Yakama Chief Kamiakin, a figure of immense significance in the history of the Pacific Northwest, stands as a testament to the complexities of indigenous leadership during a period of profound cultural and territorial upheaval. Born around the turn of the 19th century, Kamiakin navigated the treacherous currents of westward expansion, treaty negotiations, and ultimately, armed conflict, leaving an indelible mark on the landscape and the collective memory of the Yakama people. While history remembers Yakama Chief Kamiakin as a reluctant signer of the 1855 Walla Walla Treaty, which established the Yakama Reservation, and a key leader during the Northwest Indian Wars of 1855-1858, a closer examination of his life reveals a man of deep-seated convictions, strategic acumen, and unwavering dedication to his people.
A Childhood Steeped in Tribal Culture
Born circa 1800, Kamiakin’s lineage wove together the threads of two distinct tribal identities. His father, T’siyiyak, was a Palouse, while his mother, Com-mus-ni, was a Yakama and the daughter of a chief. This dual heritage immersed Kamiakin in a rich tapestry of cultures from an early age. He spent his formative years traversing the lands along the Snake River, the traditional territory of his father’s people, and the Yakima River, the heartland of his mother’s Yakama heritage. This exposure extended beyond his immediate family, familiarizing him with the customs and traditions of the Nez Perce, Walla Walla, Spokane, Coeur d’Alene, and Cayuse tribes. This diverse cultural exposure proved invaluable, providing him with a broad understanding of the intertribal dynamics that would later shape his leadership.
Around the age of ten, Kamiakin’s family settled primarily within Yakama territory, centering their lives around Ahtanum Creek. It’s important to note that in 1994, the tribe, formerly known as the Yakima Tribe, officially reverted to its original spelling, the Yakama Tribe, a testament to the enduring power of cultural reclamation.
Kamiakin’s youth was deeply intertwined with the rhythms of the land. He actively participated in tending the clan’s renowned herds of horses, a symbol of wealth and status in the region. Life revolved around a carefully orchestrated "seasonal round," a cyclical pattern of movement dictated by the availability of resources. Winters were spent in the sheltered Kittitas and Ahtanum valleys, providing respite from the harsh elements. Spring brought the vital task of root gathering on the nearby prairies, providing sustenance after the long winter months. Summer marked the crucial salmon fishing season, drawing the clan to the Columbia, Wenatchee, Snake, and Spokane rivers, where they harvested the lifeblood of their culture. As autumn approached, the people ascended into the high reaches of the Cascade Mountains, gathering berries to preserve for the coming winter. This intimate connection with the land fostered a deep understanding of its bounty and the importance of preserving its resources, values that would later inform Kamiakin’s resistance to unchecked westward expansion. His father’s Palouse roots also provided him with familiarity with the unique geological features of Eastern Washington, particularly the basalt-ringed lakes of the channeled scablands, such as Sprague Lake and Rock Lake.
As an adolescent, Kamiakin embarked on a profound spiritual journey, a vision quest on the slopes of Mount Rainier. This rite of passage, a cornerstone of many indigenous cultures, involved seeking a "tah," or tutelary spirit, through fasting, prayer, and isolation. The details of Kamiakin’s vision quest remained shrouded in secrecy, as was customary, but he later described it as "the severest feat of his life," suggesting the profound impact it had on his spiritual development and his understanding of his place in the world.
Emergence as a Leader
As Kamiakin transitioned into adulthood, his innate leadership qualities began to surface. Early fur traders and explorers, encountering him for the first time, were struck by his imposing presence and commanding demeanor. The first written record of Kamiakin appears in an 1841 diary penned by Lieutenant Robert E. Johnson, a member of Charles Wilkes’ United States Exploring Expedition. Johnson described Kamiakin as "one of the most handsome and perfectly formed Indians they had met with," an observation that speaks to his physical stature and bearing. However, Johnson also noted Kamiakin’s reluctance to trade horses and his "gruff and surly" attitude, hinting at a deep-seated distrust of outsiders. Fur trader Angus McDonald echoed these sentiments, describing Kamiakin as "a fine well-formed and powerful Indian, standing five feet eleven in his moccasins" and weighing "about two hundred pounds, muscular and sinewy."
