249:. Many Salish people chose to adopt elements of Catholicism that were complementary to their own beliefs, including ideas of "generosity, community, obedience, and respect for family." The Salish also found power in Catholic "chant, prayer, and devotional hymns; a sacred calendar associated with sacred colors; the veneration of sacramental objects and sacred sites; water used for purification"; and other practices. The Salish did not embrace all Catholic teachings, however. They rejected the doctrines of hell and sin. And, when the priests sought to teach them agriculture, most chose to continue their seasonal round. The Jesuits tried to stamp out Salish traditions that contradicted Catholic teachings; they gathered the
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the
National Archives, has no "x" besides Charlo's name, the official copies that Congress had voted on had an "x" by his name. This only enraged the tribe and strengthened their resolve to not leave the Bitterroot Valley, despite declining conditions. In order to secure a signature on the agreement, government officials recognized Arlee as chief. Arlee led a small group of Salish to the Flathead in 1873. Most of the people stayed in the Bitterroot with Charlo, and some received "permanently inalienable" patents to farms in the valley. The government viewed them as U.S. citizens who had severed tribal relations, but the people still saw themselves as an independent tribal community.
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big to sustain its needs in just one central location. Centuries afterward, the Salish languages had branched into different dialects from various regions the tribes dispersed to. These regions stretched from
Montana all the way to the Pacific Coast. Centuries following the dispersion, the separated groups of Salishan peoples became increasingly distinct which resulted in variations on the language. The Salish language had developed into sub-families with unique languages as well as their own unique dialects. The eastern sub-family is known as Interior Salish. The three dialects within Interior Salish are Flathead (Séliš), Kalispell (Qlispé) and Spokane.
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president would determine whether the
Bitterroot reservation or the Flathead reservation would be "better adapted to the wants of the Flathead tribe." In the meantime, the U.S. government was to keep white settlers out of the Bitterroot Valley. Father Adrian Hoecken, S.J., who observed the council proceedings, wrote, "What a ridiculous tragi-comedy the whole council proved. It would take too long to write it all down—ah well! Not a tenth of it was actually understood by either party, for Ben Kyser speaks Flathead very badly and is no better at translating into English."
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promises to the people: they would get to pick out good farms on the
Flathead reservation, they would receive assistance with plowing and fencing their new farms, every family with children would get a cow, and they would receive rations until the move or until they received money from the sale of their Bitterroot lands. At first, the Salish rejected Carrington's offers and refused to sign the agreement. They asked for the "literal execution" of the Hellgate treaty, but Carrington did not acknowledge their request.
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retreat of the bitter cold weather as the ice age came to an end, the disappearance of large animals like giant beaver and their replacement by the present-day smaller versions of those creatures". Archaeologists have been able to document a continuous occupancy within some sites as far back as 12,600 years ago during the final retreat of the glaciers. Some stories suggest that occupancy can go far back as 40,000 years when the ice age had already begun.
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himself and insisted that it take place without a white military escort. However, Salish oral histories and newspaper accounts indicate that troops were present during the removal. Elders later remembered the three-day, sixty-mile journey as a funeral march. Some historians have nicknamed this event
Montana's Trail of Tears or the Salish Trail of Tears.
