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71-533: The multi-year expedition was sponsored by American industrialist-philanthropist Morris Jesup (who was among other things the president of the American Museum of Natural History ). It was planned and directed by the American anthropologist Franz Boas . The participants included a number of significant figures in American and Russian anthropology, as well as Bernard Fillip Jacobsen (brother of Johan Adrian Jacobsen ),

142-502: A Norwegian, who settled in the Northwest coast in 1884 where he collected artifacts as well as the stories of the local indigenous people. Local people of the tribes, such as George Hunt ( Tlingit ), served as interpreters and guides. The expedition resulted in the publication of numerous important ethnographies from 1905 into the 1930s, as well as valuable collections of artifacts and photographs. The ethnic groups studied by members of

213-486: A banking house in 1852. In 1856 he organized the banking firm of MK Jesup & Company, which after two reorganizations became Cuyler, Morgan & Jesup. He became widely known as a financier, retiring from active business in 1884. Before his retirement, he was already active in a wide variety of philanthropic endeavors. Jesup was one of the organizers of the United States Christian Commission during

284-499: A cedar or wool blanket on top during the winter. Kwakwa̱ka̱ʼwakw transportation was similar to that of other coastal people. Being an ocean and coastal people, they travelled mainly by canoe. Cedar dugout canoes , each made from one log, would be carved for use by individuals, families and communities. Sizes varied from ocean-going canoes, for long sea-worthy travel in trade missions, to smaller local canoes for inter-village travel. Some boats had buffalo fur inside to keep protection from

355-442: A demand for stored surpluses, as such a display of wealth had social implications. By the time of European colonialism, it was noted that wool blankets had become a form of common currency . In the potlatch tradition, hosts of the potlatch were expected to provide enough gifts for all the guests invited. This practice created a system of loan and interest , using wool blankets as currency. As with other Pacific Northwest nations,

426-447: A festival or dance, or to celebrate the same, or who shall assist in the celebration of same is guilty of a like offence, and shall be liable to the same punishment. Oʼwax̱a̱laga̱lis, Chief of the Kwaguʼł "Fort Rupert Tribes", said to anthropologist Franz Boas on October 7, 1886, when he arrived to study their culture: We want to know whether you have come to stop our dances and feasts, as

497-525: A given spot, it discarded its animal appearance and became human. Animals that figure in these origin myths include the Thunderbird , his brother Kolas , the seagull , orca , grizzly bear , or chief ghost. Some ancestors have human origins and are said to come from distant places. Historically, the Kwakwa̱ka̱ʼwakw economy was based primarily on fishing, with the men also engaging in some hunting, and

568-569: A good many generations to pile up those successive layers with discards from shellfish dinners. A stump of Douglas fir , over six feet in diameter, stood on a shell heap eight feet below the surface which contained human remains. The tree indicated the top layers of the shell heap were more than 500 years old. The material brought back included carved and sculptured pipes, stone mortars, pestles, and sinkers, bone implements used on spears, deer antlers used as handles, stone adzes differing from those found anywhere else, bone needles, shell ornaments, and

639-432: A head chief, who acted as the leader of the nation, with numerous hereditary clan or family chiefs below him. In some of the nations, there also existed Eagle Chiefs , but this was a separate society within the main society and applied to the potlatching only. The Kwakwa̱ka̱ʼwakw are one of the few bilineal cultures. Traditionally the rights of the family would be passed down through the paternal side, but in rare occasions,

710-423: A long monologue, in which the Kwakwa̱ka̱ʼwakw had nothing to say." As a result of these pressures, there are relatively few Kwakʼwala speakers today. Most remaining speakers are past the age of child-rearing, which is considered a crucial stage for language transmission. As with many other Indigenous languages, there are significant barriers to language revitalization . Another barrier separating new learners from

