native Peoples of the Olympic Peninsula Who We Are By Jacilee Wray UNIVERSITY OF OKLAHOMA PRESS Copyright © 2015 University of Oklahoma Press All rights reserved. ISBN: 978-0-8061-5366-7 CHAPTER 1The S'Klallam Lower Elwha, Jamestown, and Port Gamble Historically, the S'Klallam lived throughout the northern Olympic Peninsula and were united by language and kinship. Today they are divided politically into three reservations: the Lower Elwha Klallam, the Jamestown S'Klallam, and the Port Gamble S'Klallam. There are various spellings of the word S'Klallam. Jamestown and Port Gamble use the spelling "S'Klallam" as it appears in the 1855 treaty. The Lower Elwha Klallam omit the S'. In this volume the word is spelled "S'Klallam" unless referring to the Lower Elwha Klallam specifically or the Klallam language. S'Klallam is an anglicized version of n[??]xws[??]áy'[??]m', which according to tradition means "strong or mighty people." The Klallam language is of the Central Salish branch of the Salishan linguistic family. The S'Klallam are most closely related linguistically to the Sooke, Songish, and Saanich Canadian First Nations on southeastern Vancouver Island and to the Lummi Tribe near Bellingham, Washington. In the 1790s maritime exploration of the Olympic Peninsula brought Spanish sailors to S'Klallam country. Manuel Quimper anchored his sloop, the Princesa Real, on July 21, 1790, in Freshwater Bay near the Elwha River. Quimper wrote that Indians met him in two canoes, offered the crew salmonberries, and directed them to fresh water. He traded small iron pieces for the berries and noted that the "delicious water [was] taken from a beautiful stream" (Wagner 1933: 119). A description of one of the two Dungeness villages that Quimper mapped and claimed for Spain on July 4, 1790, was described in the log of Don Juan Pantoja, Juan Francisco de Eliza's pilot on the packetboat San Carlos. Pantoja saw the village in June 1791 and described the location as having "streams of good water, a great abundance of salmon and a large settlement of natives" (Wagner 1933: 189; Whitebrook 1959: 107). On August 2, 1791, Eliza named the bay behind Ediz Hook Nuestra Señora de Los Angeles and mapped the harbor. The S'Klallam called the harbor c'ixwíc[??]n. At least two large villages were located here, c'ixwíc[??]n (lit., inside and behind; the spit) and ?i?ín[??]s (lit., good beach). Early explorers and those who followed brought with them epidemics against which the indigenous people had no immunity. Theanthropologist Herbert Taylor (1963) estimates that the S'Klallam numbered approximately 2,400 around 1780. In 1845 the Hudson Bay Company recorded 1,760 S'Klallam, and by 1855 there were only 926. This drastic decline was the result of smallpox, whooping cough, and measles (Eells [1887] 1971: 272). Each S'Klallam village functioned as a semiautonomous group, although intervillage relationships and kinship ties were strong. With the advent of immigrant homesteading in the area, S'Klallam lands were taken, and the S'Kallam occupied fewer, more central villages (BIA 1980: 2). The S'Klallam, along with the Chemakum and Skokomish, were signatories to the 1855 Treaty of Point No Point. In signing the treaty to cede 438,430 acres of S'Klallam territory to the federal government, the S'Klallam understood that a reservation was to be established for them between Sequim and Dungeness Bay. Treaty journal notes show that a reservation was considered "on the straits" (BIA 1980: 5). Indian agent Michael Simmons recommended in 1859 that the "Clallams, living on the Straits of Fuca, be allowed a reserve at Clallam Bay" (ARCIA 1860: 398). Yet no reservation was established, and the S'Kallam were informed they had to move onto the Skokomish Reservation. Most of them refused to move from their usual and accustomed fishing areas and traditional homeland (BIA 1980: 6). There was a concerted effort by the BIA to organize the S'Klallam under the Indian Reorganization Act of 1934 (48 U.S. Stat. 984) and provide them with reservation land. A first proposal was to combine the three S'Klallam bands, and a second was to organize the Jamestown and Elwha separately from the Port Gamble. All efforts to consolidate the tribes were abandoned in the late 1930s (BIA 1980: 13), and today the three S'Klallam tribes are distinct federally recognized tribes with separate reservations. Lower Elwha Klallam Jamie Valadez and Harmony Arakawa The Lower Elwha Klallam people were created at a place on the Elwha River where the Creator bathed and blessed them. There are holes in the rocks here that are called spcú?, which means "coiled baskets." An early account by the ethnologist T. T. Waterman (1920: 58) describes this spot: "The pits or hollows are the place from which dirt was scooped, out of which the human race was formed. Sometimes people go to these pits to get information about their future life. If a man thrusts his hand into this water, and brings out deer-hair for example, he knows he will be a good hunter." Cultural History The Klallam people are traditionally known as "The Strong People." In the 1930s tribal elder Sam Ulmer related the story that explains how this name came to be used. It is retold by Beatrice Charles: One day there was a big gathering at Elwha. The people ate salmon, clams, wild berries, and lots of good things from nature. At the time a longhouse was being built and they decided to see who could get the big log to the roof. "Who can lift this big log?" the speaker asked. All of the other tribes tried to lift it, with no success. Then it was time for the mighty Klallams. Knowing that logs float, they rolled the log into the water. Then their strongest men walked out into the water and they let the log float onto their shoulders. When they walked out of the water they were carrying the log on their shoulders. Upon reaching the longhouse, everyone shouted at the same time, "Shashume, shashume, shashume!" [an expression similar to "Ready, set, go"], and on the third shashume they all lifted the log to the top. The other tribes thought that the mighty Klallams must be very strong to put the log up so high and also so smart to use the water to first get the log onto their shoulders. They all shouted, "Klallam, Klallam!" which means "Strong People!" That was how our tribe received its name so long ago. It has been a common misperception that, historically, the Klallam people did not travel into the mountains. In fact, Klallam families not only traveled up and over the Olympic Mountains to gather medicinal plants, berries, beargrass, and cattails and to hunt for bear, deer, and elk, they also lived in upriver villages on a seasonal basis and in some places year-round. The Elwha River valley was a natural byway for subsistence activities but also for social gatherings. One Klallam mother hiked up the Elwha River valley and over to Taholah at the mouth of the Quinault River every summer with her five children to visit relatives there. The Klallam consider the Olympic Mountains sacred and revere the mountains' glory. A Klallam man named w[??]qín[??]x[??]n, or Boston Charlie (1828–1927, according to his grave stone), used to hunt elk in the Olympic Mountains. He spent his summers in the mountains and had favorite camping spots that he frequented until he was quite old. One of his campsites is a contemporary hiking destination near Mount Carrie called Boston Charlie's Camp. Local people relate accounts of Boston's mountain ex
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In tribute to one of the oldest sporting traditions, our new line of sneakers combines a classic look with modern elements. Named after Greek cities, the models honor the Ancient Olympic Games. An easy-to-match silhouette, so soft and flexible that they fit like a second skin. This line of sneakers pays homage to the history of athletics while providing a sleek, lightweight experience for everyday wear.
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In tribute to one of the oldest sporting traditions, our new line of sneakers combines a classic look with modern elements. Named after Greek cities, the models honor the Ancient Olympic Games. An easy-to-match silhouette, so soft and flexible that they fit like a second skin. This line of sneakers pays homage to the history of athletics while providing a sleek, lightweight experience for everyday wear.
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