Irrigation, Timber, and Hydropower is the story of the Flathead Irrigation Project and the Flathead Lake Dam, two early twentieth-century enterprises whose consequences are still felt today on the Flathead Reservation in western Montana.
The Flathead Irrigation Project was originally promoted by Sen. Joseph M. Dixon as benefiting the Flathead Reservation tribes, but it soon became a medium for using tribal funds and assets to benefit white homesteaders. Garrit Voggesser traces the history of natural resource conflicts on the reservation and recounts how competing interests fought at the expense of the tribes.
In the 1920s and early 1930s a national controversy swirled around the dam site at the foot of Flathead Lake. The lease for the dam site was granted to the Montana Power Company over the objections of the tribes, but the tribes retained ownership and were able to negotiate from a position of strength fifty years later when the lease came up for renewal. Voggesser describes the struggles of the Confederated Salish and Kootenai Tribes that ultimately secured their control of reservation resources and helped to build a better future for tribal members.
This history of the Nez Perce War was written in 1878–79 by Duncan McDonald, a relative of Chief Looking Glass and the son of a Hudson’s Bay Company fur trader and a Nez Perce Indian woman. McDonald spent most of his life on the Flathead Indian Reservation in western Montana.
McDonald wrote the history based on interviews and family sources. In 1878 he traveled to Canada to interview Nez Perce chief White Bird and learn his side of the story. Remarkably, the history was published in a Deer Lodge, Montana, newspaper only a year or two after the war ended.
McDonald’s Nez Perce War history is published with a historical introduction and selection of his other essays on Indian affairs, in which he objects to the United States government’s unjust treatment of northwest Indian tribes and condemns the threats of some Montana whites to attack Indians who were friendly to the settlers.
Описание: The documents collected in this book provide a window into a challenging and dangerous period in the history of the Salish and Pend d’Oreille Indians of western Montana. Although all of these sources were written or recorded by white people, used carefully, the documents provide important information about the experiences of the tribes. Between 1845 and 1874, the Salish and Pend d’Oreilles faced continued attacks, property loss, and death from the Plains Indian tribes east of the Continental Divide. The population losses the western tribes suffered nearly exterminated them as independent tribal bodies. The Salish and Pend d’Oreilles allied with and adopted warriors from other western tribes to replace some of their war losses. They also reached out for spiritual power from the Christian missionaries who established Saint Mary’s and Saint Ignatius missions. Another coping strategy was their alliance with the white men who invaded the Northern Rocky Mountains and fought the same Plains tribes. During this era, the Salish and Pend d’Oreilles also expanded their farms and horse and cattle herds to compensate for the declining plains buffalo herds.
Описание: In the middle of the nineteenth century, the Salish, Pend d’Oreille, and Kootenai tribes of western Montana navigated a world of military struggles with enemy tribes in alliance with the newly arrived tribe of white Americans. By the last quarter of the century—from 1875 to 1889—the paradigm had shifted, as the tribes worked to keep the peace and preserve their tribal rights and assets against the onslaught of the growing white population. In just fifteen years, the Flathead Reservation tribes careened from dramatic efforts to stay out of the 1877 Nez Perce War to pressing the white justice system to punish white men who murdered Indians. In 1889 the Missoula County sheriff actively pursued Indians accused of murdering white men, but whites accused of killing Pend d’Oreille chief Michelle’s relatives and Kootenai chief Eneas’s son went unpunished. In 1882 tribal leaders negotiated terms for the sale of a railroad right of way through the reservation. Throughout the 1880s, Chief Charlo worked to secure the Salish’s right to remain in the Bitterroot and, if possible, obtain enough government aid to help establish a self-supporting Salish community in the Bitterroot Valley.
Capturing Education examines the founding of the first tribally controlled American Indian colleges in the late 1960s and early 1970s and follows their subsequent growth and development, especially in the 1980s and 1990s. Based on oral histories recorded over a twenty-year period, it documents the motivations of the movement’s founders and the challenges they faced while establishing colleges on isolated and impoverished Indian reservations. Early leaders discuss the opposition they encountered from both Indians and non-Indians at a time when few people believed Indians could or should start their own colleges. The development of degree programs relevant to the practical needs of reservation communities, however, contributed to their eventual success despite such opposition. Continuing efforts to define and implement a culturally based philosophy of education are also discussed.
In the 1950s, the Confederated Salish and Kootenai Tribes were high on the list of Indian tribes to be terminated as a tribal and Native community. Jaakko Puisto’s history describes the struggle of the Confederated Salish and Kootenai Tribes to avoid congressional termination of the Flathead Indian Reservation in western Montana. He tells of the debate within the tribes and their work to build political and public support. With the help of the Montana congressional delegation, the bill to terminate the reservation was defeated.