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and the
Bitterroot Salish (séliš) languages are all dialects of the same language. According to Salish history, the Salish speaking people originally lived as one large nation thousands of years ago. Tribal elders say that the tribes started to break into smaller groups as the population became too
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arrived in the
Bitterroot to negotiate with the Salish and convince them to move to the Flathead once and for all. Carrington tried to gain Charlo's trust, first with gifts, then by bringing out the original 1872 Garfield agreement to address Charlo's claim that he never signed it. He also made many
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arrived to negotiate the removal. When Charlo refused to leave the valley, Garfield assumed the Salish would change their mind and proceeded "with the work in the same manner as though Charlo , first chief, had signed the contract." Although the original field copy of the agreement, which remains in
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During and after the removal to the
Flathead, the Salish had to contend with broken government promises. They received insufficient rations. They never received the promised assistance with plowing and fencing or the promised cows. In 1910, the Flathead reservation was opened to white homesteaders
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Our story begins when the
Creator put the animal people on this earth. He sent Coyote ahead as this world was full of evils and not yet fit for mankind. Coyote came with his brother Fox, to this big island, as the elders call this land, to free it of these evils. They were responsible for creating
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Within many of the Coyote stories, there are vivid descriptions relating to the history of the geological events that had occurred near the last ice age. Stories that include "the extension of glaciers down what is now
Flathead Lake, the flooding of western Montana beneath a great lake, the final
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Finally, Charlot signed Carrington's agreement on November 3, 1889. The Salish were forced to accept removal to the Flathead, making the painful decision to give up their homeland in order to preserve their people and culture. They left the valley on October 15, 1891. Charlot organized the march
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failed to ratify the treaty until 1859. In the meantime, Stevens ordered only a cursory survey of the valley, instructing R. H. Lansdale to ride around the two proposed reservations. Stevens instructed Lansdale, "weight must be given to the fact that a large number of Indians prefer the Flathead
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reached the Bitterroot in 1805, Xalíqs (Shining Shirt), a Salish prophet, foretold that fair-skinned men dressed in black robes would arrive in the valley to teach the people new morals and a new way to pray. These men, who wore crosses and did not take wives, would bring peace, but their coming
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When Xweɫxƛ̣ ̓cín (Victor) refused to relinquish the Bitterroot Valley, Stevens inserted Article 11 into the agreement. This article designated approximately 1.7 million acres in the Bitterroot as a provisional reservation. According to the terms, the valley would be surveyed, after which the
245:. About 350 chose to be baptized, including several leaders: Tjolzhitsay (Big Face), Walking Bear, and Victor ( Xweɫxƛ̣ ̓cín or Many Horses). DeSmet traveled back east to get funding for a mission, returning to the Bitterroot in September 1841 with five more Jesuit priests. They established
1030:
Ruby, Robert H.; Brown, John A.; Kinkade, Cary C. Collins ; foreword by Clifford Trafzer ; pronunciations of Pacific Northwest tribal names by M. Dale (2010). A guide to the Indian tribes of the Pacific Northwest (3rd ed. ed.). Norman: University of Oklahoma Press.
383:, the CSKT cultivated support from Montana politicians and successfully defended against the attack. In the later half of the twentieth century, Salish people completed academic degrees and expanded their political influence. At the same time in the 80s,
321:(Sɫm̓xẹ Q̓woxq̣eys, Claw of the Small Grizzly Bear) was chosen as the next chief. White settlers and Montana's territorial delegate saw this transition of leadership as an opportunity to force the Salish onto the Flathead reservation. In 1871, President
277:. The tribal leaders were told that Stevens wanted to talk about a peace treaty; however, the chiefs and headmen were surprised and angered to discover Stevens's primary purpose was to discuss cession of Indian lands. Similar to other negotiations with
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The Bitterroot Salish continued to practice their seasonal round in the Bitterroot Valley as long as possible. The devastation of the buffalo herds in the 1870s and 1880s forced them to turn to farming and ranching. They had some success with
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many geographical formations and providing good and special skills and knowledge for man to use. Coyote, however, left many faults such as greed, jealousy, hunger, envy, and many other imperfections that we know of today
273:, invited Victor (Xweɫxƛ̣ ̓cín), head chief of the Bitterroot Salish; Tmɫxƛ̣ ̓cín (No Horses or Alexander), head chief of the Pend d'Oreilles; and Michelle, head chief of the Kootenais to a council in present-day
1027:
Carling I. Malouf. (1998). "Flathead and Pend d'Oreille". In Sturtevant, W.C.; Walker, D.E. "Handbook of North American Indians, V. 12, Plateau.". Washington: Government Printing Office, Smithsonian Institution.
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The tribes' oral history tells of having been placed in their Indigenous homelands, which is now present-day Montana, from when Coyote killed the nałisqelixw, which literally translates into people-eaters.
458:. Foreword by Clifford Trafzer; pronunciations of Pacific Northwest tribal names by M. Dale Kincaid; revised and updated by Sean O'Neill (3rd ed.). Norman: University of Oklahoma Press. p. 121.
