Tag Archives: anthropology

Memories of Ozette

Makah whaler Wilson Parker posing as a MAKAH WHALER for Edward Curtis, ca.1915

The magazine of Washington State University has a nice article on the archaeological project at Ozette, the UNESCO World Heritage Site on the west side of the Olympic Peninsula.  This Makah village site was covered by a landslide about three hundred years ago (animation), which created preservation conditions highly favourable to preservation of wooden artifacts.  The story begins

THERE’S A WELL-KNOWN PHOTOGRAPH taken by Native American chronicler Edward Curtis in 1915 of a Makah whaler. Dressed in an animal skin, the man is longhaired and wild. He had indeed been a whaler, as had generations of his people. But still, the photograph is a memory of a time already past. Curtis provided Wilson Parker with a hide and a wig to replace the European clothes the Makahs had adopted long before. In spite of Curtis’s fiction, however, there is much to be learned from Wilson Parker, the man in the photograph. As is always the case with a good myth, there is a deeper truth that lies beneath the surface story.

Parker is Sharon Kanichy’s great-great-grandfather, she tells me as we talk in the Makah cultural center in Neah Bay. Kanichy ’01 was born in February 1970. That same month, a powerful storm blew in off the Pacific, eroding the bank above the beach at Cape Alava, on the Olympic Coast, revealing something remarkable.

“All we knew was there was a burial site,” says Ed Claplanhoo of the buried longhouses revealed by that February storm. Claplanhoo ’56 was Makah tribal chairman in 1970, so it was he who got a phone call the first Saturday in February, from a hippie schoolteacher, as Claplanhoo describes him. A dubious character, says Claplanhoo, which is why he didn’t take the fellow seriously when he tried to warn Claplanhoo that “people” were getting in the “house” and taking “artifacts.” Claplanhoo knew everyone in Neah Bay and knew everyone who owned artifacts. He’d heard of no problems.

But the fellow persisted. The next Sunday, the same phone call. “Mr. Claplanhoo, they’re still taking artifacts out of the house.”

“So I said okay,” says Claplanhoo, “I’ll tell you what, you come to my house at seven o’clock tonight and we’ll talk about it.”

From there, the article recounts the story of the Ozette excavations from the point of view of both Makah and the archaeologist Richard Daugherty, who led the decade long excavation of “North America’s Pompeii.”  It nicely captures the importance of the site as well as the nature of the dig and the social relations formed which endure to this day.

Don’t miss the slideshow from the excavations — it’s an awkward interface but some very atmospheric pictures of life on a remote archaeological dig in the 1960s – as well as a few shots of the US Marines who helped airlift supplies in and treasures out.

Digging at the Ozette Site - the hoses were used to gently free the wooden artifacts, such as the house planks shown, from the mudflow which buried them. Source: WASU Magazine.

Oregon: Where Past is Present

Stone lamp from interior Oregon with inset eyes of abalone shell. Source: OMNCH.

The Oregon Museum of Natural and Cultural History has some very nice exhibits and it looks like their underlying collections are superb.  Their online photo-gallery “Oregon: Where Past is Present” is some pretty nice eye-candy, though I would love to see them give a little more information about each piece.  The sculptural lamp above is simply superb.

So-called "wealth blade" made of flaked obsidian, length 25 cm. Source: OMNCH

Canoe Steaming

Carl and Joe Martin steam a canoe near Tofino. Click to play video.

The Northwest Coast is rightly famous for the superb dugout canoes made by First Nations, a craft which continues to the present day.  It takes weeks or months to carve  a canoe from a single log of red cedar – imagine then the tension inherent in having a big part of the success or failure “boil down” to a single event the steaming process.  The video above shows master carvers Joe and Carl Martin of the Nuu-chah-nulth nation steaming a canoe at a beach near Tofino, on western Vancouver Island.

