The quest to unravel ancestral threads often leads to intriguing historical and cultural landscapes. In the case of Deborah G., the search for her family’s past has led her to the fascinating world of the Wakashan Kwakiutl, a group of First Nations people with a rich and complex history. This article aims to shed light on who the Wakashan Kwakiutl were, their societal structures, their connection to the fur trade era, and the languages they spoke. It also attempts to provide clarity on the historical context surrounding the term "Kwakiutl" and its evolving usage.
The journey began with a genealogical inquiry about Adrienne Lucier-Lachapelle, Deborah’s fourth great-grandmother. Adrienne’s mother, Josephte, was identified as "Wakashan Kwakiutl" by nation. This designation sparked a desire to understand the tribal origins of this ancestor and to delve into the history of this particular group of people.
Dispelling the Myth of Indigenous Royalty
One of the initial points to address is the concept of "princesses" in Indigenous societies. It’s crucial to understand that the term, as understood in European contexts, doesn’t accurately reflect the social structures of most North American tribes. While some tribes, like the Kwakiutl, possessed a hierarchical system, the titles and roles within that system differed significantly from European notions of royalty.
The term "princess" was likely a misinterpretation or simplification employed by early European colonizers. Encountering complex social hierarchies they didn’t fully comprehend, they often used familiar terms from their own vocabulary to describe Indigenous leaders and individuals of high status. This practice resulted in a distortion of the true nature of Indigenous social structures.
Moreover, the pronunciation of Wakashan languages presented a considerable challenge to non-native speakers. The languages are known for their intricate consonant clusters, which made accurate transcription and understanding difficult. This linguistic barrier further contributed to misunderstandings and misrepresentations of Indigenous culture and social organization.
Kwakiutl Social Structure: A Dynamic Caste System
The Kwakiutl society, as it existed in the 1800s, was structured around a caste system, but it was far from rigid. This system comprised three main tiers: slaves, commoners, and nobles. However, social mobility was a defining characteristic of Kwakiutl society. Individuals could ascend or descend the social ladder through various means, leading to a dynamic and fluid social landscape.
Marriage played a significant role in social mobility. By marrying into a family of a different social standing, an individual could adopt the family’s class. Furthermore, a noble could bestow their class upon a commoner as a gesture of gratitude or admiration. This act of generosity would elevate the commoner to nobility while simultaneously relinquishing the noble’s own elevated status.
Acquiring specific skills or talents also offered avenues for social advancement. A skilled warrior, a talented hunter, or someone possessing a powerful song could gain recognition and elevate their standing within the tribe. Material wealth, when shared generously through a potlatch, could also lead to ennoblement.
The potlatch, a grand feast where abundant food and gifts were distributed, served as a powerful demonstration of wealth and generosity. By sharing their resources with others, individuals could earn the respect and admiration of their community, ultimately paving the way for their elevation to the noble class.
In essence, Kwakiutl society valued achievement, generosity, and skill, providing opportunities for individuals to shape their own social standing. Inheritance, marriage, supernatural powers, leadership, bravery, artistic talent, and shared wealth all contributed to an individual’s potential for social advancement.
The Geographic and Historical Context of the "Kwakiutl"
In the 1800s, the term "Kwakiutl" encompassed a diverse group of First Nations tribes residing primarily on Vancouver Island in British Columbia, Canada, and the northwestern corner of the Olympic Peninsula in Washington State, United States. This geographic location places them squarely within the sphere of influence of the Hudson’s Bay Company and the Pacific Fur Company, both of which established trading posts in the region during that era.
The Pacific Fur Company, founded by John Astor, played a crucial role in the early fur trade in the Pacific Northwest. Their main headquarters, Fort Astoria (later known as Fort George), was strategically located at the mouth of the Columbia River. The company, under various names such as the American Fur Company and the Astoria Fur Company, forged relationships with the local tribes, facilitating the exchange of goods and resources.
The Hudson’s Bay Company, another prominent player in the fur trade, also established trading posts along the Rupert, Albany, and Moose Rivers. The presence of these companies brought increased interaction between European traders and Indigenous communities, leading to complex social and economic exchanges.
The Astorians, a group of individuals who arrived in the Pacific Northwest via an overland wagon train sponsored by John Astor in 1811-1812, further contributed to the region’s history. Led by David Stuart, they established Fort Okanogan, the first white settlement in Washington State. The Astorians’ journey, predated only by the Lewis and Clark expedition, played a significant role in shaping the region’s boundaries and opening up new routes for westward expansion.
The Métis Connection and the Lucier Family
Historical records reveal a connection between the Lucier family and the Métis people. The Métis are generally of mixed heritage, often of European and Indigenous ancestry. In the context of the Pacific Northwest, this often involved French Canadian fur trappers and Indigenous women.
