66-601: Cowlitz may refer to: People [ edit ] Cowlitz people , an indigenous people of the Pacific Northwest Cowlitz language , member of the Tsamosan branch of the Coast Salish family of Salishan languages Cowlitz Indian Tribe , a federally recognized tribe of Cowlitz people Places [ edit ] Cowlitz County, Washington Cowlitz Falls Dam ,
132-628: A reservation ) in Ridgefield, Washington . The tribal offices are in Longview, Washington . The Cowlitz political system evolved: from a strong system of chiefs to an elective presidential system in the early 20th century; and a constitutional elective Tribal Council system after 1950. Chief How-How (c. 1815), Chief Kiscox (c. 1850), Chief Umtux (c. 1850), Chief Scanewa (c. 1855), Chief Richard Scanewa (c. 1860), and Chief Antoine Stockum [Atwin Stokum] (1878) led
198-582: A 70 megawatt hydroelectric dam in Lewis County, Washington Cowlitz Chimneys Cowlitz Glacier Cowlitz Landing, Washington , former name of Toledo, Washington Cowlitz River , a tributary of the Columbia River Cowlitz–Natches Road Other [ edit ] Columbia and Cowlitz Railroad Cowlitz Black Bears , baseball team Cowlitz (HBC vessel) , see Hudson's Bay Company vessels Topics referred to by
264-558: A half-day immersion K–4 with slots for 25 students at Willamina Elementary School. Cole also started Chinuk Wawa elective classes at Willamina High School in 2011. Students there and at Willamina Middle School can earn high school and college credit for completion of the course. Lane Community College also teaches a two-year course of Chinuk Wawa. By 2012, it was discovered that there was only one person left in British Columbia who had learned Chinook Jargon from Elders. That person
330-614: A multicultural heritage shared by the modern inhabitants of the Pacific Northwest. The total number of Jargon words in published lexicons is in the hundreds. It has a simple grammatical system. In Chinook Jargon, the consonant /r/ is rare. Such English and French loan words as rice and merci , for instance, have changed after being adopted to the Jargon, to lays and mahsi , respectively. Most books written in English still use
396-775: A piece of smooth bark, strapped on through the holes with leather bands, creating great pressure on the forehead. The result creates a wedge in between the skull, with the front of the skull flat and the skull risen at the crown. These practices were not seen as harmful to the mothers and their children; in fact, some children would cry until they were placed back into the head flattening device. The Cowlitz produced fully imbricated, coiled baskets with strong geometric designs. These were made of bear grass , cedar root, horsetail root, and cedar bark and were used to gather berries and fruits. The pigments were made from very bright fruits and vegetables like beets or blackberries. Such baskets were often repaired and kept through many generations. Today,
462-659: A result of widespread deaths from the Spanish flu and World War I . As late as the 1940s, native children were born in Tiller, Oregon , who grew up speaking Chinook Jargon as their first language. But by 1962, the Summer Institute of Linguistics (SIL) estimated that only 100 speakers were left. In the 2000s, Lane Community College in Eugene, Oregon , started a three-semester university program teaching Chinook Jargon. In 2013, it
528-476: A section on Chinuk Wawa recorded by natives of the lower Columbia but not used by the elders at Grand Ronde. In 2014, the tribe made an app spanning traditional and modern vocabulary. In 2001, with funding from the Administration for Native Americans , the tribe started an immersion preschool. A kindergarten was started in 2004 by Kathy Cole, a tribal member and certified teacher, which has since expanded to
594-416: A trade language probably existed before European contact, which began "morphing" into the more familiar Chinook Jargon in the late 1790s, notably at a dinner party at Nootka Sound where Capts Vancouver and Bodega y Quadra were entertained by Chief Maquinna and his brother Callicum performing a theatrical using mock English and mock Spanish words and mimicry of European dress and mannerisms. There evidently
660-598: A wawa" means "hold a parley", even in modern idiomatic English, Lelang also means the physical bodypart, the tongue. The name for the Jargon varied throughout the territory in which it was used. For example: skokum hiyu in the Boston Bar - Lytton area of the Fraser Canyon . In many areas it was simply "the old trade language" or "the Hudson Bay language". Whether Jargon was a post-contact or pre-contact language has been
726-477: A yearly cycle where they inhabited locations during certain seasons and harvested seasonal crops, in preparation for cold winter months. The season started in spring, when the Cowlitzes left their cedar houses along the river and streams by traveling via canoe and horseback to harvest camas bulbs, roots, barks, and grasses to make mats, fishnets, and basketry. Followed by the arrival of summer, where they would move into
