Close encounters with an Alder

Sometimes it pays to know your trees:

The view from the 6,000 foot summit of Mt. Pearkes was stupendous. Across the peak we watched a family of mountain goats pick their way down a stoney ridge. We also watched warily for brown bears. Stretching out to the horizon on all sides lay the vast array of peaks that comprise BC’s coastal range – all drenched in the orange glow of the setting sun. It was a unique moment as the two friends were awestruck by the immensity of it all.

But in the next instant, a tongue of cold air snaked up from the the rising shadows to remind us of our precarious position. Our canoe and camp lay 6,000 feet below us, at sea level and we had taken all day to crest the mountain. No problem, we thought – being inexperienced with crossing clearcuts. From above the massive clear cut a swatch across the ocean-facing flank of the mountain looked passable. Accompanied by my two terriers,  we flung ourselves down into the morass of debris and piles of branches. With the light fading we quickly descended into a shadowy hell, interspersed by hard-to-spot precipices, huge logs scattered at all angles and gigantic bramble patches. The going was not just tough, it was nearly impenetrable.

And below us, a huge cliff that fell directly into the sea marked the final thousand feet of mountainside. The only way off the mountain traversed the hillside just above the cliff, an old logging road thickly overgrown with alders.

With thirty minutes of plunging down the slope, we were immersed in darkness, as trees and rocks become indistinct shadows, and we could no longer see where our next steps led. But for several more invisible hours we stumbled on, blindly following the sound of our dogs scrambling down, and occasionally dropping off a precipice into the debris collected below. As the darkened sky merged with the forest gloom, I struggled to keep my grasp of the contours underfoot so that I might not miss the narrow ledge that ran along the top of the cliff. My only clue that we had successfully reached the logging road would be the presence of the alder trees that had overgrown the roadbed.

To this day, I can remember the triumph of leaning close to the invisible trunks, and using a cigarette lighter to illuminate a tiny section of the bark, where I recognized the mottled bark with it’s telltale greyish-white mold. There in the tiny circle of light, I can still see the grey Rorschach pattern etched into the bark, and then the relief as I saw jagged edges of its leaves.

We collapsed into a hollow in the road and covered ourselves in a heap of leaves. Clinging together spoon-style and holding the dogs close we slept the sleep of the dead. Around 2 AM we rose and boiled some tea from a small fire we had kindled. It was broad daylight when we woke again and descended blearily into our abandoned camp with its overturned canoe and cold campfire.

Trash tree? Hardly!

For years the humble alder, has been considered a weed by the timber industry. But recently, it has undergone a transformation into a valuable contributor to the health of the  sylvan culture. The alder is renowned for sprouting quickly and grasping its way into any clearing in the wake of loggers or sliding slopes. The coast range is heavily accented with groves of alders sweeping across it’s scarred slopes, filling the chutes of flooded creeks, dominating the constantly shifting river bottoms and demarcating the long abandoned skidder tracks of bygone logging. This aggressive tree spreads its roots into the sifting soils anchoring itself as the tree grows. It is the first to move into the recently vacated neighborhood, and for up to forty years it will grow to the height of a three story building before toppling over ignominiously as it suffocates in the nitrogen it has released into the soil.

The alder is the “cinderella” tree, so long undervalued and now recognized as one of the most important building blocks in a healthy forest stand. Not only that, but the alder demonstrates how our forests are complex arrangements involving many diverse contributors such as rodents, birds, insects, fungi and even molds. In this case, the Actinomycete mold grows on the surface of the alder giving it its distinctive mottled character, but more to the point the alder pulls nitrogen from the air and turning it into food for the Actinomycete mold which stores the nitrogen in nodules on the alder roots. The mycorrhizal fungus that permeates the soil then cozies up to the alder’s roots effectively amplifying the tree’s ability to extract nutrients while at the same time spreading the nitrogen in a wide area around the base of tree. Later, when the alder sheds its leaves it saturates the soil. A healthy stand of alders has been known to deposit between 120 and 290 pounds of nitrogen per acre. This symbiotic cooperation between the mold, the tree and the mycorrhizal fungus allows the alder to colonize soil that is unable to sustain any other trees.

But this nuanced alliance has further benefits. Not only is the mycorrhizal fungus enhanced as it spreads its beneficial network under the forest floor, but it also accelerates the alders’ absorption of phosphorus from the soil – so thoroughly that it prevents further alders from sprouting on the same spot. In other words, the alder has built in “term limits” that prevent other alders from succeeding it. Conifers don’t need the missing phosphorus, but are attracted by the nitrogen trove the alders have left behind. Since, the alders can no longer dominate in that location their eventual die-off leaves room for the conifers to succeed in their quest for light and growth.

From canoe bailing scoop to side dish for boiled worms

When considered beyond the narrow measure of its commercial value, the alder begins to shine. In forest fires, the moist alder groves form natural firebreaks, and over time the muddy soil conditions in these groves heal the linear scars left behind by mankind. Early in the spring, it’s the bears that break their winter fast on the soft bark of young alder trees. Not much later it’s the deer that use the supple alder limbs to scrape the fuzz off their growing antlers. And during the later months of the year, these green shady groves offer refuge to the deer and elk as they avoid exposure to the August heat and then the September arrival of the bow-hunters. In addition, alder groves provide some of the best habitat for nearly two hundred species, for whom the green tangles of thickly crowded alders serves as their home and refuge.

And it’s not just the animals that valued the humble alder.  The Indians make good use of the alders’ unique properties. Noticing the reddish colors in its bark the Kootenai, and Nez Perce extracted red, orange and brown dyes from the bark. The Flatheads of northern Idaho even used its bark to color their hair a flaming red; the tannins in the bark serving to set the color.  Many of the tribes used alder to smoke and flavor their fish. It was a favorite for making utensils, especially vessels for serving oolichan, the thick grease produced from the oily candle-fish. On the Lower Columbia, the Cowlitz used the alder as an analgesic, spreading a paste of rotten alder wood on their bodies to ease their aches and pains. The Makah favored alder wood for making paddles and cradles. But the most common use throughout the region was to apply the alder’s reddish dye to camouflage their fishing nets.

Alders produce both male and female catkins on the same tree. In early spring, before the leaves are even fully developed, the red alders (Alnus rubra) are awash with bright yellow male catkins. These male catkins are edible to humans, and are said to be very high in proteins. But they should be harvested quickly, because unlike the female catkins they disintegrate once they’ve flowered. The female catkins look like tiny pine cones and they remain on the tree year-round. The Clallam Indians ate the male flowers to relieve stomach ailments, and they chewed the female fruit for “sores”. Alders are also said to be beneficial to mushroom culture and they are the natural host of the Oyster mushroom, a commonplace and savory Pacific Northwest mushroom.

One noted expert on edible plants had this interesting culinary recommendation to share, although I’m less enthusiastic about his fondness for boiled worms:

“Along with a slightly nutty taste from the yellow, powdery pollen, the (male) catkin structure itself was crunchy and pleasing, if not a little bitter…I find (male) alder catkins to be a refreshingly seasonal dietary addition, especially when boiled (I liken the taste to corn and potatoes) seasoned with western coltsfoot ash-salt or added raw to boiled worms. Boiled alder seedlings have also proven to be meal-worthy.” – Storm

But with the development of the timber industry, with its laser focus on the highest value trees, the alder was soon neglected. For much of the past century the alder has been considered a “trash tree” and has been the object of widespread efforts to extirpate it from the timber companies’ lands. But in recent times, our increased understanding of the forest ecology has led to a renaissance for this humble tree. Not only do we now recognize that alder makes great firewood, but its consistent color from heart to edge makes it ideal for furniture production. Today, timber companies have an renewed appreciation for this humble tree not simply for its keystone role in balancing the nutritional needs of the forest, but also due it’s growing popularity as a malleable “hardwood” that can be grown quickly, or as a supplemental timber harvest when soil productivity requires an alternate “fallow” crop to regenerate its nutritional capacity.

Our commercial bias:

But perhaps the greatest lesson in this somewhat-less-than-epic peaen to the ordinary alder tree, is the realization of how we play favorites in our judgement of the plants and animals we encounter based on their presumed commercial value. Thus, it is that the Pacific Northwest’s signature tree is the Douglas Fir, and not the motley alder even though both are equally populous in our forests, and apparently of equal value when viewed from a more holistic forest perspective.

 

 

 

Posted in Indian lore, Plant lore | 1 Comment

Kamaiakin and the Klickitat Wars of 1855-56

(excerpt from draft of The Last 100 Miles)

Kamaiakin and the Klickitat Wars of 1855-56

One of the more interesting characters from this era was the Klickitat leader, Kamaiakun who resided with his bands in the proximity of Mt. Rainier. Although their upland territory was not the target of Euro-American expansion, the huge influx of settlers into the northern Willamette and extending northwards were putting pressure on the Yakima Nation, among whose major tribes were the horse riding Klickitat Indians.

In a remarkable travelogue, The Canoe and The Saddle written by the twenty-four year old New Englander, Theodore Winthrop, we get a first-hand report on the character of this Klickitat leader. He describes how they meet by chance during the late August of 1853 in the highlands near the 4,800 ft. high Naches Pass. In this account Winthrop writes about the quiet dignity of this Yakima chieftain who would go on to launch a war on the white settlers only two years later.

Winthrop had only recently graduated from Yale in 1848 and was  “touring” the Pacific Northwest. His book, although riddled with the  contradictions and prejudices of the New England aristocrat, is one of the best early travel narratives to describe the raw beauty of the region, and the natives that he encountered.

Chief Kamaiakin

Chief Kamaiakin

“Enter, then, upon this scene Kamaikin, the  chiefest of the Yakimah chiefs. He was a tall, large man, very dark, with a massive square face, and grave, reflective look…his manner was strikingly distinguished, quiet and dignified.

