Quileute

Traditional territory and today's reservation of the Quileute

The Quileute [ kwɪlɨjuːt ] (also Quillayute / kwɨˈleɪjuːt / or Qiliyútk ) are an Indian tribe living in the US state of Washington . Since 1889 they have lived in a reserve in the west of the Olympic Peninsula . In 2009 the tribe had around 750 members.

The name Quileute comes from kʷoʔlí · yot '[kʷoʔléːjotʼ] and should simply mean "name", which, after Edward Curtis, originally referred to the inhabitants of the village of Ziliyut, today's La Push at the mouth of the Quillayute River . Most Quileutes live there today, around 400.

According to the tribe, Quileute can only be someone who was born on the reservation and whose father or mother was already part of the tribe.

language

The Quileute language is one of the Chimakuan languages , a very small family of languages to which the Chimakum belonged until the 19th century . The language of the Quileute therefore neither belongs to the linguistic-cultural group of the coastal Salish like their neighbors in the east and south, nor to the Wakash-speaking Makah in the north, who are the only Nuu-chah-nulth group in the USA.

Phonology

Quileute is famous for the lack of nasals such as [m] and [n] or nasalized vowels. Quileute is a polysynthetic language and words can be very long. Quileute has three vowels: / e /, / a /, / o / long and short, (pronounced [i], [ə], [o] in short, non-tonal syllables) and / æː / , which only occurs long . Historically, the stress is on the penultimate syllable, but this is no longer so strictly maintained. The following consonants are rare: ( t͡ɬ and ɡ )

		Bilabial	Alveolar		Palatal	Velar		Uvular		Glottal
			central	lateral		full	labialized	full	labialized
Plosives	unvoiced	p	t			k	kʷ	q	qʷ	ʔ
	voiced	b	d			(ɡ)
	ejective	pʼ	tʼ			k '	kʼʷ	qʼ	qʼʷ
Affricates	unvoiced		t͡s	(t͡ɬ)	t͡ʃ
Affricates	ejective		t͡sʼ	t͡ɬʼ	t͡ʃʼ
Fricatives			s	ɬ	ʃ	x	xʷ	χ	χʷ	H
Approximants				l	j		w

morphology

Quileute shows a prefix system that changes depending on the physical characteristics of the person addressed. When addressing a cross-eyed person, each word is prefixed with [ƛ-] . When communicating with a hunched person, the prefix / c buck- / is used. Additional prefixes are used for short men ( / s- / ), funny people ( / čk / ), and people who have difficulty walking ( / čχ̣ / ).

Language situation today

Few of the older ones speak their mother tongue, but the basics are taught in the Quileute Tribal School . In 2008, three to four people still spoke the Quileute language as their mother tongue. Jay Powell, anthropologist , and his wife Vickie Jensen run crash courses with small groups .
On February 22, 2008, the two published the first dictionary for this language, which contains 14,000 words. When they started working for the tribe in 1968, 50 of the 650 tribesmen still spoke their language. Powell had joined Fred "Woody" Woodruff as a student at the University of Hawaii , one of the 50 or so remaining Quileute speakers, who taught him the language.

history

Early history

The Quileute villages consisted of longhouses and stretched about 50 km on the Quillayute River . Like most tribes in the northwest, the Quileutes lived mainly on salmon , but also hunted whales , like the neighboring Makah , from whom they probably acquired knowledge and weapons . They passed these skills on to the neighboring Quinault , despite considerable language barriers . They were also considered to be experienced seal hunters. In addition, they used the vast forests of the extremely rainy area to hunt large game such as elk in July. The wood also provided them with the basic material for tools, weapons, clothing and building materials.

Thimbleberry (Rubus parviflorus)

Salmon Berry (Rubus spectabilis)

On the other hand, by regularly burning larger areas, they ensured the preservation of a prairie-like landscape in which edible plants grew in order to harvest the rhizomes of the edible prairie lilies or the banded fern (pteris vittata), with the latter being used to bake a kind of bread. It is unclear whether this fire strategy was used to make it easier to hunt elk or deer in the open, or to displace fern in favor of prairie lilies, which were called camas. It was probably a matter of time of year and preferences. In any case, the fire was not allowed to disturb the berry harvest, so that the fire was probably not used until September. These berries counted the Rubus spectabilis ( salmon berry ), the Thimbleberry (Rubus parviflorus), Cow Parsnip (Heracleum maximum, also Indian Celery called) or giant horsetail (, Equisetum telmateia subsp. Braunii giant horsetail called). Of particular importance were various types of grass from which the headgear important for seafarers was made, hats that were characteristic of the entire Pacific northwest coast between California and Alaska . In addition to bear grass (Xerophyllum tenax, bear grass ), the focus was on various grasses which were grouped under the name wild rye and which are similar to beach rye , as well as Carex abrupta, which was called swamp grass and is a type of sedge .

