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Speaker 1: Happy Saturday everyone. Coming up next week on the podcast,

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Speaker 1: we have a two parter on Sojourner Truth, and one

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Speaker 1: of the things that we are going to talk about

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Speaker 1: is the background of her most famous speech and questions

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Speaker 1: about how accurate the most well known version of it is.

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Speaker 1: That is the speech that is known today as ain't

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Speaker 1: Ile Woman. And along the way in that two parter,

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Speaker 1: we mentioned parallels to a similarly famous speech attributed to

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Speaker 1: Chief Seattle, and we talked about that back in March

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Speaker 1: of two thousand thirteen in one of the very first

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Speaker 1: episodes that the two of us did together on the show,

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Speaker 1: So this seems like a good time to revisit it. Also,

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Speaker 1: this is a really great example of how much we

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Speaker 1: have learned and how much we have forgotten since we

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Speaker 1: started working on this show. Like, for example, we talked

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Speaker 1: about a cooking technique of using heated rocks inside baskets,

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Speaker 1: and that came up again in Unearthed in July, and

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Speaker 1: by that point it sounds as though we've never heard

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Speaker 1: of such a thing. Well, by the time my brain

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Speaker 1: pushed it out, it's like I've never heard of it.

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Speaker 1: So it's fine, So enjoy. Welcome to stuff you missed

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Speaker 1: in history class From how Stuff Works dot com. Hello

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Speaker 1: and welcome to the podcast. I'm Tracy V. Wilson and

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Speaker 1: I'm Holly Fry. We are going to talk today about

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Speaker 1: something you may have learned about in school that you

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Speaker 1: may have learned about wrongly, and that is Chief Seattle

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Speaker 1: in a very famous oration that he made allegedly in

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Speaker 1: eighteen fifty four. Except except probably not. The reality is

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Speaker 1: a little different from what people are usually taught. Very true,

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Speaker 1: so Chief Seattle really was a real person. He was

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Speaker 1: chief of the Suquamish and other related tribes around the

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Speaker 1: area now known as Seattle through the mid eighteen hundreds

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Speaker 1: when settlers were moving into the area, and what many

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Speaker 1: people remember him for, in addition to the city of

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Speaker 1: Seattle being named after him, is a speech that he gave,

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Speaker 1: although many versions of the speech that circulate are absolutely

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Speaker 1: not by him at all. We will talk a little

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Speaker 1: bit more about that and just a bit so for

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Speaker 1: a little bit of background about the Suquamish people. Suquamish,

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Speaker 1: which is an Americanized pronunciation of their name, actually means

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Speaker 1: a place of clear salt water, and that they and

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Speaker 1: other nearby tribes were primarily fishers, hunters, and gatherers at

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Speaker 1: the time before American settlement of that part of the world.

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Speaker 1: They lived in cedar plank long houses in the winter,

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Speaker 1: and then in the rest of the year they would

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Speaker 1: travel around using dugout cedar canoes and stay in temporary

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Speaker 1: camps that were made of structures made from tree sap

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Speaker 1: saplings that were covered with mats made of woven cattail.

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Speaker 1: And they also were really well known for making these

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Speaker 1: hard watertight baskets from coiled cedar roots, and they could

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Speaker 1: actually use these baskets for cooking. They would heat rocks

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Speaker 1: up in the fire and drop them into liquid filled

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Speaker 1: baskets to create a very heated water source which they

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Speaker 1: could then drop other things into you and cook them. Yes,

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Speaker 1: this is a tribe that still exists today. It has

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Speaker 1: about nine and fifty members and about half of those

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Speaker 1: members live on a reservation up in the Pacific northwest UM.

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Speaker 1: The most notable famous person from this tribe is Chief Seattle.

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Speaker 1: And that also is an Americanized pronunciation, like many non

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Speaker 1: English names, and includes characters and phonemes that don't exist

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Speaker 1: in English. UM and an approximation of the actual pronunciation

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Speaker 1: of it. Is seat, and we don't really end words

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Speaker 1: with in that way, and so it's sort of gradually

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Speaker 1: became softened to Seattle. According to the Sequamish Foundation, the

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Speaker 1: tribe doesn't really object to him being called Seattle all.

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Speaker 1: He did himself have some misgivings about the city being

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Speaker 1: named for him at various points in his life. He's

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Speaker 1: sort of worried that, because of the importance of names

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Speaker 1: in his culture, that having people repeatedly use his name

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Speaker 1: in a context that was not about him and kind

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Speaker 1: of a casual, possibly dismissive way, might cause problems after

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Speaker 1: he was gone. But before his death, reportedly he had

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Speaker 1: come to think of it as a mark of honor.

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Speaker 1: Now we don't know a whole lot about Seattle's early

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Speaker 1: years because he doesn't really appear in the historical record

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Speaker 1: until he's an adult, right there. There are a few

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Speaker 1: official UH and tribal records from various points in his life.

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Speaker 1: A lot of the earliest part. You have really a

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Speaker 1: lot of different sources that contradict each other. Even when

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Speaker 1: you look at tribal sources, some of them contradict each other. UH.

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Speaker 1: By his own account, he was born on Blake Island

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Speaker 1: and central Puget Sound and his mother was named Sholiza.

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Speaker 1: She was a Duwamish woman from Green River, and his

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Speaker 1: father was shwi Abe from the Suquamish village and Agate Pass.

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Speaker 1: So he had a mother who was Duwamish and a

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Speaker 1: father who was Suquamish, and so his his bloodline sort

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Speaker 1: of united those two tribes. Um When he was born,

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Speaker 1: it was a time when huge amounts of illness were

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Speaker 1: spreading through the Native American population. About thirty percent of

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Speaker 1: the population in that area died within eighty years after

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Speaker 1: first contact with the white settlers because of introduced diseases,

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Speaker 1: and by Seattle's own account, he witnessed the first contact

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Speaker 1: between the Pacific Northwest and settlers when George Vancouver reached

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Speaker 1: Bainbridge Island in sevento in the h M. S Discovery.

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Speaker 1: Yes Uh Seattle had two important events that led to

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Speaker 1: his becoming chief. The first was that he went on

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Speaker 1: a vision quest for spirit power as a youth and

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Speaker 1: he received thunderbird power. Um thunder and lightning had a

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Speaker 1: really strong spiritual significance, and thunderpower was said to give

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Speaker 1: a person power as a warrior and as speaker. There

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Speaker 1: are accounts of Seattle, saying that he had a great

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Speaker 1: boom booming voice, and that if he yelled at you,

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Speaker 1: the ground would physically tremble, and that when he gave

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Speaker 1: speeches he could be heard like half a mile away.