Kamaiakin, in order to be the chiefest chief of the Yakimah’s must be clever enough to master the dodges of the salmon, and the will of the wayward mustang…he must know where the kamas bulbs are mining a passage for their sprouts, or he must be able to tramp  farther and fare better than his fellows; or by a certain ‘tamanous’ (magic) that is in him, he must have power to persuade or convince to win or overbear. ”

At the meeting Winthrop asks Kamaikin for a guide that will get him to The Dalles, where he is anxious to meet fellow travelers bound eastward. Kamiakin introduces Winthrop to the guide that will ultimately deliver him to his rendezvous. Not surprisingly, Winthrop, in his adieu extolls his host as the “prudent and weighty” chief.

In retrospect, we can see how Theodore Winthrop is himself a symptom of the seismic shifts affecting the Pacific Northwest. Whites are tramping all over the region, surveyors are planning railroad routes through the Cascades, miners are befouling the streams, the settlers’ pigs are destroying the Indians camas fields, river navigation is literally wrecking the Indians’ fisheries and land speculators are selling the Indians’ patrimony right out from under their feet. Simultaneously, the region is beset with new outbreaks of smallpox, measles and malaria that reduce the Indian population of the Lower Columbia from 15,000 in 1830 to less than 2,000 in the mid-1840’s. Winthrop is a witness to this epic transformation, but he is unapologetic for its consequences to the indigenous cultures. After a brief encounter with a group of road builders, he boasts that he “could ride more boldly forward into savageness, knowing that the front ranks of my nation were following close behind.”

Given the wide ranging impacts wrought by the increasing inflow of settlers on the existing Indian way of life, it should come as no surprise that this “prudent and weighty” chief would be at the center of Klickitat resistance to the the white setters’ encroachments. Within twelve months of this chance encounter in the woods, Kamaikin was sending messengers to his allies East of the Cascades warning them to fight to retain their home hunting grounds and the lands where their ancestors were buried.

Deadly confrontations with miners, and the murder of the Yakimah chieftain, Peu-peu-mox-mox’s son by white settlers had seriously degraded relations with the Klickitats on the Columbia Plateau. In 1855, the settlers tried to buy their way out of the impending conflict, but Peu-peu-mox-mox would have none of it. Realizing the seriousness of this refusal and the likelihood of further violence,  A.J. Bolen, the Indian agent in charge of relations with the Yakimahs met with one of the Yakimah sub-chiefs to warn them against further conflict and threatened to send the soldiers up to kill them if they misbehaved. Incensed by these demands, Bolen was followed on his return trip and killed by some young warriors. They subsequently burned his body and that of his horse, dancing on his scalp as the carcasses were reduced to ashes.

This frightful ritual of revenge reported back to the whites, who immediately dispatched all the women and children by canoe to the safety of The Dalles. At the same time the ranking officer in The Dalles, Major Haller mobilized 107 mounted soldiers and set off with enough supplies to conduct a month-long campaign against the errant Yakimah’s. Two days out they skirmished with the Indians. One soldier was killed and seven wounded, but Haller’s command was surrounded by over 700 angry Yakimahs. The soldiers retreated to a nearby ridge. A scout was successfully dispatched to sneak through the Indian lines to summon help, but the next day the Indians managed to kill two soldiers and wounded 13 more. The situation was perilous, but fortunately the scout managed to find a route down the steep bluff and the soldiers quickly abandoned their rocky redoubt to flee back to The Dalles.

Kamaiakin in later photo

Kamaiakin in later photo

Kamaiakin sued for a negotiated peace, but the Governor of the Washington territories Isaac Stevens wanted to use the conflict to force the Indians into reservations. Responding to Kamaiakin’s offer, he wrote that,

“the whites are as the stars in the heavens, or the leaves in the trees in the summer time. Our warriors in the field are many , as you must see; but if not enough, a thousand for every one more will be sent to hunt you and to kill you; and my advice to you, as you will see, is to scatter yourselves among the Indians tribes more peaceable and therefore forget you were ever Yakimahs.”

The settlers began building forts everywhere marginalizing the Indian attacks. It was a slow deliberate approach but it forced the Indians to seek unity, which in turn polarized the Indian community. Smaller tribes that tried to evade the conflict soon found that their horses were raided, and their tribal chieftains killed as power struggles rent the tribal society. In the end the Nez Perce whose participation might have changed the outcome, stood aside and refused to join the growing rebellion. Those more inclined to negotiate with the emerging American civil and military authority ultimately gained the ascendancy. The saturation of forts across the inland plateau country of the Pacific Northwest effectively heralded the futility of militant resistance. In the end the “prudent and weighty” chieftain, Kamaiakin was forced to flee into exile – just as Isaac Stevens had recommended.

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Following the Golden Rule

The early 1800’s were a time rife with social experimentation. Today, it’s hard to see that idealism in the faded daguerreotypes and the stern visages that stare out at us from that far edge of modernity. This was the period when the “Shaker communities” were founded, the Amish established their ways of life, and the English “utopians” were trying out new ideas for societal arrangements. In Germany, the radical protestant sects were promoting communal living arrangements that foreshadowed Karl Marx’s ideas. In most of these communities private property was abolished – even to the point of discouraging marriage in some.

240px-WilliamKeilThese were heady ideas and they found adherents among the newly arrived German immigrants just then beginning to flood into the country. One of these was Wilhelm Keil, an impressive young Prussian, who arrived in New York in 1831. At the age of 19, he found work as a journey-man tailor and eventually even secured his own shop.

But Wilhelm was fascinated by the raw cross-currents of ideas and science that were pulsing through this new nation. He dabbled in hypnotism and entertained very odd notions of communicating with the dead. But by 1838, he had abandoned the dead and was trying his hand at producing concoctions that promised to deliver everlasting life.  He seemed destined to become the quintessential traveling “snake oil salesman”.

But then he discovered the Methodists, and he renounced his more esoteric pursuits. In a ceremony celebrating his adoption of the Methodists’ evangelical calling, he even burned a book of secret cabalistic symbols said to be written in human blood.

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Harmony, the Rappite Commune in Pennsylvania

Here in American, the Methodists thrived with their programs for building hospitals, schools and other institutions of social uplift. But they were also riven with schisms. In those times of limited communication, it was often the personalities of the movement leaders that set the tone and substance of the ideology, and it was inevitable that charismatic leaders would clash and wreck the unity of their religious communities. Wilhelm Keil became an adherent of the teachings of fellow German, Johann Georg Rapp. Rapp had emigrated to the United States in 1803 and together with his disciples established communities in Pennsylvania and Indiana, whose tenets included renunciation of marriage and advocated celibacy. William went to their newest commune near Pittsburg to study Rapp’s ideas.

Economy, the Rappite Community outside Pittsburg

Economy, the Rappite Community outside Pittsburg

Given the adherence to celibacy and Rapp’s advanced age it is no wonder that when Wilhelm came along and suggested establishing a new community in the promising West, his proposal was well received. When he left Rappist community in 1844 to cross the Missippi and establish his own colony of “Bethel” in Missouri, he had at least 200 disgruntled Rappists in tow. The “Bethelites”, as the new group called themselves, were an industrious lot and soon had erected a nearly self-sufficient community with gristmills, sawmills, a wagon building business and a highly prized brand of whiskey, called the Golden Rule. With their German thoroughness and their reputation for quality they soon became the preferred vendor of pioneer wagons, and for nearly ten years they supplied huge wagons rugged enough to endure the trek through the Great Plains and across the Rockies to distant Oregon. By that time not only had their wagons become a huge success, but their Golden Rule whiskey had become one of the favorite brands of whiskey on the western frontier.

Dr. Keil, as he was known, was the acknowledged leader of this hardworking bunch of Germans. He owned the 6,300 acres upon which Bethel was built, and he was the sole arbiter of their communal decision-making. With his deep-set blue eyes and his fringe beard, he was an unequivocal judge of all he surveyed around him, and for the most part his followers were unhesitating in accepting his leadership. So when William finally caught the “Oregon trail bug” that was motivating so many of his clients, his followers enthusiastically endorsed his recommendation to establish a new colony in that distant country loosely described as Oregon.

But true to his methodical style, everything was to be done in an orderly and well prepared manner. First, he sent out 9 volunteers to scout out the land and select a suitable location for the new colony. Eventually two of the scouts returned and reported that they had selected a prime location near the Lower Columbia, on Willapa Bay. In the meantime, the entire colony had been preparing for their eventual departure. Two hundred and fifty of the “Bethelites” had elected to join the exodus; the rest agreed to stay and continue to manage the community under the principles so well established by their departing leader, Dr. Keil.

Thirty-four great identical wagons were soon under construction and by 1855 they were ready and packed to the brims with all that might be necessary for the crossing and establishing a new colony in that distant land. The colonists were organized into their respective wagons and Dr. Keil’s,  eldest son, “Willie” was chosen the drive the lead wagon.

But here’s where our story takes a dramatic twist from the usual Oregon Trail stories. Only days before the anticipated departure Willie fell ill and died! It was a wrenching dilemma, as young Willie had been one of the most enthusiastic proponents of the move to Oregon. With his dying son lying in his arms, Dr. Keil was overpowered by profound remorse and vowed to his fading son that regardless of what happened Willie would not be left behind, and would make the journey with his fellow travelers across the wide prairies all the way to the fabled Oregon and down the Columbia River to Willapa Bay. But even those assurances were not enough to stave off Willie’s inexorable fate and only four days before the scheduled departure young Willie succumbed.

Now under normal circumstances, one might want to overlook the grieving father’s final promises to his dying son, but Dr. Keil was a man of his word in every literal sense of that expression. And so, without a moments hesitation he ordered the Bethelites to construct a hearse, complete with a lead-lined coffin in which he now laid the body of his deceased son. And to prevent the decomposition of his corpse along the long and dusty route, he turned to one of the most traditional German methods of food preservation. And as a result he had the colonists fill the coffin with Golden Rule whiskey, effectively pickling young Willie for all eternity!

But even this final tragedy would not interrupt the carefully laid plans, and with Willie’s hearse in the lead, the great procession of 34 wagons began to roll out of the gates of the compound, exactly on schedule and to the accompaniment of a full marching band. At the forefront of this musical phalanx of horns, flutes, zithers, guitars and drums was a unique Prussian artifact, a “Schellenbaum” that tinkled gaily as it was born along at the head of the column.

