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71-626: Both the Sultan River and the town of Sultan were named by prospectors for the chief of a Snohomish sub-tribe who lived on the Skykomish River in the 1870s. His name was Tsul-tad or Tseul-tud, which was anglicized by the miners into Sultan. The Sultan River's drainage basin was subjected to intense glaciation during the Pleistocene era. The river flows through a well-defined glacially carved trench. The upper South Fork Sultan River flows through

142-581: A Lushootseed-speaking Southern Coast Salish people who are indigenous to the Puget Sound region of Washington State . Most Snohomish are enrolled in the Tulalip Tribes of Washington and reside on the reservation or nearby, although others are enrolled in other tribes, and some are members of the non-recognized Snohomish Tribe of Indians. Traditionally, the Snohomish occupied a wide area of land, including

213-644: A Snoqualmie subgroup. Their three villages were located on the Skykomish River , above Monroe. Once a powerful group, they were decimated by Smallpox epidemics and left to live in other villages. They were party to the Treaty of Point Elliott, where siʔalapax̌ad signed the treaty for them. The Quadsack, also called the Kwatsakwbixw ( Lushootseed : qʷacaʔkʷbixʷ ), were a group who lived on Hat Slough. They had just one village, and have been variously considered

284-514: A potlatch house ( sgʷigʷialʔtxʷ ) for specifically for ceremonies. Some villages, notably the village at hibulb , had large cedar palisades which protected the village. Low class villages, such as the village at č̓ƛ̕aʔqs , did not. ( sduhubš ) ( dxʷkʷiƛ̕əbabš ) ( sduduhubš ) One of the primary beliefs of traditional Snohomish religion is in the spirit power or guardian spirit ( sqəlalitut ). Spirit powers are used in many ways, from daily activities to warfare. For example:

355-501: A syncretic Christian denomination. A Shaker church was built at Tulalip. The main dwelling of the Snohomish was the winter longhouse. Longhouses were often between one-hundred to two-hundred feet long. The Snohomish had two types of longhouses as identified by their roof shape: the slanted shed-roof houses and the triangular gable-roof houses. Longhouses were constructed out of long cedar planks tied to vertical posts for support. Houses were divided into rooms for each family. Inside

426-466: A classic U-shaped valley cut by a glacier through Quartz diorite . The Sultan's river main tributaries—the North Fork, South Fork, Elk Creek, and Williamson Creek— flow through narrow valleys to converge in the lower Sultan basin where the valley floor is relatively broad. The Sultan River exits this basin by plunging abruptly into and through a narrow canyon. Pleistocene glaciers spread down

497-537: A feature of traditional Snohomish religion are shamanistic spirits. Shamans, also called doctors, ( dxʷdahəb ), are marked by their ability to get unique spirits which can be used to heal or hurt people. Traditionally, a dxʷdahəb did not have a winter dance, and their spirits are said to remain with them at all times. Unlike many other Indigenous peoples of the Northwest Coast , the Snohomish did not have secret societies for their shamans. The traditional belief

568-804: A group of peoples Indigenous to the Pacific Northwest who are linguistically related along the Lushootseed dialect continuum . Lushootseed-speaking groups were traditionally politically autonomous at the local, or village, level, so there was no historical term to refer to all Lushootseed-speaking peoples. Words like (dxʷ)ləšucid ʔacʔaciɬtalbixʷ or ʔacʔaciɬtalbixʷ kʷi gʷədxʷləšucideb (lit. "Lushootseed peoples" or "Peoples who speak Lushootseed") are sometimes used in modern times. All historically-attested extended village groups or bands are listed, grouped by modern-day tribal units, sub-units, and further sub-units: Northern Lushootseed ( dxʷləšucid )

639-512: A hole in it. This spirit is said to help people in catching fish, as well as searching for people lost in the woods. During the winter ceremony, people with this spirit did not perform their spirit dance themselves; rather, they hired four men to dance for them in pairs. In each pair, one danced with a larger board and one danced with a smaller board, putting their hand through the hole in the board and dancing counter-clockwise. The sgʷədilič dances traditionally lasted four days and four nights, and