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Speaker 1: Like there was a lot tied to him, this idea

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Speaker 1: of voice and speech and very powerful speech. And the

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Speaker 1: second other thing that is an important part of the

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Speaker 1: story of him becoming chief is that while defending a

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Speaker 1: settlement from raiders traveling down the White River, he had

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Speaker 1: warriors chopped down trees just downriver of a particularly dangerous bend,

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Speaker 1: and the incoming raiders canoes crashed and they couldn't get through,

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Speaker 1: so their water their riders were spilled into the water.

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Speaker 1: And it's fairly easy to defend yourself against people who

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Speaker 1: are floundering in the waters coming at you rapidly on boats. Right,

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Speaker 1: The incoming raiders were handily dispatched when they came around

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Speaker 1: this like treacherous curve and crashed to a tree, which

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Speaker 1: is pretty ingenious. Right. Word spread of that he was

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Speaker 1: named to be an important chief, and he became known

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Speaker 1: in his leadership as an intelligent and formidable leader. There

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Speaker 1: are several sources that say that he owned slaves who

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Speaker 1: he either freed after signing treaties with the settlers or

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Speaker 1: after the emancipation Proclamation. There sources kind of contradict each

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Speaker 1: other on when he's freed the slaves that belonged to him,

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Speaker 1: but owning slaves is a pretty common practice in many tribes.

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Speaker 1: Often people from the opposing tribe would kind of be

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Speaker 1: spoils of war and would become the slaves of the

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Speaker 1: conquering tribe, which is pretty common throughout all history and

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Speaker 1: many cultures. Yeah, I think I think some people have

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Speaker 1: the mistaken idea identity idea. Uh, there's only one culture

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Speaker 1: that enslaved other people, and there are many cultures that

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Speaker 1: have enslaved other people. But onto his wives. So his

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Speaker 1: first wife, Ladelia, he was really quite deeply in love with, uh,

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Speaker 1: and she died shortly after giving birth to their first child,

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Speaker 1: Kiki so Blue, who was also known to the settlers

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Speaker 1: as Princess Angeline. She's a notable historical figure in that

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Speaker 1: area and the area as well. Um Seattle was really

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Speaker 1: grief stipped stricken when his wife died, and he only

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Speaker 1: talked about her openly much much later in his later years.

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Speaker 1: He got married again to Uh, and I am going

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Speaker 1: to have trouble with this pronunciation um YoY ill. And

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Speaker 1: they had two daughters and three sons together. Now, an

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Speaker 1: interesting part of his story is that he was actually

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Speaker 1: baptized into the Catholic Church. I think sometimes it's easy

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Speaker 1: to forget that there really was some blending of culture

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Speaker 1: going on. Uh. And after the death of one of

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Speaker 1: his sons was when he was baptized, and he took

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Speaker 1: the name Noah Seattle at that time, and his children

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Speaker 1: were raised in the Catholic faith. And after Seattle's conversion,

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Speaker 1: he focused less on defending and occupying his territory and

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Speaker 1: more on building peaceful relations within the tribe and with

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Speaker 1: the settlers that were coming in right. The American settlers

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Speaker 1: had gotten to the Puget Sound area around eighteen forty six,

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Speaker 1: and Seattle established himself from the very start as a

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Speaker 1: welcoming and peaceful presence. He tended to make friends with settlers.

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Speaker 1: He instructed the people in his tribes to try to

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Speaker 1: help people. They established fisheries in conjunction with the settlers,

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Speaker 1: and in particular, he was very close friends with a

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Speaker 1: man named doctor David S. Maynard, who was known as

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Speaker 1: Doc Doc Maynard was the first doctor and merchant in Seattle, UM,

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Speaker 1: and he was a prominent person. He owned most of

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Speaker 1: the land that is Pioneer Square in Seattle today, and

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Speaker 1: the settlement that actually became known as Seattle was established

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Speaker 1: in eighteen fifty two, which is just six short years

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Speaker 1: after the American settlers landed in the Puget Sound area.

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Speaker 1: So in March eighteen fifty three, WHI Shington was separated

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Speaker 1: out from the Oregon Territory and in October Governor Isaac Stevens,

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Speaker 1: who was thirty five at the time, arrived in Olympia,

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Speaker 1: the capital of Washington. In addition to being governor of

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Speaker 1: the territory, he was also the Commissioner of Indian Affairs,

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Speaker 1: and one of his jobs as the governor and as

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Speaker 1: the Commissioner for Indian Affairs was to secure land for

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Speaker 1: the Transcontinental Railroad, and that was going to require the

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Speaker 1: local tribes to see their land to him. So it's

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Speaker 1: in this context that Seattle has met Stevens for the

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Speaker 1: first time and Stephen wants to secure the land. That

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Speaker 1: Chief Seattle reportedly gave a speech. Allegedly this was delivered

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Speaker 1: to Stevens or in the presence of him on the

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Speaker 1: steps of Doc Maynard's office after he was introduced to

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Speaker 1: Stevens and heard that Stevens wanted to to get the

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Speaker 1: local land from the native population. Um. According to what

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Speaker 1: has been reported, this happened on Steven's first visit into

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Speaker 1: the town. But that's a little hard to concretely verify

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Speaker 1: because we only have a few situations in that the

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Speaker 1: history of the area when we know that Seattle and

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Speaker 1: Stevens were in the same place at the same time.

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Speaker 1: So there's been a lot of speculation about when exactly

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Speaker 1: this speech may have taken place, and it in many

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Speaker 1: of the accounts where it happened very um, almost immediately

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Speaker 1: after they met. It's a little bit tricky to get

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Speaker 1: your head around the idea of this great speech being

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Speaker 1: made pretty quickly after, like a handshake in a quick

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Speaker 1: discussion right there there. Yeah, we'll talk about that as

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Speaker 1: we talk about the text of the speech a little bit. Uh.

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Speaker 1: This is a speech that some people may have read

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Speaker 1: in school. What they read in school may not have

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Speaker 1: been remotely accurate. And here's why. Um. The first speech

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Speaker 1: was purportedly recorded by a doctor Henry Smith, as notes

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Speaker 1: as the address was was delivered. Um. He then reconstructed

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Speaker 1: that speech from his notes and published it in the

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Speaker 1: Seattle Sunday Star in seven so it was thirty two

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Speaker 1: or thirty three years after it was reportedly delivered. Occasionally

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Speaker 1: people say that this speech was made at the signing

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Speaker 1: of the Point Elliott Treaty. We know for sure this

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Speaker 1: is not the case because, uh, Smith says pretty specifically,

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Speaker 1: this happened in Seattle on the steps of Doc Maynard's office.

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Speaker 1: That is not where the Point Elliott Treaty was signed.

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Speaker 1: And Smith was also not present at Point Elliott's and

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Speaker 1: he would have not been able to make notes. No. Uh.

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Speaker 1: The second version is basically an edited, rewritten version of

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Speaker 1: Smith's that was published in the Seattle Sunday Star, which

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Speaker 1: was done by a poet named William Aerosmith. This is

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Speaker 1: the same content, but the grammar and structure are different,

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Speaker 1: so it's sort of like updating the Victorian English record

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Speaker 1: to be a little bit more modernized in its tone invoice.