A Schellenbaum was a common sight at the head of the Prussian regiments where it was carried in the same manner that the Roman Legions carried their standards – only the Prussian variant sported wing-like protrusion from which hung dozens of bells that jingled in unison to the marching cadence of the standard bearer.

No doubt this exodus was a sight to behold, as the Schellenbaum passed though the gates of the community. Next followed the group’s marching musical corps accompanied by the choral singing of colonists. Leading the column of wagons was the open-sided hearse containing the coffin that held Willie’s pickled corpse. And finally the procession of 34 heavily-ladened wagons rolled ponderously out and headed west. Behind then stood the remaining Bethelites who strained to hear the receding strains of the Methodist hymns, as they faded into the distance under a hot May afternoon. And in front of the the convoy lay the “big muddy” Missouri River and two thousand miles of open prairie, mountains and scorching deserts.

Crossing the Missouri, they first encountered signs of trouble ahead. Here they met wagon trains returning to the safety of the states that told of horrific conditions ahead. It seems that the Sioux had chosen 1855 to initiate a vigorous effort to stop the transcontinental emigration that was disturbing their hunting grounds, encroaching on their traditional home lands and bringing pestilence to their people. They were on the war path to exterminate every convoy of emigrants that they could find, and not as few such expeditions had been utterly massacred. But Dr. Keil was unperturbed. God would watch over them, he assured his followers. He trusted in the Almighty’s wisdom and protection, and on they went – passing more and more panicked settlers running for cover.

By mid-June, the emigrant convoy reached the frontier post just south of the Platte river, at Fort Kearney, where they were adamantly advised to turn back. But Dr. Keil’s response was simply that “the Lord will guide us and preserve us” and after only a couple of days rest the group headed west singing “Das Grab ist Tief und Stille” – a hymn that Dr. Keil had composed expressly for the funeral of his son. One can only imagine the depressing effect that this lugubrious song would have had on the stalwartly marching pilgrims.

sioux 3

Sioux Indians

And indeed, they didn’t have long to wait for the first signs of trouble to appear. Two days out from the fort, a small band of Sioux were observed. They soon approached, but instead of attacking the convoy, they indicated that they were curious about the odd single carriage that headed up the stolid procession of wagons. Dr. Keil was more than willing to oblige and ordered the elaborate casket to be opened for the Indians to inspect. And as they approached, Dr. Keil instructed his marching band to strike up Luther’s famous hymn, ” Ein’ Feste Burg is unser Gott”. Soon all the terrified emigrants were singing for their lives. At the head of the procession, just ahead of the open hearse the Schellenbaum shook and rattled; its tinkling bells rippling in unison with the singers. At first the Sioux were startled as the guitars, zithers and flutes struck up the tune and the drums and tubas joined the chorus that rang out over the endless stillness of the prairie around them.

The Indians were astounded. Not only was this whiskey soaked deity clearly an instrument of powerful magic, but the harmonic singing of the Bethelites was an entirely new experience for them. Even the magic singing stick was a marvel to them. When the song was over the horse mounted Sioux made it clear they needed an encore, and so the trembling emigrants launched into several German folk songs. Surprised to see that they were still alive after these renditions, they took heart and finished the impromptu concert with a lusty German drinking song. The Indians grinned and made signs that they were very pleased with what they had seen and heard. And with that they vanished into the vast expanses of prairie grasses that surrounded the convoy. Everyone sighed a deep sigh of relief, but wondered what was next. They didn’t have to wait long.

At Fort Laramie, the commandant was insistent that they either return to the East or stayed encamped around the fort so as to have some safety within the walls should the Sioux be so bold as to attack

fort_laramie_int

Fort Laramie

the fort itself. But once again Dr. Keil demurred and insisted that “The Lord will watch over his own.”  There was no stopping Dr. Keil and the emigrants filed past the fort singing their German hymns to the tinckling accompaniment of the Schellenbaum that was held proudly aloft just ahead of the hearse that carried the unfortunate Willie Keil. The soldiers, themselves exposed to the wrath of the Sioux, watched them leave with dread in their hearts, because they knew that scarcely any groups had managed to survive the next leg of the journey – at least as long as the Sioux were on the warpath against the emigrant trains.

Two days later along the the Laramie River, the outriders reported Indian approaches from several angles. The party halted as the warriors become visible along the tops of the ridges. Mounted warriors rippled across the horizon and approached slowly down the hillsides. Dr. Keil rode out to meet the swiftly approaching columns of riders. By signs and limited words the Sioux made clear their desire to see this famed holy man whose body was said to be immersed in the white man’s fire water. This mass encounter occurred not once but several times as they were halted by large groups, at times numbering into the thousands, of Sioux warriors who came to see and hear this strange group of travelers with their unusual cargo and their musical magic.

It is hard to imagine the thoughts of these European travelers as they struggled through the arid landscape dotted with sagebrush and occasional groves of cottonwoods and quaking aspen. How alien and threatening this must have been for those intrepid idealists whose very reason for being there was rooted in a sophisticated culture that was grappling with new models social organization. Here among the stunted Pinyon trees and the flowering larkspur strode determined men and women whose thoughts and conversations grappled with the intellectual roots of  an emerging modern society. Here the practical application of communal life and the raw pragmatism of the reformation were translated into a vernacular of pioneer survival. No hunting party would stop to eat until at least one animal had been shot. Every personal liaison was sanctioned by their leader to assure the strength of the coming generations. These were radical ideas anywhere, but they were utterly unique in these desolate valleys.

These idealistic Germans were bold social experimenters that sought to establish a new way of life out of the rawness of the desolate west. And it was here in the remote uplands of present-day Wyoming that they came face-to-face with another people struggling to preserve their own unique way of life.

It was there on the remote banks of the Laramie River, amidst the smoke of campfires and the noisy bustle of the livestock, that the fearsome Oglala braves rode into the pioneers’ camp. Riding silently past the open coffin they gazed at the whiskey pickled corpse of Willie Keil before gathering on the hillside to listen in complete silence as the riveting tones of Dr. Keil’s marching band and the enthusiastically singing congregation echoed across the desolate landscape of Wyoming’s high desert country.

Given the carnage of that summer’s fighting it is almost impossible to visualize this awesome assembly of battle-hardened warriors settling back on their steeds to listen to the pilgrims’ enthusiastic rendition of  “A Mighty Fortress Is Our God.” And yet through the gathering dusk, they sat as if mesmerized by the unfamiliar sounds of the guitar, the booming of the kettle drums and the steely whispering of the German zithers. They marveled in puzzlement at the birdlike calls delivered by the flutes and clarinets. And even the occasional jingling of the Schellenbaum’s bells reminded them of the delicate sounds of trickling water. And then there was the singing.

These pioneers had a special heritage in common: the long heritage of German choral singing – from its medieval roots in the harmonic arrangements of Hildegard von Bingen, to the intricate scores of Johann Sebastian Bach, and even the rollicking drinking anthems of the Bavarian Octoberfest. The Indians had never experienced this kind of music and were awestruck when the choir broke into an enthusiastic performance of John Wesley’s Methodist hymns. Through the hot afternoon the singing never ceased as the Methodists’ musicians searched for songs to ‘sooth the savage heart’. Eventually, having exhausted their repertoire of hymns, they went on to share an almost endless assortment of popular German “lieder”, popular Rhenish melodies, Prussian marches, Bavarian folk tunes, and even Italian cantatas.  But it was the German beer-drinking anthems that ultimately captivated the attentive Sioux. Calling for more, the Indians grinned through their war paint as the singers reprised the roistering verses of  “Ach, Du Lieber Augustine” bringing the concert to a climax that would have done any Bavarian bier-tent orchestra proud.

By morning the Indians had dispersed, but from that time on, the Indians would appear leading lost cows back to the Methodist pioneers, leaving freshly killed venison on the trail. Even after they crossed the Rockies into the territories of the Nez Perce, the Cayuse and Paiutes,  word of their special status had preceded them and they were welcomed by the Indians. Despite the fact that the summer of 1855 was one of the worst years on the Oregon Trail, Dr. Keil’s wagon trail suffered no harm as they traveled across two thousand miles of wilderness to their destination on Willapa Bay.

By October Dr. Keil’s 34 wagons finally reached the Columbia River and by November they descended the Lower Columbia to reach their destination on Willapa Bay – where their scouts had been busy building structures to house the new colony. Upon their arrival their first act was to extract young Willie from his bath of Golden Rule whiskey and finally put him to rest in the salty soil of Willapa Bay.  His grave can be found there still, though the colony itself abandoned that site due to the extreme wet conditions that prevailed along the the Northwest Coast. Within the year they had resettled to the Willamette valley where they established the colony of Aurora in 1857. Aurora survived as a functioning religious community until ten years after the death of Dr. Keil in 1877 when it was disbanded by common consent – a final affirmation of the power of communal consensus.

 

 

 

 

 

 

Posted in Indian lore, Pioneer Lore | 4 Comments

Timber Legacies 4: The Timber Wars

In 1938, Oregon became the largest supplier of timber in the country. By that time demand for timber was once again on the rise, fueled by the wartime demand for construction materials.  In the boom and bust cycles that so often characterize extractive industries, Oregon was once again riding a boom in demand, and a consequent increase in cutting and production.

The Invasion of the Night School Loggers:

By the mid-1940’s thoughtful leaders were voicing concerns about the accelerated cutting that was quickly consuming the vast private and public timber stands in Oregon and Washington. Halfway through the war, Lyle Watts, the chief of the Forest Service called for regulation “to stop destructive cutting”. He estimated that as much as 10% of the country’s timber supply was coming from the public forests. If this trend continued, he worried that foresters would soon “exceed sustained-yield cutting budgets.”

To the contemporary reader it may seem obvious that at some point the amount of timber extracted can exceed nature’s ability to replenish it. In theory, there is a mathematical inflexion point where the value extracted from the forest ecosystems can cover their cost of effective management – in perpetuity. Extract more, and the forest ecosystems suffer. Exploit the forest and its communities too heavily and risk heavier long-term costs, more waste, volatility, lessened safety and possibly disaster.

