Introduction
The Pacific Northwest (roughly defined in this paper as the states of Washington,
Oregon, Idaho, as well as parts of British Columbia and Alaska) today is a well-
developed and modestly prosperous region that has a Euro-American settlement history
that would seem to stretch back to time immemorial. However, some details betray this
notion: Indian reservations, the presence of citizens – Native Americans – who seem to
belong to an extinct race, and various landmarks and tidbits named after Natives. Little is
said about the numerous massacres and unfair treaties with Natives, the vast majority of
which were legally carried out by the colonizers. Instead, relatively pleasant accounts are
substituted and the barbaric atrocities are whitewashed over for the colonizer’s sake.
This whitewashing seeps into the present day, where Natives are (as they have been in the
past) ignored or denigrated when trying to represent themselves, and instead must face
example, a glance at various socioeconomic statistics indicate that rates among Native
Americans for alcoholism, suicide, disease, and crime are significantly higher than the
national average for all ethnic groups. Per 100,000 Native American inhabitants in 1982,
Native Americans had 35.8 alcohol-related deaths compared with 6.4 nationwide for all
ethnic groups; for suicide, 13.4 compared with 11.6; for tuberculosis, 2.0 compared with
0.6; and for homicide, 14.6 compared with 9.7 (Frantz, 1999, p. 99). National statistics
Imperialism 3
on annual family income from 1980 show that the percentage of Native American
families in the lowest income bracket (less than $5,0001 for this set of statistics) is about
three times higher than the percentage of whites occupying the same bracket, while the
percentage of whites in the highest income bracket (more than $50,0002) is about three
times higher than the percentage of Native American families. Approximately 28.1% of
Native Americans families in the Pacific Northwest are under the national poverty level
(p. 112). Though these statistics have improved significantly compared with older
figures, there is still a disparity to be accounted for. This disparity can at least be partially
explained by both current imperialism and the aftereffects of past imperialism and
identity among Native Americans breaks down the fabric of their society and births many
This paper will give a brief history of colonization and imperialism in the Pacific
Northwest from the beginning of the nineteenth century describing in detail discursive
techniques used by the American government and its settlers to coerce the Natives out of
their land and efforts to assimilate the Native populations. The second half of this paper
paper closes with contemporary forms of resistance among Pacific Northwest tribes
1
Adjusting for the rate of inflation this would be equivalent to $12,698.29 in 2005.
2
Adjusting for the rate of inflation this would be equivalent to $126,982.94 in 2005.
Imperialism 4
One of the most heavily documented Native American tribes in the Pacific
Northwest is the Nez Perce tribe of Idaho (though their reservation today is in Idaho, their
traditional grounds also extend into Washington and Oregon). The Nez Perce had more
than three hundred “small, semipermanent villages,” (Landeen & Pinkham, 1999, p. 54)
with populations of 30 to 200 people (Slickpoo, 1973, p. 29) located over an area of
about 13.5 million acres (Landeen and Pinkham, 1999, p. 54); the overall population of
the Nez Perce was about six thousand people when they encountered Lewis and Clark (p.
53). They did not have wholly permanent residences because “survival dictated that the
Nez Perce bands move in an annual gathering cycle” (p. 54) – this is different from
Natives living on the coast, for they had “natural riches” great enough to hold frequent
The Nez Perce have inhabited the Pacific Northwest for tens of thousands of
years, “evidence of human occupation in those lands traditionally occupied by the Nez
Perce…dates back as far as 11,000 years” (Landeen and Pinkham, 1999, p. 53). That is a
conservative estimate; for ancient prehistoric writings in caves have been found on
traditional Nez Perce lands (Slickpoo, 1973, p. 6). Some scholars estimate that humans
have inhabited North and South America anywhere from 32,000 B.C. to as early as
70,000 B.C. (Stannard, 1992, p. 10). Of course, the Nez Perce were only one among
many tribes and constituted only a small portion of the total population:
The Makah, the Strait, the Quileute, the Nitinat, the Nooksack, the
Chemakum, the Halkomelem, the Squamish, the Quinault, the Pentlatch,
the Sechelt, the Twana, and the Luchootseet are a baker’s dozen of
linguistically and culturally separate peoples whose communities were
confined to the relatively small area that today is bounded by Vancouver in
the north and Seattle to the south, a distance of less than 150 miles. … In
Imperialism 5
contact rarely exceed a third of a million people,” but there is evidence that possibly as
many as 6,500,000 or more people inhabited the region, 1,000,000 of them in British
Lewis and Clark certainly weren’t the first Western explorers to come in contact
with the Native Americans of the Pacific Northwest; however, their explorations proved
to be especially significant to the fate of the tribes they encountered. In the book
American Empire in the Pacific (2004), Gunter Barth in an article entitled “Strategies for
Finding the Northwest Passage” recounts the importance of Lewis and Clark is
devastating Native American tribes. He says Lewis and Clark followed President
Jefferson’s instructions to try to bring the Native Americans into peaceful coexistence
with white Americans through commerce and trade, also while gathering invaluable
information of the region which would buttress the American claim over the region’s land
(p. 64).