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Speaker 1: And then the third and most famous iteration of the

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Speaker 1: speech that's attributed to chiefs Seattle is reported to be

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Speaker 1: a letter that Chief Seattle Seattle wrote to the President,

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Speaker 1: which would have been either Polk or Pierce, depending on

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Speaker 1: who you're looking at in terms of who cites this speech.

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Speaker 1: But it was actually written not at all by Seattle.

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Speaker 1: It was written so much later seventies by a guy

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Speaker 1: named Ted Perry for an environmental film called Home, which

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Speaker 1: was written for the Southern Baptist Convention. Uh, it's this

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Speaker 1: is where it just this is a lot of people

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Speaker 1: really dwell on the speech and whether it was authentic.

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Speaker 1: It's pretty clearly was not. But this speech has been

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Speaker 1: quoted in numerous anthologies. It was made into a children's

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Speaker 1: book called Brother Eagle Sister Sky. Joseph Campbell talked about

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Speaker 1: it in the Power of Myth. It's like made it

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Speaker 1: onto bumper stickers and T shirts all over the place.

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Speaker 1: It took on a life of its own, it really did.

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Speaker 1: And it sort of starts with this, uh, this thing

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Speaker 1: that was published in the Seattle Sunday Star. It starts

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Speaker 1: with some similarities to that, and then it veers off

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Speaker 1: in a very environmental direction with very bumber sticker quotable

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Speaker 1: quotes in it. Um, we know for sure that this

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Speaker 1: was not a letter to the president. Um. In addition

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Speaker 1: to the fact that James K. Polk was dead in

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Speaker 1: there's not any record of any such letter going from

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Speaker 1: Seattle to the president, and a letter from a Native

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Speaker 1: American chief to the President would have made several bureaucratic

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Speaker 1: stops on the way, and there's no record of it

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Speaker 1: in any of those places. There's also no record of

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Speaker 1: Chief Seattle asking anyone to write a letter for him,

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Speaker 1: and since he was illiterate, he would have needed to

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Speaker 1: do that. And then the cherry on top, Ted Perry

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Speaker 1: wrote it, and he says he wrote it. He says

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Speaker 1: he wrote it, He acknowledges authorship of it. Right. So

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Speaker 1: I'm going to take a minute and just sort of

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Speaker 1: read a little snippet of the Seattle Sunday Star version

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Speaker 1: and the Ted Perry version, and the there's a twofold

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Speaker 1: purpose here wants to give you an idea of the

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Speaker 1: tone of the speech that was allegedly given originally, and

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Speaker 1: the other is to give you an idea of how

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Speaker 1: completely different from that the Ted Perry version is. And

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Speaker 1: we're gonna talk a little bit more about the Sunday

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Speaker 1: Star version in a minute. So this is a snippet

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Speaker 1: from the Seattle Sunday Star version. Chief Seattle says Your

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Speaker 1: God is not our God. Your God loves your people

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Speaker 1: and hates mine. He folds his strong, protecting arms lovingly

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Speaker 1: about the pale face and leads him by the hand

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Speaker 1: as a father leads an infant son. But he has

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Speaker 1: forsaken his red children, if they are really his our God,

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Speaker 1: the Great Spirit, seems also to have forsaken us. Your

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Speaker 1: God makes your people wax stronger every day. Soon they

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Speaker 1: will fill all the land. Our people are ebbing away

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Speaker 1: like a rapidly receding tide that will never return. The

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Speaker 1: white man's God cannot love our people, or he would

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Speaker 1: protect them. They seem to be orphans who can look

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Speaker 1: nowhere for help? How and can we be brothers? It's

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Speaker 1: very sad, it is, But it's also very weird when

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Speaker 1: you remember that he was a Catholic. Yes, it's it's

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Speaker 1: weird with a lot of context that we'll talk about

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Speaker 1: in more detail. Um the the whole of it has

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Speaker 1: been categorized into this idea of of a farewell speech.

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Speaker 1: There are several speeches delivered by Native Americans within that

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Speaker 1: era that that sort of lament the death of Native

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Speaker 1: American culture and the face of white settlement. Another really

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Speaker 1: famous one would be chief Chief Joseph gave such an address. Um,

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Speaker 1: we'll talk a little bit more about why that interpretation

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Speaker 1: of this is kind of problematic in a few minutes.

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Speaker 1: But here's a piece of the Ted Perry version. Uh,

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Speaker 1: and it's it does start off following some similar points

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Speaker 1: to what I just read, but then it goes into

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Speaker 1: this environmental direction, with things like you must teach your

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Speaker 1: children that the ground beneath their feet is the ashes

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Speaker 1: of our grandfathers, so that they will respect the land.

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Speaker 1: Tell your children that the earth is rich with the

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Speaker 1: lives of our in Teach your children that what we

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Speaker 1: will have taught our children, that the earth is our mother.

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Speaker 1: Whatever befalls the earth befalls the sons of the earth.

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Speaker 1: If men spit upon the ground, they spit upon themselves.

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Speaker 1: This we knew. The earth does not belong to man.

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Speaker 1: Man belongs to the earth. This we knew. All things

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Speaker 1: are connected, like the blood which unites one family. All

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Speaker 1: things are connected. Whatever befalls the earth befalls the sons

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Speaker 1: of the earth. Man did not weave the web of life.

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Speaker 1: He is merely a strand in it. Whatever he does

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Speaker 1: to the web, he does to himself. That has two

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Speaker 1: bits of it that often show up on T shirts

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Speaker 1: and bumper stickers and that kind of thing. Well, and

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Speaker 1: it's easy to see why. I mean, it is very

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Speaker 1: moving and you know, really quotable, very quotable, sort of

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Speaker 1: poignant from an ecological standpoint, which I think part of

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Speaker 1: the reason that myth grows and you know, continues this

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Speaker 1: attribution of these words with Chief Seattle is that we

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Speaker 1: normally associate that sort of awareness of the earth and

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Speaker 1: the planet as something bigger than just what we're you know,

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Speaker 1: sort of running on day to day. We associate that

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Speaker 1: closeness more with Native Americans than we do with the

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Speaker 1: European settlers. Right, it really did take on a weird

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Speaker 1: life of its own. Um And the reason it's so

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Speaker 1: quotable is because it was written for a film. It

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Speaker 1: was written to be quotable. Yes, So I've read lots

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Speaker 1: of things that kind of dissect all the ways in

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Speaker 1: which that particular version of the address does not make

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Speaker 1: any sense in the context of the time. But we're

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Speaker 1: not going to really get into them, because we know

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Speaker 1: the real story already that Ted Perry wrote it, Like,

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Speaker 1: we don't really need to go and dissect all the