On the other hand, take a more expansive view of what constitute legitimate “external costs” and it becomes clear that the underlying regenerative aspects of the forest need to be conserved and nurtured. No doubt we will discuss long into the night how these eco-system benefits should be distributed, but most important is that we recognize the broader benefits provided by forest eco-systems to carbon sequestration, tourism, water quality, biodiversity, availability of fish, recreation, hunting and timber. I would like to believe that thoughtful planners have recognized that the multi-faceted forest benefits require proportional investment to preserve and enhance. One of the most important aspects of such an approach is the concept of a sustainable harvest level.

Lyle Watt’s adoption of “sustained-yield cutting budgets” was not the first effort to adopt these “scientific” metrics to forestry. As early as 1934, C.J. Buck, a regional forester in Forest Service Region 6 urged the Northwestern states to adopt sustained-yield management policies. He singled out Clatsop County as an example “cut-out and get-out” logging practices that increased the effect of the boom and bust cycle on families and communities. These voices calling for sustainable forestry weren’t just coming from administrators, and editorial boards. David Mason, a Portland forester closely associated with the lumber trade association developed the most coherent sustained-yield proposal in hopes of stabilizing cutting schedules that were driving down timber prices.

But not all were in accord with this idea. Joseph Kinsey Howard, a progressive journalist from Montana saw all this effort to protect the interests of “the greatest number in the long run” as anti-competitive and an effort to restrain free enterprise. He clearly identified that the depression-era version of sustainability was focused on local sawmills. America, he wrote, was “almost alone among civilized nations” to permit timber owners to harvest as they wished. To restrict private enterprises to use only a few eligible sawmills would inevitably be anti-competitive, he insisted.

Crow’s Pacific Coast Lumber Digest was always good for a juicy quotation. They called the sustained-yield forest management “a sustained grab”, “one more big step” in the direction of “the Russian Plan, wherein crack-pot night-school loggers sent out of Washington will… swarm over our forests and tell our loggers how to cut down their trees.”*

* *Robinson, Landscapes of Conflict, Pg. 15

With the economy heating up public opinion was shifting away from social planning, and Congress was vigorously dismantling strategic New Deal programs, such as the National Resources Planning Board. Increasing wartime demand had so buoyed commodity prices that the idea of controlling harvests suddenly fell out of favor with timber owners. But even as this shift was occurring, policymakers continued to promote the idea of sustainable forestry. Oregon’s Postwar Readjustment and Development Commission maintained that the sustained-yield programs would prevent ghost towns and “abandoned sawmill communities.”**

**Robinson, Landscapes of Conflict, Pg. 150

But the post-war building boom soon silenced discussion of sustained-yield harvests, as the country geared up to produce 15 million housing units over the next ten years. Nonetheless the Bureau of Land Management (BLM) and the Forest Service continued to try to implement cooperative sustained-yield units, but times were changing dramatically and both agencies moved to increase their allowable cut. As a glut of harvesting began, the private timber operators went on the offensive asking for access roads, better funding for firefighting and insect research and increased harvesting of dead and dying timber.

By 1947 had become the most timber dependent state in the union, with more than 2,000 large wood extraction companies operating throughout the state. The fundamental question of how much wood could be reasonably extracted from the forests was no closer to be answered than it was in the 1930’s.

Decadent Old Growth:

During the immediate post-war period the country sustained a tremendous building boom as the GI’s came home and housing starts began to bulge simultaneously with the arrival of the “boomer” generation. This period was characterized by a technological optimism that touted the “self-evident” benefits of scientific forest management that treated timber like a crop. At the heart of this approach was the notion of sustained-yield forest management, though the implementation of this concept differed markedly on the ground.

By now Oregon and Washington held 39% of the nation’s standing timber and produced 30% of its timber needs. William Robbins, notes in his excellent environmental history of those time, “Landscapes of Conflict”, that Oregon had become the most timber dependent state in the union by 1947 “with more than 2,000 large and small lumbering and logging operations” with a combined payroll exceeding all other work in the state. H.V. Simpson, the Secretary-Manager of the West Coast Lumber Association (WCLA) averred that Oregon, “once it had been relieved of stagnant old-growth timber” would lead the way into a new era of “orderly cropping of forest products.”* (* Robinson, Landscapes of Conflict, Pg. 35)

Stuart Moir, an officer to several Northwest lumber trade associations suggested that the region become the “nation’s wood lot.” In his optimistic view the removal of trees didn’t represent lost assets, but rather the liberation of valuable space to grow more trees, more efficiently. Forests had to be thinned, protected from natural blight and fire, and harvested according to scientifically deduced schedules that optimized the return based on the trees’ growth rates and prevailing timber prices. This optimization included the “conversion” of “decadent” old-growth forests into faster growing stands of younger trees with harvesting scheduled 80 to 100 years hence

The bullish housing market during the post-war years, especially in California was putting enormous pressure on the timber industry, which was harvesting at unprecedented rates. There was strong pressure to increase the building of access roads. Even the esteemed private colleges of Reed College and Lewis and Clark joined the frenzy by producing a joint report that confirmed the need for more than 14, 475 miles of access roads. Occasionally, I encounter the remnants of tarmac on remote logging roads; this eroding infrastructure dates to that period of aggressive industrial penetration. With few real restraints holding back the allowable cut, the market became the deciding factor in forest management. Market forces could apparently trump scientific management.

The 1970’s: Controversy over spraying the Pacific Northwest timberlands

If you rummage around the Internet like so many of us do, you might stumble across the website for the Alsea Clinic, a modest community health care provider for a remote logging community deep in the Oregon Coastal Forests. Listed among its officers is the secretary: Bonnie Hill. She has served on the board since before the clinic opened and she’s lived in Alsea for 39 years – almost as long as the trees! Asea Clinic

 

Her mention on the board roster states simply that “I, and others who lived in Alsea before the clinic was formed can remember so clearly what it was like to drive over the mountain for every medical need: aching ear infections in crying little children,
injuries that occurred at school in P.E. or athletic events, frequent problems for the elderly, etc.” She was the local high school teacher at the time, and she mobilized the community to establish this remote health center. Nice contribution, end of story? Hardly!

Bonnie may have helped found Alsea Rural Health Care, Inc., but this was the culmination and the spark of a huge political conflagration that ultimately changed logging practices across the entire Pacific Northwest. Nowhere in this modest description does it give Bonnie the credit for exposing one of the most egregious problems literally swirling out from Oregon’s vast logging operations.

In the early seventies, just as I was attending college in Portland, Bonnie was teaching high school in remote Alsea. Being in touch with parents across this forest community she soon became aware of the alarming increase in “miscarriages” across the community. Way before the Internet made such research easily accessible to most people, she began to research the issue and she learned of a study published by James Allen (University of Wisconsin) that linked a similar rise in the early pregnancy loss among rhesus monkey that had been exposed to TCDD, a highly toxic dioxin contained in the 2,4,5-T chemical herbicide used by the timber companies to combat the infamous Tussock moth infestations.

Since the publication in 1962 of Rachel Carson’s hugely influential book, “Silent Spring”, wherein she described the awful and cumulative effects of using DDT, a nationwide struggle was occurring to do away with the use of DDT on foodstuffs, around protected natural areas, and around people. The ban took many years to be applied broadly, and some of the last holdouts were the timber industry who continued to argue that its use in the forest not only necessary to battle the invading Tussock Moth, but that its “ancillary benefits” included helping those people “who might be allergic to the tussock-moth hairs.” As late as 1974, the Forest Service sprayed 421,000 acres in Oregon, Washington and Idaho. But the tide of public opinion was already shifting and despite a 98% “kill rate” for the Tussock moth, opposition began to mount. Evergreen State College Etymologist, Steven Herman called it an “etymological My Lai” – referring to the infamous massacre committed by American troops in Vietnam in 1968.

In response to the overwhelming opposition to DDT that was making its application even for forestry purposes nearly impossible, the Dow Chemical began to develop a civilian use for the highly successful defoliant used across Vietnam, the stuff commonly referred to as “Agent Orange”. Dow Chemical called it Silvex – a compound that included 2,4,5 –T, an herbicide that killed fast-growing hardwoods thus permitting the slower growing Douglas Fir seedling access to the sun. The initial spraying occurred in the early seventies in the Siuslaw National Forest, near Alsea.

Jean Anderson, a clinical psychologist who lived on a cattle ranch adjoining the Siuslaw National Forest was another of the early objectors who began peppering the Forest Service with complaints about the spraying program. She and her husband began to collect scientific information about 2,4,5 – T and were alarmed to realize that emerging scientific information seemed to indicate that the dioxin was one of the most deadly toxins known to man. When she tried to get hold of the Environmental Impact Statement (EIS) for the spraying, she was told that it was too expensive to circulate copies to the community. In 1978, the Forest Service worked with the EPA to review 2,4,5 –T and Silvex, but they simultaneously authorized its use “only after all alternatives had been considered”. Over the next several months howls of protest were met with equally indignant howls from the other side, but the effect was to escalate this issue to the national stage, where the renowned commentator, Jack Anderson latched on to the disturbing evidence of tripled miscarriage rates in Alsea.

Bonnie Hill had not just read James Allen’s early research but she had conducted her own survey of the community’s childbearing mothers. She correlated the information about the time, place and circumstances of these miscarriages against the aerial spraying schedules published by the logging companies. The data showed a high correlation, though Bonnie never claimed a cause-and effect relationship. But by now the EPA was worried. They soon sent a team to visit Alsea, which quickly resulted in a broader survey that covered 1,600 acres across Lincoln and Benton Counties, which confirmed significantly higher miscarriage rates in the study area. With such results the EPA was compelled to issue orders to cease using 2,4,5 – T and Silvex, which contained the same toxin.

Now it was lumber’s turn to voice its outrage, launch a slew of lawsuits and public education campaigns. They also marched out their sympathetic experts “in the weed science and toxicology fields” who claimed the Alsea study was flawed. But when the Ninth Circuit Court of Appeals upheld the decision, the momentum of the controversy shifted dramatically as the weight of evidence became too preponderant to overcome. The incoming Reagan administration tried briefly to negotiate a settlement with Dow Chemical, but once again newly released data about the virulence of the 2,4,5 –T toxin overwhelmed those secret negotiations and in 1981 Dow Chemical and the EPA ceased any further registrations for 2,4,5 –T.

