On this date in 1877 Chief Joseph of the Nez Perce surrendered to General Nelson Appleton Miles, thus ending the Nez Perce War. I feel the need to recount this tale in order to ensure that the cruelty, perfidy, and injustice of the U.S. government and army against indigenous people is never forgotten. This episode in the history of the U.S. is an unmitigated disgrace for which there is absolutely no excuse.
Hin-mah-too-yah-lat-kekt or Hinmatóowyalahtq̓it, popularly known as Chief Joseph, or Young Joseph (March 3, 1840 – September 21, 1904), succeeded his father Tuekakas (Chief Joseph the Elder) as the leader of the Wal-lam-wat-kain (Wallowa) band of Nez Perce, a Native American group indigenous to the Wallowa Valley in northeastern Oregon, in the interior Pacific Northwest region of the United States.
He led his band during the most tumultuous period in their contemporary history when they were forcibly removed from their ancestral lands in the Wallowa Valley by the United States federal government and forced to move northeast, on to the significantly reduced reservation in Lapwai, Idaho Territory. A series of events which culminated in episodes of violence led those Nez Perce who resisted removal including Joseph’s band and an allied band of the Palouse tribe to take flight to attempt to reach political asylum, ultimately with the Lakota chief Sitting Bull in Canada.
They were pursued by the U.S. Army in a campaign led by General Oliver O. Howard. This 1,170-mile (1,900 km) fighting retreat by the Nez Perce in 1877 became known as the Nez Perce War. The skill with which the Nez Perce fought and the manner in which they conducted themselves in the face of incredible adversity led to widespread admiration among their military adversaries and the American public.
Coverage of the war in United States newspapers led to widespread recognition of Joseph and the Nez Perce. For his principled resistance to the removal, he became renowned as a humanitarian and peacemaker.
Chief Joseph was born Hinmuuttu-yalatlat (alternatively Hinmaton-Yalaktit or Hin-mah-too-yah-lat-kekt, Nez Perce: “Thunder Rolling Down the Mountain” or Hinmatóoyalahtq’it, “Thunder traveling to higher areas” in the Wallowa Valley of north eastern Oregon. He was known as Young Joseph during his youth because his father, Tuekakas, was baptized with the same Christian name, later becoming known as “Old Joseph” or “Joseph the Elder.”
While initially hospitable to the region’s newcomers, Joseph the Elder grew wary when settlers wanted more Indian lands. Tensions grew as the settlers appropriated traditional Indian lands for farming and grazing livestock. Isaac Stevens, governor of the Washington Territory, organized a council to designate separate areas for Indians and settlers in 1855. Joseph the Elder and the other Nez Perce chiefs signed a treaty with the United States establishing a Nez Perce reservation encompassing 7.7 million acres (31,000 km²) in present-day Idaho, Washington, and Oregon. The 1855 reservation maintained much of the traditional Nez Perce lands, including Joseph’s Wallowa Valley.
An influx of new settlers caused by a gold rush led the government to call a second council in 1863. Government commissioners asked the Nez Perce to accept a new, much smaller reservation of 760,000 acres (3,100 km2) situated around the village of Lapwai in Idaho, and excluding the Wallowa Valley. In exchange, they were promised financial rewards and schools and a hospital for the reservation. Chief Lawyer and one of his allied chiefs signed the treaty on behalf of the Nez Perce Nation, but Joseph the Elder and several other chiefs were opposed to selling their lands, and did not sign.
Their refusal to sign caused a rift between the “non-treaty” and “treaty” bands of Nez Perce. The “treaty” Nez Perce moved within the new reservation’s boundaries, while the “non-treaty” Nez Perce remained on their lands. Joseph the Elder demarcated Wallowa land with a series of poles, proclaiming, “Inside this boundary all our people were born. It circles the graves of our fathers, and we will never give up these graves to any man.”
Joseph the Younger succeeded his father as leader of the Wallowa band in 1871. Before his death, the latter counseled his son:
My son, my body is returning to my mother earth, and my spirit is going very soon to see the Great Spirit Chief. When I am gone, think of your country. You are the chief of these people. They look to you to guide them. Always remember that your father never sold his country. You must stop your ears whenever you are asked to sign a treaty selling your home. A few years more and white men will be all around you. They have their eyes on this land. My son, never forget my dying words. This country holds your father’s body. Never sell the bones of your father and your mother.
Joseph commented “I clasped my father’s hand and promised to do as he asked. A man who would not defend his father’s grave is worse than a wild beast.”
The non-treaty Nez Perce suffered many injustices at the hands of settlers and prospectors, but out of fear of reprisal from the militarily superior Americans, Joseph never allowed any violence against them, instead making many concessions to them in hopes of securing peace.