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Speaker 1: ways in which it was not would not make sense

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Speaker 1: for Chief Seattles who have said something about trains when

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Speaker 1: he never saw a train, because we know that Ted

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Speaker 1: Perry wrote it. So for the really the rest of

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Speaker 1: this podcast, the the version of the address that we're

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Speaker 1: talking about is the one that was printed in the

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Speaker 1: Seattle Sunday Star. Um. It was reprinted many times throughout

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Speaker 1: the year. Was reprinted, not not as many times as

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Speaker 1: the ten Berry version, but it did get it got

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Speaker 1: its share of attention. UM. At various points that text

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Speaker 1: was reprinted in pamphlets and books and histories and things

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Speaker 1: like that. At some point along the line, somebody added

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Speaker 1: a thirteen word finish. Um. He he ends with the

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Speaker 1: idea of not to dismiss the dead because the dead

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Speaker 1: are not powerless. And somebody added a sort of thirteen

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Speaker 1: word word coda that says dead. I say there is

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Speaker 1: no death, only a change of worlds. And that's not

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Speaker 1: in the original Sunday Star version. So that got added

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Speaker 1: in and then sort of picked up and passed along

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Speaker 1: as it was reprinted. Um. We're going to sort of

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Speaker 1: talk now about how even when we have this text

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Speaker 1: that came from the Seattle Sunday star. We're still not

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Speaker 1: really sure how authentic it is or how well it

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Speaker 1: actually represents the words that were spoken at the time.

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Speaker 1: And it begins with the guy who wrote it down. Dr.

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Speaker 1: Henry Smith was a scholar and sources said that he

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Speaker 1: was bilingual in English and Duwamish. And that is a

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Speaker 1: little weird because what the Duwamish tribes actually spoke was

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Speaker 1: a language called lu showed Seed and I apologize if

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Speaker 1: I have pronounced that wrongly. Um. Any address that Chief

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Speaker 1: Seattle gave would have been made in this language and

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Speaker 1: then translated to the Chinnook jargon, which was sort of

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Speaker 1: a common tongue uniting all of the people that lived

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Speaker 1: in that in that area, then it would have been

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Speaker 1: translated into into English. We don't really know which of

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Speaker 1: the versions Dr Smith was listening to when he took

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Speaker 1: his notes. Um. And it is worth noting that the

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Speaker 1: fact that Seattle either didn't speak at the jargon or

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Speaker 1: said he didn't speak the jargon jargon kind of sets

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Speaker 1: him apart from other people in the area, Like, that's

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Speaker 1: kind of a weird decision to make to say, I

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Speaker 1: just I don't speak this common tongue. I lead all

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Speaker 1: of these tribes who speak a language I do not, right. Um,

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Speaker 1: but that meant that he had to have an interpreter everywhere,

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Speaker 1: which sort of became mark of status. Like, if we

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Speaker 1: are going to entertain this, this diplomat from these tribes,

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Speaker 1: we're going to need to make sure that we do

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Speaker 1: this thing of getting an interpreter for him. So we

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Speaker 1: don't really know which of these three versions that were

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Speaker 1: probably being delivered was the one that Dr Smith took

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Speaker 1: his notes from. And we do know, I mean, he

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Speaker 1: is a fairly reliable figure in that he was a

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Speaker 1: superintendent of local schools, he was a member of the legislature.

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Speaker 1: So it's not like he was just a self proclaimed

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Speaker 1: scholar who swooped in and claimed to understand these things.

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Speaker 1: He really was pretty ingrained in the area. Um, you know,

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Speaker 1: he wasn't just a someone claiming to be knowledgeable about

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Speaker 1: these things. He was an established part of the community.

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Speaker 1: But the place where it gets a little weird, though,

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Speaker 1: is that the column and the Sunday Star where he

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Speaker 1: published this speech, in addition to it being thirty two

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Speaker 1: or thirty three years after the fact, was part of

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Speaker 1: an eleven part series that was celebrating the pioneers of Seattle. Um,

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Speaker 1: it was, as we often see generational divides happening. There

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Speaker 1: was this generational divide happening between the people known as

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Speaker 1: the Old Seattle, which were the pioneers that had settled

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Speaker 1: the area and established the city, and New Seattle, which

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Speaker 1: was the young entrepreneurs who were gradually taking those people's

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Speaker 1: places in society. So the fact that he was trying

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Speaker 1: to put Old Seattle in its best light might have

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Speaker 1: influenced the way Smith reinterpreted and reconstructed his notes when

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Speaker 1: he was making the version that he put in the

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Speaker 1: Seattle Sunday Star. And even his description of Seattle at

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Speaker 1: the address kind of exemplifies this. He describes the chief

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Speaker 1: as putting his hand on the head of a visible

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Speaker 1: nobleman and then taking up a posture that resembles what

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Speaker 1: we think of in ancient Roman senators. Yeah, Like if

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Speaker 1: if you look at old pictures of people giving orations,

399
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Speaker 1: like paintings of people giving orations in Rome, and they

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Speaker 1: have this very noble bearing and they have sort of

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Speaker 1: a hand lifted up, That's that's the trade that Smith

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Speaker 1: paints when he's introducing this speech. Um, it definitely comes

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Speaker 1: off as prophetic because it talks a lot about the

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Speaker 1: decline of the Native American population in the face of

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Speaker 1: white settlers. It's possible that the reason that it comes

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Speaker 1: off as prophetic is because Smith reconstructed it with knowledge

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Speaker 1: of what happened in the next thirty years, which really

408
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Speaker 1: was an orchestrated attempt by the government and lots of

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Speaker 1: places to push Native Americans out of land and to

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Speaker 1: break up tribes so that their original culture would be

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Speaker 1: less prevalent or or just removed from their way of life.

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Speaker 1: Like he knew about all that stuff because it had

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Speaker 1: happened in the interim, right, it had happened in the interim.

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Speaker 1: Another thing that had happened in the interim was the

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Speaker 1: what we mentioned a little earlier, which was Chiefs Joseph's

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Speaker 1: sort of farewell speech that happened in eighteen seventy seven.

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Speaker 1: So it's possible that some of the fatalism in the

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Speaker 1: tone is influenced by its Smith's knowledge of what happened

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Speaker 1: later and of the kind of speeches that other Native

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Speaker 1: Americans we're making elsewhere in the United States. And additionally,

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Speaker 1: it's we should note that Seattle already had a reputation

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Speaker 1: for being really friendly and welcoming to the white settlers

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Speaker 1: that were coming long before Governor Stephen's arrival. So it's

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Speaker 1: pretty uncharacteristic that he would suddenly have this sort of negative, um,

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Speaker 1: very dark speech. It was full of pessimism and mourning

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Speaker 1: and it's a sense of impending doom. But he had

427
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Speaker 1: a pretty favorable relationship with a lot of white settlers

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Speaker 1: in the area, so it seems that he may have

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Speaker 1: been concerned about about land being removed from his tribe.