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#1732845443740792-539: Is William Iyall. The Cowlitz tribe was unique among other tribes of Western Washington and Oregon in that they did not typically have access to saltwater or the coast and the Columbia River 's resources were of little use to the tribe. Salmon was important to their diet, but not as much as compared to other tribes; as they were accomplished hunters who relied on harvesting roots as diet supplements, and utilizing horses for multiple purposes. The Cowlitz tribe completed
858-478: Is a belief that something similar to the Jargon existed before European contact—without European words in its vocabulary. There is some evidence for a Chinookan-Nuu-chah-nulth lingua franca in the writings of John Jewitt and in what is known as the Barclay Sound word-list, from the area of Ucluelet and Alberni . Others believe that the Jargon was formed during contact. Current scholarly opinion holds that
924-492: Is a language originating as a pidgin trade language in the Pacific Northwest . It spread during the 19th century from the lower Columbia River , first to other areas in modern Oregon and Washington , then to British Columbia and parts of Alaska , Northern California , Idaho and Montana . It sometimes took on the characteristics of a creole language . The contact language Chinook Jargon should not be confused with
990-549: Is different from Wikidata All article disambiguation pages All disambiguation pages Cowlitz people The term Cowlitz people covers two culturally and linguistically distinct indigenous peoples of the Pacific Northwest ; the Lower Cowlitz or Cowlitz proper , and the Upper Cowlitz / Cowlitz Klickitat or Taitnapam. Lower Cowlitz refers to a southwestern Coast Salish people, which today are enrolled in
1056-505: Is embodied in Chinook. Emerging out of early contact and the fur trade, the Chinook jargon possesses at most 700 words derived in approximately equal proportions from the powerful Chinook Indians of the lower Columbia, from the Nootka people of Vancouver Island, and from French and English... jargon provided 'an important vehicle of communication for trading & ordinary purposes.' ... Chinook
1122-698: The Confederated Tribes of the Grand Ronde Community of Oregon was taking steps to preserve Chinook Jargon use through a full immersion head start/preschool that was conducted in Chinuk Wawa. The Confederated Tribes also offer Chinuk Wawa lessons at their offices in Eugene and Portland. In addition, Lane Community College offers two years of Chinuk Wawa study that satisfy the second-language graduation requirements of Oregon public universities. In March 2012,
1188-498: The Cowlitz tribe , was the last negotiation for Stevens; his refusal to listen to the tribe leader's negotiations and concerns led to the document never being signed. The fever struck the tribe during this time, and Stevens's assistant George Gibbs had determined that "the Cowlitz, a once numerous and powerful tribe, are now insignificant and fast disappearing." As a consequence , this led to
1254-639: The Métis language Michif is spoken in Canada . Hence, Chinuk Wawa, as it is known in Oregon, is now a creole language , distinct from the varied pronunciation of the Chinook Jargon. There is evidence that in some communities (e.g., around Fort Vancouver ) the Jargon had become creolized by the early 19th century, and that would have been among the mixed French/Métis, Algonkian, Scots and Hawaiian populations, as well as among
1320-464: The Tolowa language , Chinuk fell out of use. No studies of British Columbia versions of the Jargon have demonstrated creolization. The range of varying usages and vocabulary in different regions suggests that localization did occur—although not on the pattern of Grand Ronde where Wasco, Klickitat and other peoples adopted and added to the version of the Jargon that developed there. First-language speakers of
1386-527: The Yukon , and Alaska. It was the working language in canneries on the British Columbia Coast . Place names throughout this region bear Jargon names and words that are preserved in various rural industries such as logging and fishing. Linguist David Douglas Robertson and others have described Chinook Jargon as part of the shared cultural heritage of modern inhabitants of the Pacific Northwest. As of 2009 ,
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#17328454437401452-686: The Cascade Range who came to occupy the Upper Cowlitz River Basin by conquest and intermarriage. Modeste Demers reported that the Cowlitz peoples were fluent in Chinook Jargon . The Cowlitz Indian Tribe was federally recognized on February 14, 2000, and their acknowledgement was reaffirmed in 2002. They are now recognized officially by the United States federal government and have an establishing federally recognized tribal lands (on