In 1873, Joseph negotiated with the federal government to ensure his people could stay on their land in the Wallowa Valley. But in 1877, the government reversed its policy, and Army General Oliver Howard threatened to attack if the Wallowa band did not relocate to the Idaho Reservation with the other Nez Perce. Joseph reluctantly agreed. Before the outbreak of hostilities, General Howard held a council at Fort Lapwai to try to convince Joseph and his people to relocate. Joseph finished his address to the general, which focused on human equality, by expressing his “[disbelief that] the Great Spirit Chief gave one kind of men the right to tell another kind of men what they must do.” Howard reacted angrily, interpreting the statement as a challenge to his authority. When Toohoolhoolzote protested, he was jailed for five days.
The day following the council, Joseph, White Bird, and Looking Glass all accompanied Howard to look at different areas. Howard offered them a plot of land that was inhabited by Whites and Native Americans, promising to clear them out. Joseph and his leaders refused, adhering to their tribal tradition of not taking what did not belong to them. Unable to find any suitable uninhabited land on the reservation, Howard informed Joseph that his people had thirty days to collect their livestock and move to the reservation. Joseph pleaded for more time, but Howard told him that he would consider their presence in the Wallowa Valley beyond the thirty-day mark an act of war.
Returning home, Joseph called a council among his people. At the council, he spoke on behalf of peace, preferring to abandon his father’s grave over war. Toohoolhoolzote, insulted by his incarceration, advocated war. The Wallowa band began making preparations for the long journey, meeting first with other bands at Rocky Canyon. At this council too, many leaders urged war, while Joseph argued in favor of peace. While the council was underway, a young man whose father had been killed rode up and announced that he and several other young men had already killed four white settlers. Still hoping to avoid further bloodshed, Joseph and other non-treaty Nez Perce leaders began moving people away from Idaho.
The Nez Perce War was the name given to the U.S. Army’s pursuit of about 750 Nez Perce and a small allied band of the Palouse tribe who had fled toward freedom. Initially they had hoped to take refuge with the Crow nation in the Montana Territory, but when the Crow refused to grant them aid, the Nez Perce went north in an attempt to reach asylum with Sioux Chief Sitting Bull and his followers who had fled to Canada in 1876.
For over three months, the Nez Perce outmaneuvered and battled their pursuers traveling 1,170 miles (1,880 km) across Oregon, Washington, Idaho, Wyoming, and Montana. General Howard, leading the opposing cavalry, was impressed with the skill with which the Nez Perce fought, using advance and rear guards, skirmish lines, and field fortifications. Finally, after a devastating five-day battle during freezing weather conditions with no food or blankets, with the major war leaders dead, Joseph formally surrendered to General Nelson Appleton Miles on October 5, 1877 in the Bear Paw Mountains of the Montana Territory, less than 40 miles (60 km) south of Canada in a place close to the present-day Chinook in Blaine County.
The battle is remembered in popular history by the words attributed to Joseph at the formal surrender:
Tell General Howard I know his heart. What he told me before, I have it in my heart. I am tired of fighting. Our chiefs are killed; Looking Glass is dead, Too-hul-hul-sote is dead. The old men are all dead. It is the young men who say yes or no. He who led on the young men is dead. It is cold, and we have no blankets; the little children are freezing to death. My people, some of them, have run away to the hills, and have no blankets, no food. No one knows where they are—perhaps freezing to death. I want to have time to look for my children, and see how many of them I can find. Maybe I shall find them among the dead. Hear me, my chiefs! I am tired; my heart is sick and sad. From where the sun now stands, I will fight no more forever.
The popular legend deflated, however, when the original pencil draft of the report was revealed to show the handwriting of the later poet and lawyer Lieutenant Charles Erskine Scott Wood, who claimed to have taken down the great chief’s words on the spot. In the margin it read, “Here insert Joseph’s reply to the demand for surrender” Although Joseph was not technically a war chief and probably did not command the retreat, many of the chiefs who did had died. His speech brought attention – and therefore credit – his way. He earned the praise of General William Tecumseh Sherman and became known in the press as “The Red Napoleon.”
Joseph’s fame did him little good. By the time Joseph surrendered, 150 of his followers had been killed or wounded. Their plight, however, did not end. Although he had negotiated a safe return home for his people, General Sherman forced Joseph and four hundred followers to be taken on unheated rail cars to Fort Leavenworth in eastern Kansas to be held in a prisoner of war campsite for eight months. Toward the end of the following summer the surviving Nez Perce were taken by rail to a reservation in the Indian Territory (now Oklahoma) for seven years. Many of them died of epidemic diseases while there.
In 1879, Chief Joseph went to Washington, D.C. to meet with President Rutherford B. Hayes and plead the case of his people. Although Joseph was respected as a spokesman, opposition in Idaho prevented the U.S. government from granting his petition to return to the Pacific Northwest. Finally, in 1885, Chief Joseph and his followers were allowed to return to the Pacific Northwest to settle on the reservation around Kooskia, Idaho. Instead, Joseph and others were taken to the Colville Indian Reservation far from both their homeland in the Wallowa Valley and the rest of their people in Idaho.
Joseph continued to lead his Wallowa band on the Colville Reservation, at times coming into conflict with the leaders of 11 other tribes living on the reservation. Chief Moses of the Sinkiuse-Columbia in particular resented having to cede a portion of his people’s lands to Joseph’s people, who had “made war on the Great Father.”