710-447: A hunter might sing their spirit song during their hunt, and if they heard the spirit singing back, they would be successful. Certain professions were only open to those with certain helpful spirits. Traditionally, Snohomish children were trained from a very young age to go on a spirit power journey ( ʔalacut ) to remote locations where they would receive a power. Popular places to get spirit powers were at Stevens Pass and Lake Getchel in

781-478: A low-class group, compared to the high-class Snohomish proper. The name N'Quentlmamish ( Lushootseed : dxʷkʷiƛ̕əbabš , also spelled Kwehtlamamish ) refers to all those who lived in villages along the Pilchuck River ( Lushootseed : dxʷkʷiƛ̕əb ). Their territory included the Pilchuck River drainage, including Little Pilchuck Creek and Lake Stevens. They had two villages, and have sometimes been referred to as

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852-612: A subgroup of the Snohomish or of the Stillaguamish . Although they were once an independent group, they were closely related to both the Snohomish and the Stillaguamish, and got absorbed after the Smallpox epidemics. For thousands of years, the Snohomish hunted, fished, and gathered around their territory. Ethnologist Colin Tweddell estimated that the pre-contact Snohomish population was in

923-534: A subgroup of the Snohomish or part of the Snohomish proper. The Quil Ceda people ( Lushootseed : qʷəl̕sidəʔəbš ) were those who came from the many villages in the vicinity of Quil Ceda Creek , including the village at Priest Point . The Sdodohobsh ( Lushootseed : sduduhubš ), also known as the Upper Snohomish or Monroe people, hailed from three independent villages in the vicinity of Monroe . Their name, sduduhubš , means "little Snohomish." They were

994-475: A time occupied a summer house. Food was always abundant on Puget Sound before colonization, and the traditional diet of the Snohomish was well-rounded. The Snohomish took steelhead , dog , pink , sockeye , and king salmon, as well as trout , sturgeon , and flounder , on the lakes, rivers, and saltwater. Many types of shellfish such as clams, cockles, and mussels were gathered on the coast. Bear, deer, beaver, elk, goat, and duck, and goose were all hunted in

1065-470: Is tubšədad , which is a war spirit which came to people in time of war or courage. People with tubšədad often were great and famous warriors. Both of these spirits were found only in deep water. The only spirit which one did not ever want to meet was the ʔayahus (Ayahos). The Ayahos is a highly-powerful elk-snake spirit which as two horns which lives in the forest. Hunters which follow this spirit are believed to die soon after meeting it. Also

1136-437: Is generally the small mountain range between Mount Pilchuck and Bald Mountain . Like other Puget Sound tribes, the Snohomish historically had a strong conception of their territory and its boundaries. People were aware of tribal boundaries and where they were, and there was mutual respect for the boundaries of other tribes. Alliances and friendship between nations allowed for arrangements which could allow others to cross into

1207-549: Is spoken by peoples living generally in Island , Skagit , Snohomish , and parts of Whatcom counties. Northern Lushootseed-speaking communities include: Southern Lushootseed , otherwise known as Twulshootseed ( txʷəlšucid ) is spoken by the various peoples, historical and contemporary, located in King , Pierce , Thurston , Mason , and Kitsap counties. Southern Lushootseed communities include: Whulshootseed ( xʷəlšucid ) refers to

1278-474: Is that shamans can cure people from many things, but those wounded in war could not be cured by a shaman, only by their own spirit powers. Shamans could also restore the spirit of a person who had their spirit power stolen. It was said that a shaman showed their power by wearing a stone or belt which could turn into a snake. After colonization, many Snohomish also converted to the Indian Shaker Church ,

1349-544: The 45 Mine. Development depended on transportation, which came slowly. In 1896 the 45 Mine became the Sultan basin's first producer. A rough 20-mile (32 km) long wagon road was built from the mine to the railroad at Sultan on the Skykomish River. A trail was built over Marble Pass to Silverton. The Sultan River has provided municipal tap water for Everett since the construction of an earthen dam in 1916, initially for industrial use and later drinking water. A diversion dam on

