Nez Percé

Nez Percé


We are searching data for your request:

Forums and discussions:
Manuals and reference books:
Data from registers:
Wait the end of the search in all databases.
Upon completion, a link will appear to access the found materials.

The Nez Percé were based in Idaho, Oregon and Washington. The name Nez Percé means "pierced nose" and was used by early French settlers to describe those Native Americans who made holes in their noses in order to insert ornaments in them.

When encountered by William Clark and Meriwether Lewis in their expedition of 1805 they found the tribe very friendly. In 1855 the Nez Percé ceded much of its territory to the United States and settled on Indian Reservations in Idaho and Oregon.

After gold was found on their reservations it was decided to move them to a new reservation at Lapwai, Idaho. In 1877 Joseph agreed to leave the Wallowa Valley and along with 350 followers settled in Whitebird Creek in Idaho. Around 190 young men rebelled against this decision and attacked white settlers in what became known as the Nez Perce War. Joseph's brother, Sousouquee, was killed during this fighting. Although he had no experience as a warrior, Joseph took part in the battles at White Bird Canyon (17th June), Clearwater (11th July) and at Bear Paw Mountain (30th September).

Chief Joseph and his men now began a 1,300 mile march to Canada. However, on 5th October, 1877, the Nez Percé were surrounded by troops only 30 miles from the Canadian border. Joseph now agreed to take part in negotiations with General Nelson Miles. During the meeting Joseph was seized and beaten-up. Nez Perce warriors retaliated by capturing Lieutenant Lovell Jerome. A few weeks later Joseph was released in exchange for Lieutenant Jerome.

Chief Joseph continued to negotiate with General Miles. He also visited Washington where he met President William McKinley and President Theodore Roosevelt . Eventually some members of the Nez Percé tribe were allowed to return home but others were forced to live on the Colville Reservation. Joseph remained with them and did what he could to encourage his people to go to school and to discourage gambling and drunkenness.

In 1885 Joseph and his people were forced to move again and this time they were settled in a reservation in the State of Washington.

On the 20th of September 1805, when the men had become weak and thin and many were ill, they "descended the last of the Rocky Mountains and reached the level country," a beautiful open plain with trees scattered over it. And there they saw three Indian boys who ran away and hid in the grass. They were Nez Perce boys and when they had carried the news of the arrival of the white men home, a man came out to meet Lewis and Clark and led the travellers to the Nez Perce village; and right here I must tell you what a mistake was made about the name of this tribe.

It is never easy to come at the name of an Indian or even of an Indian tribe. A tribe has always at least two names; one they call themselves by and one by which they are known to other tribes. All the tribes living west of the Rocky Mountains were called "Chupnit-pa-lu," which means people of the pierced noses; it also means emerging from the bushes or forest; the people from the woods.

The tribes on the Columbia river used to pierce the nose and wear in it some ornament as you have seen some old fashioned white ladies wear in their ears. Lewis and Clark had with them an interpreter whose wife was a Shoshone or Snake woman and so it came about that when it was asked "What Indians are these?" the answer was "They are 'Chupnit-pa-lu'" and it was written down in the journal; spelled rather queerly, for white people's ears do not always catch Indian tones and of course the Indians could not spell any word.

The first white men of your people who came to our country were named Lewis and Clark. They brought many things which our people had never seen. They talked straight and our people gave them a great feast as proof that their hearts were friendly. They made presents to our chiefs and our people made presents to them. We had a great many horses of which we gave them what they needed, and they gave us guns and tobacco in return. All the Nez Perce made friends with Lewis and Clark and agreed to let them pass through their country and never to make war on white men. This promise the Nez Perce have never broken.

White men had found gold in the mountains around the land of the Winding Water. They stole a great many horses from us and we could not get them back because we were Indians. The white men told lies for each other. They drove off a great many of our cattle. Some white men branded our young cattle so they could claim them. We had no friends who would plead our cause before the law councils. It seemed to me that some of the white men in Wallowa were doing these things on purpose to get up a war. They knew we were not stong enough to fight them. I labored hard to avoid trouble and bloodshed. We gave up some of our country to the white men, thinking that then we could have peace. We were mistaken. The white men would not let us alone. We could have avenged our wrongs many times, but we did not. Whenever the Government has asked for help against other Indians we have never refused. When the white men were few and we were strong we could have killed them off, but the Nez Perce wishes to live at peace.

On account of the treaty made by the other bands of the Nez Perce the white man claimed my lands. We were troubled with white men crowding over the line. Some of them were good men, and we lived on peaceful terms with them, but they were not all good. Nearly every year the agent came over from Lapwai and ordered us to the reservation. We always replied that we were satisfied to live in Wallowa. We were careful to refuse the presents or annuities which he offered.