expedition into the Northwest United States, Captain Meriwether Lewis as leader and
William Clark as second lieutenant of artillery. Their original core of the expedition
Imperialism 6
included twenty-nine men: Lewis and Clark acting as two captains, fourteen Army
regulars, nine young men from Kentucky, an interpreter, two French-Canadian river men,
and Clark’s black servant York. In the Mandan villages (along the Missouri River near
North Dakota), a French-Canadian interpreter and his Shoshoni wife Sacagawea and their
Their expedition from 1805-1806 would take them 7,000 miles from the Missouri
River to the Pacific coast and back, where they sought a Northwest Passage and gathered
information on the native peoples, flora, fauna, geography, and resources of this region
largely uncharted by Americans. Lewis and Clark’s interpreter also wrongly gave the
Nez Perce their name, which in French means, “pierced nose”. The Nez Perce (or Nee-
Me-Poo, “the people”, as they call themselves) did not actually pierce their noses, and
Slickpoo makes mention of this erroneous misnomer (Slickpoo, 1973, p. vii). The use of
this name as persists to this day, even within scholarly academic fields.
Describing a specific example of Lewis and Clark interactions with the Nez Perce
tribe is Kate McBeth in her nineteenth-century diary entitled The Nez Perce Since Lewis
and Clark (1993). Kate McBeth was a Eurocentric Presbyterian missionary for the Nez
Perce tribe in the late 1870’s. According to her, during the first expedition of Lewis and
Clark they did not care for the Nez Perce. On their second expedition, however, Lewis
[Lewis and Clark] thought [the Nez Perce] selfish, avaricious, and so on,
but upon their return in 1806, after camping among them for more than a
month in the Kamiah Valley waiting for the snow to melt off the
mountains, where they were treated as honoured guests, being given the
best of their food, the fattest of their horses to slay and eat, they could not
say enough in praise of the Nez Perce. (p. 19)
Imperialism 7
Native Americans, Barth in his article states that Lewis and Clark were the precursors to
provided the necessary knowledge for American expansion in the Pacific Northwest,
while confirming the importance of settlement in the land ceded in the 1803 Louisiana
Purchase. Oregon Country was the early name for the North American region of the land
north 42°N latitude and south of 54°40'N latitude, west of the Rocky Mountains and east
to the Pacific Ocean. Oregon Country included all of the modern-day states of Oregon,
Washington, Idaho, parts of the Canadian province of British Columbia, and parts of
Montana and Wyoming. Although Lewis and Clark did not find a Northwest Passage,
they did find a route to the Pacific from the Missouri river. Barth theorizes that American
entitlement to the settlement of Oregon Country derived from the topographical research
conducted by Lewis and Clark on their early expeditions (p. 64). When the uncharted
Oregon Country was charted and the knowledge of the inhabiting peoples and flora and
fauna was studied, Americans could then safely stake a claim to the Western region.
Once the unknown wilderness of Oregon Country was made known through Lewis and
Native American lands were land treaties. Land treaties were legal and recognized by the
US government. These land treaties included measures such as fishing right restrictions
and established tribal reservation lands for Native American relocation. Land treaties
provided legal, documented avenues for the US seizure of Native Americans and
subsequent relocation of Native Americans onto reservation lands. These treaties were
the main avenues for the legal acquisition of the tribal territory necessary for white
settlement as well as limiting Native Americans’ economic rights from natural resources
such as fish. Historic examples of land treaties include those established between the US
governments include the Treaty of 1818. This treaty, between the governments of the US
and Great Britain, called for joint control of Oregon Country for ten years with free
settlement and navigation for its settlers. Both countries had equal rights to claiming land
within Oregon Country, as well. This treaty preempted the cede of Great Britain’s claim
Oregon Country.
The Intercourse Act of 1934 was the result of earlier treaties passed between the
US government and Native Americans which regulated commerce and travel into tribal
lands by non-Native Americans. The Intercourse Act of 1934 (or the Indian Intercourse
Imperialism 9
Act) was the finalized result of earlier treaties beginning in 1790. This finalized act
established “Indian Country” as all of the land west of the Mississippi River, excluding
the states of Missouri, Louisiana, and Arkansas. The act also started it was illegal for
non-Native intrusion into these tribal lands. Shortly after this act was passed the 1850
Oregon Donation Land Claim Act was established, which acted as a precursor to the 1862
Homestead Act. The Oregon Donation Land Claim Act granted white settlers 160 acres
to singles and 320 acres to married couples within Oregon Territory (established in 1848).