1420-549: The Cascade Mountains. The Snohomish were central in the trade of mountain goat wool and dog wool to many saltwater groups which had limited access to such resources. The Snohomish sold large quantities of mountain goat wool and blankets to the Indigenous peoples of Vancouver Island, in particular. A common currency used by the Snohomish was shell money, called dentalium or solax. While many tribes had to trade for shells,

1491-667: The Cascades. Generally, a spirit quest would take place during the spring, and it was best done during a storm. In order to acquire a spirit power, one had to do something challenging. This usually involved fasting, bathing many times a day, and diving deep into water. The longer someone fasted, or the more difficult the challenges they overcame, the more powerful spirit they would obtain. Spirits could also be obtained later in life due to overcoming personal challenges or developing skills. Traditionally, both women and men could get spirits, although men tended to get more powerful spirits. The winter

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1562-427: The N'Quentlmamish and Sdodohobsh, among others. Each group was traditionally independent at the village level, but there was a greater cultural connection, and all called themselves Snohomish. They had a strong conception of their territory, and formed strong alliances between each other and outside with other peoples through marriage and diplomacy, which allowed their reach to extend far beyond their territory. Throughout

1633-509: The Pilchuck people. Like the Sdodohobsh, they were low-class, seen by the Snohomish as mean and isolative. They were party to the Treaty of Point Elliot, as a subgroup of the Snohomish, and their land was ceded by Patkanim , a Snoqualmie. The Sktalejum ( Lushootseed : st̕aq̓taliǰabš ) have sometimes been classed as a Snohomish subgroup, other times as a Skykomish subgroup, and other times as

1704-676: The Snohomish River, parts of Whidbey and Camano Islands, and the nearby coastline of Skagit Bay and Puget Sound. They had at least 25 permanent villages throughout their lands, but in 1855, signed the Treaty of Point Elliott and were relocated to the Tulalip Reservation. Although some moved to the reservation, the harsh conditions, lack of land, and oppressive policies of the United States government caused many to leave. The Snohomish today are descended from several groups, including

1775-512: The Snohomish had been warring with the Klallam and Cowichan people for some time. In December of that year, they met the trading party of John Work, a Hudson's Bay Company trader. The Snohomish were among the tribes that later traded with the Hudson's Bay Company at Fort Nisqually , established in 1833 at the southern tip of Puget Sound. They also met Roman Catholic missionaries who entered their lands in

1846-456: The Snohomish were "doing nothing" for the American government, and one Indian Agent recommended that the tribe be "disbanded." During this period, the Snohomish were encouraged to remove to a temporary reservation on Whidbey Island, so as to lessen the influence of the tribes fighting the American government. According to Article 2 of the treaty, the original plan for the Snohomish under the treaty

1917-457: The Snohomish were able to gather some types in their own territory, although certain shells did have to be traded. Shells were strung together with a string, and some high-class people wore shells as jewelry, on the end of a necklace or as earrings. The canoe was the primary method of transportation in historic times. Even today, they are widely used in cultural contexts. Traditionally, the Snohomish utilized five types of canoes. The largest kind

1988-498: The Snohomish were made subordinate to the Snoqualmie by Stevens, and the treaty was signed for the Snohomish by Patkanim ( paƛ̕adib ), a Snoqualmie leader. This was widely resented by the Snohomish. Patkanim, along with nine Snohomish "sub-chiefs," authorized the cession of all Snohomish lands to the United States. During the 1855-1856 Puget Sound War , the Snohomish remained neutral. This upset American authorities, who felt that

2059-415: The Snoqualmie as subordinates during treaty negotiations, a fact many Snohomish deeply resented. Each subgroup was historically independent from one another, not seen as united under the Snohomish as they are today. Furthermore, each subgroup was composed of several independent villages who were tied together based on shared drainage systems and a complex network of alliances between families. In addition, all

2130-456: The Tulalip Tribes, the majority of whom are of Snohomish ancestry. The core of Snohomish territory was the lower Snohomish River, particularly the area near the mouth. The historical extent of Snohomish territory stretched over Snohomish , King , and Island counties, including Whidbey Island , Camano Island , Hat Island , the eastern shoreline of Puget Sound, the Snohomish River, and