281:, Stevens's goal was to concentrate numerous tribes within a single reservation, thereby making way for white settlement on as much land as possible. Stevens attempted to convince the chiefs to sign the
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until an unprecedented drought in 1889. With food scarce, the people suffered and finally began to consider the U.S. government's offer of land on the Flathead Reservation.
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The Bitterroot Salish are known by various names including Salish, Selish, and Flathead. The name "Flathead" was a term used to identify any Native tribes who had practiced
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once or twice each year to hunt buffalo. They sought alliances with tribes to the west in order to strengthen their defense against Plains tribes like the
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309:, the U.S. government delayed to settle the Bitterroot question. In the meantime, it failed to uphold its promise to keep settlers out of the valley.
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River reservation." After riding around the valleys, Lansdale obediently reported, "the northern district is preferable." Distracted by the
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In the 1920s, the tribes on the Flathead reservation forced the U.S. government to recognize their ownership interest in the Kerr Dam, or
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110:. The Salish, however, deny that their ancestors engaged in this practice. Instead, they believe that this name caught on because of the
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Division of Indian Education. Montana Indians Their History and Location (PDF). Helena, Montana: Montana Office of Public Instruction.
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In the Name of the Salish and Kootenai Nation: The 1855 Hellgate Treaty and the Origin of the Flathead Indian Reservation
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into a hole near the church. Much of the generational knowledge of the medicine men was lost due to Jesuit interference.
970:"'Charlot loves his people': The Defeat of Bitterroot Salish Aspirations for an Independent Bitterroot Valley Community"
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administration in 2021. Today, the Salish continue their efforts to preserve the tribe and to protect their interests.
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which was used to identify their people: Pressing both sides of the head with your hands which meant "we the people".
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established an annual camp to teach traditional skills to the next generation. Tribal management of the bison at the
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Getting Good Crops: Economic and Diplomatic Survival Strategies of the Montana Bitterroot Salish Indians, 1870–1891
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The Bitterroot Salish began to occupy the Bitterroot Valley in the 1700s when pressure from westward-moving
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was restored through legislative approval in 2020 and executive approval from Secretary of the Interior
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368:. The Bitterroot Salish weathered all of these attacks and created a community on the reservation.
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230:. Remembering Xalíqs's prophecy, the Salish sent delegations in 1831, 1835, 1837, and 1839 to
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90:, Montana extending to the Montana–Wyoming border. From there they later moved west into the
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trappers had settled in the Bitterroot and told the Salish about the "powerful medicine" of
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issued an executive order to remove the Salish from the Bitterroot. In 1872, Congressman
285:, relinquishing their territories in exchange for $ 120,000. The treaty provided for the
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Partoll, Albert J. (1951). "The Flathead-Salish Indian Name in Montana Nomenclature".
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was built here in 1841. In 1891 they were forcibly moved to the Flathead Reservation.
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asking for Black Robes to come to the valley. The 1839 delegation convinced Father
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tribes also. Bitterroot Salish or Flathead originally lived in an area west of
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908:"Native tribes celebrate Montana land ownership and bison range restoration"
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197:. The people adapted, practicing a seasonal round and traveling across the
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Sacred Encounter: Father DeSmet and the Indians of the Rocky Mountain West
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Group of Native Americans of the Flathead Nation in Montana, United States
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86:, Montana extending to the continental divide in the west and south of
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Carling I. Malouf. (1998). "Flathead and Pend d'Oreille". pp. 297–298.
375:. The Salish joined the other tribes on the reservation to create the
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In the summer of 1840, 1,600 Salish and Pend d'Oreilles met DeSmet at
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would be the beginning of the end of all native people. By the 1830s,
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938:"A Cross in the Wilderness: St. Mary's Mission Celebrates 175 Years"
850:. Helena, Montana: Montana Office of Public Instruction. p. 31
736:. Helena, Montana: Montana Office of Public Instruction. p. 31
644:. Helena, Montana: Montana Office of Public Instruction. p. 30
543:. Helena, Montana: Montana Office of Public Instruction. p. 25
515:. Helena, Montana: Montana Office of Public Instruction. p. 26
223:
190:
379:(CSKT). In 1953, when the U.S. government targeted the tribes for
444:
Carling I. Malouf. (1998). "Flathead and Pend d'Oreille". p. 308.