Tell General Howard I know his heart. What he told me before I have in my heart. I am tired of fighting. Our chiefs are killed. Looking Glass is dead. Toohool-hoolzote is dead. The old men are all dead. It is the young men who say yes and no. He who led 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 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.

My friends, I have been asked to show you my heart. I am glad to have a chance to do so. I want the white people to understand my people. Some of you think an Indian is like a wild animal. This is a great mistake. I will tell you all about our people, and then you can judge whether an Indian is a man or not. I believe much trouble and blood would be saved if we opened our hearts more. I will tell you in my way how the Indian sees things. The white man has more words to tell you how they look to him, but it does not require many words to speak the truth. What I have to say will come from my heart, and I will speak with a straight tongue. Ah-cum-kin-i-ma-me-hut (the Great Spirit) is looking at me, and will hear me.

My name is In-mut-too-yah-lat-lat (Thunder traveling over the Mountains). I am chief of the Wal-lam-wat-kin band of Chute-pa-lu, or Nez Perces (nose-pierced Indians). I was born in eastern Oregon, thirty-eight winters ago. My father was chief before me. When a young man, he was called Joseph by Mr. Spaulding, a missionary. He died a few years ago. There was no stain on his hands of the blood of a white man. He left a good name on the earth. He advised me well for my people.

Our fathers gave us many laws, which they had learned from their fathers. These laws were good. They told us to treat all men as they treated us; that we should never be the first to break a bargain; that it was a disgrace to tell a lie; that we should speak only the truth; that it was a shame for one man to take from another his wife, or his property without paying for it. We were taught to believe that the Great Spirit sees and hears everything, and that he never forgets; that hereafter he will give every man a spirit-home according to his deserts: if he has been a good man, he will have a good home; if he has been a bad man, he will have a bad home. This I believe, and all my people believe the same.

The first white men of your people who came to our country were named Lewis and Clarke. They also brought many things that our people had never seen. They talked straight, and our people gave them a great feast, as a proof that their hearts were friendly. These men were very kind. We had a great many horses, of which we gave them what they needed, and they gave us guns and tobacco in return. All the Nez Perces made friends with Lewis and Clarke, and agreed to let them pass through their country, and never to make war on white men. This promise the Nez Perces have never broken...

For a short time we lived quietly. But this could not last. White men had found gold in the mountains around the land of winding water. They stole a great many horses from us, and we could not get them back because we were Indians. We had no friend who would plead our cause before the law councils. They knew that we were not strong enough to fight them. The white man would not let us alone. Whenever the Government has asked us to help them against other Indians, we have never refused. When the white men were few and we were strong we could have killed them all off, but the Nez Perces wished to live at peace...

I know that my race must change. We can not hold our own with the white men as we are. We only ask an even chance to live as other men live. We ask to be recognized as men. We ask that the same law shall work alike on all men. If the Indian breaks the law, punish him by the law. If the white man breaks the law, punish him also.

Let me be a free man - free to travel, free to stop, free to work, free to trade where I choose, free to choose my own teachers, free to follow the religion of my fathers, free to think and talk and act for myself - and I will obey every law, or submit to the penalty.

Whenever the white man treats the Indian as they treat each other, then we will have no more wars. We shall all be alike - brothers of one father and one mother, with one sky above us and one country around us, and one government for all. Then the Great Spirit Chief who rules above will smile upon this land, and send rain to wash out the bloody spots made by brothers' hands from the face of the earth...

All (Nez Percé) were placed in comfortable camps, and it was my desire to send the Indians back to Idaho, but orders were received sending them to Port Leavenworth and finally to the Indian Territory, where fifty per cent of them died from low malarial fevers. They were naturally a strong, intelligent, mountain race, and peaceably disposed. Although I constantly urged it, I was unable to get them returned to their native land until 1884.

Chief Joseph was the highest type of the Indian I have ever known, very handsome, kind, and brave. He was quite an orator and the idol of his tribe.