781-614: A misnomer. They prefer the name Kwakwa̱ka̱ʼwakw , which means " Kwakʼwala -speaking-peoples". One exception is the Laich-kwil-tach at Campbell River —they are known as the Southern Kwakiutl, and their council is the Kwakiutl District Council . Kwakwa̱ka̱ʼwakw oral history says their ancestors ( ʼnaʼmima ) came in the forms of animals by way of land, sea, or underground. When one of these ancestral animals arrived at

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852-799: A mobile educational station that he took to farmers. Jesup was treasurer of the John F. Slater Fund for the Education of Freedmen at its beginning. He served as a member of the Peabody Educational Board and of the General Education Board . He gave $ 51,000 to the Yale Divinity School; to Yale University, he gave the Landbery Arabic manuscripts, for which he had paid $ 20,000. Williams College received $ 35,000. He presented Jesup Hall to

923-478: A part of the Wakashan language group. Word lists and some documentation of Kwakʼwala were created from the early period of contact with Europeans in the 18th century, but a systematic attempt to record the language did not occur before the work of Franz Boas in the late 19th and early 20th century. The use of Kwakʼwala declined significantly in the 19th and 20th centuries, mainly due to the assimilationist policies of

994-590: A process that eventually led to the creation of New York State's Adirondack Park in 1894. New York City business interests at the time were fearful that deforestation of the Adirondacks would ruin the Hudson River waterways upon which their business was dependent. The Forestry Committee pressured the state legislature to purchase lands in the Adirondack forest, and proposed a model bill. The legislature did not authorize

1065-678: Is based on a bilinear structure, with loose characteristics of a patrilineal culture. It has large extended families and interconnected community life. The Kwakwa̱ka̱ʼwakw are made up of numerous communities or bands. Within those communities they are organized into extended family units or naʼmima, which means 'of one kind'. Each naʼmima had positions that carried particular responsibilities and privileges. Each community had around four naʼmima , although some had more, some had less. Kwakwa̱ka̱ʼwakw follow their genealogy back to their ancestral roots. A head chief who, through primogeniture , could trace his origins to that naʼmima' s ancestors delineated

1136-755: Is shamed. The ceremony, which had not been performed since the 1950s, was revived by chief Beau Dick in 2013, as part of the Idle No More movement. He performed a copper cutting ritual on the lawn of the British Columbia Legislature on February 10, 2013, to ritually shame the Stephen Harper government. The Kwakwa̱ka̱ʼwakw are a highly stratified bilineal culture of the Pacific Northwest. They are many separate nations, each with its own history, culture and governance. The Nations commonly each had

1207-417: Is used primarily for ceremony and ritual, and is based on percussive instrumentation, especially log, box, and hide drums, as well as rattles and whistles. The four-day Klasila festival is an important cultural display of song and dance and masks; it occurs just before the advent of the tsetseka , or winter. The potlatch culture of the Northwest is well known and widely studied. It is still practised among

1278-500: The Chilkat blanket , dance aprons and button cloaks, each patterned with Kwakwa̱ka̱ʼwakw designs. The Kwakwa̱ka̱ʼwakw used a variety of objects for jewellery, including ivory, bone, abalone shell, copper, silver and more. Adornments were frequently found on the clothes of important persons. Kwakwakaʼwakw music is the ancient art of the Kwakwa̱ka̱ʼwakw peoples. The music is an ancient art form, stretching back thousands of years. The music

1349-505: The Chukchi and Siberian Yupik peoples of the western side of the Bering Strait . He was accompanied on the expedition by his wife Sofia Bogoraz , who acted as photographer. Dina Brodsky (aka Jochelson-Brodskaya) was a trained medical scholar. She compiled an ethnography and photographic record of Koryak and Itelmen communities (with husband Waldemar Jochelson). She took the majority of

1420-698: The Civil War , which helped provide care for wounded soldiers. He was one of the founders of YMCA New York, and served as its president in New York in 1872. After 1860 he helped found and served as president of the Five Points House of Industry in New York, a type of settlement house in Lower Manhattan to teach new European immigrants the skills needed in the United States. In 1881, he became president of

