The Ozette Prairies of Olympic National Park - Natural Resources ...

The Ozette Prairies of Olympic National Park - Natural Resources ... The Ozette Prairies of Olympic National Park - Natural Resources ...

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Skunk cabbage (t’okwa or xitsxits)- One of the most used plants in Quileute territory, the skunk cabbage even had a lunar month named after it: xitsxitsaliqtiya’at, “skunk cabbage getting days.” Leaves were used to line steam-cooking pits for cooking elderberries and to line the berry storage baskets. The roots (white part below ground) could be cooked, which takes away the acrid taste, and eaten (but were not highly prized, and considered late winter fare when the larder was empty). In late pregnancy the roots were pounded and boiled and the juice, if drunk, would cause an easy delivery. Leaves were applied to cuts and swellings. A fur seal hunter puts the leaves under the bowpiece of his canoe and when they lie straight the seals will lie flat, too. Spaghnum moss (t’owa’as)- Spaghnum moss was collected by the canoeload and brought home for use as baby diapers in the cradleboards (often mixed with wild ginger leaves). It was pushed into the cracks between houseplanks as insulation and used to wipe fish. It was used in bending bows, wrapped around the bow and dampened and buried in hot ashes until pliable. Trillium (k’wok’wotstadaqchiyil, “thieves’ leaves,” called that because the leaves move slowly in a “sneaky” manner)- Used medicinally, the bulb is scraped and the scrapings are applied to boils to bring them to a head. Twisted stalk (ya’wapat, “snake plant,” because traditional Quileute thought that snakes ate the berries; and, since snakes are a spiritually liminal creature, if they eat something it is inappropriate for pots’oqw (“Indians, people”) to eat it. Leaves were thought to smell good and were mixed with wild ginger and put into the moss used for mattresses. Wood sorrel (ka’alats or ki’axlatspat)- Hunters chew the leaves, though bitter, while lying in wait for game to keep themselves keenly focused. Wilted (steamed) leaves are put on boils to draw them. Yarrow (sisibalwa, same name as pearly everlasting)- Leaves were eaten by women in labor to ease pains. A newborn was bathed three times a day and rubbed afterwards with cedar bark and yarrow…and then greased with shark oil. Babies were rubbed with yarrow before they were named. Boil the leaves in an infant’s bedspace to make the area smell good. Damp leaves were laid on rheumatic limbs. Yarrow teas were brewed and drunk as a general tonic. Yellow avens (hat’alichiyil, see also baneberry, above; there seems to be some Quileute relationship between the two)- Leaves were chewed during labor, because they are supposed to grow where the seals give birth. Sea mammal hunters carry the leaves in the pouch. Chewed to spit on a boil in order to bring it to a head, but do not swallow the juice. 101

THE TRADITIONAL CULTURE OF QUILEUTE PRAIRIE USE Traditional Ownership of the Prairies of Quileute Country: Use Rights and Stewardship Obligations In this section, we will consider native prairie use in terms of the traditional Quileute concept of tribal territory and individual land ownership, which are the basis for their sense of land-use rights and stewardship obligation. First, let’s detail the basis for the Quileute’s sense that their traditional territory belonged to them, a premise about which they had no doubts. This assumption derives from their worldview as depicted in their oral tradition. According to the Quileute cosmogony, the world always existed. Then, during the Time of Beginnings a shape-changing transformer called Q’wati went about the region changing living things and features of the natural world into what we see in the world today. At the Time of Beginnings, animals and people were simply beings who had or were given by Qwati the features of the animals that they became. There are narratives, still told among the tribe, that account for many of the focal features of Quileute country. For example, Q’wati created the rivers of Quileute country while escaping from a pack of wolves. Then, later, at the mouth of the Quileute River, Q’wati transformed those same wolves into the ancestors of the Quileute; and, finding the p’ip’isodat’siLi (“upside-down people”) living at the mouth of the Hoh River, he created the ancestors of the Hoh people as we know them by showing them how to walk on their feet instead of their hands. Thus, the oral literature that is Quileute tribal history confirms that they were created to inhabit, use, collectively own, and pass on to their descendants the area that includes the drainages of the various rivers that combine to make the Quillayute River. As Jack Ward said in a potlatch speech in 1928 (QT, p.12). …yix tas t’siq’ati yix hicha’wataxw hilokiL xi’ chiLqwat’oqw hixat xwa’ tchi:qa’axw xwa’ tchiLqwat’oqw. …the land, as it belongs to our children as well as to our children’s children. There is some tension between many published assumptions about native land “ownership” and the traditional Quileute concept. In order to make the Quileute customary perspective on land ownership clear, we will discuss it in terms of: (a) the Treaty of Olympia’s term “open and unclaimed” land; (b) Quileute Use-ownership -vs- American legal real property ownership; (c) Quileute Use-ownership based on building or a continuing improvement on the land; (d) Quileute concepts of Alienable and Inalienable property; (e) Permissive utilization of a property’s resources -vs- users in common Were the Quileute Prairies “Open and Unclaimed land?” The terms “open” and “unclaimed” were 102