At last I was granted permission to come to Washington and bring my friend Yellow Bull and our interpreter with me. I am glad I came. I have shaken hands with a good many friends, but there are some things I want to know which no one seems able to explain. I cannot understand how the Government sends a man out to fight us, as it did General Miles, and then breaks his word. Such a government has something wrong about it. I cannot understand why so many chiefs are allowed to talk so many different ways, and promise so many different things. I have seen the Great Father Chief (President Hayes); the Next Great Chief (Secretary of the Interior); the Commissioner Chief; the Law Chief; and many other law chiefs and they all say they are my friends, and that I shall have justice, but while all their mouths talk right I do not understand why nothing is done for my people. I have heard talk and talk but nothing is done. Good words do not last long unless they amount to something. Words do not pay for my dead people. They do not pay for my country now overrun by white men. They do not protect my father's grave. They do not pay for my horses and cattle. Good words do not give me back my children. Good words will not make good the promise of your war chief, General Miles. Good words will not give my people a home where they can live in peace and take care of themselves. I am tired of talk that comes to nothing. It makes my heart sick when I remember all the good words and all the broken promises. There has been too much talking by men who had no right to talk. Too many misinterpretations have been made; too many misunderstandings have come up between the white men and the Indians. If the white man wants to live in peace with the Indian he can live in peace. There need be no trouble. Treat all men alike. Give them the same laws. Give them all an even chance to live and grow. All men were made by the same Great Spirit Chief. They are all brothers. The earth is the mother of all people, and all people should have equal rights upon it. You might as well expect all rivers to run backward as that any man who was born a free man should be contented penned up and denied liberty to go where he pleases. If you tie a horse to a stake, do you expect he will grow fat? If you pen an Indian up on a small spot of earth and compel him to stay there, he will not be contented nor will he grow and prosper. I have asked some of the Great White Chiefs where they get their authority to say to the Indian that he shall stay in one place, while he sees white men going where they please. They cannot tell me.

I only ask of the Government to be treated as all other men are treated. If I cannot go to my own home, let me have a home in a country where my people will not die so fast. I would like to go to Bitter Root Valley. There my people would be happy; where they are now they are dying. Three have died since I left my camp to come to Washington.

When I think of our condition, my heart is heavy. I see men of my own race treated as outlaws and driven from country to country, or shot down like animals.

I know that my race must change. We cannot hold our own with the white men as we are. If an Indian breaks the law, punish him by the law. If a white man breaks the law, punish him also.

Let me be a free man, free to travel, free to stop, free to work, free to trade where I choose, free to choose my own teachers, free to follow the religion of my fathers, free to talk, think and act for myself -- and I will obey every law or submit to the penalty.

Whenever the white man treats the Indian as they treat each other then we shall have no more wars. We shall be all alike -- brothers of one father and mother, with one sky above us and one country around us and one government for all. Then the Great Spirit Chief who rules above will smile upon this land and send rain to wash out the bloody spots made by brothers' hands upon the face of the earth. For this time the Indian race is waiting and praying. I hope no more groans of wounded men and women will ever go to the ear of the Great Spirit Chief above, and that all people may be one people.

When I last wrote, we were expecting the Indians to meet us in council the coming Monday. We were told that the prospect of a council always "brought them in," but we had so universally found them out on our various expeditions to their nominal homes and had met with so slight a trace of human occupancy anywhere, that but for the one fact of having seen a church full at the Agency on Sundays, we might have come to the conclusion that the Nez Perce tribe was a myth. There are so many things in the conduct of Indian affairs that have nothing more tangible than a name to live; so many opinions concerning the red man not warranted by facts; so many orchid ideas growing in the air; so many parasitical beliefs hanging on to inherited prejudices, that it would not have greatly surprised us if, on going over to that council room, we should have found it filled with nothing more substantial than U. S. Indian treaties.

But the Nez Perces were there, a handful of them; enough to fill the small room and overflow about the doorway.

It does not seem as if there could be anything in that room to impress very deeply an allotting agent... There is tangible silence within; dark forms are ranged against the walls, some on wooden benches, others standing, and some prone upon the floor. The attitude of all is simply that of waiting - waiting to know what is wanted of them.

You catch no inspiration from their faces as you are introduced by the agent in charge, but you make a little speech as graciously as you are able. There is no halfway meeting of your overtures; only the silence which can be felt.

You read the Severalty Act and explain its provisions. You think you make it plain but the rows of old red sandstone sphinxes make no sign. Their eyes are fixed in stony dumbness. They never heard of the "Dawes' Bill"; they cannot take it in.

Imagine yourself, some bright May morning, sitting out upon the horse block in your back yard, waiting for breakfast in that calm state of mind induced by early rising and the prospect of a savory meal. Before you lie broad acres, your own well tilled fields, that were your fathers' before you. They have been in the family for many generations; so long that it has never come into your mind that they could ever be any where else. In retrospect you behold the bent forms of your aged grandparents, standing amid the heavy topped wheat, ripened like themselves; and glancing down the future, you see the children of your boy Tom playing out there upon that sunny knoll among the buttercups and daisies, when you are awakened by the slam of the front gate and the lightning-rod man or a book agent comes round the house and tells you that the Empress of all the Indies, or some other potentate with whom you have treaty relations, has sent him to divide your lands according to act of Parliament, in the year of our Lord, February 8th, 1887.