Steaming softens the cedar and makes it more flexible, allowing the insertion of carefully-measured, carefully-planned wooden spacers which spread the middle of the canoe into a graceful curve, increasing its buoyancy, resistance to capsizing, and introducing subtle yet beautiful lines, as seen in this enormous example mis-labelled (I think) as Salish.  After the canoe cools and dries, the wood returns to its natural properties. The process means the canoe can in principle be wider than the single piece of cedar from which it is carved.

You can click here to see a slide show of the steaming of a Haida canoe carved by the team of Jaalen Edenshaw and his father Guujaw. In the old times, a canoe might be roughed out in the bush then hauled to the beach for finishing.  Sometimes flaws in the wood or other interruptions mean a canoe was never finished.  Such half-finished vessels are a known, but uncommon archaeological site in the woods of coastal British Columbia.

The carving of such canoes is increasingly common.  Nowadays, the canoe log is likely to be hauled to a carving shed.  Sadly, a major constraint  on canoe construction is the difficulty in obtaining prime, straight, clear, old-growth cedar logs.

Partially finished Haida canoe in forest. Photo by Martin Lalune.

Geist: Memory and the Valley Photo Essay

Sxwòyeqs (The Place that Everyone Died) | Stave Lake. Source: Geist Magazine.

A while ago I linked to a beautiful photo-essay from Geist Magazine on decaying towns on the BC coast.  I see they have another excellent photo essay, this one on the subject of the superposition of Euro-Canadian towns and spaces onto Aboriginal archaeological sites and significant places.  The text by Sandra Shields and David Campion is sensitive and evocative and the photographs are well taken — in some ways they are banal – an overpass, and access road – yet knowing what lies underneath triggers emotional reactions. UVIC’s own Duncan McLaren is featured as well so it must be a good article – Stave Lake (above) has two of the oldest archaeological sites in Canada (each more than 12,000 years old), parts of which miraculously survived the reservoir inundation.

The Geist authors are interviewed here, which is also well worth reading:

Interviewer: it’s not only peo­ple that are miss­ing in “Memory and the Valley”; you touch on the dis­ap­pear­ing salmon, the white pine, the waters drained away. There’s def­i­nitely that tone of loss through­out the whole work.

Campion: That is why we’re hav­ing the exhibit here in the old city hall in Chilliwack, with a wall of the orig­i­nal pio­neers look­ing down on the work. It’s because you strug­gle with these two nar­ra­tives. One says: When Canada started, we came to a land that had no peo­ple in it and we strug­gled really hard and made a won­der­ful life for our­selves and a future for our chil­dren. Whereas, for abo­rig­i­nal peo­ple, it’s a story of huge pain and suf­fer­ing, and a huge loss of peo­ple to dis­ease, even before con­tact. Then res­i­den­tial schools, cul­tural mod­i­fi­ca­tion, and so on.

So you’ve got this prob­lem at the base of Canadian soci­ety. For soci­ety as a whole to move for­ward, we need to find a way to acknowl­edge that loss, not just to have it mean some­thing in that on/off, negative/positive sense. As non-Natives, we need to find a way to absorb the real­i­ties of our com­ing here into our national narrative.

The notion of a “palimpsest” in archaeology is common, borrowed from manuscript studies: parchments would be scraped clean and re-used, yet, the older writing can still be seen and read, a ghostly precursor image.  Writing over writing, material culture over material culture, names over names and the living over the dead.  Every time you walk across the concrete apron in front of the MacPherson Library at UVIC you walk across an archaeological site.  Every time you leave the Elliot Lecture hall you walk across a site.  The Legislature is on a site, the Fraser Arms Hotel, the Willows Beach Tea House, all superimposed, a collective blotting.  Our feet tread the scraped parchment of the dead.

Leq’á:mél | Nicomen Island

Wapato, Camas, Tyee

4,000 year old Wapato tubers from archaeological site in Katzie territory.