So, I would respectfully submit that the description of Bonnie Hill’s contribution to her community’s health was much greater than founding a humble community clinic. As this book tries to point out what see you on the surface of the forest and its residents may not be the entire story – and that’s especially true of Bonnie Hill and the modest community of Alsea tucked into the Siuslaw National Forest.

 The 1980’s: Endangered Species Act changes NW logging

In the 1980’s America took a step to the right, and habitat protection took a back seat to market principles. Reagan brought with him a cadre of unequivocal opponents of conservation, environmentalism, and habitat protection. James Watt, Reagan’s Secretary of the Interior, was famously hostile to environmental concerns. During his tenure, he set a record for the least species listed under the Endangered Species Act. But such is the nature of a bureaucracy that it tends to blunt the most extreme elements of any administration, regardless of direction.

Reagan’s assistance secretary of agriculture went so far as to delay the implementation of the Northwest land management plans and warn Forest Service planners to de-emphasis protecting wildlife and scenery. Compounding this not-so-benign neglect, Senator Mark Hatfield and Les AuCoin continued to press the Forest Service to support unsustainable levels of cutting on federal timberlands.

Excessive cutting on private timberlands was putting pressure on the public agencies to increase the supply of logs off the federally controlled lands. In 1949 the BLM increased their allowable cut and authorized the construction of more roads. By 1951, the New York Times reported that “More and more lumber operators are looking to national and state-owned forests to piece out their operations.”

Given the feverish demand for increased lumber supplies it is not surprising that both the academic and scientific communities also began to respond to the pressure. University of Oregon professor Louis Hamill suggested shortening the rotational harvest cycle from 100 years to 80 years. Studies produced by the well-respected Portland-based colleges of Lewis and Clark and Reed during this period affirmed the need to build over 14,000 miles of new access roads. At that time Crown Zellerbach estimated that Oregon’s timber stands alone could sustain annual harvests of 8-10 billion board feet for another fifty years. With more intensive forestry management, their forester predicted that the cut could even be increased to 14 billion board feet!

In effect the marketplace and improving production techniques were driving the definition of forest practices, not a concern for the welfare of the forests, or the protection of critical habitat and ecosystem services like clean water, and salmon friendly spawning grounds. Historian Richard Rajala concluded that the timber companies’ focus on profit maximization during this period made it impossible to achieve “a meaningful integration of science and forest law.” His research supported the view that forest research was only permitted to inform public policy if both the corporate and government representatives approved. In a prescient conclusion Rajala asserted that “science needed the sanction of the dominant interests in the political economy” to disrupt the current unsustainable forest practices.

For some time now, fish biologists had been warning over the fragmentation of the old growth forests, and the silting of the salmon spawning grounds by the excessive road building. But when the challenge came it flew in on silent wings from an unexpected quarter.

Under the requirements of the National Forest Management Act the Forest Service was required to identify and protect any “indicator species” that were endangered by industrial uses of the forest. Citing the Endangered Species Act, the Sierra Club brought several suites against the Forest Service in 1987 for not listing the Northern Spotted Owl as an endangered species. This was an important watershed in the national debate about natural resource management and environmental protection. Heretofore, the environmental case had been made almost exclusively on emotional grounds that frequently pitted non-resource based urban communities against those that were dependent upon the forests around them. The introduction of scientific methodology and empirical data to this debate turned the tables on the parties. And the Pacific Northwest lumber interests were soon predicting the demise of the region’s timber industry and warning that the Northwest’s rural communities would be hit by massive reductions in the labor force.

In 1988 Thomas Ward, the well-respected Forest Service biologist was appointed to chair the Interagency Scientific Committee charged with sorting out the conflicting resource management issues. A year later Ward released the Committee’s recommendation that called for establishing Habitat Conservation Areas (HCA’s) across the owls’ established range. In 1991 Federal District Judge William Dwyer issued an injunction barring timber sales on all public lands that included any Spotted Owl habitat. His injunction also accused Presidents Reagan and George H. W. Bush, as well as Mark Hatfield and other Pacific Northwest politicians of increasing the annual harvest so much that it directly contributed to the endangerment of the Northern Spotted Owl.

In 1992 Clinton convened the so-called “Forest Summit” in Portland. The outcome of this most recent confab was the further reduction of the federal timber harvests by 75% from the unsustainable cutting limits of the 1980’s. These reductions led to a decline in Pacific Northwest timber industry employment of 16,695 jobs – way below the 65,000 jobs that the industry sponsored Northwest Forest Research Council had projected.

Finally in 2011, after a long wait the Agriculture department proposed new forest planning rules that had been mandated by the 1976 National Forest Management Act. The rules are intended to guide forest managers decide what areas may be logged, and which should be spared. The fundamental principle guiding the 1976 National Forest Management Act is that the health of the forests and their wildlife are to be valued as highly as the interests of the timber companies. The Clinton administrations wholeheartedly supported this perspective, but the subsequent Bush administrations strove to roll this balance back to favor the commercial interests of the timber and mining companies using public lands.

The Obama administrations newly proposed rules are replete with lofty goals like maintaining “viable” animal populations, but critic claim they are vexingly vague on how to measure the quality of the forest ecosystems and how to ensure that the rules are maintained. So far the Obama administration seems to be trying to finesse the issue with palliatives and smiles. The environmentalists want to see more teeth in their proposals.

 The Hidden Culprit: Technology

By the 1960’s mechanization in the logging industry was beginning to have an impact upon employment. Over the previous several decades logging had moved away from the railroad logging, and the use of the “big wheels” used to haul the logs out of the forest. By the 1930’s gasoline powered tractors had taken over the heavy lifting. But the biggest change didn’t come until the 1950’s with the invention of the gasoline powered saw and diesel-powered yarding machines. This triggered a shift away from felling and bucking the trees by hand – an enormous increase in productivity! But that productivity increase came at a price – fewer loggers were needed. By mid-century the logging crews had atrophied to 30% of their original complement.

During the booming 1980’s nearly 200 sawmills had closed and employment in the timber industry had slipped by 25,000 jobs – all due to the increased introduction of technology that permitted increasing volumes of production with ever shrinking numbers of workers.

But of course, this drop in the timber industry employment became a potent argument used by the industry to argue for more logging and increases in the allowable cut on public lands. The loss of jobs they contended was entirely due to the pressures from environmental groups that were stalling progress on implementing timber sales. While litigation did play an important role in redefining the forest management rules in the Pacific Northwest, it would be incorrect to lay the entire blame for the employment decrease in the timber industry at the feet of the environmentalists.

 O & C Counties

 One of the factors affecting Oregon’s forests is the treatment of the so-called “O & C” county lands. To encourage the building of a rail link between Portland and San Francisco in 1866, the federal government offered a huge reward in the form of a land grant of 3,700,000 acres. This was to be parceled out in checkerboard pattern and was intended to be resold to settlers at $2.50 per acre. But in 1916, most of the land was reconveyed to the federal government and since then 18 counties where the O&C lands are located have received payments from the federal government to compensate for the loss of timber and tax revenues. The final extension of these payments that occurred in 2012 is expected to be the last renewal of the program.

In recent years many of the counties have relied on this source of funds to fund their local governments. However, the legislative mandates that have served as the legal basis for these payments has changed over the years, and the payment amounts have gradually diminished. Currently, the underlying statute that governs these payments is an extension of the Secure Rural Schools and Community Self-Determination Act of 2000, which was renewed in 2012.

Faced with a gradually diminishing stream of revenues from the O&C lands, several counties in Oregon found themselves unable to fund even the most basic functions of local government, such as policing and jailing criminals. Since these counties cannot declare bankruptcy and yet they must provide county services mandated by the state, some counties have considered merging.

Overall the financial pressure caused many of the affected counties to increase their harvests on the O&C lands to the point that it was devastating the wildlife habitat and led to the eradication of many species over much of the affected forestland.

One of the worst affected counties, Josephine County near the California border, proposed a property tax, which failed to gain voter approval. As a consequence Josephine County had to reduce its staff by 2/3 and release inmates from the county jail because there were no funds to maintain them in jail. The situation was so dire in some counties that in 2012 the Oregon Legislature specifically permitted the counties to divert monies intended for the maintenance of forest roads to be used instead to pay for law enforcement patrols. I guess this goes to show that it really is the “wild west” in some parts of Oregon.

Sources: Robinson, Landscapes of Conflict, Pg. 210, 322-329

 Current issues: Landslides and clear-cutting

Landslides are endemic to Oregon, where the high moisture content can turn soil into pudding and turn gentle slopes into torrents of mud and debris. In 1996 landslides killed 5 people in Oregon and caused damage to more than 100 homes in the Portland area. In December of 2007 a landslide swept down from a clear cut west of Clatskanie and nearly buried some buildings and its inhabitants in Woodson. In 1933 four people were killed in the same area by landslides.

In 1997 the Department of Forestry was asked by the Legislature to put an end to logging on very steep slopes. A 1999 study by the department established that many of the landslides on forestlands were linked to debris flows emanating from clear-cut areas. As a result the Department of Forestry has come under increasing pressure to restrict logging on steeper slopes.  In 2003 the Department responded with OAR 629-623-000 which defines the forestry practices as they relate to landslides. It defines any slope steeper than 80%, or a draw steeper than 70% as too dangerous to log. But the regulation also contains an escape hatch that permits a geotechnical specialist to determine the slope steepness based on site-specific measures that presumably override the prevailing gradient and thus permit less restrictive logging practices. The intent of the semi-voluntary restrictions is to limit ground disturbances on high-risk sites. When applied, the rules are intended to “prevent local over-steepening and slope gouging by cable yarding.” The rules also require loggers to minimize the buildup of “slash” on the steep slopes below any high-risk sites. The construction of skid trails on high-risk sites was also prohibited.