1491-769: The Kwakiutl ( / ˈ k w ɑː k j ʊ t əl / ; " Kwakʼwala -speaking peoples"), are one of the indigenous peoples of the Pacific Northwest Coast . Their current population, according to a 2016 census, is 3,665. Most live in their traditional territory on northern Vancouver Island , nearby smaller islands including the Discovery Islands , and the adjacent British Columbia mainland. Some also live outside their homelands in urban areas such as Victoria and Vancouver . They are politically organized into 13 band governments . Their language, now spoken by only 3.1% of

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1562-483: The Thompson River district of British Columbia in 1897. In successive years, he worked a little farther east, and also around Puget Sound , and down the west coast of the state of Washington . The interest was in the people who inhabited these regions in prehistoric times. One small section east of the city of Vancouver was found to reveal traces of a people with a much more highly developed technology than others of

1633-631: The Union Theological Seminary . In 1881, he was appointed president of the American Museum of Natural History , in New York City, to which he gave large sums in his lifetime and bequeathed $ 1,000,000. In 1883 he became chairman of the newly formed Forestry Committee of the New York Chamber of Commerce , tasked with "saving the woods and waters of the State [i.e.New York]," an early step in

1704-466: The 1990s showed that the potential to fully revitalize Kwakʼwala still remained, but serious hurdles also existed. In the old times, the Kwakwa̱ka̱ʼwakw believed that art symbolized a common underlying element shared by all species. Kwakwakaʼwakw arts consist of a diverse range of crafts, including totems, masks, textiles, jewellery and carved objects, ranging in size from transformation masks to 40 ft (12 m) tall totem poles . Cedar wood

1775-460: The Canadian government. Kwakwa̱ka̱ʼwakw children were forced to attend residential schools , which enforced English use and discouraged other languages. Although Kwakʼwala and Kwakwa̱ka̱ʼwakw culture have been well-studied by linguists and anthropologists, these efforts did not reverse the trends leading to language loss . According to Guy Buchholtzer, "The anthropological discourse had too often become

1846-520: The Haisla people. A review article entitled Mothers of a Native Hell , about these two books, was published in the British Columbia online news magazine The Tyee in 2007. Restoring their ties to their land, culture and rights, the Kwakwa̱ka̱ʼwakw have undertaken much in bringing back their customs, beliefs and language. Potlatches occur more frequently as families reconnect to their birthright, and

1917-457: The Kwakwa̱ka̱ʼwakw chiefs. When the Canadian government was focused on assimilation of First Nations, it made the potlatch a target of activities to be suppressed. Missionary William Duncan wrote in 1875 that the potlatch was "by far the most formidable of all obstacles in the way of Indians becoming Christians, or even civilized". In 1885, the Indian Act was revised to include clauses banning

1988-614: The Kwakwa̱ka̱ʼwakw highly valued copper in their economy and used it for ornament and precious goods. Scholars have proposed that prior to trade with Europeans, the people acquired copper from natural copper veins along riverbeds, but this has not been proven. Contact with European settlers, particularly through the Hudson's Bay Company , brought an influx of copper to their territories. The Kwakwa̱ka̱ʼwakw nations also were aware of silver and gold , and crafted intricate bracelets and jewellery from hammered coins traded from European settlers. Copper

2059-524: The Kwakwa̱ka̱ʼwakw, as is the lavish artwork for which they and their neighbours are so renowned. The phenomenon of the potlatch, and the vibrant societies and cultures associated with it, can be found in Chiefly Feasts: The Enduring Kwakiutl Potlatch , which details the incredible artwork and legendary material that go with the other aspects of the potlatch, and gives a glimpse into the high politics and great wealth and power of

2130-667: The New York City Mission and Tract Society. He donated the funds for construction of the Society's DeWitt (his father-in-law) Memorial Church in Rivington Street on the Lower East Side , a center of immigrant settlement. Jesup contributed funds and worked personally to better social conditions in New York, in a period when the city was struggling to aid many poor immigrants from rural areas of southern and eastern Europe, including