1518-638: The Chinook Jargon were common in BC (native and non-native), until the mid-20th century. After 1850, the Wawa was still used in the United States portion of the Chinook-speaking world, especially in wilderness areas and work environments. Local creolization's probably did occur in British Columbia, but recorded materials have not been studied as they were made due to the focus on the traditional aboriginal languages. There
1584-483: The Chinook Jargon, which was widely spoken throughout the Pacific Northwest by all ethnicities well into the middle of the 20th century. These word tend to strongly index a local settler identity. Some words used to be shared with the Yukon, Alberta, Oregon , Washington , Alaska and, to a lesser degree, Idaho and western Montana . Note: The Incubator link at right will take you to the Chinuk Wawa test-Misplaced Pages, which
1650-695: The Cowlitz Prairie where they bore four children: Sophie, Simon, Jr., Theresa, and Marianne. It is rumored that Plamondon was married many different times and very young; fathering nearly 100 descendants. Plamondon was employed with the Hudson's Bay Company until 1837 and in 1838 oversaw the building of Cowlitz Farm under the Puget Sound Agricultural Company , the Hudson's Bay Company agricultural subsidiary. The first European who attempted to convert
1716-412: The Cowlitz continue to practice their culture. The Cowlitz tribe was historically based along the Cowlitz and Lewis Rivers , as well as having a strong presence at Fort Vancouver . The first white man known to have contacted the Cowlitz was French-Canadian Simon Plamondon of Quebec. Plamondon was hired as a fur trapper for Fort Astoria at the age of sixteen. In 1818 while making his first trip up
1782-572: The Cowlitz in the 19th century. Twentieth-century figures include Chief Baptiste Kiona (1912), President Dan Plamondon (1921), President John Ike Kinswa (1922), Chairman John B. Sareault (c. 1925), Chairman Jas. E. Sareault (c. 1930), Chairman Manual L. Forrest (1950), Chairman Joseph Cloquet (1959), Chairman Clifford Wilson (1961), Chairman Roy Wilson (1974), Chairman John Barnett (1982), Chairman Bill Iyall (2008), Chairman Phil Harju (2020), Chairman David Barnett (2021), and Chairman Patty Kinswa-Gaiser (2022). The current Cowlitz Tribe General Council Chair
1848-481: The Cowlitz people, their history, territory, ancestry, ethnicity, and language; which is important for land claims and treaty negotiations with the U.S. government by Cowlitz descendants. Some scholars believe that they were originally divided into four multi-linguistic tribal bands and generally spoke two different dialects of Salish; the common language of Western Washington and British Columbia native peoples, and one Sahaptin dialect. However, not every band understood
1914-404: The Cowlitz to Christianity was Herbert Beaver, an Anglican, who settled with his wife at Fort Vancouver in 1836. The couple set their sights on the Cowlitz tribe, only 50 miles southeast of Fort Vancouver, but growing tensions with John McLoughlin , the head at Fort Vancouver, prevented the couple from having any influence over the tribe; implementing their practices was with great difficulty. When
1980-549: The Cowlitz tribe did not fully immerse themselves into Catholicism , and instead held onto sediments of Native spirituality. As a response, a replacement, Father Modeste Demers , continued with Catholic teachings and baptizing, but he continued to remain just as pessimistic as his past predecessor did. After the priest left, the Cowlitz reportedly told the French-Canadian farmers, "We want to do something for them, we will work, make fences, and whatever they wish us to do." With
2046-463: The Cowlitz, Simon was captured by Chief Scanewea, of the Lower Cowlitz . He was then asked to stay with Scanewa's tribe and to prove his loyalties through the exchange of goods for furs. Once he had gained the trust of the tribe, he was rewarded with the marriage of Chief Scanewea's daughter, Thas-e-muth. When Chief Scanewea passed, Plamondon inherited most of his land and settled down with his wife on
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2112-576: The Grand Ronde reservation in Northern Oregon hired Tony Johnson , a Chinook linguist, to head its language program. Chinuk Wawa was chosen due to its strong connection to native identity on the reservation as well as being the only indigenous language still spoken at Grand Ronde. Prior to this, there were formal Chinuk Wawa classes taught by Eula Holmes from 1978 until her death in 1986. Eula Holmes' sister, Ila, held informal and sporadic classes to teach
2178-566: The Indian Wars of 1855–1856, in which the U.S. Army was called to settle disputes with Indian tribes. The Cowlitz tribe remained neutral because of the government's promise of reservation lands if they remained peaceful, but after returning home, they found their land destroyed and property stolen. In 1924 the Cowlitz sent Frank Iyall as a delegate to congress for the American Indian Citizenship Act. He also served as delegate for