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Carling I. Malouf. (1998). "Flathead and Pend d'Oreille". p. 302.
372:
67:
667:. Pablo, Montana: Salish Kootenai College Press. pp. 9–16.
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The question of a Bitterroot reservation was left in limbo when
64:
Confederated Salish and Kootenai Tribes of the Flathead Nation
882:"At Tribal Elder's Camp, Tradition Is Saved by Passing It On"
396:
454:
Ruby, Robert H.; Brown, John A.; Collins, Cary C. (2010).
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After the death of Victor (Xweɫxƛ̣ ̓cín) in 1870, his son
34:
Salish Men Near Tipis (1903 Flathead Reservation, Montana)
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269:, the Governor and Superintendent of Indian Affairs for
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group. The Spokane language (npoqínišcn) spoken by the
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602:. Norman: Oklahoma University Press. pp. 23–24.
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A guide to the Indian tribes of the Pacific Northwest
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189:pushed them off the plains. About the same time,
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142:, the Kalispel language (qlispé) spoken by the
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663:Bigart, Robert; Woodcock, Clarence (1996).
844:Montana Indians Their History and Location
730:Montana Indians Their History and Location
638:Montana Indians Their History and Location
537:Montana Indians Their History and Location
509:Montana Indians Their History and Location
293:Valley, where the tribes would be moved.
1006:. Norman: University of Oklahoma Press.
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1068:Confederated Salish and Kootenai Tribes
974:Montana The Magazine of Western History
942:Montana The Magazine of Western History
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253:and insisted they throw away their
238:, S.J., to visit Salish territory.
193:swept through the tribe, causing a
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1073:Native American tribes in Montana
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816:"Salish retrace 'Trail of Tears'"
346:In October 1889, retired general
62:, and one of three tribes of the
906:Monares, Freddy (May 25, 2022).
130:. Their language is also called
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481:The Montana Magazine of History
968:Bigart, Robert (Spring 2010).
936:Baumler, Ellen (Spring 2016).
841:Division of Indian Education.
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144:Pend d'Oreilles tribe
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389:National Bison Range
271:Washington Territory
72:Flathead Reservation
348:Henry B. Carrington
126:-speaking group of
58:-speaking group of
247:St. Mary's Mission
236:Pierre-Jean DeSmet
209:St. Mary's Mission
199:continental divide
195:population decline
136:Salishan languages
122:The people are an
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886:Los Angeles Times
822:. 19 October 2016
327:James A. Garfield
275:Missoula, Montana
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43:
39:
37:
1019:22 February
991:22 February
959:22 February
869:Bigart 2012
791:Bigart 2010
779:Bigart 2010
767:Bigart 2010
755:Bigart 2010
715:Bigart 2010
700:Bigart 2012
688:Bigart 2012
562:Bigart 2010
393:Deb Haaland
381:termination
341:agriculture
228:Catholicism
88:Great Falls
1062:Categories
1037:0806140240
929:References
892:2022-07-01
826:30 January
395:under the
222:-educated
854:March 17,
740:March 17,
648:March 17,
547:March 15,
519:March 15,
307:Civil War
265:In 1855,
232:St. Louis
203:Blackfeet
986:25701716
954:26322905
302:Congress
224:Iroquois
191:smallpox
169:—
118:Language
84:Billings
76:Kootenai
54:) are a
44:Flathead
917:24 July
493:4515711
334:Removal
156:Origins
151:History
68:Montana
1035:
1010:
984:
952:
671:
606:
491:
462:
319:Charlo
220:Jesuit
132:Salish
70:. The
56:Salish
48:Salish
982:JSTOR
950:JSTOR
848:(PDF)
734:(PDF)
642:(PDF)
541:(PDF)
513:(PDF)
489:JSTOR
403:Notes
397:Biden
52:Séliš
1033:ISBN
1021:2021
1008:ISBN
993:2021
961:2021
919:2022
856:2018
828:2023
742:2018
669:ISBN
650:2018
604:ISBN
549:2018
521:2018
460:ISBN
78:and
42:(or
38:The
66:in
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