2201-563: The city of Snohomish , and the Snohomish River are all named after the Snohomish people. The Snohomish are a Southern Coast Salish people, like most of their neighbors. The Coast Salish are a related group of disparate peoples who speak related languages and share elements of culture, religion, and stories. The Southern Coast Salish branch includes all Lushootseed-speaking peoples and the Twana , extending over all of Puget Sound , except for

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2272-471: The coast was at what is now Richmond Beach , south of Edmonds . The northernmost border encompassed Warm Beach ( dxʷtux̌ʷub ), and continued easterly to Jordan and southerly to Granite Falls . To the east and west, Snohomish territory encompasses the entire Snohomish River drainage, excluding the Snoqualmie River, and including the Skykomish River to just downriver of Elwell Creek. The eastern boundary

2343-519: The delta moraine, establishing its present course out of the lower Sultan basin. The Sultan River originates at Crested Buttes. It flows northwest, then southwest into Spada Lake. Spada Lake, held back by the Culmback Dam , is the main source of drinking water for people in Everett . The South Fork Sultan River joins the main river by flowing into a large arm of the lake’s south shore. The Sultan River exits

2414-542: The diet, obtained through trade with settlers. The Snohomish domesticated and kept the native Salish Wool Dog ( sqix̌aʔ ), which were sheared for their wool. The wool was highly valuable and could be made into clothing and blankets. According to ethnologist Colin Tweddell, the Snohomish were the center of the woolly-dog craft among the Coast Salish. The Snohomish also made blankets out of feathers and fireweed, as well as from high-quality mountain goat wool caught high in

2485-465: The dilapidated sawmill. Not only that, but in 1874 it became illegal for the residents of the reservation to actually log their own forests, and all work on the reservation was disallowed. This resulted in many leaving the reservation to find logging jobs elsewhere. Eventually, logging was made legal again, but by 1883, most of the forests on the reservation had been logged. Parts of the reservation that weren't forested, about 1,200 acres, were swampland, and

2556-400: The early 1840s. In 1855, a council was held at what is now Mukilteo, Washington ( Lushootseed : bək̓ʷəɬtiwʔ ) in order for then- Territorial Governor Isaac Stevens to draft a treaty that would cede the lands of the people living in the northern Puget Sound region to the United States. The Snohomish were party to this treaty, and about 350 Snohomish attended. During the treaty process,

2627-461: The end of this ceremony, a person would usually give a potlatch. Snohomish religion also features the sgʷədilič , which is a type of spirit in the shape of a board. The sgʷədilič tradition emerged in the Puget Sound region during the early historic period and a Snohomish woman claimed to be the first to get it. The boards are painted red and black and were about one-and-a-half feet long with

2698-402: The inside. It could carry as many as fifteen people. A smaller variant of this canoe, the stiwatɬ , was made for women and hauling trade goods. The Nootka-style canoe replaced a similar type of canoe, the qəbuɬ , which was manufactured natively by the Snohomish. The Snohomish used two types of canoes for river travel, the river canoe and the shovel-nose canoe. The river canoe ( sdəxʷiɬ )

2769-557: The intent was for the residents to drain the swampland for farming. However, the soil quality was poor, and little funding was given for draining the swamps. Because of these problems, the Indian Agent at the time wrote: "possessed of few resources which are likely to kindle the flame of jealousy in the whites, it is preeminently the most proper selection which the Government has ever made for an Indian Reservation." The Tulalip Reservation

2840-579: The lake and flows west, then south to its confluence with the Skykomish River. The river’s largest tributaries are Elk Creek, which joins just above where the river flows into Spada Lake, and Williamson Creek, which flows from remote Copper Lake and enters the lake just below where the river enters it. Formed at the confluence of the North Fork South Fork and Middle Fork South Fork, the South Fork Sultan River flows northwest and empties into

2911-400: The longhouse, the house posts were carved and painted by the oldest member of the family, and cattail mats were hung over the walls for insulation and storage. Two rows of sleeping platforms were around the wall, and above them were located storage shelves where provisions, blankets, and other belongings were stored. Fireplaces were never in the center of the house, but rather were located around