Around the age of 25, Kamiakin solidified his position within the tribal hierarchy through strategic marriages. He first married Sunk-hay-ee, the daughter of Chief Teias of the Kittitas Valley band, forging a strong alliance with a neighboring group. A few years later, he married Kem-ee-yowah, daughter of the Klickitat Chief Tenax, further expanding his network of influence. Being the grandson of a chief, the nephew of a chief, and the son-in-law of two chiefs, Kamiakin was well-positioned to ascend to a leadership role. Before long, he was recognized as a chief of his own band and a respected figure among the various Yakama groups. By 1840, Kamiakin was widely acknowledged as a key leader of "the greater portion of the Yakamas," extending his influence throughout the Yakima Valley.
Kamiakin’s Innovation: Agriculture and Irrigation
Beyond his political acumen, Kamiakin demonstrated a remarkable capacity for innovation and adaptation. He established a home camp along Ahtanum Creek, a strategic location that allowed his family to continue their seasonal rounds while also embracing new agricultural practices. Kamiakin recognized the potential of the fertile Yakima Valley and began cultivating crops such as potatoes, corn, and peas as early as 1845. He and his brothers planted these crops, and later squash and pumpkins, in the rich bottomlands along the creek. Recognizing the scarcity of rainfall east of the Cascades, Kamiakin and his band devised a groundbreaking solution: irrigation. They dug a half-mile-long ditch, channeling water from a nearby spring to their garden plots. This ingenious system, known to early pioneers as "Kamiakin’s Ditch," transformed the landscape and laid the foundation for future agricultural development in the region. In at least one winter, these gardens provided sustenance to the Catholic missionaries who had come to live among them, with some accounts suggesting the priests assisted in the construction of the canal.
Interactions with Catholic Missionaries
Kamiakin’s interactions with missionaries were complex and multifaceted. Initially, he invited missionaries into his territory in 1847, having met Marcus and Narcissa Whitman at Walla Walla some years earlier. However, the Whitman Massacre deterred their fellow Presbyterian missionaries from venturing into the Yakima Valley. Subsequently, Kamiakin extended an invitation to two Oblate Catholic missionaries, Eugene Casimir Chirouse and Charles Marie Pandosy, in 1848.
While some Yakamas harbored skepticism or fear towards the white priests, Kamiakin believed that the missionaries offered a compelling message and that their presence could bring both spiritual and practical benefits to his people. The priests established St. Joseph’s Mission, initially on Simcoe Creek and later moved to Ahtanum Creek in 1852, closer to Kamiakin’s camp. Father Pandosy and Kamiakin developed a close bond, with Kamiakin frequently attending prayers and religious instruction. He even encouraged his people to observe the Sabbath. By 1855, approximately 400 Yakamas had been baptized at the mission, including Kamiakin’s children.
However, Kamiakin himself remained unbaptized, primarily due to his adherence to tribal customs regarding marriage. The priests insisted on monogamy, while Kamiakin maintained multiple wives. Despite this point of contention, Kamiakin and the priests generally maintained a relationship of mutual respect. The writings of Father Louis-Joseph d’Herbomez, who arrived in 1851, offer valuable insights into Kamiakin’s character.
The Inevitable Clash: Settlers and Treaties
The arrival of the first wagon train of settlers in 1853 marked a turning point in the relationship between the Yakamas and the United States government. When one settler established a claim on traditional Yakama land, Kamiakin traveled to Fort Dalles and successfully persuaded the commander to remove him. However, this victory proved to be short-lived as more white travelers began traversing the Yakima Valley.
In 1853, a transcontinental railroad survey team, led by Captain George McClellan, arrived at Kamiakin’s camp. McClellan described Kamiakin as "generous and honest" and "friendly and well-disposed," while George Gibbs, the party’s ethnographer, praised his honesty. Kamiakin questioned the party about their intentions, and McClellan assured him that they were merely seeking a route through the valley and had no interest in settling there. However, this glossed over the long-term goals of the railroad survey. Isaac I. Stevens, the survey overseer and soon-to-be territorial governor, believed that extinguishing Indian title to the lands east of the Cascades was essential for the railroad and the future of the territory.