The website www.telusplanet.net mentions "Adrienne Lucier, Metis, (1824-1919) born Fort Vancouver (Portland Oregon) daughter Etienne Lucer and Josephte Noutie (Wakashan Kwakiutl); 1st married unknown, 2nd married Andre Lachapelle." This information provides a direct link between the Lucier family, the Métis community, and the Wakashan Kwakiutl.
The same source also lists an "Andrie Lachapelle (1781-1881)" as an employee of the Pacific Fur Company in 1811 at the Columbia River Fort Astoria (Fort George). This suggests that both Etienne Lucier and Andre Lachapelle were involved in the fur trade, further solidifying the family’s connection to this historical period.
Wakashan: A Family of Languages
The term "Wakashan" refers to a family of languages spoken by the Indigenous peoples of British Columbia and Washington State. This language family is divided into two main branches: Kwakiutlan (Northern Wakashan) and Nootkan (Southern Wakashan).
The Kwakiutlan branch includes the following languages:
- Haisla (a.k.a. Xa?islak’ala)
- Kwak’wala (a.k.a. Kwakiutl, spoken by Southern Kwakiutl and Kwakwaka’wakw people)
- Heiltsuk-Oowekyala (a.k.a. Bella Bella)
- Heitsuk
- Oowekyala
The Nootkan branch includes the following languages:
- Makah
- Nitinaht (a.k.a. Nitinat, Ditidaht, Southern Nootkan)
- Nuu-chah-nulth (a.k.a. Nootka, Nutka, Aht, West Coast, T’aat’aaqsapa)
These languages are spoken in British Columbia, primarily on and around Vancouver Island, and in the northwestern corner of the Olympic Peninsula of Washington State, on the south side of the Strait of Juan de Fuca. Understanding the linguistic connections within the Wakashan family helps to clarify the relationships between the various tribes and communities in the region.
The Evolution of the Term "Kwakiutl"
Historically, the term "Kwakiutl" was broadly applied to various First Nations peoples of northern Vancouver Island, Queen Charlotte Strait, and the Johnstone Strait who spoke the Kwak’wala language. It also encompassed groups previously referred to as the "Northern Kwakiutl," who spoke related languages such as Haisla, Oowekyala (Owekeeno), and Heitsuk.
However, in recent decades, these First Nations have increasingly asserted their individual tribal identities and insisted on the use of their specific names. As a result, the term "Kwakiutl," pronounced "kwag-yewlth," has come to refer more specifically to the First Nation whose home community is at Fort Rupert near Port Hardy.
The preferred collective term for these nations is now "Kwakwaka’wakw," which translates to "those who speak the Kwak’wala language." This shift reflects a growing emphasis on self-determination and the recognition of distinct cultural identities within the broader linguistic group.
Tracing Josephte’s Ancestry
Given Josephte’s identification as "Wakashan Kwakiutl," it is most likely that she belonged to a Kwak’wala-speaking tribe. However, historical records also indicate interactions between Hudson’s Bay Company employees and the Nootka, who also speak a Wakashan dialect. Therefore, based on the tribal groupings of the 1800s, Josephte could potentially have belonged to any of the Wakashan-speaking tribes that were then referred to as Kwakiutl.
The information available online suggests that a "Josephte Nouette Wakashan Kwakiutl NOUTIE" was born around 1800 on North Vancouver Island, BC, and died around January 10, 1840, in French Prairie, Marion, Oregon, of diphtheria. This individual reportedly married Etienne Lussier (Lucier 1796-1853) on January 23, 1839, and had five children with him, with Adrienne being her second child.
However, the dates raise questions about the timeline. If Josephte died in 1840, just one year after her marriage, it is possible that some or all of her children were from a previous relationship. Alternatively, the recorded marriage date might not reflect the full extent of their relationship. It was common practice during the fur trapper era for couples to have a common-law relationship for many years before formally marrying in a church.
Another conflicting piece of information suggests that Etienne Lucier’s wife was a Spokane Indian. This discrepancy could indicate either an error in the records or the possibility that Etienne Lucier had multiple wives.
Further Research and Resources
Unraveling the complete story of Josephte and her family will require further research and exploration. The links provided offer valuable resources for tracing family histories, exploring Canadian history, and learning more about the Kwakiutl and other First Nations peoples. By consulting these resources and delving deeper into the historical records, Deborah G. can continue to piece together the fascinating story of her Wakashan Kwakiutl heritage.
The exploration of the Wakashan Kwakiutl provides a glimpse into a rich and complex culture, shaped by its unique social structures, linguistic heritage, and historical interactions with European traders. Understanding their history and culture is crucial to appreciating the diverse tapestry of North American Indigenous peoples. The journey to uncover Josephte’s story is a testament to the enduring power of ancestry and the importance of preserving and understanding the past.