Duwamish history in Duwamish voices: weaving our family stories since colonization

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dc.contributor.authorAllain, Julia Anne
dc.contributor.supervisorWilliams, Lorna
dc.contributor.supervisorRiecken, Theodore John
dc.date.accessioned2014-12-22T17:57:07Z
dc.date.copyright2014en_US
dc.date.issued2014-12-22
dc.degree.departmentDepartment of Curriculum and Instructionen_US
dc.degree.levelDoctor of Philosophy Ph.D.en_US
dc.description.abstractDuwamish people are “the People of the Inside,” “the Salmon People”—Coast Salish people who occupied a large territory inside the Olympic Mountains and the Cascade range. Ninety Longhouses were situated where Seattle and several neighbouring cities now stand. Today, over six hundred Duwamish are urban Indigenous people without legal recognition as an American Indian tribe, still battling for rights promised by the Point Elliott Treaty of 1855. Portrayals of Duwamish history since the time of colonization are often incomplete or incorrect. A tribe member myself, I set out to record and present family stories concerning the period 1850 to the present from participants from six Duwamish families. I gathered histories told in the words of the people whose family experiences they are. It is history from a Duwamish perspective, in Duwamish voices. Collected family stories are recorded in the appendices to my dissertation. In my ethnographic study, I inquire as to what strengths have carried Duwamish people through their experiences since colonization. The stories reveal beliefs and practices which have supported the Duwamish people, and hopes for the future. Data was gathered using multiple methods, including fieldwork—visiting a master weaver; attending tribal meetings; and visiting historic sites—reading existing documents by Duwamish authors and by settlers, and interviewing, including looking at photos to elicit information. Five themes emerged from the data: Finding a True History; What Made Them Strong; Intermarriage; Working for the People; and Working with the Youth. These themes together constitute what I term the Indigenous Star of Resilience (see Figure One in Chapter Six). For me, this study has truly been swit ulis uyayus—“work that the Creator has wrapped around me” (Vi Hilbert, quoted in Yoder, 2004); work that is a gift.en_US
dc.description.proquestcode0727en_US
dc.description.proquestcode0452en_US
dc.description.proquestcode0740en_US
dc.description.proquestemailjuliemorgana@yahoo.caen_US
dc.description.scholarlevelGraduateen_US
dc.identifier.urihttp://hdl.handle.net/1828/5790
dc.languageEnglisheng
dc.language.isoenen_US
dc.rights.tempAvailable to the World Wide Weben_US
dc.rights.urihttp://creativecommons.org/licenses/by-nc-sa/2.5/ca/*
dc.subjectDuwamishen_US
dc.subjectoral historyen_US
dc.subjectsocial justiceen_US
dc.subjectethnographyen_US
dc.subjectdecolonizeen_US
dc.subjecthistoryen_US
dc.subjectresilienceen_US
dc.subjecteducationen_US
dc.subjecthidden curriculumen_US
dc.subjectCoast Salishen_US
dc.subjectfamily historyen_US
dc.subjectcurriculumen_US
dc.subjectindigenous leadershipen_US
dc.subjectaboriginalen_US
dc.subjectindigenousen_US
dc.subjectFirst Nationsen_US
dc.subjectracismen_US
dc.subjectSilent generationen_US
dc.subjectIndigenous Star of Resilienceen_US
dc.subjectTriangle of Oppressionen_US
dc.subjectweavingen_US
dc.subjectcolonizationen_US
dc.subjectcritical ethnographyen_US
dc.subjectcultureen_US
dc.subjectAmerican Indianen_US
dc.titleDuwamish history in Duwamish voices: weaving our family stories since colonizationen_US
dc.typeThesisen_US

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