2244-621: The Indigenous language Chinook . Reflecting its origins in early trade transactions, approximately 15 percent of its lexicon is French. It also makes use of English loan words and those of other language systems. Its entire written form is in the Duployan shorthand developed by French priest Émile Duployé. Many words from Chinook Jargon remain in common use in the Western United States and British Columbia. It has been described as part of
2310-605: The Jargon, but the consensus is that the pidgin peaked in use during the 19th century. During this era, many dictionaries were published to help settlers interact with the First Nations people living in the Pacific Northwest. Local settler families exchanged communiqués that were stylishly composed entirely in "the Chinook." Many residents of the British Columbia city of Vancouver spoke Chinook Jargon as their first language , even using it at home in preference to English. Among
2376-601: The Land of Light" by Henry Tsang , can be viewed on the Seawall along False Creek in downtown Vancouver, British Columbia, between Davie and Drake streets. Translation into Chinook Jargon was done by Duane Pasco . A short film using Chinook Jargon, Small Pleasures by Karin Lee , explores intercultural dialogue between three women of different cultural and linguistic backgrounds in 1890s Barkerville in northern British Columbia. In 1997,
2442-543: The adoption of further non-aboriginal words has been observed. During the gold rush , Chinook Jargon was used in British Columbia at first by gold prospectors and Royal Engineers ; as industry developed, Chinook Jargon was often used by cannery workers, hop pickers, loggers, fishermen, and ranchers. It is possible that, at one point, the population of British Columbia spoke Chinook Jargon more than any other language, even English. Historian Jane Barman wrote: The persistence of everyday relationships between Natives and Europeans
2508-512: The arrival of American settlers and conflicts arising over land claims, the 1846 Oregon Treaty gave the US government power back over once owned British lands of the Hudson's Bay Company. With British influence and French-Canadian fur trappers out of the picture, newly appointed Washington governor Isaac Stevens drafted four main treaty negotiations: Point Elliot , Point No Point , Neah Bay , and Medicine Creek . The Chehalis River Treaty, which included
2574-560: The dispute over who the original Cowlitz people were, there is debate over the original language of the Cowlitz tribes. The commonly called Cowlitz language or Sƛ̕púlmš is placed closer to the Upper Chehalis language , closer than Lower Chehalis itself is placed to Upper Chehalis, and belongs to the Tsamosan (Olympic) branch of the Coast Salish family of the Salishan languages , and
2640-521: The federally recognized tribes: Cowlitz Indian Tribe , Quinault Indian Nation , and Confederated Tribes of the Chehalis Reservation . The Upper Cowlitz or Taitnapam, is a Northwest Sahaptin speaking people, part of the Confederated Tribes and Bands of the Yakama Nation . Their traditional homelands are in western Washington state in the United States . There is an ongoing dispute over
2706-529: The first Europeans to use Chinook Jargon were traders , trappers , voyageurs , coureurs des bois , and Catholic missionaries . The original Jargon was a pidgin, originally used as a second language by speakers of other Native American languages in the area. It had sentence-initial negation, which is atypical of regional languages, and also didn't have typical complex morphology . It had an SVO structure , while Chinookan and Salishan languages were VSO. However, local Athabaskan languages were SOV, so this
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2772-408: The head; signifying the mark of freedom and an intellect similar to that of round-head Indian tribes. Indian Mothers typically practice head flattening on newborn infants until they reach eight to twelve months old; when the head has lost its original shape. The process is completed by placing a child onto a wooden board, usually covered with moss or loose fibers of cedar bark, then placing a pad between
2838-463: The higher country to pick and harvest seasonal berries. Lastly, followed by the return to fall, where the Cowlitzes would return to their cedar homes along the river to harvest Salmon, for the upcoming season. Generally, hunting and fishing were practiced all year round, but only roots and fruits had to be harvested seasonally. The Cowlitz, like the Chinookian tribes, practiced the custom of flattening
2904-573: The intermittent fever broke out, Beaver was responsible for vaccinating nearly 120 Lewis River Cowlitzes. After conflicts arose with McLoughlin, Beaver and his wife headed home to London in 1838, to continue on their work. Later that same year in December 1838, Catholic missionaries began to visit the Cowlitz tribe, including François N. Blanchet , a Roman Catholic Priest, who arrived near Toledo, Washington , and established St. Francis Xavier Mission . A once optimistic priest, he became discouraged when