Past studies had also revealed that most landslide damage on forestlands were attributable to the road systems built to support the logging activities. In addition these studies found that road-associated landslides were typically about four times larger in volume than non-road associated landslides. Of course much of this road-associated damage is invisible to the general public that rarely enters the timberlands to see the effects of washed out roads. But for the industry these costs are not trivial.

woodson landslideAfter the slides in Woodson splashed into public view to reveal the hidden dangers of clear cutting and road building, pressure began to build on the Department of Forestry to eliminate logging on steep slopes. In response to calls for a moratorium on steep slope logging, but the DoF responded with a additional voluntary measures.

According to the noted environmental historian William G. Robbins, “logging practices in some parts of the state continue to be problematic, despite the Department of Forestry’s assertions to the contrary. Several people died in landslides brought about by steep slope logging. The Board of Forestry voted to ask loggers to voluntarily restrict steep slope logging. But public pressure pushed the issue before the legislature and the legislature added further restrictions, but the rules applying these additional safeguards have yet to be published.

The other perennial issue that has divided opinions about logging is the highly visible concern over the practice of clear-cutting. This concern was the direct result of the massive increase in timber harvesting that occurred from the 1970’s through the end of the century. During that period public opinion shifted dramatically in response to the highly visible deforestation in such well travelled corridors like the foothills of Mt. Hood, the Coastal Mountains, and the Siskiyou’s. Several books were published during this period that focused exclusively on clear-cutting, including Chris Anderson’s Edge Effects (1993), and the Sierra Club large format publication (1995) entitled, “Clearcut: The Tragedy of Industrial Forestry.”

The industry’s response was (and remains) that some tree species, including the ubiquitous Douglas Fir, are shade intolerant and therefore must be planted en masse. This means that the site must be clear-cut to remove any trees that might crowd out the sunlight and thus stunt the growth of the trees. Foresters insist that the practice of clear-cutting is not just necessary to reduce costs, but is essential to produce a lush new forest. The industry experts claim that the practice replicates the actions of forest fires that “transforms a biological desert” into a highly productive forest that can help watersheds by replacing old growth trees with “higher water yielding younger trees.”

Bybee timber sale mapIn February 2013 this issue erupted once again. The catalyst was a proposed Forest Service’s timber sale that included 16,215 acres along the western border of Oregon’s only national park. This threat to one of Oregon’s most renowned views quickly galvanized a broad array of opponents that vehemently opposed the cutting of trees 300-400 years old. The logging roads would access forest that had not seen commercial logging for more than 60 years and served as wilderness in one of Oregon’s highest-valued recreation areas. According to Oregon Wild’s website, “the Bybee logging project would log 1,300 acres in the proposed Crater Lake Wilderness. This would effectively cut off several intact wildlife corridors with logging and road building.  The project includes 12 miles of new roads…(and) would be enough to fill 7000 log trucks.”

The US Forest Service and industry representatives counter that the proposed timber harvesting activity would be conducted with extraordinary care. Clear-cuts would be limited to three-quarter-acre patches that “would blend with the vegetation in the Crater lake National Park” which already has open patches from wildfires and previous logging activities. The loggers would avoid old growth timber as defined by the Northwest Forest Plan, but environmentalists counter that the thinning objectives stated in the proposal do not distinguish between old growth and younger stands. Both Oregon Wild and Cascadia Wildlands are challenging the Bybee timber sale.

Bybee timber sale pictureOf particular note in this debate is the introduction of smaller scale clear cutting dimensions. Though this is a great improvement, I suspect that this issue will not disappear since Oregon’s population continues to urbanize and loose its ties to the resource harvesting industries that once dominated public opinion in this region of the country.

Sources: Oregonian, Logging Battle Lines drawn near Crater Lake, February 27, 2013

 

 

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The first big environmental battle in Oregon’s brewing timber wars.

If you rummage around the Internet like so many of us do, you might stumble across the website for the Alsea Clinic, a modest community health care provider for a remote logging community deep in the Oregon Coastal Forests. Listed among its officers is the secretary: Bonnie Hill. She has served on the board since before the clinic opened and she’s lived in Alsea for 39 years – almost as long as the trees!

Her mention on the board roster states simply that “I, and others who lived in Alsea before the clinic was formed can remember so clearly what it was like to drive over the mountain for every medical need: aching ear infections in crying little children, injuries that occurred at school in P.E. or athletic events, frequent problems for the elderly, etc.” She was the local high school teacher at the time, and she mobilized the community to establish this remote health center. Nice contribution, end of story? Hardly!

Bonnie may have helped found Alsea Rural Health Care, Inc., but this was the culmination and the spark of a huge political conflagration that ultimately changed logging practices across the entire Pacific Northwest. Nowhere in this modest description does it give Bonnie the credit for exposing one of the most egregious problems literally swirling out from Oregon’s vast logging operations.

In the early seventies, just as I was attending college in Portland, Bonnie was teaching high school in remote Alsea. Being in touch with parents across this forest community she soon became aware of the alarming increase in miscarriages across the community. Way before the Internet made such research easily accessible to most people, she began to research the issue and she learned of a study published by James Allen (University of Wisconsin) that linked a similar rise in the spontaneous abortions among rhesus monkey that had been exposed to TCDD, a highly toxic dioxin contained in the 2,4,5-T chemical herbicide used by the timber companies to combat the infamous Tussock moth infestations.

Since the publication in 1962 of Rachel Carson’s hugely influential book, “Silent Spring”, wherein she described the awful and cumulative effects of using DDT, a nationwide struggle was occurring to do away with the use of DDT on foodstuffs, around protected natural areas, and around people. The ban took many years to be applied broadly, and some of the last holdouts were the timber industry who continued to argue that its use in the forest not only necessary to battle the invading Tussock Moth, but that its “ancillary benefits” included helping those people “who might be allergic to the tussock-moth hairs.” As late as 1974, the Forest Service sprayed 421,000 acres in Oregon, Washington and Idaho. But the tide of public opinion was already shifting and despite a 98% “kill rate” for the Tussock moth, opposition began to mount. Evergreen State College Etymologist, Steven Herman called it an “etymological My Lai” – referring to the infamous massacre committed by American troops in Vietnam in 1968.

In response to the overwhelming opposition to DDT that was making its application even for forestry purposes nearly impossible, the Dow Chemical began to develop a civilian use for the highly successful defoliant used across Vietnam, the stuff commonly referred to as “Agent Orange”. Dow Chemical called it Silvex – a compound that included 2,4,5 –T, an herbicide that killed fast-growing hardwoods thus permitting the slower growing Douglas Fir seedling access to the sun. The initial spraying occurred in the early seventies in the Siuslaw National Forest, near Alsea.

Jean Anderson, a clinical psychologist who lived on a cattle ranch adjoining the Siuslaw National Forest was another of the early objectors who began peppering the Forest Service with complaints about the spraying program. She and her husband began to collect scientific information about 2,4,5 – T and were alarmed to realize that emerging scientific information seemed to indicate that the dioxin was one of the most deadly toxins known to man. When she tried to get hold of the Environmental Impact Statement (EIS) for the spraying, she was told that it was too expensive to circulate copies to the community. In 1978, the Forest Service worked with the EPA to review 2,4,5 –T and Silvex, but they simultaneously authorized its use “only after all alternatives had been considered”. Over the next several months howls of protest were met with equally indignant howls from the other side, but the effect was to escalate this issue to the national stage, where the renowned commentator, Jack Anderson latched on to the disturbing evidence of tripled miscarriage rates in Alsea.

Bonnie Hill had not just read James Allen’s early research but she had conducted her own survey of the community’s childbearing mothers. She correlated the information about the time, place and circumstances of these miscarriages against the aerial spraying schedules published by the logging companies. The data showed a high correlation, though Bonnie never claimed a cause-and effect relationship. But by now the EPA was worried. They soon sent a team to visit Alsea, which quickly resulted in a broader survey that covered 1,600 acres across Lincoln and Benton Counties, which confirmed significantly higher miscarriage rates in the study area. With such results the EPA was compelled to issue orders to cease using 2,4,5 – T and Silvex, which contained the same toxin.

Now it was lumber’s turn to voice its outrage, launch a slew of lawsuits and public education campaigns. They also marched out their sympathetic experts “in the weed science and toxicology fields” who claimed the Alsea study was flawed. But when the Ninth Circuit Court of Appeals upheld the decision, the momentum of the controversy shifted dramatically as the weight of evidence became too preponderant to overcome. The incoming Reagan administration tried briefly to negotiate a settlement with Dow Chemical, but once again newly released data about the virulence of the 2,4,5 –T toxin overwhelmed those secret negotiations and in 1981 Dow Chemical and the EPA ceased any further registrations for 2,4,5 –T.

So, I would respectfully submit that the description of Bonnie Hill’s contribution to her community’s health was much greater than founding a humble community clinic. As this book tries to point out  what you see on the surface of the forest and its residents may not be all of the story – and that’s especially true of Bonnie Hill and the community of Alsea.

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Two Spirit Woman: the Kootenai Doomsday Prophetess

Two-spirit Woman: the Kootenai Doomsday Prophetess

 The arrival of fur traders into the remote western valleys of the Canadian Rockies was the catalyst for the transformation of a big boned gangly Kootenai Indian girl, Ququnok Patke (One-Standing-Lodge-Pole-Woman), into the most famous and influential seers in the Pacific Northwest.

Dance to Two-Spirit woman

During the winter of 1808, Quqonok would have attained marriageable status, but none of the young men had sought her out, given her remarkable stature. Had this been any other Indian lass, her story might have succumbed to the miserable fate of an awkward second wife. But Ququnok was about to step into what can only be described as a “cultural singularity” that arose from the collision of two utterly different worlds. And with her strong personality this narrative would take an entirely unexpected turn.

Ququnok undoubtedly participated in the startling encounter when the first North Western Company brigade managed to cross the Continental Divide and stumbled down the deep drifts that coated the western slopes of the Canadian Rockies. It is unclear who was more astonished; the Kootenai Indians who inhabited this remote fastness nestled among the silvery peaks of the Continental Divide, or the voyageurs that had hauled their sleds through country so remote and primeval that they actually feared attack by woolly mammoths. But for Ququnok this January morning in 1808 was a life altering experience, because we know that when the fur traders left a few days later, Ququnok went with them.