Isaac Stevens, the governor of Washington Territory in the 1850s, officially declared
Oregon Territory open to white settlers in 1855. This declaration and the 1850 Oregon
restrictions over fishing rights include the Treaty of Medicine Creek and the Treaty of
Point Elliott. Washington Territory’s 1854 Treaty of Medicine Creek included fishing
right restrictions for Puget Sound tribes such as the Nisqually and Puyallup, claiming that
the white settlers on this land had equal rights to fish as an economic resource. Another
treaty limiting Native fishing rights was the Treaty of Point Elliott. This treaty was
established in 1855 between the US government and Puget Sound tribes such as the
Suquamish and Duwamish. This treaty included fishing right restrictions for the tribes as
well as the establishment of several tribal reservations including Tulalip and Port
Madison.
Startling examples of the atrocity, frequency, and severity of land treaties are
those imposed on the Nez Perce Native Americans of Idaho. In 1855, Isaac Stevens
signed the first treaty against the Nez Perce. This treaty included seizure of their tribal
Imperialism 10
and Schism in Nez Perce Acculturation (1968), the 1855 treaty reduced Nez Perce
territory to very little, most rights of movement were retained with very little population
dislocation, traditional warfare was discouraged, and the treaty reinforced the headchief
system (p. 45). Isaac Stevens vowed not to disturb the Nez Perce on their tribal lands,
but soon gold strikes and miners were crowding into Nez Perce territory and the second
treaty imposed on Nez Perce was established in 1863. This treaty further cut down Nez
Perce territory (which was already sparse due to the 1855 treaty).
Chief Joseph, while cooperating with the 1855 treaty, refused to sign the 1863
treaty because it excluded his beloved homeland of Wallowa Valley from Nez Perce
territory. This caused a permanent schism in Nez Perce culture, and the development of
different tribal governmental bands. Nez Perce who refused to sign the 1863 treaty and
those who cooperated with the treaty were pitted against each other and the Nez Perce
Finally in 1889, Indian agents were appointed to allot acres of land individual to
Native Americans with Alice Fletcher as the Indian agent for the Nez Perce. Of the 756,
960 acres of the original Nez Perce reservation (established with the 1863 treaty), the Nez
Perce were individually allotted only 175, 026 of those acres beginning in 1889, or about
twenty-three percent. The rest of those acres were given to white settlers because of the
1887 Dawes Act. The 1906 Burke Act allowed for sales of Nez Perce allotments, and by
1923 half of the original 175, 026 acres of Nez Perce allotments had been sold to non-
Imperialism 11
Natives. As of 1963, only 57,062 acres of the original 175, 026 acres allotted to Nez
Indian Wars
There are numerous examples of Indian Wars in the Pacific Northwest as well as
Examples of Indian wars against specific tribes include those against the Yakama, Coeur
D’ Alene, and Nez Perce. Specific battles within Indian Wars include the Battle of Bear
Paw, the Battle of Four Lakes and the Bear River Massacre. Additionally, an example of
The 1855 war against the Yakama tribe sprang from Steven’s declaration that
Oregon Territory was open to white settlement. According to Churchill (1997), in the
Oregon Territory “’settlers loudly demanded’ that the army ‘annihilate’ the region’s native
peoples, [and] several campaigns for such purposes were undertaken” (p. 221). In order
to conquer the land, the military annihilated the Yakama, Walla Walla, Umatilla, Palouse,
and Cayuse tribes in the Yakama War (pp. 222-3). An additional war campaign in this
area was the 1857 Coeur D’Alene War. This war was fought against the Coeur D’Alene
and Spokane tribes along with those remaining of the Yakama, Palouse, Umatilla, and
Cayuse tribes. Churchill describes these tribes being pitted “against ‘a superior force…
each man having been issued brand-new long-range rifles’” (p. 222). The 1858 Battle of
Four Lakes is a specific example of Indian Wars fought with rifles, as Colonel George
Wright conquered some 500 Natives from Columbia Basin tribes with the help of Nez
Perce scouts, while maintaining no American causalities. This battle was about
Imperialism 12
retaliation, as Wright attempted to punish the Palouse tribe for killing white settlers as
well as punish Columbia Basin area tribes for the defeat of Colonel Steptoe earlier that
year (Wilma, 2003). Because of these Indian War military campaigns, the Columbia
Basin tribes surrendered to the US government and the land treaties imposed by
Governor Stevens and settled onto reservation lands ratified by the Senate in 1859 (p.