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Speaker 1: But the overwhelming sense of sadness um seems possibly not

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Speaker 1: characteristic of his other encounters with white settlers. And there's

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Speaker 1: also no record of this speech in the Smithsonium, it's

433
00:25:01,480 --> 00:25:03,359
Speaker 1: none in the National Archives, it's not in the Library

434
00:25:03,400 --> 00:25:06,680
Speaker 1: of Congress. The primary source that we have is something

435
00:25:06,680 --> 00:25:09,879
Speaker 1: that was written down in the note form in note starting,

436
00:25:09,880 --> 00:25:12,000
Speaker 1: a note form more than more than thirty years after

437
00:25:12,040 --> 00:25:15,760
Speaker 1: the fact. We do though have as a reference to

438
00:25:15,960 --> 00:25:19,959
Speaker 1: short speeches that Seattle made at the Point Elliott Treaty Council,

439
00:25:20,040 --> 00:25:25,080
Speaker 1: which was from December eight fifty four UM. And these

440
00:25:25,119 --> 00:25:27,520
Speaker 1: are from the record of the proceedings and the Bureau

441
00:25:27,560 --> 00:25:30,760
Speaker 1: of Indian Affairs and the National Archives. They are so

442
00:25:30,880 --> 00:25:34,520
Speaker 1: dissimilar in style and wor wording to the Seattle Sunday

443
00:25:34,520 --> 00:25:37,840
Speaker 1: Star piece. They're so different. I can read you both

444
00:25:37,880 --> 00:25:40,720
Speaker 1: of them, which I am going to do. Um. The

445
00:25:40,800 --> 00:25:44,240
Speaker 1: first is I look upon you as my father, I

446
00:25:44,400 --> 00:25:46,800
Speaker 1: and the rest regard you as such. All of the

447
00:25:46,840 --> 00:25:49,760
Speaker 1: Indians have the same good feeling toward you, and we'll

448
00:25:49,800 --> 00:25:52,520
Speaker 1: send it in paper to the Great Father. All of

449
00:25:52,560 --> 00:25:55,919
Speaker 1: the men, old men, women and children rejoice that he

450
00:25:56,000 --> 00:25:59,040
Speaker 1: has sent you to take care of them. My mind

451
00:25:59,240 --> 00:26:02,040
Speaker 1: is like yours. I don't want to say more. My

452
00:26:02,119 --> 00:26:05,720
Speaker 1: heart is very good towards Dr Maynard. I want always

453
00:26:05,760 --> 00:26:09,600
Speaker 1: to get medicine from him. That's the thing. One. The

454
00:26:09,680 --> 00:26:14,639
Speaker 1: other is is presumably after the treaty was signed, and

455
00:26:14,680 --> 00:26:17,080
Speaker 1: he says, now by this we make friends and put

456
00:26:17,080 --> 00:26:20,320
Speaker 1: away all bad feelings, if ever we had any. We

457
00:26:20,400 --> 00:26:23,320
Speaker 1: are the friends of the Americans. All the Indians are

458
00:26:23,359 --> 00:26:26,000
Speaker 1: of the same mind. We look upon you as our father.

459
00:26:26,440 --> 00:26:28,639
Speaker 1: We will never change our minds, but since you have

460
00:26:28,800 --> 00:26:31,600
Speaker 1: been to see us, we will always be the same. Now,

461
00:26:32,240 --> 00:26:36,239
Speaker 1: now do you send this paper so vastly different in

462
00:26:36,320 --> 00:26:41,920
Speaker 1: tone from from this other address that was supposedly delivered.

463
00:26:42,480 --> 00:26:46,520
Speaker 1: You know, within a year or so of this. Um,

464
00:26:46,560 --> 00:26:48,919
Speaker 1: we could get into things that are kind of trouble

465
00:26:48,960 --> 00:26:51,400
Speaker 1: like the the deferential tone that that people might think

466
00:26:51,480 --> 00:26:54,840
Speaker 1: is is troubling in this particular set of addresses. But

467
00:26:54,960 --> 00:26:59,720
Speaker 1: I'm more interested in looking at how that sounds so

468
00:26:59,800 --> 00:27:02,159
Speaker 1: much different from this thing that was allegedly delivered on

469
00:27:02,440 --> 00:27:07,320
Speaker 1: Documentard's office steps. Yes, and several people that were supposedly

470
00:27:07,600 --> 00:27:10,880
Speaker 1: there have no had no memory of such an address

471
00:27:10,920 --> 00:27:14,359
Speaker 1: that was that longer impassioned. A local interpreter by the

472
00:27:14,400 --> 00:27:16,439
Speaker 1: name of BF Shaw was there, he didn't remember it.

473
00:27:16,800 --> 00:27:19,960
Speaker 1: David S. Maynard's widow, Catherine, was there, and she had

474
00:27:20,000 --> 00:27:23,160
Speaker 1: no recollection of a long impassioned speech. Uh. And there

475
00:27:23,160 --> 00:27:26,800
Speaker 1: aren't any other contemporary records of Seattle delivering any speeches

476
00:27:26,880 --> 00:27:29,879
Speaker 1: like it. Uh. You know, the newspaper in Olympia did

477
00:27:29,960 --> 00:27:34,080
Speaker 1: not report any similar things. There's really no historical record

478
00:27:34,520 --> 00:27:38,160
Speaker 1: of speeches of that nature being made by him, right. Uh.

479
00:27:38,280 --> 00:27:41,320
Speaker 1: One of the primary chroniclers of the history of the

480
00:27:41,359 --> 00:27:46,240
Speaker 1: Pacific Northwest from that time is a man named Clarence B. Bagley.

481
00:27:46,320 --> 00:27:49,120
Speaker 1: He moved with his family to the Pacific Northwest when

482
00:27:49,119 --> 00:27:51,719
Speaker 1: he was nine, and, in addition to working a lot

483
00:27:51,760 --> 00:27:54,280
Speaker 1: of other jobs from painting to running minds. He was

484
00:27:54,320 --> 00:27:58,680
Speaker 1: a newspaperman, and he became like a really prominent local historian.