From the Northwest Company trader, David Thompson we hear that she subsequently married his servant, Boisvert, but that her “conduct had become so loose” that Thompson was forced to expel her from his base at Kalispell House. After that she returned home to her own people in the Lower Kootenai country, but when she arrived she announced that she had been transformed into a male!

She told her astonished band,

“I’m a man now. We Indians did not believe the white people possessed such power from the supernaturals. I can tell you that they do – greater power than we have. They changed my sex while I was with them. No Indian is able to do that.”

With that she announced that henceforth she would be called Kauxuma nupika, (Gone-to-the-spirits). Instead of dresses she had worn in the past, she now sported men’s shirts, leggings, breech cloths and she began to carry a gun. Her tribe remained skeptical, but she was undeterred and soon announced her intention to take a “wife”. But all the girls she approached refused her. Furious, Kauxuma let it be known that she would have her revenge using newfound supernatural powers. Understandably, people began to avoid her.

Eventually, she took up with another Kootenai women who had been abandoned by her husband. The two were inseparable, and the new “wife” was constantly pestered for details about the relationship. It was even rumored that Kauxuma had fashioned an artificial phallus of leather. But this buffalo dildo did not fool her lover and soon the relationship soured. Things went from bad to worse in a hurry, and the two had to be separated after Kauxuma became so jealous she pierced her partner’s arm with an arrow.

In keeping with her unrestrained lifestyle Kauxuma now set out to fulfill the ideals of a Kutenai warrior, including raiding, horse theft and fighting.  Eventually, she was able to join a raiding party, but the sortie was unsuccessful in locating horses to steal. During their return Kauxuma’s brother noticed that she refused to strip with the other warriors as they crossed several rivers that lay athwart their route, but instead she lingered to cross after the others had continued onwards. Suspicious, her brother decided to hang back and watch her when she stripped off her pants. Apparently, he was able to confirm that she had not actually acquired the appurtenances of the male gender, and remained physically a women. Upon Seeing her brother spying on her, Kauxuma had quickly crouched in the rushing mountain waters, claiming that her foot had been caught between two rocks. Thus it came as no surprise that Kauxuma now assumed the name, Sitting-in-the-water-Grizzly (qanqon kdmek klatda). Most of the warriors cheered her decision being unaware that it implied a very self-serving interpretation of the events. But her brother, knowing the truth of it, refused to acknowledge her new name and instead insisted on calling her ‘Qanqon’, a sardonic twist on her newly assumed name.

But all that didn’t really matter, because Kauxuma had realized a much larger vision, one that wasn’t defined by Kootenai custom, or influenced by fur traders’ motives. She saw the raw chaos of two worlds colliding and she had begun to prophesy a vision that despite its gloomy predictions turned out to be remarkably close to the truth.

Her prophecy narrative was incendiary and alarming in the extreme. The white traders were bringing small pox to kill the Indians she warned. Two giants would follow turning over the earth as they came and burying the Indians and their lodges as it rolled across the country. All the Indians would die she insisted!

In July of 1809, David Thompson encountered her on Rainy Lake, near the Upper Columbia River reporting that,

She had set herself up for a prophetess and gradually had gained, by her shrewdness, some influence among the natives as a dreamer, and expounder of dreams. She recollected me before I did her, and gave a haughty look of defiance, as much to say, I am now out of your power.”

At the time he wrote this in his journal, Thompson had no inkling of the influence that this prophetess’ visions would have, even to the distant shores of the Pacific. To Thompson, this recalcitrant prophetess must have seemed like an enterprising provocateur that parlayed her exposure to the white traders into cunning deceits designed to enrich her. Like an annoying gadfly, she would turn up wherever the traders built their forts and preach her anti-colonial views to the indigenous tribes. At Fort Chipewyan in the far north, her insidious rhetoric nearly launched a revolt against the vulnerable fort.

Undoubtedly, Kauxuma was an “odd duck”, but these were very unusual circumstances. During her time with Boisvert and later as she visited the outposts of the fur traders she undoubtedly spent considerable time listening to the Cree, the Chipewyan’s and the Catholic Iroquois as they shared their indigenous interpretations of the agrarian colonization that was sweeping across the lands to the east of the Rockies. As Thompson may have done, one could see Kauxuma as a skilled charlatan who could turn a tale to her benefit. From the anthropologists’ perspective, Kauxama’s prophesies fit into the greater narrative about the indigenous cultural revival that included the contemporaneous Prophesy Dance and the reassertion of an Indian identity in the face of a massive colonial onslaught. From the traditional perspective of the male-dominated Indian elders, her warrior aspirations made a mockery of the Indians’ value systems. Her anti-colonial and hopeless prophesies undermined the motivations that sustained the far-flung Northwest trading culture. There were many that would gladly silence her to still the growing panicamong the Indians.

From the perspective of an historian of lesbianism, Kauxuma stands out as a lonely example of an inspired individual that tried not just to compete in a male dominated culture, but also to speak “truth to power” as the modern expression goes. As an individual, Kauxuma seems to have had an intense and uncompromising character, with a significant “anger management problem” and a predilection for resorting to violence – not someone you might want to spend much time with. And yet all that met her noted her intelligence, and persuasiveness. She was, no doubt, an extraordinary person!

Until now, Kauxuma had been an isolated oddity whose influence hardly extended beyond the reaches of her home tribe’s peregrinations in the Lower Kootenai country. But on June 15th, 1811 that would change dramatically.

On that sunny day, Kauxuma was escorted into Astoria by a phalanx of local Chinooks, who were as mystified by the tall Algonquin-speaking Indian and his “wife” as the American were that soon debriefed them. It appeared from what they learned that this couple had managed the perilous journey from the verge of the Continental Divide all the way down the Columbia River, through the territories of countless feisty Indian tribes – all the way to the solitary outpost of the Americans at the mouth of the mighty Columbia River. Apparently, Kauxuma’s guise was successful in fooling the local Indians and the Americans. Alexander Ross describes their reception,

“Among the many visitors who every now and then presented themselves, were two strange Indians, in the character of man and wife, from the vicinity of the Rocky Mountains…. The husband was a very shrewd and intelligent Indian, who addressed us in the Algonquin and gave us much information respecting the interior of the country.”

Significantly, Kauxuma was also carrying a letter to John Stuart, an HBC trader thought to be traveling with Simon Fraser. This was critical intelligence for the Americans because it revealed that the Hudson Bay Company had begun to operate in the areas west of the continental divide.

The Astorians were still trying to sort out how to respond to this news, when they spotted a canoe rounding Tongue Point. Seated in the stern was what appeared to be an English officer and at his back fluttered the Union Jack. David Thompson had arrived just as the Americans were about to dispatch canoes upriver to explore the interior of the country. The Nor’Westers were warmly welcomed and Thompson had the run of the fort during his brief sojourn there. During that stay the Astorians shared the story of the two strange Indians that had arrived just prior to Thompson. Taken to meet the “odd couple”, Thompson immediately recognized Kauxuma and exposed her gender – much to the consternation of local Chinook and the Astorians who had been successfully deceived.

Tarrying only a week in Astoria, David Thompson set out out to retrace his considerable return trip all the way to the Continental Divide and from thence back to Montreal, where he would ultimately take up residence. Before leaving, he agreed to guide the Astorian, David Stuart and eight of his men to where they planned to build a fort at the foot of the “Falls of the Columbia”. But they weren’t the only fellow travellers.

Hearing that Thompson was bound to retrace his steps up the river, Kauxuma and his wife decided to follow suite. But it wasn’t long before it became apparent that the Kauxuma’s prophesies on the downward journey had so scared the Lower Columbia River Indians that the local Indians were intent upon killing Kauxuma. And so it was that the haughty dissembler now approached David Thompson to seek his protection during the journey upriver. Despite his misgivings, Thompson agreed to shelter Kauxuma and his ‘wife’ during the trip back up the Columbia River – a decision that made Nor’Westers’ own passage considerably more dangerous.

No sooner had he agreed to shelter the doomsday prophetess than Thompson came across the following scene, as he describes it in his journal:

“Having proceeded half a mile up a Rapid, we came to four men who were waiting for us … the four men addressed me, saying, when you passed going down to the sea, we were all strong in life, and your return to us finds us strong to live, but what is this we hear, casting their eyes with a stern look on her [the ‘man woman’], is it true that the white men … have brought with them the Small Pox to destroy us; and two men of enormous size, who are on their way to us, overturning the Ground, and burying all the Villages and Lodges underneath it; is this true, and are we all soon to die. I told them not [to] be alarmed, for the white Men who had arrived had not brought the Small Pox, and the Natives were strong to live, and every evening were dancing and singing… At all which they appeared much pleased, and thanked me for the good words I had told them; but I saw plainly that if the ‘man woman’ had not been sitting behind us they would have plunged a dagger in her…”

All along the journey up the Columbia River the two “bold adventurous amazons” would alternately canoe ahead of the main party, or at other times linger behind the Nor’Westers. Kauxuma’s four years of exposure to the white fur traders had not just given her an “insight” into what was coming, but it also imprinted on her the  opportunistic culture of the French Canadian trappers that helped manipulate the credulous natives to her advantage. Concocting visions that were designed to astonish, Kauxuma and his wife now announced that the great white chief was about to inundate them with everything they wanted. In their gratitude for these glad tidings the local Indians showered the couple with gifts. By the time the expedition parted ways with “Two-Spirit Woman”, she and her consort disappeared into the long shadows of history leading 26 horses laden with all manner of Indian wealth.

Over the next 26 years we hear little of our “man-like woman”. Mostly she remains a background figure, accompanying several trading sorties into the region. Finally reports circulate of how she had mediated between a group of Flat Heads and a marauding party of Blackfoot Indians. Apparently during the negotiations, she tricked the Blackfoot into waiting long enough for the Flat Heads to make their escape. For nearly thirty years she had sown fear with her disturbing visions and reckless deceits, but on that fateful day in 1837 her legendary dissimulation was her final undoing.