222). After the Coeur D’Alene, the tribal leaders were executed for resisting
The Nez Perce War of 1877 is sometimes referred to as “Joseph’s War”. The
tribal bands under Chief Joseph (which had split off from other bands as a result of the
1863 land treaty imposed by Stevens) fought in this war. This war culminated in the
1877 Battle of Bear Paw. In this battle, 1/3 of the tribal members under Chief Joseph
were murdered while making a 1,400 mile trek to Canada to seek sanctuary and join
Chief Sitting Bull. The remaining survivors of the Battle of Bear Paw, including Chief
Joseph himself, surrendered to Oliver Otis Howard in the Bear Paw Mountains near the
British Columbia border. The survivors were forcefully transported to Indian Territory in
Oklahoma, or the “hot land” as they called it (McBeth, 1993, p. 96). In 1885, those Nez
Perce tribal members willing to convert to Christianity were allowed to return to the Nez
Christianity were transported to the Coeur D’Alene reservation in Northern Idaho. Chief
Joseph was among the Nez Perce who resisted conversion to Christianity and was sent to
the Coeur D’Alene reservation, far away from his homeland and beloved Wallowa Valley.
Specific battles include the 1858 Bear River Massacre. The Shoshoni tribe of
Idaho and Utah was said to have grown increasingly “restive” (Churchill, 1997, p. 227)
Imperialism 13
over Mormon communities being established on their lands. Colonel Patrick E. Connor
waged war on the Shoshoni in 1863 with about 1,000 volunteer cavalrymen. In February
of 1863, Connor and his forces infiltrated a Shoshoni village in Idaho along the Bear
River. Of the approximate 700 Shoshoni natives residing in the village, as many as 500
were slaughtered (Churchill, 1997, p. 227), or about seventy-one percent of the village’s
measles ravaged the Cayuse tribes, which lived near a Christian mission, arguably as a
direct result of European contact because of missions. In November of 1847 the mission
was attacked by Cayuse natives. Doctor Whitman, his wife Narcissa, and twelve other
whites were killed. It’s arguable whether the murder of fourteen people is considered a
“massacre”. In contrast, the Bear River Massacre can truly be called a massacre since
seventy-one percent of the village’s inhabitants were slaughtered. However, the Whitman
Missionaries
Imperialism 14
sought to “civilize” and Americanize the Natives. Discursive techniques were also
The missionaries of the Northwest Coast sought to end the traditional Native
however, the criminalization of potlatch ceremonies acted as a way to prevent the Natives
from passing on to younger generations their important oral histories and traditional
economic and social structures (Wyatt, 1984, 20). Potlatch ceremonies were illegal in
Canada from 1884 to 1951 and in American from the late nineteenth century to 1934.
sometimes as the only option. Some missions established schools to educate the younger
generations of Natives while only studying the Bible and other Christian texts. Education
was so intertwined with Christianity for the Natives of that era that surely certain tribes
had no access to Western education apart from that found in Christian missions.
In 1830, a Spokane native named Garry returned to the his tribe from the East as
the only Native who could read and write English as result of his Western education. In
1831, the Nez Perce attempted to follow in his footsteps and sent four delegates to St.
Louis, Missouri to seek out the knowledge of reading and writing (McBeth, 1993, p. xii).
Missionaries of the time took the Nez Perce trip as a sign that they were surely seeking
Christian marriage, adoption of horticulture, sedentary living, and Bible reading. Also
imposed by missionaries were the Protestant work ethic and mission and government
Boarding Schools
imperialism that indoctrinated Native American youth with Eurocentric values for over
American and Canadian power and control onto the subjugated Native American youth
generations. The overall goal for the dominant Westerners in using boarding schools as a
form of cultural imperialism on and to exert social control over Native Americans was to
ease the theft of white settlers on Native American territorial lands. Starting around
1880, there were thirty-three boarding schools in the Pacific Northwest states of
These boarding schools served to remove the child’s Native American identity
and encourage assimilation into American culture using several different techniques.
These included the systematic use of uniforms, forced use of the English language,
As soon as a Native American child first arrived in a boarding school, the attempt
to strip them of their Native American identities began. The children were scrubbed with
alcohol and kerosene to disinfect their bodies, often with staff reference to “dirty Indians”
(Churchill, 2004, p. 19). Their articles of clothing and personal items were confiscated
and they were issued a school uniform to wear. The majority of children’s names were
Anglicized and the use of English as the only language was forced, even in daily
Christianity served to sever ties of the Native American child and his or her traditional
native religion. The Bible was often studied like a textbook, and when textbooks were
available for studied these often exhibited a Eurocentric bias. One example of a biased
textbook noted by Churchill in Kill the Indian, Save the man (2004) is the use of Horace
secular schools, in addition to teaching reading, writing, and arithmetic, emphasis was
placed on “civilization” and textbooks such as Scudder’s were used for this purpose. The
Native American students studying Scudder’s textbook learned that America is “peopled
by men and women who crossed the seas in faith [and that] its foundations [were] laid
deep in a divine order…[that] carries with it grave duties: the enlargement of liberty and
Imperialism 17
justice is the victory of the people over the forces of evil” (as cited in Churchill, 2004, p.
27).
The last method used to strip Native Americans of an ethnic self-identity was by
forced training of Western skills and forced labor to teach a Protestant work ethic. In
1935, a BIA employee called boarding schools “penal institutions with forced labor” (p.