Puisto compares the experience of the Confederated Salish and Kootenai Tribes with that of other tribes, such as the Klamath and the Menominee Indians, who were terminated in the 1950s. Termination proved to be a disaster for the tribes who experienced it.
In the 1970s, the tribes again debated termination, but this time the push to terminate came from within the tribes. Puisto describes how the tribes decided against the termination proposals and then went on to assert their political and economic sovereignty. The tribes survived the challenges of the twentieth century to become important political and economic players in twenty-first-century Montana.
This book is a window into the Flathead Indian Reservation of western Montana in the twentieth century. The manuscript has been taken from the transcripts of a series of thirteen audio and video interviews conducted with Charles Duncan McDonald between 1982 and 1991. He tells much about his life, experiences, and the Flathead Reservation ordeal during the twentieth century.
McDonald was a widely respected elder of the Confederated Salish and Kootenai Tribes. During his long life (1897–1995), he was an eyewitness to almost a century of economic and political change on the reservation. He experienced the loss of his allotment and the hard times of the second decade of the last century and the Depression years in the 1920s and the 1930s.
As a tribal councilman and later as a tribal employee, he witnessed the slow growth of the economic and political power of the Confederated Salish and Kootenai Tribes between 1935 and the end of the twentieth century. In his later years his excellent memory and willingness to share his experiences made him a frequent source of reservation history.
“Education, Leadership, Wisdom” is an institutional history of one of the leading Native American tribal colleges. Salish Kootenai College began in 1976 as a response from the Confederated Salish and Kootenai Tribes to the failure of higher education to recruit, educate, and graduate Native American students from the Flathead Indian Reservation in western Montana. The college opened its borrowed doors to students in winter term 1977 as a newly formed tribal college and as a branch campus of Flathead Valley Community College of Kalispell, Montana.
By 2010 the college offered eleven bachelor’s degrees, fifteen associate degrees, and five vocational certificate programs of study to 877 full-time equivalent students. Instructional and student support services were provided by 68 full-time faculty, 53 part-time faculty, and 120 staff members. From 1980 to 2010 the college conferred 1,461 associate and bachelor’s degrees on Indian students, more than the total Indian graduates of all Montana public and private colleges and universities in the last 125 years.
Capturing Education examines the founding of the first tribally controlled American Indian colleges in the late 1960s and early 1970s and follows their subsequent growth and development, especially in the 1980s and 1990s. Based on oral histories recorded over a twenty-year period, it documents the motivations of the movement’s founders and the challenges they faced while establishing colleges on isolated and impoverished Indian reservations. Early leaders discuss the opposition they encountered from both Indians and non-Indians at a time when few people believed Indians could or should start their own colleges. The development of degree programs relevant to the practical needs of reservation communities, however, contributed to their eventual success despite such opposition. Continuing efforts to define and implement a culturally based philosophy of education are also discussed.
Описание: To Keep the Land for My Children’s Children is a collection of primary documents about the Salish and Kootenai tribes of the Flathead Indian Reservation in western Montana between 1890 and 1899. The 1890s witnessed the heartbreaking climax of the struggle of Chief Charlo and the Salish Indians to develop a self-supporting community in the Bitterroot Valley. The period also saw the doleful impact of a biased white-controlled justice system and predatory economic interests in western Montana.
Four Indians were hung for murder in Missoula in 1890, but whites who murdered Indians escaped punishment. In the 1890s tribal leaders labored to hold the agency-controlled Indian police and Indian court accountable. Serious crimes were tried in off-reservation courts with varying degrees of justice.
In the early part of the decade government agent Peter Ronan and Kootenai leaders tried and failed to protect Kootenai farmers just north of the reservation boundary. A predacious Missoula County government developed new and novel legal theories to justify collecting county taxes from the “mixed blood” people on the reservations. Duncan McDonald and Charles Allard Sr. ran a hotel and a stage line on the reserve. Sources describe a community that actively looked out for its interests and fought to protect tribal independence and assets.
Duncan McDonald (1849–1937) led a remarkable life as an entrepreneur, tribal leader, historian, and cultural broker on the Flathead Indian Reservation in western Montana. The mixed-blood son of a Hudson’s Bay Company fur trader and a Nez Perce Indian woman, Duncan accompanied the Pend d’Oreille Indians on a buffalo hunt and horse-stealing expedition to the Montana plains during the early 1870s. During the late nineteenth century he was put in charge of Fort Connah, the Hudson’s Bay Company post on the Flathead Indian Reservation, and worked as an independent trader across the northern Rocky Mountains.
Duncan established a hotel and restaurant, among other businesses, on the Flathead Reservation. In 1878 and 1879 he wrote a history of the 1877 Nez Perce Indian War, which was published in a Deer Lodge, Montana, newspaper. Long a thorn in the side of Flathead Indian agents, Duncan was chairman of the Flathead Business Committee between 1909 and 1924 and for many years represented the interests and views of tribal members to the Montana white community.
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