2201-654: The Russian Empire. The Woman's Hospital in New York City received $ 100,000. He was best known as a patron of scientific research: Jesup was a major contributor to fund the Arctic expeditions of Robert Peary . He was elected president of the Peary Arctic Club in 1899. Jesup also funded the Jesup North Pacific Expedition (1897-1902), a major ethnographic project led by the anthropologist Franz Boas . He

Jesup North Pacific Expedition - Misplaced Pages Continue

2272-513: The collective as a whole. The term became misapplied to mean all the nations who spoke Kwakʼwala, as well as three other Indigenous peoples whose language is a part of the Wakashan linguistic group, but whose language is not Kwakʼwala. These peoples, incorrectly known as the Northern Kwakiutl, were the Haisla , Wuikinuxv , and Heiltsuk . Many people who others call "Kwakiutl" consider that name

2343-506: The community uses language programs, classes and social events to restore the language . Artists in the 19th and 20th centuries, such as Mungo Martin , Ellen Neel and Willie Seaweed , have taken efforts to revive Kwakwakaʼwakw art and culture. Each Kwakwa̱ka̱ʼwakw nation has its own clans , chiefs, history, culture and peoples, but remain collectively similar to the rest of the Kwak̓wala-Speaking nations. Kwakwa̱ka̱ʼwakw kinship

2414-480: The expedition include: Many of the scientific results of the expedition were published in a special series, Publications of the Jesup North Pacific Expedition (New York: American Museum of Natural History, 1898-1903 [and] Leiden : E.J. Brill ; New York : G.E. Stechert, 1905–1930). The titles of these publications give a good idea of the huge scope of the expedition: Other results of

2485-521: The expedition were published separately. Waldemar Bogoras 's grammar of Chukchi , Koryak and Itelmen (misleadingly titled just Chukchee ) was delayed by the onset of the First World War and Russian Revolution. It was eventually published (heavily edited by Boas ) in the Handbook of American Indian Languages . Franz Boas , one of the pioneers of modern anthropology , was the scientific director of

2556-462: The expedition's 1,200 pictures. Her work was unpaid. Her 900 anthropological measurements contributed to her doctoral dissertation at the University of Zurich and to her writings about the women of northeastern Siberia. A zoologist from Ohio who worked on Bogoras and Jochelson's teams. Vladimir Jochelson (with wife Dina Jochelson-Brodskaya) Gerard Fowke was an archeologist. Berthold Laufer

2627-560: The expedition. At the time of the expedition he was assistant curator of the anthropology department at the American Museum of Natural History. He planned the research to address three questions: Boas was an active fieldworker on the northwest coast in the American part of the expedition . Morris Ketchum Jesup , a wealthy industrialist and director of the American Museum of Natural History, initially invited contributions from benefactors to

2698-660: The letters and account of the life of the wife of Thomas Crosby , the first missionary in Lax Kwʼalaams (Port Simpson). This covers the period from 1870 to the turn of the 20th century. A second book was published in 2005 by the University of Calgary Press , The Letters of Margaret Butcher – Missionary Imperialism on the North Pacific Coast , edited by Mary-Ellen Kelm. It picks up the story from 1916 to 1919 in Kitamaat Village and details of Butcher's experiences among

2769-581: The like. In addition, many paintings and sculptures on rock walls were photographed. John Swanton James Teit see: [2] and [3] Bruno Oetteking Morris Ketchum Jesup Morris Ketchum Jesup (June 21, 1830 – January 22, 1908), was an American banker and philanthropist . He was the president of the American Museum of Natural History and was known as a leading patron of scientific research and an eminent art collector, particularly towards his support for Frederic Edwin Church . Morris Jesup

2840-459: The missionaries and agents who live among our neighbors [ sic ] try to do. We do not want to have anyone here who will interfere with our customs. We were told that a man-of-war would come if we should continue to do as our grandfathers and great-grandfathers have done. But we do not mind such words. Is this the white man's land? We are told it is the Queen's land, but no! It is mine. Where