2970-498: The language developed prior to European settlement as an intra-indigenous contact language in a region marked by divisive geography and intense linguistic diversity. It eventually expanded to incorporate elements of European languages, with approximately 15 percent of its lexicon derived from French . The Jargon also acquired English loanwords, and its written form is entirely in the Duployan shorthand created by French priest Émile Duployé . The post-contact hypothesis suggests
3036-460: The language originated in Nootka Sound after the arrival of Russian and Spanish traders as a means of communicating between them and indigenous peoples. It eventually spread further south due to commercial use. University of Ottawa linguist David Lang has argued for this conclusion. Linguist Barbara Harris suggests a dual genesis, positing that both origins probably have some legitimacy and that
3102-423: The language to the public. Henry Zenk was brought onto the project in 1998 after having previous experience with the language, documenting it in the late 1970s and early 1980s. Community classes were started in the summer of 1998, and a dictionary was released in 2012. This dictionary was compiled from the Chinuk Wawa of Grand Ronde elders, chiefly from the Hudson, Wacheno and Riggs families. The dictionary features
3168-448: The list, Lyon found that the word petáh, which was the Native word for a root that can be eaten raw or made into cakes called cheepe , were meaning matches for the Jargon words 'wapato' (a root that tastes like a potato) and 'chaplill', the word for the bread cakes made from this root (Lyon 2016:41). The word recorded for 'king' by Drake was 'hióh' (recorded also as 'hioghe'). Lyon thought it
3234-527: The natives around the Fort. At Grand Ronde, the resettlement of tribes from all over Oregon in a multi-tribal agency led to the use of Chinuk Wawa as a common tongue among the linguistically diverse population. These circumstances led to the creolization of Chinuk Wawa at Grand Ronde. There is also evidence that creolization occurred at the Confederated Tribes of Siletz reservation paralleling Grand Ronde, although, due to language revitalization efforts being focused on
3300-793: The recognition of the Cowlitz Indian Tribe which received approval from congress but a veto from President Calvin Coolidge. In the 1960s Dale M. Kinkade conducted interviews and audio recordings with Emma Mesplie and Lucy Foster for the Cowlitz Language which went on to be much of the basis for the Lower Cowlitz dictionary the Cowlitz Indian Tribe uses today. The Cowlitz tribe did not receive federal recognition until 2000. Chinook Jargon Chinook Jargon ( Chinuk Wawa or Chinook Wawa , also known simply as Chinook or Jargon )
3366-410: The same term [REDACTED] This disambiguation page lists articles associated with the title Cowlitz . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Cowlitz&oldid=991249203 " Category : Disambiguation pages Hidden categories: Short description
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#17328454437403432-504: The specific dialect of another, and they bridged the language barrier with an intertribal trade language called Chinook Jargon . Today, the majority is of the opinion that the tribal term "Cowlitz" is a regional collective designation applied by the Europeans to ethnically and linguistic different groups or bands of Indian peoples of the entire Cowlitz River Basin. These are the four (or two) Cowlitz tribal groups or bands: Comparably with
3498-399: The subject of debate among scholars. In 2016, linguist John Lyon studied the word lists collected by Francis Drake and his crew on the 1579 voyage that took them to the Oregon coast. Lyon compared the seven words and phrases found on the Native vocabulary list recorded by Drake and his men with the vocabularies of Native languages on the west coast (Lyon 2016). Of the five single words on
3564-465: The term Chinook Jargon, but some linguists working with the preservation of a creolized form of the language used in Grand Ronde, Oregon , prefer the term Chinuk Wawa (with the spelling 'Chinuk' instead of 'Chinook'). Historical speakers did not use the name Chinook Wawa , but rather "the Wawa" or "Lelang" (from Fr. la langue , the language, or tongue). Wawa also means speech or words; "have
3630-537: The tribe published a Chinuk Wawa dictionary through University of Washington Press . At her swearing-in as lieutenant governor in 2001, Iona Campagnolo concluded her speech in Chinook, saying " konoway tillicums klatawa kunamokst klaska mamook okoke huloima chee illahie " – Chinook for "everyone was thrown together to make this strange new country [British Columbia]", lit. ' All people go together they make this strange new land ' . An art installation featuring Chinook Jargon, "Welcome to