485
00:27:59,520 --> 00:28:01,960
Speaker 1: He was part of the founding of the Washington State

486
00:28:02,040 --> 00:28:05,479
Speaker 1: Historical Society, and he wrote two three volume histories, one

487
00:28:05,520 --> 00:28:08,239
Speaker 1: of Seattle and one of King County, which is the

488
00:28:08,280 --> 00:28:10,680
Speaker 1: county that Seattle is in UM, and both of these

489
00:28:10,680 --> 00:28:13,560
Speaker 1: are still looked on as achievements in the documenting of

490
00:28:13,600 --> 00:28:17,800
Speaker 1: the Pacific Northwest history. UM. He mentions more than once

491
00:28:17,840 --> 00:28:21,280
Speaker 1: in his book that Chief Seattle and Doc Maynard were

492
00:28:21,280 --> 00:28:25,040
Speaker 1: great friends. UM, and this speech supposedly happened on Doc

493
00:28:25,080 --> 00:28:28,280
Speaker 1: Maynard's office steps. So it seems sort of odd too

494
00:28:28,280 --> 00:28:33,720
Speaker 1: many historians today that the friendship between Seattle and UH

495
00:28:33,760 --> 00:28:36,520
Speaker 1: and Doc Maynard would have been important enough to mention

496
00:28:36,600 --> 00:28:39,440
Speaker 1: more than once in these histories, but that a speech

497
00:28:39,640 --> 00:28:44,360
Speaker 1: of that length with that tone would not be UM.

498
00:28:44,400 --> 00:28:47,600
Speaker 1: The last thing that kind of makes people question how

499
00:28:47,640 --> 00:28:51,720
Speaker 1: authentic this recording from the Seattle Sunday Star is is

500
00:28:51,800 --> 00:28:54,400
Speaker 1: that Smith said on his deathbed that the account was

501
00:28:54,480 --> 00:28:58,800
Speaker 1: true and accurate, which seems a little strange to people

502
00:28:59,280 --> 00:29:02,560
Speaker 1: that that would be what you spend your death, your

503
00:29:02,640 --> 00:29:06,160
Speaker 1: dying breath, UH reiterating that thing that I wrote in

504
00:29:06,200 --> 00:29:09,760
Speaker 1: the Seattle Sunday Star was really a thing that happened, Yes,

505
00:29:09,920 --> 00:29:15,000
Speaker 1: especially since there's really no corroborating evidence for it. It's

506
00:29:15,080 --> 00:29:18,040
Speaker 1: just it's an, as you said, it's an odd last

507
00:29:18,320 --> 00:29:31,080
Speaker 1: words scenario. The general consensus, I mean, there's there's a

508
00:29:31,280 --> 00:29:33,880
Speaker 1: surprising maybe not surprising, there's a there's a fair amount

509
00:29:33,880 --> 00:29:37,200
Speaker 1: of debate about lots of aspects of this speech, and

510
00:29:37,680 --> 00:29:41,720
Speaker 1: that the general consensus is probably there was an address

511
00:29:41,760 --> 00:29:45,280
Speaker 1: of some sort, probably that happened when Chief Seattle was

512
00:29:45,320 --> 00:29:49,160
Speaker 1: introduced to Governor Stevens. But that probably what we have

513
00:29:49,320 --> 00:29:52,320
Speaker 1: today is a record of it is not a hundred

514
00:29:52,400 --> 00:29:55,200
Speaker 1: percent what actually was said. It just it's not quite

515
00:29:55,920 --> 00:29:59,920
Speaker 1: feasible for something to be reconstructed from notes thirty years

516
00:30:00,080 --> 00:30:03,040
Speaker 1: for the fact to be accurate to what had happened

517
00:30:03,080 --> 00:30:05,760
Speaker 1: at the time. Well, and it's also important to take

518
00:30:05,800 --> 00:30:10,920
Speaker 1: into account that we were still early on in our relationship,

519
00:30:11,920 --> 00:30:15,080
Speaker 1: you know, in terms of Native Americans and the settlers

520
00:30:15,080 --> 00:30:18,200
Speaker 1: and pioneers coming in. That relationship was still very early.

521
00:30:18,520 --> 00:30:23,400
Speaker 1: It was so the linguistic development between them, like learning

522
00:30:23,400 --> 00:30:27,240
Speaker 1: each other's languages, was probably you know, still in its

523
00:30:27,240 --> 00:30:29,440
Speaker 1: infancy in many ways, so there were probably lots of

524
00:30:29,520 --> 00:30:32,000
Speaker 1: nuances of language that were not clear to each side.

525
00:30:32,560 --> 00:30:38,400
Speaker 1: So in terms of interpretation, there's some great area. Right.

526
00:30:38,760 --> 00:30:43,120
Speaker 1: It continues to be an important address. I think it's importance.

527
00:30:43,520 --> 00:30:45,280
Speaker 1: Some of it has to do with this whole backstory

528
00:30:45,320 --> 00:30:49,200
Speaker 1: of understanding better, uh, the context in which it may

529
00:30:49,240 --> 00:30:52,080
Speaker 1: have happened, and the relationships among the people involved, and

530
00:30:52,120 --> 00:30:55,720
Speaker 1: a lot of that leads into the legacy of Chief

531
00:30:55,760 --> 00:30:59,480
Speaker 1: Seattle and of this speech. Um. He had a pretty

532
00:30:59,680 --> 00:31:04,800
Speaker 1: well coming attitude toward settlers for his entire life really

533
00:31:04,840 --> 00:31:07,760
Speaker 1: and especially his time as chief, and this didn't really

534
00:31:07,800 --> 00:31:09,680
Speaker 1: make him popular with all of the rest of the

535
00:31:09,760 --> 00:31:13,520
Speaker 1: Native American population, especially when he signed the Point Elliott

536
00:31:13,560 --> 00:31:17,480
Speaker 1: Treaty in eighteen fifty five. That treaty relinquished all of

537
00:31:17,520 --> 00:31:20,360
Speaker 1: the tribal claims to most of the land in the area.

538
00:31:21,280 --> 00:31:23,560
Speaker 1: What was supposed to happen was that the tribes would

539
00:31:23,560 --> 00:31:28,320
Speaker 1: get access to hunting and fishing grounds, healthcare, education, and

540
00:31:28,360 --> 00:31:32,280
Speaker 1: a reservation in exchange for doing all of that. Uh.

541
00:31:32,320 --> 00:31:35,360
Speaker 1: That is, as we all know, not really what happened.

542
00:31:35,720 --> 00:31:39,800
Speaker 1: And it took three years for the treaty to be

543
00:31:39,920 --> 00:31:42,480
Speaker 1: ratified and by the time it was ratified, it was

544
00:31:42,600 --> 00:31:45,440
Speaker 1: very different from what people had originally agreed to you,

545
00:31:45,480 --> 00:31:49,600
Speaker 1: So there was a whole lot of unrest among the

546
00:31:49,680 --> 00:31:53,400
Speaker 1: Native American people. Um it's it's pretty telling when you

547
00:31:53,440 --> 00:31:57,880
Speaker 1: look at historical accounts. A lot of the most mainstream

548
00:31:57,960 --> 00:32:01,280
Speaker 1: ones talk about how Seattle was always a friend to

549
00:32:01,320 --> 00:32:05,080
Speaker 1: the settlers and he signed this this treaty out of friendship.