The Tyee has a nice feature on invigoration of traditional use of Wapato (“Indian Potato”) and Camas.  I visited an open house at an archaeological site in Katzie territory a year or two ago and so here’s a couple of pictures of 4,000 year old Wapato tubers and a digging stick of presumably the same age which would have been used to help cultivate the wet beds.  At that site (almost completely destroyed by the new Golden Ears suburban commuter bridge), there were signs of the creation of enhanced “water gardens” for Wapato, and not just the harvesting of what occurs naturally.  Similarly, camas productivity was greatly enhanced by selective weeding and by the practice of tilling and selective bulb harvesting as well as deliberate burning to manage the camas fields.  All in all, exploitation of many plant foods (and shellfish) formed a practice intermediate between farming and gathering, and thereby are a powerful line of evidence for traditional use of large areas of SW British Columbia.  The Tyee article seems to me to be clear, accurate and informative.  I recommend it.

Tip of a wooden digging stick, ca. 4000 years old, Katzie territory. Two others of the dozens found can be seen in the background.

Even more on the Wilson Duff – SGang Gwaay Musical

Haida House and pole. Source: Duff and Kew, 1957.

A month or two ago I made several posts (1 , 2, 3) about a forthcoming musical called Beyond Eden, which tells the story of the 1957 expedition to ‘rescue’ poles from the Haida Town of SGang Gwaay (PDF).

I notice The Tyee has a very good overview of this musical (which opens tonight) including some comments from Roy Jones Sr. of Skidegate, last seen on this blog as a young man climbing poles in 1957 CBC archival footage.  Says The Tyee:

Now in his mid-80s, he is reflective about the experience, having enjoyed the physical work and the company of members of the crew — but about cutting the poles? “It didn’t feel right,” he said. However, the Skidegate Band Council had approved the work and many felt it was the right thing to do. Further to that, Jones was on a recent trip to The Chicago Field Museum and saw one of the poles taken from Skedans (an expedition he was also on). “If they hadn’t taken it at that time, it would have been ruined, I think,” he said.

It is good to see some Haida perspective on both the events of 1957 and on this musical.  I also didn’t realize Nathalie at the Qay museum was a student of Wilson Duff’s — I’ll have to buy her a coffee and pump her for stories next time I am up on the islands. It’s a good article — The Tyee is doing some of the best journalism in BC right now.

Poster for "Beyond Eden" musical. Click to buy tickets; scroll down for title song.

Duff and Kew: 1957 article on SGang Gwaay Town

Map of SGang Gwaay Town. Duff and Kew, 1957

As promised, I am linking to a copy of the 1957 report (PDF) by Wilson Duff and Michael Kew on the Kunghit Haida town of  SGang Gwaay, which has also been known erroneously as Ninstints. Little mention is made of the pole recovery aspect which was the subject of previous posts, though if you scroll all the way down in Duff and Kew’s article I append Duff’s report from that same issue of the “Report of the Provincial Museum of Natural History and Anthropology”.  In that report, the personnel involved are noted and there is also a discussion of  the activity of the  “B.C. Totem Pole Restoration Committee.”

Anyway, Duff and Kew describe in full the environment and setting of Anthony Island, the town site and associated archaeological sites, and also gives a full account of the early period conflict between Haida and trading ships.  In particular, vivid detail is given of the rise and fall of Chief Koyah and the serial raids he led on trading ships.  As Duff notes, this escalation in violence may well have been the resulted of an ill-advised power-play by Captain Kendrick who temporarily held Koyah hostage, a mortal insult in Haida society:

What Kendrick regarded as a simple” lesson” must to Koyah have been a monstrous and shattering indignity. No Coast Indian chief could endure even the slightest insult without taking steps immediately to restore his damaged prestige. To be taken captive, even by a white man, was like being made a slave, and that stigma could be removed only by the greatest feats of revenge or distributions of wealth. This humiliating violation of Koyah’s person must have been shattering to his prestige in the tribe. The Indian account of the incident told to Captain Gray a year later (but before Gray had heard Kendrick’s version) states this very clearly.