44). Some boarding schools operated as technical schools, training Native American
students in useful skills in order for the student to gain employment after school. These
skills included learning fish hatchery methods for males and sewing for women. Or, as
Tinker says in the introduction of Kill the Indian, save the man, women’s training
laundries” (p. xv) and men’s training consisted of “[Mastering] the skills needed to place
them in the cheap hire of ranchers and farmers” (p. xv). These vocational training
schools operated similar to sweatshops, making goods for profit by exploiting the labor of
students, new generations of cheap labor would be made available to fuel American and
Boarding schools also served as a method of control of Native Americans for the
dominant Western culture. Under the guise of educating young Native American
students, boarding schools were really more about controlling and subjugating new
their territorial lands. George Tinker, an enrolled member of the Osege Nation, Native
American activist, and author, presents the theory of boarding school education disguised
as social control in the introduction of Ward Churchill’s Kill the Indian, Save the man
Imperialism 18
(2004). He says, “‘Education’ of the colonized became a central and conscious technique
for attaining [Native Americans’ willful concession of land]…The larger goal was always
not only the control of native peoples, but the ‘consensual’—i.e. legal—theft of their
properties” (p. xiv). In striving to assimilate Native American youth into mainstream
American and Canadian Christian culture and exerting tremendous social control over the
Several techniques were used to control and subjugate Native American students
in the residential boarding schools. Students were often taken from their homes by force,
sometimes in handcuffs as Tinker recounts the example of his brother Donnie, who was
forcibly taken from a reservation in handcuffs at the age of five years old (p. xx). Other
measures included the BIA withholding food and other materials from families who
refused to send their school-age children to boarding schools in 1839. In Canada, the
1894 Indian Act forced children under the age of 16 to attend boarding schools until they
were age 18. Once at these boarding schools, students were rarely allowed visits to their
families. The student’s family was seen as potentially corrupting to the efforts being
made to assimilate the student in American or Canadian culture. In 1888, visits home
were considered “swine return[ing] to their wallowing filth and barbarism” (p. 21).
Often, letters from family members were withheld from students for similar reasons.
Boarding schools were run with a military-style rule and use forms of physical
violence as punishment. Some boarding schools were modeled after military barracks,
and some of the student’s uniforms resembled military uniforms. Physical violence was
the main form of punishment, and the severity often amounted to torture. Malnutrition
Imperialism 19
was also consciously implemented. Infliction of physical violence and malnutrition only
In addition, sexual abuse among students was rampant. A1993 Canadian study
conducted by the Ministry of National Health and Welfare says that between 1950 and
1990 at some schools 100% of students were sexually abused (p. 64). Students were
sexually molested and raped by employees and superiors, including priests and other
The negative impacts of Native American residential boarding schools are vast
with lingering aftereffects continuing to contemporary times. Due to many factors such
as torture-like violent punishment, malnutrition, and the spread of epidemic disease death
rates were high. Reliable death rate data for American boarding schools is practically
nonexistent, partly due to the practice of sending home terminally ill children to die and
therefore not associating those deaths with boarding schools (p. 34). In Canada, however,
the boarding school death rates were fifty percent. History suggests that boarding school
conditions were only slightly better in America than Canada, and it follows that American
The emotional trauma boarding school students had to cope with was
unfathomable. Efforts to strip their ethnic identities and assimilate them into mainstream
American or Canadian culture were traumatic in of themselves, but devices used such as
forced labor, torture, and sexual predation only added to the negative effects. Tinker
students often experience called Residential School Syndrome (RSS), a term which has
numbness, chronic anxiety, insecurity and depression” (p. xix). Tinker than goes on to
equate RSS, which many boarding school survivors suffer from, as going far to account
for modern Native American socioeconomic afflictions such as endemic alcoholism, high
The United States' and Canada’s efforts to assimilate five successive generations
of Native American children caused great emotional trauma to students who passed
children, boarding schools stole the souls of five young generations and made the
conquering of land and subjugation of native peoples easier as the older generations were
Contemporary Imperialism
destruction of native fishing rights concerning salmon and the development of the
Salmon, as well as being a major food source and livelihood, has long been an
integral part of the culture of many Pacific Northwest Native American tribes. For the
Nez Perce, “times of the year were measured by the chinook’s lifestyle…families
legends, and ceremonies” are associated with chinook salmon (Landeen and Pinkham,
1999, p. 1). The lifecycle of the salmon also represents a religious “circle of life” for the
Nez Perce. Salmon is also “an essential aspect of [Nez Perce] nutritional health” (p. 21),
Imperialism 21
and replacing salmon with other foods causes “health problems that are eroding [Native]
mortality” (p. 21). Salmon are so integral to Nez Perce culture that the four Columbia
River tribes (Nez Perce, Yakama, Umatilla, Warm Springs) say, “without salmon
returning to our rivers and streams, we would cease to be Indian people” (p. 110).