550
00:32:05,320 --> 00:32:07,520
Speaker 1: When you look at tribal records, the tone is more

551
00:32:07,560 --> 00:32:10,040
Speaker 1: that he was afraid of a military conflict that he

552
00:32:10,120 --> 00:32:13,240
Speaker 1: knew there was no way to win. So it's something

553
00:32:13,240 --> 00:32:16,440
Speaker 1: that you can definitely look at from multiple angles thinking

554
00:32:16,480 --> 00:32:19,360
Speaker 1: about the relationships between these two people, which from this

555
00:32:19,520 --> 00:32:23,000
Speaker 1: point was definitely not as positive as it had been

556
00:32:23,040 --> 00:32:25,560
Speaker 1: in the very earliest days of the founding of Seattle.

557
00:32:26,320 --> 00:32:31,640
Speaker 1: Well and the Native Americans did accuse Seattle of uh duplicity,

558
00:32:31,680 --> 00:32:35,080
Speaker 1: and it really led to a lot of ongoing problems,

559
00:32:35,960 --> 00:32:38,560
Speaker 1: especially because of how the treaty actually played out once

560
00:32:38,600 --> 00:32:41,960
Speaker 1: it was in effect. There were wars between the native

561
00:32:42,000 --> 00:32:45,239
Speaker 1: tribes and the settlers in the mid eighteen fifties all

562
00:32:45,720 --> 00:32:48,840
Speaker 1: through those lots of things, lots of areas of the

563
00:32:48,880 --> 00:32:52,720
Speaker 1: Pacific Northwest where they were wars between the Native Americans

564
00:32:52,720 --> 00:32:55,920
Speaker 1: and the settlers, and Seattle continued to remain an ally

565
00:32:55,960 --> 00:32:59,240
Speaker 1: and tried to keep his tribes out of the battle

566
00:32:59,800 --> 00:33:03,560
Speaker 1: um at. In some points he would warn the American

567
00:33:03,600 --> 00:33:07,680
Speaker 1: settlers of incoming attacks by other tribes. So he continued

568
00:33:07,760 --> 00:33:12,720
Speaker 1: to stand by the white settlers, even as a lot

569
00:33:12,760 --> 00:33:15,600
Speaker 1: of the other Native tribes nearby, and the ones that

570
00:33:15,640 --> 00:33:20,560
Speaker 1: were maybe not part of his his particular collection of tribes,

571
00:33:21,520 --> 00:33:26,280
Speaker 1: really fled back against the settlers. And after the town

572
00:33:26,280 --> 00:33:29,959
Speaker 1: of Seattle was incorporated in eighteen sixty five, ordinance actually

573
00:33:29,960 --> 00:33:33,800
Speaker 1: forbade permanent Indian houses within the city limits, so he

574
00:33:33,840 --> 00:33:37,840
Speaker 1: had to give up his home, yeah, which he had not.

575
00:33:37,920 --> 00:33:40,840
Speaker 1: They had already, you know, already figuratively there had been

576
00:33:40,840 --> 00:33:43,240
Speaker 1: of giving up of the homeland. And then he literally

577
00:33:43,320 --> 00:33:46,720
Speaker 1: had to move out of the city. He moved to

578
00:33:46,760 --> 00:33:50,320
Speaker 1: the Port Madison Sequamash Reservation, and he died there after

579
00:33:50,400 --> 00:33:53,560
Speaker 1: a brief illness in June of eighteen sixty six, at

580
00:33:53,600 --> 00:33:56,160
Speaker 1: about the age of eighty. Since we're not completely sure

581
00:33:56,200 --> 00:33:59,520
Speaker 1: exactly when he was born, that's an estimate. We know

582
00:33:59,640 --> 00:34:03,360
Speaker 1: that his funeral involved both Catholic and Native rights, but

583
00:34:03,440 --> 00:34:05,800
Speaker 1: there wasn't a record of it in the newspapers at

584
00:34:05,800 --> 00:34:09,240
Speaker 1: the time, not really involved in any of the records

585
00:34:09,239 --> 00:34:13,319
Speaker 1: of the local white settlers. Uh to our knowledge. No

586
00:34:14,000 --> 00:34:16,920
Speaker 1: leaders who had known him and who had helped found

587
00:34:17,000 --> 00:34:21,080
Speaker 1: the city with his assistants attended his funeral, so by

588
00:34:21,120 --> 00:34:22,920
Speaker 1: that point, by the point of his death, he was

589
00:34:22,960 --> 00:34:25,880
Speaker 1: not well known in the area anymore, at least among

590
00:34:26,000 --> 00:34:31,320
Speaker 1: the settlers. The Seattle Weekly Intelligent Intelligencer printed an article

591
00:34:31,360 --> 00:34:34,360
Speaker 1: about his funeral in eighteen seventy, so it was some

592
00:34:34,480 --> 00:34:37,560
Speaker 1: years after it happened, and then the Seattle Sunday Star

593
00:34:37,800 --> 00:34:40,799
Speaker 1: with his speech, came out in eighteen eighty seven. He

594
00:34:40,840 --> 00:34:43,560
Speaker 1: started to become a folk hero at that point, and

595
00:34:43,600 --> 00:34:46,479
Speaker 1: the Ted Perry speech from the seventies made him into

596
00:34:46,480 --> 00:34:50,520
Speaker 1: more of a household name, and some history minded people

597
00:34:50,560 --> 00:34:53,560
Speaker 1: put up a marker in eighteen ninety that read Seattle,

598
00:34:53,719 --> 00:34:57,160
Speaker 1: Chief of the Suquamps and Allied tribes died June seventh,

599
00:34:57,400 --> 00:35:00,600
Speaker 1: eighteen sixty six, from friend of the Whites, and for him,

600
00:35:00,680 --> 00:35:04,160
Speaker 1: the city of Seattle was named by its founders. The

601
00:35:04,239 --> 00:35:08,960
Speaker 1: reverse side Read's baptismal name. Noah's self age probably eighty years,

602
00:35:10,120 --> 00:35:13,040
Speaker 1: so there is a marker, but it didn't go up

603
00:35:13,160 --> 00:35:16,680
Speaker 1: for I didn't go up until some people decided that

604
00:35:16,719 --> 00:35:18,400
Speaker 1: there should be one. It was sort of marked with

605
00:35:18,440 --> 00:35:21,800
Speaker 1: a rough year twenty four years later. Yes, it was

606
00:35:21,920 --> 00:35:25,840
Speaker 1: roughly marked before that point. The Suquanas tribe opened a

607
00:35:25,920 --> 00:35:30,080
Speaker 1: museum in Seattle in September, which is about the tribe's

608
00:35:30,120 --> 00:35:33,520
Speaker 1: history and culture. Chief Seattle does play a small part

609
00:35:33,600 --> 00:35:37,160
Speaker 1: in the overall museum, but he's not the center focus

610
00:35:37,239 --> 00:35:41,280
Speaker 1: of it. The Seattle Times quotes the museum director as saying,