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2982-408: The longhouse. The potlatch house was a special type of longhouse that wealthier communities could afford. Although any longhouse could be used for potlatches, large and wealthy communities often elected to build special longhouses exclusively for potlatching. Such houses were constructed in a similar fashion to normal houses, but had generally no partitions inside. The largest Snohomish potlatch house

3053-408: The lower reaches of the Skykomish River . The Snohomish controlled the entirety of Whidbey Island south of a portage at what is now Greenbank ( k̓ʷik̓ʷaac̓əb ). It also encompassed most of Camano Island, controlling the western side of the island south of Point Demock and the eastern side south of Livingston Bay ( ʔaʔacəp ). On the mainland, the southernmost border of Snohomish territory along

3124-480: The number of people living along the rivers was as high as 1,800. The two sections of land (1,280 acres) set apart for the Snohomish, Snoqualmie, Skykomish, and Stillaguamish peoples was wholly inadequate according to anthropologist Barbara Lane, and all four tribes would never have been able to support themselves on such a reservation. At a later date, the Tulalip Reservation was established, as outlined in Article 3. It

3195-461: The outlet of One Acre Lake, flows north and joins the South Fork just above its mouth on Spada Lake. Prospecting began in the Sultan basin around 1870. Gold deposits were recovered from gravels along the lower river with small-scaler placer operations as early as 1869. Rich deposits were found in the basin some years later. In 1891 a major discovery was made—the so-called "45 vein", worked by

3266-448: The overcrowding, disease, and lack of work, the oppressive policies of the American government, including suppression of traditional language and religion, caused many people to leave the reservation during the early reservation period. In 2008 membership in the unrecognized Snohomish Tribe of Indians had increased to 1,200, although it is unknown what percentage of the members are Snohomish. As of 2023, there are at least 5,100 members of

3337-486: The people who came from island villages were known as čaʔkʷbixʷ , however this was not an ethnic term, and purely a geographical identifier. The dəgʷasx̌abš ("people of dəgʷasx̌ "), also called the Whidbey Island Snohomish, were a wealthy people, widely famous throughout Puget Sound. They had several villages on the southern half of Whidbey Island. Some ethnographers disagree on whether they were

3408-482: The platform and lower a dip-net ( luk̓ʷ ) down into the trapped fish. Traps, hooks, and spears were used as well. Flare fishing, using flares made of pine chips, was done on rivers at night. Plant resources were also widely used. Roots and berries, as well as certain native vegetables were gathered in the prairies, forests, and marshes. Berries, especially blackberries, were dried and made into cakes for dessert, or for future use. Flour and potatoes were also added to

3479-469: The process of revitalizing the language, as well as preserving and restoring other traditional cultural teachings, which are known in Lushootseed as x̌əč̓usadad . "Snohomish" is an anglicization of the Lushootseed name sduhubš . Around the time of contact, a linguistic shift occurred where nasal consonants, such as m or n, shifted in many words to become b or d respectively. This is seen in many of

3550-523: The pronunciations of the oldest speakers of Lushootseed, some of which still pronounced words in the old way. When the Snohomish first encountered Europeans, their name was pronounced as snuhumš , producing the word "Snohomish" in English. After some time, the Lushootseed changed, while the English-language name stayed the same, creating the discrepancy that exists today. The name "Snohomish" ( sduhubš )

3621-801: The river was constructed in 1929 by the Everett city government to fill Chaplain Reservoir to the west. The Culmback Dam was constructed by Everett and the Snohomish County Public Utility District in 1965 to supply more water to the city and other areas of Snohomish County and later expanded in 1984. The dam also feeds a tunnel for the Jackson Hydroelectric Project that generates hydroelectric power . Snohomish people The Snohomish people ( Lushootseed : sduhubš , [sdohobʃ] , sdoh- HOHBSH ) are