Colonizing whites have wreaked havoc on both the salmon and the culture that is
dependent on it. The first assault against salmon was by the white canning industry’s
over-harvesting of salmon. In 1880, “more than 600,000 cases of salmon were packed
each year, but by 1889 only 310,000 cases were packed;” despite the intensification of
harvesting, less and less salmon were harvested. So extensive was the over-harvesting
that the gene pool of larger salmon (60-80 pounds) was wiped out, leaving only small,
20-30 pound salmon. “Now people wonder why we only have small salmon,” says Allen
Pinkham, of the Nez Perce tribe (p. 28). Other industries also contributed to the decline
in salmon through destruction of prime habitats for salmon: the increases in water
silt, and sediment deposits in rivers caused by the logging industry, pulp mills, road
In the 1930s, construction of dams, beginning with the Bonneville Dam and
ending with thirty-four dams along the Columbia and Snake Rivers (p. 23), began a new
era of salmon decline. Salmon require an open river in order to go upstream and spawn,
and dams block the river. Though some dams were built with fish ladders, other “dams…
were built without fish ladders. These ladderless dams eliminated about half of the
spawning habitat for salmon” (p. 23). Dams have also over doubled the amount of time it
predators, disease, and also interfere with proper physiological development. Dams
themselves kill five to fifteen percent of salmon that go through them; series of dams
have resulted in up to 90 percent of salmon passing through to be killed (p. 24). Dams
have also had other negative consequences for Natives: Rod Wheeler of the Nez Perce
says, “[his] grandfather’s parents were buried upstream from Ice Harbor Dam. When that
dam was built the backwaters covered the site where they were buried” (p. 36).
Today, many salmon that are consumed by Native Americans are contaminated
with various pollutants from various industries (such as radioactive materials from the
Hanford nuclear site and various metals from mining operations), and “the Columbia
River United report asserts that Native Americans who annually consume many fish from
the river over a long period of time may be exposed to unacceptable risks as defined by
Besides fish ladders, the other main efforts to restore salmon by various
intentioned…have generally been limited to increasing total salmon numbers with little
regard for sustaining historical geographic distributions of the species present” (p. 29).
These oversights lead to situations such as the Mitchell Act of 1938, which gave $200
But thirty-six out of thirty-eight of these initial hatcheries were located below
Bonneville Dam. This strategy made sense for ensuring that the bulk of the
artificially raised fish did not have to pass any dam, but it also meant that new
salmon would not swim upstream where Indians could catch them (p. 29).
Hanford nuclear site in Central Washington. This site has been used for “full-scale
Imperialism 23
plutonium production,” being the home to “nine plutonium production reactors along the
The government chose 640 square acres of land to become the Hanford Site.
Before beginning construction, both Natives and white settlers in the area “had their land
condemned by the federal government and were given thirty days to leave” (p. 33). The
nuclear site began to pollute Native resources through “releasing millions of curies of
radioactivity into the Columbia River and tons of toxic pollutants into the soil column
surrounding the reactors” (p. 35). This pollution came from underground storage tanks
that have leaked. As of 1999, “the Department of Energy [was] working on ways to
remove these tanks and monitor the contaminants that have escaped” (p. 35). The
Hanford site was also “indirectly responsible for the construction of some of the Snake
River dams” – since plutonium production requires large quantities of electricity -- doing
Native Americans have been represented by whites and denied the chance to
represent themselves to the world since colonization of the New World began. The effect
inferior figure that America, the “Self,” can use to elevate itself and justify oppression.
that,
Since 1925, Hollywood has released more than 2,000 films, many of them
rerun on television, portraying Indians as strange, perverted, ridiculous,
and often dangerous things of the past. Moreover, we are habitually
presented to mass audiences one-dimensionally, devoid of recognizable
Imperialism 24
human motivations and emotions; Indians thus serve as props, little more.
We have thus been thoroughly and systematically dehumanized” (as cited
in Jolivette, 2006, p. 3).
Words and phrases frequently used in movies, on television, and in novels (along
with other mediums) to describe Natives and what they do are “discovered [by whites],”
2001, p. 5), among many others. Images in the media have shaped many peoples’ views
of Natives to such a degree that Winona LaDuke says “whenever I have the occasion to
ask people to name Native nations with whom they are familiar, invariably they are only
able to produce the names of Native people from Westerns” (LaDuke, 2006, p. 63).