According to their creation myth, the transformer Dokibat or K'wati transformed them from wolves into humans. The related Chimakum , however, were washed away by a flood as far as Port Townsend . According to Curtis , the Quileute believed that the souls of the dead lived in an ideal underground kingdom, and that some shamans knew where to find access to that kingdom. These could therefore bring souls back.

Similar to the more northern tribes on the American Pacific coast, society was divided into three groups, the nobility, simple tribal members and slaves. The latter were mostly prisoners of war and their descendants. There were also six societies: the fishermen, the elk hunters, the whalers, the weather forecasters, the medicine man and the warriors. The latter were the only ones allowed to perform the wolf dance.

They believed in supernatural powers and the young people were looking for a "taxilit", a personal protective power. To get the salmon to return, the first salmon was not completely eaten, but the head and bones were returned in a ceremony.

James Island off the coast of Washington

Their potlatch houses reached lengths of over 100 m. Their village on James Island or Akalat (Top of the Rocks) was heavily fortified, as John Meares reports in 1788.

Since the extermination of the Chimakum by the Suquamish warriors under Chief Seattle in the 1860s, the Quileute has been the family's last language. Across the linguistic borders, their nobility was related to the Makah in the north, who belong to the Nuu-chah-nulth , and to the Klallam and Quinault , who belong to the coastal Salish . The potlatch was shared with them as trade flourished. Their up to 20 m long canoes could carry over three tons through the Pacific. The merchandise included blankets made from dog hair. They made rainproof hats and clothing from tree fibers.

Tradition has it that there are traces of Spaniards living among the Quileute, and in May 1792 they traded with Robert Gray , the first American circumnavigator.

Russian expansion attempt

In 1808 a Russian ship of the Russian-American Company named Sv. Nikolai under Captain Nikolai Isaakovich Bulygin for an opportunity to set up a trading post in Oregon . Adverse winds drove the ship off the coast of what would later become Washington, where Indians approached them in up to a hundred canoes. A storm drove the ship near Destruction Island , where it crashed on November 1st .

Twenty survivors, including the wife of the captain Anna Petrovna Bulygin , reached the mainland. The survivors hoped to walk to Grays Harbor , more than 100 km away , but were captured by the Quileute or Hoh on the Hoh River .
Bulygin's wife, Maria, a young Russian named Filip Kotelnikov, and Yakov, an Aleut , were first captured. The remaining men tried in vain to cross the river and moved upstream to winter in the hinterland. They did not see the prisoners again until February 1809. Anna Bulygin did not want to rejoin the Russians, but to stay with the Quileute. The other three had been divided into different tribes and five other men were persuaded to submit to the care of the Quileute. The Russians called their European clothing leader Yutramaki. The rest fell into the hands of other tribes, including those of the Makah, where they were exchanged or given away. In May 1811, Boston Captain J. Brown took twelve of the sailors aboard his ship Lydia . It is unclear what happened to the rest, especially Unangan , and the captain's wife. The young Filip is said to have stayed with a tribe living further away.

Arguments with neighbors

In the event of a conflict, the Quileute left their village if necessary and holed up on James Island. Their last narrated war was against a coalition of Chinook and Clatsop , which they defeated at Grays Harbor.

Wars also broke out with the Makah until the second half of the 19th century. So around 1845 they quarreled with the Ozette and Makah, who had laid themselves in an ambush in which they killed four men and took one prisoner. The Russian reporters already mention that there were repeated shortages of food, and in the 1840s they again suffered from hunger.

Edward Curtis tells of a legendary Quileute warrior who, after some boys insulted a group of Makah, went to Neah Bay to make up with them. There they were received in a festive manner, but it was only a trap. The Makah warriors shot the dancers in a chief's house, only the warrior Kihlabuhlup grabbed his rifle and shot back. Then he picked up his knife and his opponents fled. When he was alone he buried himself near the front door, waited for one of the Makah to walk into the house armed with a rifle, then jumped up behind him and stabbed him. He succeeded in doing this on the next attempt. The Makah delayed waiting, so that Kihlabuhlup was forced to attempt an escape in which his enemies shot him.

When they removed the blanket from the dead man, they saw marks from the bullets on his skin. When they cut him open, they saw that his heart was covered with hair. As with the other Quileutes, you put your head on a stake and your body was buried on the beach.

But the following night they heard wolves howling on the beach. The next morning they saw that the wolves hadn't touched the dead, only that Kihlabuhlup's was missing. From them he had the supernatural fighting power.

Trade relations

Even if the struggle and mistrust remain in the memory longer than the much longer phases of peaceful exchange, it still played an essential role in neighborly relations. Makah and Ozette exchanged their blankets, which they had exchanged from other Nuu-chah-nulth or coastal salish , later the Hudson's Bay Company , as well as Dentalia clams, for edible prairie lilies (camas) or whale products such as meat and fat. Camas and Dentalia, on the other hand, were popular with the Quinault, who offered dried salmon.