Waasland-Beveren

<p>
Malgr&eacute les nombreux tranferts, Waasland-Beveren a commenc&eacute le championnat de mani&egravere peu convaincante. Apr&egraves 5 matches, le club fusionn&eacute se trouve avec 3 petits points &agrave la 14&egrave place, juste devant le KV Ostende et Mons qui sont &agrave la tra&icircne.</p>
<p>
Si Waasland-Beveren se trouve &agrave un petit point de la zone de rel&eacutegation, c&#39est notamment d&ucirc au fait qu&#39il n&#39a toujours pas su engrang&eacute sa premi&egravere victoire cette saison. La semaine pass&eacutee, Waasland-Beveren, qui affrontera Roulers en Cofidis Cup, a perdu 1-0 au Lierse. L&#39argentin Losada a inscrit l&#39unique but au Lisp qui a donc &eacutet&eacute d&eacutecisif.</p>
<p>
Dans les rencontres &agrave domicile pr&eacutec&eacutedentes, les hommes de Glen De Boeck n&#39ont r&eacuteussi &agrave prendre que deux points, apr&egraves des partages face &agrave La Gantoise (1-1) et au FC Malines (0-0). Contre le champion sortant Anderlecht, apr&egraves des buts de Kljestan, Acheampong et Gillet, ils se sont inclin&eacutes 0-3, un &eacutecart exag&eacuter&eacute.</p>
<p>
Pour le match face au Club de Bruges, Glen De Boeck ne peut pas faire appel &agrave l&#39isra&eacutelien Ramsi Gershon. Le d&eacutefenseur central est out jusqu&#39&agrave la tr&egraveve hivernale suite &agrave une d&eacutechirure des ligaments et des l&eacutesions au cartilage. C&eacutedric D&rsquoUlivo est lui aussi bless&eacute et n&#39est donc pas dans le groupe . La nouvelle recrue Jorn Vermeulen et Ivan Trickovski, lou&eacute par Bruges, sont, tout comme Colin Coosemans et Jonathan Rowell, inclus dans la s&eacutel&eacutection.</p>
<p>
<u><strong>S&eacutelection</strong></u>: Clepkens, Cale, Bojovic, Belhocine, Trickovski, Henkens, Veselinovic, Maric, Sibum, Aboubacar, Rowell, Emond, Steppe, Lebbihi, Blondelle, Vermeulen, Sterckx, Coosemans et Luyckx.</p>

Club de Bruges

<p>
Pour ce d&eacuteplacement au Freethiel, le coach Juan Carlos Garrido ne peut faire appel &agrave Eidur Gudjohnsen. L&#39Islandais n&#39est pas s&eacutelectionn&eacute pour raisons extra-sportives. Elton Monteira perd &eacutegalement sa place dans la s&eacutelection suite au retour de Bjorn Engels. Vadis Odjidja et Jesper Jorgensen font de nouveau partie du groupe.</p>
<p>
Apr&egraves une longue p&eacuteriode d&#39inactivit&eacute, Thomas Meunier est retenu pour la premi&egravere fois. Sven Dhoest, Jim Larsen, Jonathan Blondel et le nouveau papa Victor Vazquez sont toujours en convalescence. Laurens De Bock purge sa deuxi&egraveme et derni&egravere suspension. Les nouveaux venus grecs Spyridon Fourlanos et Valentinos Vlachos ainsi que le Norv&eacutegien Mushaga Bakenga ne sont pas retenus. La toute nouvelle recrue Waldemar Sobota n&#39est pas encore dans les conditions pour pouvoir jouer.</p>
<p>
La saison derni&egravere, le Club de Bruges s&#39est impos&eacute sur des chiffres impressionnants au Freethiel. Pour son tout premier match, Juan Carlos Garrido avait empoch&eacute les trois points sur le score de 2-6. Carlos Bacca avait marqu&eacute &agrave deux reprises, de m&ecircme que Lior Refaelov, tandis que Maxime Lestienne et Bjorn Vleminck mettaient leur petit but chacun. L&#39ex-Brugeois Wesley Sonck avait inscrit un des goals waeslandiens. A la suite de cette lourde d&eacutefaite, l&#39entra&icircneur Dirk Geeraert avait &eacutet&eacute limog&eacute.</p>
<p>
Si Vadis Odjijda monte au jeu,&nbspce sera son 150e match sous le maillot du Club de Bruges. Maxime Lestienne et Oscar Duarte auront livr&eacute respectivement 90 et 20 rencontres officielles pour les &quotblauw en zwart&quot.</p>
<p>
<u><strong>S&eacutelection </strong></u>: Ryan, Kujovic, H&oslashgli, Duarte, Meunier, Engels, Mechele, Bolingoli, Simons, Adu, J&oslashrgensen, Odjidja, Verstraete, Refaelov, De Sutter, Wang, Lestienne et Dierckx.</p>


Watch the video: Nez - Sakın Ha 2002 Megamix Official Video