Certain other stereotypes are also reinforced through other mediums (and from a
very early age), as seen in Mattel’s line of American Indian Barbie dolls. In Kim Shuck’s
essay titled “Say Hau to Native American Barbie” (Shuck, 2006, p. 27), Shuck analyzes
the language used to describe Native Americans and their culture and lifestyle on the
backs of the dolls’ boxes. The box establishes “the historical nature of Indian behavior”
(p. 30), stating that their “traditions exist[ed] long ago”. Also, “keeping the traditions
alive is so urgent that it is mentioned again in the last bit of the blurb”. The box also
describes everything in the past tense, telling children what “Native people used to do”
(p. 31). Of the boldface and clarified terms on the box (“teepee” and “moccasins”),
Shuck says, “it is probably worth mentioning that these words are from two different
Indian languages” (p. 31). These stereotypes contribute to the stereotypical and
Americans can watch sports featuring mascots with racist caricatures, names, and other
nouns: “Washington Redskins, Cleveland Indians, Atlanta Braves, Chief Wahoo, the
Tomahawk Chop” (Owens, 2001, p. 21). One must then ask: “would we live so
comfortably today with the New Jersey Jews, Newark Negroes, Cleveland Chicanos,
Houston Honkies, Atlanta Asians, and so on…Would the city of Washington cheer a
standard curriculum or even in eminent scholars and higher education. Dr. Mihesuah
writes that “even university programs in Indigenous Studies usually exist within a
Many AIS [American Indian Studies] and NAS [Native American Studies]
programs have become ‘dumping grounds’ for those professors and
instructors who, because they cannot succeed in their home departments,
are allowed to join an AIS department…Many of these schools have no
commitment to quality; their only concern is to have numbers in the
classroom…[so] they can fool grant-giving agencies into giving them
money so they can perpetuate the programs” (pp. 191-2).
One example of misrepresentation is with the Nez Perce. They were given their
name, meaning “pierced nose” in French, even though “it was a known fact that the Nee-
me-poo tribe [the Nez Perce], as a whole, did not practice piercing their noses and
wearing ornaments, like many authors have described” (Slickpoo, 1973, p. iii). This
name, however, is the standard used to refer to the Nee-me-poo. Another example,
A history textbook being used in the 1960s demonstrates that it was not
just popular culture that was perpetuating the stereotypes: “… Indian
contributions to American history have been so slight that one is justified
in suggesting that they might be omitted entirely without appreciably
Imperialism 26
And another:
Not only have natives been academically misrepresented and omitted by whites,
but also their own attempts at representing themselves have largely been ignored or
insulted. “In spite of the successes of several novels written by American Indian writers
over the last thirty years,” says Carolyn Dunn, “there still has been a reluctance on the
literary tradition” (pp. 139-140). Bataille says that “Native writers were taken seriously
by scholars” only after “N. Scott Momaday’s 1968 novel House Made of Dawn had
received the Pulitzer prize” (p. 4). Disturbingly, even academics that champion the
causes of other misrepresented peoples have ignored or otherwise attacked Native voices.
For instance:
Native American (and thus who receives the benefits derived from such status). In 1924
the governor of Virginia “decreed that in order to count as an American Indian…it was
Imperialism 27
necessary to have at least one-sixteenth of Indian blood and no African ancestry” (Frantz,
1999, p. 71). This meant that someone who was seven-eighths American Indian would
be listed as ‘colored’ or ‘half-breed’ if they were one-eighth African American (p. 71).
In 1960, the population figures for Native Americans spiked because of the
adoption of the principle of ethnic self-enumeration – meaning that people could declare
themselves to be Natives on the census, rather than being counted as Natives only by
are fairly low, because, as Frantz posits, “each additional Indian puts a new burden on the
BIA’s limited budget” (p. 73). Because of certain nuances in the BIA’s requirements for
being considered a Native American, “Today thousands of people who can give no
thousands American Indians, some of them full-blooded, are deprived of this status” (p.
73).
In the face of cultural destruction and domination, Native Americans have always
engaged in resistance against this force in various ways. These include representing
One way imperialism has attacked Native culture is through colonialism’s effects
on the stories of “oral tradition” – storytelling being the primary way that cultural
“creation stories and myths preserve tribal identity” (p. 142). Other stories also help to
Imperialism 28
preserve and evolve tribal identity and Native culture. So important to Native culture are
these oral histories and stories that Dunn says, “if the stories survive, then the people
survive” (p. 142). Nelson (2006) says that pre-colonization stories focused on cultural
topics such as “…people’s origins; describing how to gather plants for food or medicine,
how to prepare for a puberty ceremony, when to plant corn or other crops; or teachings on
ways to govern a village, clan, or nation” (p. 98). The disruption caused by white
Today, the Native oral tradition and literature form “an unbroken line…from ‘time
immemorial to the vital now.’ These [act as] instruments of resistance against Western…
community in the face of Western stereotype of the ‘vanishing/ed race” (Dunn, 2006, p.
142).
myth and legend with traditional Anglo/Euro American story elements” (p. 140) as well
as novels that are almost entirely made of Native elements, such as Momaday’s House
Made of Dawn. A prevalent theme of Native literature, and one produced by colonialism,
is “the endurance of an existence of two very different worlds: the Indian world(s) and
the Anglo/Euro American world of North America” (p. 141). Even though “the U.S.