Kamiakin, only partially reassured, consulted with his uncle Owhi, who decided to accompany the survey party to better understand their intentions. While Owhi concluded that the Americans could have their road as long as they promised not to stray from it, Kamiakin remained wary, doubting the trustworthiness of the Americans. The survey party inadvertently spread Kamiakin’s fame throughout the region, with Father d’Herbomez noting that a portrait of Kamiakin was taken to be sent to the President of the United States, recognizing him as a powerful and influential leader. However, Father Pandosy, in a candid conversation, warned Kamiakin that his chiefly powers would be no match for the encroaching Americans, a sentiment echoed by chief trader Angus McDonald at Fort Colvile.
Reluctant Treaty Signer and Advocate for Unity
In response to rumors that Governor Stevens planned to buy tribal land or seize it by force, Kamiakin sought to unite the region’s tribes. His extensive connections with the Palouse, Nez Perce, Walla Walla, Spokane, and other tribes made him well-suited to forge such an alliance. He convened a multi-tribal council on the Grande Ronde River, where they resolved to meet with Stevens but refuse to cede any land, instead proposing to retain all tribal lands as permanent reservations.
When a government envoy arrived at St. Joseph’s Mission in 1855, Kamiakin was unwelcoming. He expressed his reluctance to cede any land and refused the envoys’ gifts. Despite this, the envoys secured a commitment from Kamiakin and other chiefs to meet Stevens at the Walla Walla Valley in May 1855. During the Walla Walla Treaty Council, Kamiakin’s vision of a united front crumbled as some tribes pursued their own strategies. Stevens, unable to decipher Kamiakin, offered him a $500 annual salary for 20 years. Kamiakin grew weary of the meetings. On June 9, 1855, he informed Stevens of his intention to leave, prompting Stevens to pressure him into signing the treaty. Accounts differ on the specifics of this encounter, but the end result was the same: Yakama Chief Kamiakin reluctantly placed his mark on the document. Kamiakin had to cede 17,000 square miles of traditional tribal land in exchange for a 2,000 square-mile reservation.
The Northwest Indian Wars
Upon returning to his Ahtanum camp, Kamiakin renewed his efforts to unite the tribes. The discovery of gold in the Colville country led to miners crossing Yakama reservation land, violating the treaty. Resolved to fight, Kamiakin told his fellow chiefs that they must stop the white intruders or face becoming a "degraded people."
After several incidents, the Indian Wars erupted. Kamiakin, though not present at either, was branded as the instigator. In October 1855, Major Granville O. Haller marched toward the Yakima Valley. Kamiakin, along with Owhi and Qualchan, led their warriors against Haller’s troops at the Battle of Toppenish Creek, driving them back.
Despite the victory, Kamiakin faced criticism from both sides. The whites blamed him for inciting violence, while his own tribe was divided over his leadership and the treaty. In a heartfelt letter dictated to Father Pandosy, Kamiakin pleaded for peace, expressing his frustrations and outlining his terms for resolving the conflict.
Battles and skirmishes continued, with Kamiakin believed to be stirring up resistance among various tribes. Colonel George Wright was sent to quell the uprising and parley with Kamiakin, but divisions within the Yakama tribe hindered progress.
Final Years and Legacy
After the Indian Wars, Kamiakin became an outcast. He trekked eastward toward the Rockies, eventually settling near Lake Coeur d’Alene. Despite facing hardship and rejection, he maintained his dignity and integrity. In 1860, a Yakama Indian agent offered him amnesty, a farm, and an annual income, but Kamiakin declined, refusing to recognize the treaty.
In his final years, Kamiakin lived a more peaceful life along the Palouse River and later at Rock Lake. He planted crops, raised cattle, and befriended the Sacred Heart Mission priests. Though he faced further encroachment from white settlers, he remained resilient. Kamiakin passed away in April 1877, and was finally baptized under the Christian name Matthew the day before his death.
Despite the desecration of his gravesite a year later, Kamiakin’s reputation grew in death. He is remembered as a hero and patriot who fought for his people. Today, three schools are named after him, and Kamiak Butte stands as a testament to the land he fought to protect. Yakama Chief Kamiakin’s legacy endures as a symbol of resistance, resilience, and the enduring spirit of the Yakama people.