2911-399: The museum, but ended up assuming the entire expense of the project himself. The Siberian fieldwork began a year later. There were three teams, one in the south and two in the north. The southern team comprised Berthold Laufer and Gerard Fowke. Bogoras and Jochelson each had a team in the north. Waldemar Bogoras was an exiled Russian revolutionary; ethnographic and linguistic fieldwork with

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2982-403: The native speaker is the presence of four separate orthographies; the young are taught Uʼmista or NAPA, while the older generations generally use Boaz, developed by the American anthropologist Franz Boas. A number of revitalization efforts are underway. A 2005 proposal to build a Kwakwakaʼwakw First Nations Centre for Language Culture has gained wide support. A review of revitalization efforts in

3053-595: The people. Kwakwa̱ka̱ʼwakw dancers from Vancouver Island performed at the 1893 World's Columbian Exposition in Chicago. An account of experiences of two founders of early residential schools for Aboriginal children was published in 2006 by the University of British Columbia Press . Good Intentions Gone Awry – Emma Crosby and the Methodist Mission On the Northwest Coast by Jan Hare and Jean Barman contains

3124-422: The population, consists of four dialects of what is commonly referred to as Kwakʼwala . These dialects are Kwak̓wala, ʼNak̓wala, G̱uc̓ala and T̓łat̓łasik̓wala. The name Kwakiutl derives from Kwaguʼł —the name of a single community of Kwakwa̱ka̱ʼwakw located at Fort Rupert . The anthropologist Franz Boas had done most of his anthropological work in this area and popularized the term for both this nation and

3195-563: The potlatch and making it illegal to practise. The official legislation read, Every Indian or other person who engages in or assists in celebrating the Indian festival known as the "Potlatch" or the Indian dance known as the "Tamanawas" is guilty of a misdemeanour, and shall be liable to imprisonment for a term not more than six nor less than two months in a jail or other place of confinement; and, any Indian or other person who encourages, either directly or indirectly an Indian or Indians to get up such

3266-436: The potlatch ceremony. The Kwakwa̱ka̱ʼwakw were too numerous to police, and the government could not enforce the law. Duncan Campbell Scott convinced Parliament to change the offence from criminal to summary, which meant "the agents, as justice of the peace, could try a case, convict, and sentence". Sustaining the customs and culture of their ancestors, in the 21st century the Kwakwa̱ka̱ʼwakw openly hold potlatches to commit to

3337-488: The potlatch, commoners, and slaves. On the nobility class, "the noble was recognized as the literal conduit between the social and spiritual domains, birthright alone was not enough to secure rank: only individuals displaying the correct moral behavior [sic] throughout their life course could maintain ranking status." As in other Northwest Coast peoples, the concept of property was well developed and important to daily life. Territorial property such as hunting or fishing grounds

3408-517: The purchase of lands, but set aside about 700,000 acres of state holdings from future sale. In 1885, Governor Hill signed a new bill into law creating a "Forest Preserve" in the Adirondacks, however, cutting rights were soon being sold to private companies and individuals, and even to the lumberman on the newly created state Forest Commission. In response, in 1890, as president of the New York State Forestry Association, Jesup's group

3479-400: The region. Some of the regions explored revealed the remains of coast tribes, others of interior tribes. At some points these characteristics merged, producing a different type. New discoveries of one season explained things not understood in previous explorations, so to gather up missing links and further elucidate the whole region, especially the people of the small section near Vancouver, it

3550-407: The revival of their ancestors' ways. The frequency of potlatches has increased as occur frequently and increasingly more over the years as families reclaim their birthright. The Kwakwa̱ka̱ʼwakw built their houses from cedar planks, which are highly water resistant. They were very large, anywhere from 50 to 100 ft (15 to 30 m) long. The houses could hold about 50 people, usually families from

3621-455: The rights could pass on the maternal side of their family also. Within the pre-colonization times, the Kwakwa̱ka̱ʼwakw were organized into three classes: nobles, commoners, and slaves. The Kwakwa̱ka̱ʼwakw shared many cultural and political alliances with numerous neighbours in the area, including the Nuu-chah-nulth , Heiltsuk , Wuikinuxv and some Coast Salish . The Kwakʼwala language is