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3692-624: The sides to allow for easy passage throughout the entire house. A replica of a traditional shed-roof longhouse was constructed at the Hibulb Cultural Center for gatherings and storytelling. The Gathering Hall at Tulalip Bay is inspired by the design of a traditional gable-roof longhouse. Longhouses were owned by those who built it, with many longhouses being owned by the whole community. In larger longhouses with partitions, each room would be owned by one or several families. Other longhouses were owned by just one man and his family, all living in

3763-412: The songs were sung four times fast and four times slow. Traditionally, the most powerful and desired spirit powers was tiyuɬbax̌ (also spelled tiyuɬbax̌əd or tiyuɬəbax̌ad ). This spirit power is primarily a wealth spirit which helps one acquire wealth and property in life. Someone with tiyuɬbax̌ was said to receive more gifts during a potlatch than others. Another highly powerful spirit

3834-543: The southern arm of Spada Lake. The North Fork South Fork Sultan River originates at the divide between it and Salmon Creek and flows west. It joins the Middle Fork South Fork to form the South Fork Sultan River. The Middle Fork South Fork Sultan River originates on the east slope of Mount Stickney. It flows north for about 2.5 miles (4.0 km) and joins the North Fork South Fork, forming the South Fork Sultan River. The South Fork South Fork Sultan River begins at

3905-535: The summer, they traveled across their territory and beyond to hunt, gather, and fish, while the winter was reserved for religious observances and ceremonies. Today, the Snohomish maintain their tradition of potlatching, as well as other cultural elements such as use of canoes, fishing, hunting, and gathering of traditional materials for cultural crafts. Traditionally, the Snohomish spoke a subdialect of Northern Lushootseed , although it has fallen out of use in favor of English in more modern times. The Tulalip Tribes are in

3976-399: The surrounding forests. Fish was mainly dried, while meat was both smoked and dried. Fishing is highly important to the Snohomish, and there are many traditional techniques used to catch many types of fish, both in rivers and on the saltwater. The most famous method of fishing on the river is with weirs ( Lushootseed : stqalikʷ ). Weirs were built over a river so that one could walk on

4047-667: The territory of one's group. Through this system of alliances, the Snohomish allowed other allied peoples to use certain areas of their territory. Snohomish-controlled areas on Whidbey Island were shared with the Skagit , the Kikiallus , the Snoqualmie , and the Suquamish . The Stillaguamish , Snoqualmie, and Kikiallus were allowed to use certain areas of Snohomish Camano Island. The Snoqualmie and Duwamish were allowed to visit Hat Island. Tulalip Bay

4118-443: The thousands, possibly over 6,000. In the early 1800s, there were smallpox and measles epidemics which ravaged the population. Around 1820, several Snohomish villages were decimated by a large landslide at Camano Head ( Lushootseed : x̌ʷuyšəd ), the southern tip of Camano Island. A massive landslide occurred when the bluff collapsed, burying a village directly below it. Another village on Hat Island ( Lushootseed : č̓əč̓əsəliʔ )

4189-493: The valleys of the Sultan River and its tributaries, merging in the lower basin. From there the ice pushed west through what is now the Pilchuck River valley. Today the two rivers are separated by the terminal moraine of an ice front that spread up the Pilchuck valley and impounded the Sultan River, creating a lake. This glacial lake eventually drained westward, creating a delta moraine. The postglacial Sultan River cut through

4260-625: The westernmost shore of Admiralty Inlet . The Snohomish today are descended from several peoples, including the Snohomish proper, the Sdodohobsh, and the N'Quentlmamish. Some ethnographers and historians have historically considered the Skykomish and the Sktalejum to be subgroups of the Snohomish as well, due to their close ties with the Snohomish, with many Snohomish people seeing the Skykomish as an offshoot group. The Snohomish themselves were placed under

4331-462: The word sduhubš has been debated by linguists and tribal historians. According to the Tulalip Tribes and several ethnologists and historians, the name means "many men" or "lots of people." William Shelton , a prominent leader of the Snohomish people in the early 20th century, said that it meant "lowland people". Snohomish has also been anglicized many other ways, including Sdoh-hobsh, Sdohobc, Sinahomish, and Sneomuses. Today, Snohomish County ,