3696-715: The two varieties eventually blended together. By 1840, Chinook Jargon had creolized into a native language for some speakers. In the Diocese of Kamloops , British Columbia, hundreds of speakers learned to read and write the Jargon using Duployan shorthand via the publication Kamloops Wawa . As a result, the Jargon had the beginnings of its own literature, mostly translated scripture and classical works , some local and episcopal news, community gossip and events, and diaries . Marah Ellis Ryan (c. 1860–1934), an early Native American activist and novelist, used Chinook words and phrases in her writing. In Oregon , Chinook Jargon
3762-578: Was Jargon in use in Queen Charlotte, but this " Haida Jargon " is not known to have shared anything in common with Chinook Jargon or with the Nootkan-Chinookan "proto-jargon", which is its main foundation. There are a few main spelling variations of Chinook Jargon but each individual writer also had their own spelling variations. Jargon Chinook Alphabet (Grande Ronde): Many words are still used throughout Oregon, Washington , British Columbia,
3828-503: Was Jay Powell, a University of British Columbia anthropological linguist who had dedicated himself to the revitalization of Indigenous languages. A small group led by Sam Sullivan formed around him, organizing learning sessions and starting the BC Chinook Jargon initiative website. Sullivan's efforts to expand public awareness of Chinook Jargon have included an interview with Powell conducted entirely in that language. The interview
3894-474: Was a match for the Wawa word hi-yú, meaning a gathering, or much, plenty. Lyon was not able to conclude whether Drake encountered people of the Northwest Coast. In 2021, Melissa Darby studied the ethnographic records and the records left by Francis Drake's expedition. She found new evidence that the people Drake met were speaking some Jargon words to Drake and his men. The pre-contact hypothesis states that
3960-529: Was organized through Kumtuks, a British Columbia focused educational video series whose name comes from the Chinook word for knowledge. The online magazine Kaltash Wawa was founded in November 2020 using BC Chinook Jargon and written in Chinuk Pipa, the alphabet based on Dupoyan shorthand. British Columbian English and Pacific Northwest English have several words still in current use which are loanwords from
4026-437: Was probably a result of contact — a cross-language compromise. Only later did Chinook Jargon acquire significant English and French lexical items. The Jargon is influenced by individuals' accents and terms from their native languages; as Kanakas married into First Nations and non-native families, their particular mode of the Jargon is believed to have contained Hawaiian words or Hawaiian styles of pronunciation. In some areas,
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#17328454437404092-452: Was reported that there was one native speaker of Chinook Jargon (specifically the Grand Ronde variety). An estimated 1,000 people had oral or written knowledge of Chinook Jargon as a second language. In 2015, the U.S. Census Bureau estimated based on the self-reported American Community Survey that around 45 people (with a margin of error of 25) spoke Chinook Jargon at home in the period 2009–2013. According to Nard Jones , Chinook Jargon
4158-624: Was spoken by the Lower Cowlitz / Cowlitz proper . There is a dispute over the original language of the Upper Cowlitz and Lewis River Cowlitz bands. The question concerns whether they had adopted the Sahaptin language from east of the Cascade Mountains , ceased to use their original, heritage language , and developed a separate Taitnapam / Upper Cowlitz / Lewis River dialect of Sahaptin, or whether they were Sahaptin-speaking people from east of
4224-511: Was still in use in Seattle until roughly the eve of World War II , especially among the members of the Arctic Club. Seattle was the last city where the language was widely used. Writing in 1972, Jones remarked that "Only a few can speak it fully, men of ninety or a hundred years old, like Henry Broderick , the realtor, and Joshua Green , the banker." There is some controversy about the origin of
4290-437: Was the language of instruction in the school for Indian children that Hills established near Victoria in 1860. ... Chinook entered the mainstream. ... It was only after mid-century, when almost all Indian adults had learned basic English in school, that everyday use of Chinook died out in British Columbia. A heavily creolized form of Chinook Jargon is still spoken as a first language by some residents of Oregon , much as
4356-585: Was widely used by natives, trappers, traders, employees of the Hudson's Bay Company , missionaries, and pioneers who came across the Oregon Trail from the 1830s to the 1870s. In Portland 's first half century (1840s–1890s), there were frequent trade interactions between pioneers and Native Americans. Many Oregonians used Jargon in casual conversation. Jones estimates that in pioneer times in the 1860s there were about 100,000 speakers of Chinook Jargon. It peaked in usage from approximately 1858 to 1900, and declined as
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