“On Coyah the chief’s being asked for, we were informed by several of the natives . . . that Captain Kendrick was here some time ago . . . that he took Coyah, tied a rope around his neck, whipped him, painted his face, cut off his hair, took away from him a great many skins, and then turned him ashore. Coyah was now no longer a chief, but an ‘AWiko,’ or one of the lower class. They have now no head chief, but many inferior chiefs. . . .” (Hoskins, in Howay, 1941, p. 200).

Kendrick had hurt Koyah more than he knew.  On Koyah’s part, if we understand the motivations of a Haida chief correctly, only bloody revenge or a great distribution of wealth would restore his lost prestige. To capture and destroy Kendrick’s ship, for example, and then distribute the loot, would fill the bill nicely. Koyah watched for his chance, and John Kendrick’s carelessness soon gave it to him.

Continue reading

Upcoming musical about Wilson Duff (!)

John Mann of Spirit of the West in "Beyond Eden"

I can hardly believe this, but the Vancouver Playhouse is mounting a new musical based on an event familiar to to all students of archaeology and anthropology n BC.  The musical stars John Mann from the band Spirit of the West.  From Tom Hawthorn’s blog:

Written by Bruce Ruddell with musical direction by Bill Henderson, formerly of Chilliwack, the musical premieres on Jan. 16 at the Vancouver Playhouse. The musical is based on a 1957 expedition to the Queen Charlotte Islands by the archeologist Wilson Duff and his Haida friend, the artist Bill Reid.

Mr. Mann portrays a character based on the archaeologist, a man who travelled to Haida Gwaii to preserve totem poles, which he bought for $50 each. These can now be seen at the Royal B.C. Museum in Victoria and the Museum of Anthropology in Vancouver.

“Off the top he believes his job is to keep those poles alive because you can learn from them,” Mr. Mann said. “If they rot, they’re lost, they’re gone forever. No one will be able to study them.

“In the course of those three days, his mind is changed. Then all hell breaks loose.”

This is remarkable and interesting on a number of levels.   I’d love to see it.

Wilson Duff was one of the first modern Anthropologists and Archaeologists to work in British Columbia and it seems he had just got started when he died by his own hand in 1976, at the age of 51.

Northwest Anthropology Conference: NWAC 2010

The web site for NWAC 2010, to be hosted at Central Washington University March 24 – 27, 2010 in Ellensburg, Washington,  is up and running.  NWAC is a great conference which we were lucky to host in Victoria a couple of years ago.  In case you are wondering where Ellensburg is (no offence), it’s just to the east of the Cascades from Seattle, north of Yakima, about a 350 km drive from Victoria: map.

The theme of this year’s conference is the very welcome “At a Crossroads”:

Anthropology at the Crossroads” is the theme for the Northwest Anthropology Conference (NWAC), Ellensburg, Washington, March 24 – 27, 2010. While all submissions will be considered, this conference will offer opportunities for multiple perspectives on where we are as a discipline, society, and species, with a special emphasis on people and the environment. The “Anthropology at the Crossroads” conference will include symposia and presentations on subjects from archaeology, cultural and linguistic anthropology, paleoanthropology, primatology, medical anthropology, visual anthropology, and others. We invite submitters to use their own preposition in describing their presentation/symposia as “Anthropology at/of/on/etc the Crossroads.” Studying the past, understanding the present, and preparing for the future, makes Anthropology even more relevant today as the discipline continues to assert the importance of an appreciation for culturally diverse modes of interacting with our environment. Thus, this conference is a crossroads where the exchange of ideas better prepares us, our students, and our work to serve the communities we live in as we maintain our commitment to exchanging and transmitting our under-standings of all people, in all places, and at all times. “Anthropology at the Crossroads” also implies interaction among sub-disciplines and communities in an integrated fashion and in this manner encourages self reflection on the relevance of Anthropology today at a moment when we appear to be at several global crossroads.