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4402-623: Was historically a common time for many religious ceremonies, but especially prominent was the winter spirit power ceremony ( spigʷəd ). In Snohomish religion, spirit powers travel around the world but return during the winter. When a spirit power returns, a person feels sick and hears their spirit power song. When this happens, one would traditionally host a large ceremony, often lasting several days, in which they would sing, dance, and give out gifts to friends and family. Unlike other ceremonies where people sang their spirit power songs alone, in this ceremony, friends were invited to help sing and dance. At

4473-421: Was located at dxʷlilap . A large shed-roof house, it was 115 feet long and 43 feet wide, with ten carved house posts. The Snohomish also built smaller, temporary summer lodgings. They were square shaped, either like a lean-to or with a gabled roof. It was constructed of a frame with large mats stacked on top of each other and overlapped to be waterproof to form the roof and walls. Generally, only one family at

4544-486: Was originally planned to be a 36-section parcel of land to which all peoples living in western Washington would be relocated. The Tulalip Reservation encompassed the Snohomish reservation, and it was incorporated into the Tulalip Reservation. On December 3, 1873, the Tulalip Reservation was expanded by an executive order . It was enlarged to 24,320 acres. Although the Tulalip Reservation was initially chosen for its timber and nearby sawmill, funds were never given to rebuild

4615-581: Was severely overcrowded. Although people were trying to move to the reservation as required, there simply was not enough land. By 1909, the Tulalip Reservation had been completely allotted. Some lost their allotted land, while others never got any allotment at all. Most Snohomish did in fact relocate to the Tulalip reservation early on, however, due to the lack of land, most returned to their traditional homelands. In 1919, 360 Snohomish lived off-reservation, twice as many as those living on-reservation. In addition to

4686-513: Was shared with the Stillaguamish and Snoqualmie, and the southern Puget Sound coast owned by the Snohomish was shared with their southern Duwamish neighbors. Likewise, many of these groups allowed the Snohomish to visit their lands for hunting, fishing, and gathering in return. The Snohomish and their associated groups permanently occupied at least 25 villages throughout their territory. Villages were composed of at least one longhouse, and larger villages such as hibulb often had smaller houses and

4757-437: Was that they would be relocated to a temporary Snohomish reservation, alongside the Skykomish , Snoqualmie , and Stillaguamish peoples. However, the treaty commission vastly underestimated the number of people who were living along the Snohomish and Stillaguamish drainage systems. In 1854, the treaty commission were under the impression that there were less than 400 people living along both watersheds. By 1856, reports said that

4828-561: Was the Quinault -style canoe, an ocean-going canoe manufactured by the Quinault, who traded it to the Snohomish. It could hold as many as 60 people. The smaller Nootka-style canoe ( ʔəʔutx̌s ), also called the war canoe or Chinook canoe, was a saltwater canoe originally from the Makah, but was widely adopted by the Snohomish for traveling. The Snohomish painted this canoe black on the outside, and red on

4899-420: Was the smallest of the two, usually built for two people, and was made to look like the larger canoes. It was used most commonly for duck hunting and fishing. The more common shovel-nose canoe ( ƛ̕əlayʔ ) was used widely by the Snohomish for quick river travel and for fishing. List of Lushootseed-speaking peoples The Lushootseed-speaking peoples , sometimes known as the Lushootseed people , are

4970-457: Was traditionally used to refer to all those who lived in villages on southern Whidbey and Camano Islands, Hat Island , the coast of Puget Sound from Warm Beach to Muckilteo , and along the Snohomish River until Snohomish City . There were many villages and subgroups within the Snohomish proper, but they all had a level of social cohesion above their own village. In total, the Snohomish had 15 villages around their territory. The meaning of

5041-483: Was wiped out by a large tidal wave caused by the landslide. Residents of the village at č̓əč̓əsəliʔ saw the landslide happen, and some managed to escape to higher ground before the impact of the wave. The wave also almost destroyed the largest Snohomish village of hibulb . The landslide was catastrophic, with hundreds of casualties. It was during the clamming season, and many who were visiting x̌ʷuyšəd and č̓əč̓əsəliʔ were buried and drowned. Around 1824,

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