611
00:35:41,520 --> 00:35:44,080
Speaker 1: I think the tribe is consciously trying to move away

612
00:35:44,160 --> 00:35:48,120
Speaker 1: from Chief Seattle being the beginning, middle, and end of

613
00:35:48,160 --> 00:35:51,480
Speaker 1: the tribe. It's in no way a reflection of less

614
00:35:51,600 --> 00:35:55,080
Speaker 1: esteem or less respect. It was not there yet the

615
00:35:55,120 --> 00:35:58,160
Speaker 1: last time I was in Seattle. Nope, now I want

616
00:35:58,160 --> 00:36:01,960
Speaker 1: to go either. It's quite recent. Uh so, yeah, I

617
00:36:02,000 --> 00:36:06,239
Speaker 1: want to go to Yeah. It's it's so interesting to

618
00:36:06,280 --> 00:36:11,080
Speaker 1: see how history treats him, right, you know, in terms

619
00:36:11,080 --> 00:36:14,480
Speaker 1: of him having it once been. I mean, I know,

620
00:36:14,960 --> 00:36:18,480
Speaker 1: for me growing up in the seventies in just outside

621
00:36:18,480 --> 00:36:21,200
Speaker 1: of Seattle, there was lots of Chief Seattle talk. So

622
00:36:21,239 --> 00:36:25,600
Speaker 1: it's very interesting now to know that in the museum,

623
00:36:25,600 --> 00:36:28,200
Speaker 1: at least, his role is played down a little bit

624
00:36:28,400 --> 00:36:31,160
Speaker 1: right well, and I can imagine it being since the

625
00:36:31,200 --> 00:36:34,400
Speaker 1: city was named after him, growing up in the area,

626
00:36:34,480 --> 00:36:37,440
Speaker 1: growing up in the Pacific Northwest, I think that people's

627
00:36:37,440 --> 00:36:40,759
Speaker 1: exposure to Chief Seattle and who he was and what

628
00:36:40,880 --> 00:36:43,960
Speaker 1: his legacy was, and what the Native Americans in the

629
00:36:44,000 --> 00:36:48,319
Speaker 1: area are like is probably vastly different from much of

630
00:36:48,360 --> 00:36:51,360
Speaker 1: the rest of the United States. I would imagine, yes,

631
00:36:51,440 --> 00:36:53,200
Speaker 1: having not grown up in the rest of the United

632
00:36:53,200 --> 00:36:58,439
Speaker 1: States to compare, I guess I love Seattle. I think

633
00:36:58,440 --> 00:37:02,840
Speaker 1: it's an awesome, beautiful part of the world, and I

634
00:37:02,840 --> 00:37:05,440
Speaker 1: am glad that we have the records that we do

635
00:37:05,600 --> 00:37:09,279
Speaker 1: have of what the settlement there was like. It is

636
00:37:09,400 --> 00:37:12,359
Speaker 1: as many parts of American history are. When it comes

637
00:37:12,400 --> 00:37:16,360
Speaker 1: to the relationship between settlers and Native Americans, is very distressing,

638
00:37:17,560 --> 00:37:21,080
Speaker 1: especially when you consider that after the time period that

639
00:37:21,120 --> 00:37:23,719
Speaker 1: we've talked about, there were some pretty orchestrated efforts by

640
00:37:23,719 --> 00:37:26,960
Speaker 1: the government to try to basically breed out in quotes,

641
00:37:27,840 --> 00:37:31,319
Speaker 1: Native Americans. That was like sending Native American children to

642
00:37:31,360 --> 00:37:33,759
Speaker 1: boarding schools so that they wouldn't be exposed to their

643
00:37:33,840 --> 00:37:36,600
Speaker 1: native culture, uh, that type of thing. So the fact

644
00:37:36,640 --> 00:37:40,080
Speaker 1: that the Squamish tribe has been able to survive in

645
00:37:40,120 --> 00:37:42,680
Speaker 1: the face of all that is is noted as an achievement.

646
00:37:43,480 --> 00:37:47,560
Speaker 1: Uh that there are still nine fifty members after all

647
00:37:47,600 --> 00:37:51,440
Speaker 1: of that. Indeed, I feel like we're ending on a

648
00:37:51,520 --> 00:37:53,640
Speaker 1: sad note. I know, I'm trying to think of a

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00:37:53,680 --> 00:37:56,919
Speaker 1: way to make it happy. But there's a new museum.

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00:37:57,000 --> 00:37:58,799
Speaker 1: There is a new museum, and the pictures of it

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00:37:58,840 --> 00:38:02,279
Speaker 1: look beautiful, gorgeous. They look really beautiful and like a

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00:38:02,360 --> 00:38:05,560
Speaker 1: really wonderful place to go and learn more about cultural

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Speaker 1: history of that part. Anytime you travel in the Pacific

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00:38:08,719 --> 00:38:12,000
Speaker 1: Northwest and the Native American influence is so visible in

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00:38:12,040 --> 00:38:14,839
Speaker 1: a lot of places, and so being able to see

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00:38:14,840 --> 00:38:17,000
Speaker 1: where that all comes from instead of it just being

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00:38:17,040 --> 00:38:19,399
Speaker 1: sort of the facade stuck on the building, I think

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00:38:19,480 --> 00:38:22,480
Speaker 1: is a wonderful thing to be able to do. Yes,

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00:38:22,719 --> 00:38:25,319
Speaker 1: maybe we should have a pilgrimage. Let's do let's have

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00:38:25,480 --> 00:38:29,320
Speaker 1: a history field trip. We can visit my brother. I

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00:38:29,360 --> 00:38:31,920
Speaker 1: also have a brother and a sister. There were covered.

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00:38:38,760 --> 00:38:41,120
Speaker 1: Thank you so much for joining us on this Saturday.

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00:38:41,200 --> 00:38:44,160
Speaker 1: If you have heard an email address or a Facebook

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00:38:44,200 --> 00:38:46,319
Speaker 1: you are l or something similar over the course of

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00:38:46,360 --> 00:38:49,080
Speaker 1: today's episode. Since it is from the archive that might

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00:38:49,120 --> 00:38:51,719
Speaker 1: be out of date. Now. You can email us at

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00:38:51,800 --> 00:38:54,600
Speaker 1: history podcast at how stuff works dot com, and you

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00:38:54,640 --> 00:38:57,720
Speaker 1: can find us all over social media at missed in History.

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00:38:58,080 --> 00:39:01,080
Speaker 1: And you can subscribe to our show on Apple podcasts,

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00:39:01,120 --> 00:39:04,319
Speaker 1: Google podcasts, the I Heart Radio app, and wherever else

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00:39:04,360 --> 00:39:11,080
Speaker 1: you listen to podcasts. For more on this and thousands

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Speaker 1: of other topics, visit how stuff works dot com m