In his last years Joseph spoke eloquently against the injustice of United States policy toward his people and held out the hope that America’s promise of freedom and equality might one day be fulfilled for Native Americans as well. In 1897, he visited Washington again to plead his case. He rode in a parade honoring former President Ulysses Grant in New York City with Buffalo Bill Cody but he was a topic of conversation for his headdress more than his mission.
In 1903, Chief Joseph visited Seattle, a booming young town, where he stayed in the Lincoln Hotel as guest to Edmond Meany, a history professor at the University of Washington. It was there that he also befriended Edward Curtis, the photographer, who took one of his most memorable and well-known photographs. He also visited President Theodore Roosevelt in Washington that year. Everywhere he went, it was to make a plea for what remained of his people to be returned to their home in the Wallowa Valley. But it would never happen. An indomitable voice of conscience for the West, he died in September 1904, still in exile from his homeland, according to his doctor “of a broken heart.” Meany and Curtis would help his family bury their chief near the village of Nespelem.
Helen Hunt Jackson recorded one early Oregon settler’s tale of his encounter with Joseph in her 1902 Glimpses of California and the Missions:
Why I got lost once, an’ I came right on [Chief Joseph’s] camp before I knowed it . . . ‘t was night, ‘n’ I was kind o’ creepin’ along cautious, an’ the first thing I knew there was an Injun had me on each side, an’ they jest marched me up to Jo’s tent, to know what they should do with me …
Well; ‘n’ they gave me all I could eat, ‘n’ a guide to show me my way, next day, ‘n’ I could n’t make Jo nor any of ’em take one cent. I had a kind o’ comforter o’ red yarn, I wore rund my neck; an’ at last I got Jo to take that, jest as a kind o’ momento.
The Chief Joseph band of Nez Perce Indians who still live on the Colville Reservation bear his name in tribute to their prestigious leader. Joseph is buried in Nespelem, Washington, where many of his band members still live.
Traditionally, the Nez Perce were migratory foragers and would travel in seasonal rounds, according to where the abundant food was to be found at a given time of year (hence the need for large territories). This migration followed a predictable pattern from permanent winter villages through several temporary camps, nearly always returning to the same locations each year. They were known to go as far east as the Great Plains of Montana to hunt buffalo, and as far west as the west coast. Before construction of The Dalles Dam in 1957, which flooded this area, Celilo Falls was a respected and favored location to fish for salmon on the Columbia River. They relied heavily on q’emes or camas root (Camassia quamash)as a food source; it was gathered in the region between the Salmon and Clearwater river drainages.
I am not sure if you can buy camas root, but you can forage for it. This site is a useful resource if you want to have a go at finding it and cooking it:
What I have to say here draws in part from it, and the image of the bulbs is also from the site.
Camassia is a genus of six species native to western Canada, and the western United States, from southern British Columbia to northern California, and east to Utah, Wyoming and Montana. Common names include camas, quamash, Indian hyacinth, camash, and wild hyacinth. It grows in the wild in great numbers in moist meadows; they are perennial plants with basal linear leaves measuring 8 to 32 inches (20 to 81 cm) in length, which emerge early in the spring. They grow to a height of 12 to 50 inches (30 to 127 cm), with a multi-flowered stem rising above the main plant in summer. The six-petaled flowers vary in color from pale lilac or white to deep purple or blue-violet. Camas can appear to color entire meadows when in flower.
While Camassia species are edible and nutritious, the white-flowered death camas species (which are not in the genus Camassia but in a number of genera in the tribe Melanthieae) that grow in the same areas are toxic, and the bulbs are quite similar. It is easiest to tell the plants apart when they are in flower. After being harvested in the autumn, once the flowers have withered, the bulbs were pit-roasted or boiled. I gather a pit-cooked camas bulb looks and tastes something like baked sweet potato (sometimes described as like chestnuts or figs), but sweeter, and with more crystalline fibers due to the presence of inulin in the bulbs. The amount of sweetness depends on the length of cooking time and, hence, the degree of caramelization. When dried, the bulbs could be pounded into flour.
Narcissa Whitman and her new husband Marcus Whitman traveled the Oregon Trail and crossed the Rocky Mountains in 1836 as missionaries to the peoples of the northwest. She recorded this in her journal:
We nooned upon Grande Ronde river … The camas grows here in abundance, and it is the principal resort of the Cayuses and many other tribes, to obtain it, as they are very fond of it. It resembles an onion in shape and color, when cooked is very sweet and tastes like a fig. Their manner of cooking them is very curious: They dig a hole in the ground, throw in a heap of stones, heat them to a red heat, cover them with green grass, upon which they put the camas, and cover the whole with earth. When taken out it is black. This is the chief food of many tribes during winter.
So there’s your recipe!
Otherwise I suggest following the directions in the above website and cook the bulbs in a slow oven for 12 hours or more. Apparently after 12 hours they turn golden. Maybe as much as 24 hours is needed to turn them black and fully caramelized. Living in China with no kitchen, I am not in a position to experiment for myself.