Skunk cabbage (t’okwa or xitsxits)- One <strong>of</strong> the most used plants in Quileute territory, the skunk cabbage<br />

even had a lunar month named after it: xitsxitsaliqtiya’at, “skunk cabbage getting days.” Leaves were<br />

used to line steam-cooking pits for cooking elderberries and to line the berry storage baskets. <strong>The</strong> roots<br />

(white part below ground) could be cooked, which takes away the acrid taste, and eaten (but were not<br />

highly prized, and considered late winter fare when the larder was empty). In late pregnancy the roots<br />

were pounded and boiled and the juice, if drunk, would cause an easy delivery. Leaves were applied to<br />

cuts and swellings. A fur seal hunter puts the leaves under the bowpiece <strong>of</strong> his canoe and when they lie<br />

straight the seals will lie flat, too.<br />

Spaghnum moss (t’owa’as)- Spaghnum moss was collected by the canoeload and brought home for use<br />

as baby diapers in the cradleboards (<strong>of</strong>ten mixed with wild ginger leaves). It was pushed into the cracks<br />

between houseplanks as insulation and used to wipe fish. It was used in bending bows, wrapped around<br />

the bow and dampened and buried in hot ashes until pliable.<br />

Trillium (k’wok’wotstadaqchiyil, “thieves’ leaves,” called that because the leaves move slowly in a<br />

“sneaky” manner)- Used medicinally, the bulb is scraped and the scrapings are applied to boils to bring<br />

them to a head.<br />

Twisted stalk (ya’wapat, “snake plant,” because traditional Quileute thought that snakes ate the berries;<br />

and, since snakes are a spiritually liminal creature, if they eat something it is inappropriate for pots’oqw<br />

(“Indians, people”) to eat it. Leaves were thought to smell good and were mixed with wild ginger and<br />

put into the moss used for mattresses.<br />

Wood sorrel (ka’alats or ki’axlatspat)- Hunters chew the leaves, though bitter, while lying in wait for<br />

game to keep themselves keenly focused. Wilted (steamed) leaves are put on boils to draw them.<br />

Yarrow (sisibalwa, same name as pearly everlasting)- Leaves were eaten by women in labor to ease pains.<br />

A newborn was bathed three times a day and rubbed afterwards with cedar bark and yarrow…and then<br />

greased with shark oil. Babies were rubbed with yarrow before they were named. Boil the leaves in an<br />

infant’s bedspace to make the area smell good. Damp leaves were laid on rheumatic limbs. Yarrow teas<br />

were brewed and drunk as a general tonic.<br />

Yellow avens (hat’alichiyil, see also baneberry, above; there seems to be some Quileute relationship<br />

between the two)- Leaves were chewed during labor, because they are supposed to grow where the seals<br />

give birth. Sea mammal hunters carry the leaves in the pouch. Chewed to spit on a boil in order to bring<br />

it to a head, but do not swallow the juice.<br />

101

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