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3692-522: The roles throughout the rest of his family. Every clan had several sub-chiefs, who gained their titles and position through their own family's primogeniture. These chiefs organized their people to harvest the communal lands that belonged to their family. Kwakwa̱ka̱ʼwakw society was organized into four classes: the nobility, attained through birthright and connection in lineage to ancestors, the aristocracy who attained status through connection to wealth, resources or spiritual powers displayed or distributed in

3763-482: The same clan. At the entrance, there was usually a totem pole carved with different animals, mythological figures and family crests. In summer, men wore no clothing except jewelry. In the winter, they usually rubbed fat on themselves to keep warm. In battle the men wore red cedar armor and helmets, and breech clouts made from cedar. During ceremonies they wore circles of cedar bark on their ankles as well as cedar breech clouts . The women wore skirts of softened cedar, and

3834-457: The white man, "Do as the Indian does"? It is a strict law that bids us dance. It is a strict law that bids us distribute our property among our friends and neighbors. It is a good law. Let the white man observe his law; we shall observe ours. And now, if you come to forbid us dance, be gone. If not, you will be welcome to us. Eventually the Act was amended, expanded to prohibit guests from participating in

3905-473: The women gathering wild fruits and berries. Ornate weaving and woodwork were important crafts, and wealth, defined by slaves and material goods, was prominently displayed and traded at potlatch ceremonies. These customs were the subject of extensive study by the anthropologist Franz Boas . In contrast to most non-native societies, wealth and status were not determined by how much you had, but by how much you had to give away. This act of giving away your wealth

3976-650: Was also an important patron and collector of the visual arts, perhaps best remembered for his support of Frederic Edwin Church , which resulted in the 1871 masterwork The Parthenon that came into the collection of the Metropolitan Museum of Art with Jesup's substantial bequest of many important paintings of the Hudson River School and more at the time of his wife's death in 1915. Jesup contributed to educational institutions. His contributions to Tuskegee Institute enabled George Washington Carver to develop

4047-596: Was an ethnologist. He worked on the Amur River and Sakhalin Island during 16 months over 1898-1899. He studied the Nivkhi , Evenk and Ainu , and published a monograph in the expedition series, The decorative art of the Amur tribes . Livingston Farrand George Hunt ; much info at [1] recorded Kwakiutl texts Smith involved himself in archaeological work, and began by digging in

4118-518: Was born at Westport, Connecticut in 1830, the son of Charles Jesup and Abigail Sherwood. He was descended from Edward Jessup of the Stamford , New Haven Colony , an early settler in Middleburg, Long Island , now Elmhurst, Queens . Edward later became owner of a large estate in what is now Hunts Point, Bronx . In 1842 he went to New York City , where after some experience in business, he established

4189-479: Was considered a wealthy and important man. Highly ranked members of the communities often have the Kwakʼwala word for "copper" as part of their names. Copper's importance as an indicator of status also led to its use in a Kwakwa̱ka̱ʼwakw shaming ritual . The copper cutting ceremony involved breaking copper plaques. The act represents a challenge; if the target cannot break a plaque of equal or greater value, he or she

4260-410: Was considered prestigious for a buyer to purchase the same piece of copper at a higher price than it was previously sold, in their version of an art market. During potlatch, copper pieces would be brought out, and bids were placed on them by rival chiefs. The highest bidder would have the honour of buying said copper piece. If a host still held a surplus of copper after throwing an expensive potlatch, he

4331-465: Was given a special value amongst the Kwakwa̱ka̱ʼwakw, most likely for its ceremonial purposes. This copper was beaten into sheets or plates, and then painted with mythological figures. The sheets were used for decorating wooden carvings or kept for the sake of prestige. Individual pieces of copper were sometimes given names based on their value. The value of any given piece was defined by the number of wool blankets last traded for them. In this system, it