In the end it wasn’t the small pox, or her supernatural juggernauts that buried her, or even the Indians that wanted to silence her doomsday diatribes. Trying to find meaning in the chaotic changes affecting her world, Kauxuma ultimately lost her life for one of the most traditional reasons: tribal warfare.

Bibliography:

1. Kauxama Nupika, or also known as Gone to the Spirits. Robert Clark, River of the West, 1995, Harper Collins Publishers, NY. Pg 69

2. Epic Wanderer, David Thompson – The Mapping of the Canadian West, 2003 D’Arcy Jenish, Doubleday Canada, Toronto, Canada, Pg. 181

3. Schaeffer’s “Kutenai Female Berdache”, 1811 http://www.outhistory.org/wiki/Schaeffer%27s_%22Kutenai_Female_Berdache%22,_1811

4. Oregon and the Collapse of Illahee by Gray H. Whaley 2010, University of North Carolina Press

 

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The Chinook Canoe

The Chinook Canoe was a craft of extraordinary beauty and was as much their home as it was the outward expression of their graceful relationship with the life-force that sustained them, the Columbia River.  These canoes came in all sizes and shapes, from one-man hunting canoes, hand held canoes for gathering Wapato, or the large cruising canoes that could hold thirty to forty people and all their equipment. The abrupt vertical cliff at the stern stood in contrast with the extended curve of the prow, and between, the barely visible waterlines swept the length of the canoe to unify its sense of grace and purpose.

It took years of work to fashion such a canoe. At first it was hollowed out using fire, flint and beaver-tooth chisels. Then it was filled with steaming water and stretched into shape with stretchers sewn into place until the desired proportion had been achieved. The resulting craft was sleek and seaworthy even in the tempestuous Northwest swells.

But it had an Achilles heel. Where the tree was cut across the grain to square off the stern or cut the advanced edge of the curvaceous bow – there the grain was exposed. It was at either end of these graceful craft, that the strains and stresses of the ocean squeezed the hardest. In a heavy seaway the canoe could twist and split from end to end. Many tragedies at sea resulted from this fatal flaw. While the Chinook courageously paddled their craft the entire length of the Pacific coast from Alaska to California, the old Indians often told of clinging to the split canoe, for hours and days until the surf finally rolled them ashore.

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Of dogs, children and economy

The Indians of the Lower Columbia had little use for horses, as the forests were far too dense to traverse with the cumbersome horse, and besides their highways were the rivers and streams of the coastal range where narrow footpaths shared by man and beast alike were the only solution. But instead of horses they did accumulate a craven race of husky-like dogs whose only purpose it appeared was to alert the village of unknown intruders. According to some, these dogs were not eaten, but we do know that Lewis and Clark has acquired, by the time they reached the Columbia, quite a preference for “filet fido” and purchased many dogs from the villages that they passed – a fact did did not go unnoticed among the Indians who did not themselves consume the dogs.

Somewhere down in the same lower reaches of Indian society were the pot-bellied little children that scampered around the camps and buried themselves in the ragged hides inside the lodges. These little urchins had the run of the camps and were left mostly unattended with a resultingly high mortality rate. They grew up with the dogs, were fed and clothed with whatever came to hand. As soon as they could run, they commenced to hunt and fish. With the enthusiasm for mayhem that only untempered children are apt to display, they would be known to frequent the spawning streams and slaughter the migrating salmon until they were weary, and then abandon their spoils on the rocks to rot. By thirteen or fourteen the boys would begin to seriously hunt. In the early 1800′s when the old Queen Anne muskets were becoming more common among the Indians, these youths would carefully load a charge alongside a single shot (these both being expensive) and then go out to hunt. But the cost of the powder and the ball were such that it was only economical if you could shoot more than one animal per shot! So these enterprising Indian kids would float in covering their canoe with ” green boughs so that it would appear to be a mere floating heap of brushwood, and lying in ambush under this the hunter would patiently wait for hours for the birds to come near or for a favoring winds to float him into their midst.” This really appealed to the these young Indian kids – “the stealthiness, and the ease of it, and because it meant many birds with one shot”.

One young fourteen-year old is said to have observed a big cougar preparing to cross a creek on a log. Rather than shoot the cat as it passed broadside to him, the Indian snuck up the side of the ravine and positioned himself so that the cougar would walk right up to the end of his muzzle. “Blowed a hole in that cougar that a bull bat could a’flew through without ‘tetching’ his wings on either side.” Reminding the boy of the unreliability of the old Queen Anne rifle, he asked him why he would take on such a huge danger. The boy is reported to have replied that his own life was the cheapest of his possessions – he had paid nothing for it, but the cougar of immeasurable value in honor, in reward and status.

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What the mushrooms think about “being late”.

The Indians claim that time flows differently on the reservation, for me it’s  true when I’m off the reservation. So this is a short piece on what the mushrooms think about “being late”:

And I’m stamping through the Douglas fir
in search of the tell-tale yellow chanterelles,
But they are buried deep and all I get
are earthy whiffs of mushroom smells.
Time ebbs and flows in the misty forest;
underground it answers to no one at all,
Stretching moments into eternities,
the earth breaths unhurried for one and all.

Jim

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Chief Cowaniah and the Klickitat Raiders

The Klickitats:

The story of Klickitats’ ascendency during the European penetration into the Pacific Northwest is one of the most vivid examples of how outsiders could take advantage of the social turmoil amongst the Indians and turn it to their advantage.

It is said the this tribe originated in the southern or western sloped of the Rockies, but were pushed out by the Cayuse eventually resettling in Southern Washington in the vicinity of Mt. Adams and along the White Salmon and Klickitat rivers.  We know these peoples by their Chinook name, “Klickitat”, that recognized their home territory in the foothills of Mt. Adams. A secondary meaning of the word also suggests their origination “beyond the Cascades”. And it was this heritage that gave them their fearsome reputation amongst the Indian tribes of the Lower Columbia.

The Chinook, the Clatskanie and the Clatsops of the Lower Columbia were know as “Canoe Indians” whose proximity to the Columbia made them fluent in river travel, but somewhat less adept at horsemanship. This is understandable since western Washington and Oregon are interlaced with deep forests not well suited to equestrian travel. By contrast the Indians hailing from the sparsely wooded eastern slopes of the Cascades were known for their prized horses and their weaponry, which made them renowned hunters, and raiders.

The Klickitats would often cross the Columbia to hunt in the Willamette Valley, but after the epidemics of the 1820’s and 1830’s they were able to take advantage of the decimated populations and strengthen their control over the valley. During the early 19th century they extended their reach as far south as the Umpqua Valley, and as far west as the Puget Sound and into Oregon’s Coastal range. Amongst the tribes of the Lower Columbia, and the early settlers they acquired a reputation for being robbers and plunderers. Using guns acquired from the Hudson Bay Company in the 1840’s the Klickitats under the leadership of their chieftain Socklate Tyee engaged the Umpqua Indians in the Rogue Valley. A decade later, under his successor, Quatley (aka Quarterly”) the Klickitats served as scouts and auxiliaries to the US Army during the Rogue Wars. Thereafter they tried unsuccessfully to sue in the US courts for the restoration of their Willamette Valley holdings.

As late as 1860 the Klickitat’s were still raiding into Oregon’s Coast Range. In that year a party of Klickitat raiders swam the Columbia and ascended Logie Trail to raid the Calapooyan villages of Chakontweiftei at the western end of the trial, Chapanakhtin located near current-day Pumpkin Ridge and Chatakwin located at Five Oaks. Operating from the heights these marauders would descend upon these hapless Calapooyan villages in the longstanding tradition of raiding distant villages to increase their complement of slaves.

Not only did this distress the Calapooyans, but it greatly alarmed the early settlers in this region, including the Hudson Bay Company’s dairymen that maintained a large herd of cows in the vicinity of Dairy Creek. Their salvation came from a most unlikely source.

One of the settlers in the area was a Hawaiian who had left the employ of the Hudson Bay Company. One of the least known aspects of the Hudson Bay Company’s operation in this region is the fact that the HBC imported much of its labor from Hawaii. Fur trapping quickly diminished as the mainstay of the Hudson Bay Company’s economic presence in the Pacific Northwest. Under the direction of Chief Factor, John McLaughlin, the fort began to grow, process and later export both food and lumber to the Russian settlements in Nootka, and also to the Hawaiian Islands and China. Hawaii was not only a transit port for the China trade, but it was also the resupply depot for the large North Pacific whaling fleet. It was this export of salted fish and wood that made Fort Vancouver so economically successful – not the fur trade.

Starting as early as 1829 the HBC began to shift their focus from the fur brigades to food and timber production. But the HBC’s traditional French-Canadian and Iroquois voyageurs were ill suited to this kind of land-based labor. To remedy this the Hudson Bay Company contracted to bring between 400 and 600 Hawaiians to work as trappers and builders in the early 1830’s. To house this workforce a village soon sprang up outside the fort whose population eventually exceeded 600 people – most of who were Hawaiians.

The Hawaiians soon became intermediaries between the European and the local Indians, often taking local wives and living with the tribes. Eventually some of them began to attract followers from the remnants of the Indian society that was being ravaged by disease. It is thought that “Chief Cowaniah” whose band lived in the Tualatin Range near Logie Trail was such a transplant. Thus, it was that he rallied the exasperated white settlers in an effort to repel the Klickitat raiding party. They eventually encountered the intruders in a hollow west of present-day Upper Bishop road.

Facing determined opposition for the first time, the Klickitats fled amidst a hail of gunfire. As the escaping raiders crested the ridgeline the final warrior paused to pepper the pursuers before slipping over the ridge and disappearing into history. And in so doing, this nameless Klickitat managed to shoot Cowaniah’s horse out from under him ending the pursuit in a tangle of tumbling bodies.

It may not have been the proudest moment of local military achievement, but it did mark the end of Indian warfare as it had been practiced over the preceding millennia. A mere five years later this era ended when the Klickitats were removed from their home range to join with the Yakama tribes on the Yakima reservation in Eastern Washington.

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