(p. 143) and thus in the legal identity of Native peoples, Native literature helps form and
define a Native identity that predates an identity based on Natives’ relationships to the
colonizer.
is a non-profit and accredited school that has among its main goals the preservation of
Native culture. Their mission statement is to deliver higher education to the isolated,
Heritage University has produced 4,500 students with bachelors and masters degrees – an
important achievement considering that only 8-9% of the population of the Lower
Yakama Valley has a college education compared with the national figure of 24%. The
college offers classes and supports clubs whose goals are the preservation of Native
culture; for instance, a multicultural dance class, and a Nez Perce language class
Cultural revival also takes place on various local levels. At Lake Union in Seattle,
urban Native youth carve their own canoes and form a canoe family with others who
worked on the canoe to be used in the Canoe Journey, an annual gathering of various
tribes and Natives from all along the Pacific coast. According to the Haida Master Carver
Saaduutz, the experience helps Natives learn about their spirituality and brings Native
peoples and families together. The Muckleshoot tribe couples the canoe journey with
wearing regalia, singing songs, dancing, and using traditional drums. The young Native
acting group Red Eagle Soaring (also involved in the Canoe Journey) in Seattle produces
and performs contemporary and traditional Native American theatre, storytelling, and
Imperialism 30
hosts educational workshops (NorthWest Indian News, May 2006, Vol. 15). Blanketing
ceremonies to honor elders, a sacred tradition among many Natives in the Pacific
Northwest, still occur today (NorthWest Indian News, March 2006, Vol. 14). Tribes
trying to preserve salmon and whales for traditional uses are also participating in the
Conclusion
The past two centuries of history in the Pacific Northwest are filled with atrocities
(massacres, forced labor, cultural destruction, rapes, theft, and more) and to many of
those outside of the Native community, these events are not well known. Both outright
atrocities such as the Bear River massacre and slightly more subtle forms of imperialism,
such as boarding school programs aimed at assimilation, permeate Native history. Even
more subtle forms of imperialism, such as denigration of Natives in popular culture and
by scholars, still persist today. These problems are not well known because mainstream
culture and academia in the U.S. do not make them known. Natives, however, are taking
matters into their own hands: they publish books to represent themselves, use legal
avenues, and work at keeping their culture intact. However, Native victimization by
imperialism is still a contemporary problem. While more overt forms of imperialism and
discursive techniques such as boarding schools and land treaties may no longer be
mainstream Western culture and racist representations) plague Native tribes in modern
order for Native Americans to improve their socioeconomic statuses and subsequent
of ethnic identity and cultural pride which contributes to Native development and well-
being. Cultural revival serves as the main form of Native resistance when faced with the
atrocities against Natives, institutional racism and its representations must be overcome,
and Native cultural revival should take an important role in Native ethnic identity.
List of References
(March 2006). NorthWest Indian news. Vol. 14. [Video publication]. (Available from
WA 98271)
Imperialism 32
(May 2006). NorthWest Indian news. Vol. 15. [Video publication]. (Available from
WA 98271)
Barth, G. (2004). Strategies for finding a Northwest Passage: The roles of Alexander
Pacific: From trade to strategic balance, 1700-1922 (pp. 51-64). Burlington, VT:
Ashgate Publishing.
Churchill, W. (1997). A little matter of genocide: Holocaust and denial in the Americas
Churchill, W. (2004). Kill the Indian, save the man: The genocidal impact of American
Fanon, F. (1961). The wretched of the Earth. New York: Grove Press.
Landeen, D., & Pinkham, A. (1999). Salmon and his people: Fish & fishing in Nez Perce
McBeth, K. (1993). The Nez Perce since Lewis and Clark. Moscow, ID: University of
Idaho Press.
Indianism in America: Deceptions that influence war and peace, civil liberties,
law, literature, film, and happiness. (pp. 190-2006). Austin, TX: University of
Texas Press.
Nelson, M.K. (2006). Oral tradition, identity, and intergenerational healing through the
Shuck, K. (2006). Say hau to Native American Barbie. In A. Jolivette (Ed.), Cultural
Slickpoo, A.P., & Walker, D.E. (1973). Noon Nee-Me-Poo (we, the Nez Perces); Culture
and history of the Nez Perces. Lapwai, ID: Nez Perce Tribe of Idaho.
Stannard, D. (1992). American holocaust: The conquest of the New World. New York:
Walker, D. (1968). Conflict and schism in Nez Perce acculturation: A study of religion
Imperialism 34
Wilma, D. (2003). U.S. Army defeats Native Americans at Battle of Four Lakes on
September 1, 1858. Essay 5143. Retrieved December 06, 2006, from History Link
Encyclopedia.