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4402-468: Was inherited, and from these properties material wealth was collected and stored. A trade and barter subsistence economy formed the early stages of the Kwakwa̱ka̱ʼwakw economy. Trade was carried out between internal Kwakwakaʼwakw nations, as well as surrounding Indigenous nations such as the Tsimshian , Tlingit , the Nuu-chah-nulth and Coast Salish peoples. Over time, the potlatch tradition created

4473-577: Was necessary to take up some new territory and thoroughly explore it. Smith, therefore, went into the Yakima River Valley in northern Washington in 1903. On the map, this section does not look far from the Thompson River district in British Columbia, but Smith found not only their culture, but their skulls were different. These ancient tribes seemed to have lived, each in its nook of coast or river valley, for unnumbered ages, never going to see what

4544-408: Was on the other side of the mountain, each developing its own morsel of civilization in its own way, its life and culture and development modified by the portion of the earth's surface where it sat down, seemingly to stay forever. Shell heaps were found miles in length, with tree stumps six feet in diameter standing on nine feet of layers, of which each layer was only an inch or two in thickness. It took

4615-478: Was one of many to propose new bills whose purpose was to create an Adirondack park. Downriver businessmen did not want any lumbering activities in the proposed park area. In 1892, Governor Flower signed the Adirondack Park Enabling Act, creating a state park, but left the issue of timber-cutting ambiguous. The state's constitutional convention in 1894, an amendment to fully protect the trees of the park

4686-662: Was one of the main acts in a potlatch. The first documented contact with Europeans was with Captain George Vancouver in 1792. Disease, which developed as a result of direct contact with European settlers along the West Coast of Canada, drastically reduced the Indigenous Kwakwa̱ka̱ʼwakw population during the late 19th-early 20th century. Kwakwa̱ka̱ʼwakw population dropped by 75% between 1830 and 1880. The 1862 Pacific Northwest smallpox epidemic alone killed over half of

4757-450: Was the Queen when our God gave this land to my grandfather and told him, "This will be thine"? My father owned the land and was a mighty Chief; now it is mine. And when your man-of-war comes, let him destroy our houses. Do you see yon trees? Do you see yon woods? We shall cut them down and build new houses and live as our fathers did. We will dance when our laws command us to dance, and we will feast when our hearts desire to feast. Do we ask

4828-541: Was the largest subscriber to its new building. Jesup was a member of the Jekyll Island Club (aka The millionaires Club) on Jekyll Island, Georgia along with J.P. Morgan and William Rockefeller among others. To his native town he donated funds to construct the Westport Public Library . In 1854, Morris married Maria van Antwerp DeWitt (1834–1914). Maria was a daughter of Rev. Thomas DeWitt Jr., who

4899-736: Was the pastor of the Collegiate Dutch Church in New York City for forty years. Her sister, Mary Elizabeth DeWitt, was the wife of Theodore Cuyler, general counsel for the Pennsylvania Railroad , and mother to Thomas DeWitt Cuyler among others. Jesup died on January 22, 1908, aged 77, at 107 Madison Avenue, his home in New York City and was buried in Green-Wood Cemetery in Brooklyn. Kwakiutl The Kwakwa̱ka̱ʼwakw ( IPA: [ˈkʷakʷəkʲəʔwakʷ] ), also known as

4970-403: Was the preferred medium for sculpting and carving projects as it was readily available in the native Kwakwa̱ka̱ʼwakw regions. Totems were carved with bold cuts, a relative degree of realism, and an emphatic use of paints. Masks make up a large portion of Kwakwa̱ka̱ʼwakw art, as masks are important in the portrayal of the characters central to Kwakwa̱ka̱ʼwakw dance ceremonies. Woven textiles included

5041-554: Was unanimously approved by a vote of 122 to 0. It went into full affect in 1895. Jesup also served as trustee for the Syrian Protestant College (American University of Beirut) from 1884 to 1892, and board chair from 1893 to 1908. He also built "Post Hall", which is home to the university's Archaeological Museum and Geology Department. Jesup was president of the New York Chamber of Commerce from 1899 until 1907, and

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