Treaties with the USA

When Michael T. Simmons, the Indian agent hired by the governor , appeared with the Quinault in 1855, a phase of relative isolation ended. With the Treaty of Quinault River on July 1, 1855, the tribe was assigned a reservation . On January 25, 1856, a delegation under Chief How-yat'l or How yaks and two so-called sub-chiefs named Tha-ah-ha-wht'l and Kal-lape , selected by the Indian agent , signed the treaty of Olympia . According to this treaty with the United States, the tribe was to move to Taholah , which the signatories apparently did not understand. Accordingly, they did not feel compelled to move to a reservation and stayed in their homeland. As a result, Washington Territory Governor Isaac Stevens was remembered as the “good white man” in the tribe - in contrast to the memories of the other tribes in the territory.

After an Indian agency had been set up with the Makah in 1863, one with the Quileute was established the following year. The administration responsible was sometimes in Taholah , sometimes in Neah Bay .

In 1866, twenty soldiers were supposed to go to the Quileute to arrest three Indians who were charged with the murder of a white settler. Ten other men were arrested on the occasion of the slave trade - which had just been abolished last year after a war lasting several years in the USA - and another murder several years ago. They were taken to Fort Stellacoom , but were able to escape in 1867.

Simmons returned in 1879 with Indian agent Charles Willoughby to ask the chiefs whether they wanted to go to the Quinault Reservation or stay in their area in La Push. Those in attendance said they would never have signed the contract if they had known to cede their land, their hunting grounds, their fishing grounds and the areas where the camas grows, the edible prairie lily . The Indian agent suggested setting up a reservation for the Quileute, but the authorities did not respond.

Reserve and clashes with settlers

The clashes with white settlers from around 1880 were even more serious. They tried to set up a "Quilehuyte Country", and they demanded in Congress that the Indians be banished to a reservation.

The Quileute were supposed to move to the Quinault reservation, but they refused, although a reservation was established there in 1873. In 1882 the white settlers mainly complained about the "troublemaker" Obi, a shaman . It should be removed. The driving force was Dan Pullen, a white trader who - according to one version - had provoked Obi by building a fence. The two men got into an argument in which the shaman threatened the settler. Clakishka, a leader of the Quileute, had separated the two. The other version, passed down by Obi's daughter Julia Ob Bennett Lee, says Pullen tried to evict Obi from his land and appropriate it, as he had done with other Indians at LaPush. Pullen attacked Obi, whose family intervened, Obi grabbed a club and hit Pullen. Now Obi has been arrested by his own son who worked as a police officer in LaPush. He was likely imprisoned in Neah Bay for a year. Indian agent Oliver Wood reported three years later that Pullen was turning the Indians against him for driving them off their land.

In 1882 or 1883 the first teacher appeared with the Quileute, an AW Smith, who was also an Indian agent. He gave the Quileute new names, which he took either from the Bible or from American history, but he also named them after members of his own family or after Indian agents. Otherwise they remained relatively free from oppression and dirigism. Shortly after 1882 some Quileute joined the Indian Shaker Church , a Christian church that still exists today. In 1888 the tribe had only 64 members.

In 1889 a settler who claimed the land burned down all 26 houses on the reservation - Dan Pullen, the factor at the local trading post, denied the act. The worst thing was the loss of all tools, all sacred objects including masks and the loss of every material possibility of memory. This happened when they were in the hops harvest . Although Pullen's application to preserve the land was rejected, the Indians now had to build their houses on state-defined lots, and they were no longer traditional plank houses. It was not until 1898 that the Quileute and Indian agent John P. McGlinn succeeded in ensuring that Pullen had to leave the country.

An executive order from President Benjamin Harrison in 1889 ensured the establishment of the reservation, which comprised 837 acres . It was on the coast, however, in an area that was flooded by storms. It is now located in southwest Clallam County at the confluence of the Quillayute River with the Pacific. The main town is La Push, the name of which is derived from the twisted la bouche , French for "the mouth". Initially, it was exactly one square mile with 252 residents. Four years later, the 71 people of the neighboring and related Hoh were given their own reserve. The Quileute renounced 800,000 acres of traditional territory, but received the assurance of free hunting, fishing and gathering. However, the burning down, which had created its own cultural landscape, was almost impossible, so that the usual edible plants were soon replaced by European, such as. B. Carrots were displaced. The teacher Albert Peagan, who taught the children in 1905, reported that, to his chagrin, the bread made from far rhizomes was no longer baked shortly after his arrival.

Privatization of the country, robbery of livelihoods

In 1904 the Quileute were asked to apply to acquire their land, which was broken up into settlement units. The Quinault had already been asked to do so in 1892. But in 1906 the Quileute refused a contrary judgment of their property. The allotments were finally enforced by the Congress and the Ministry of the Interior on March 4, 1911. However, this land, which also applied to the neighboring tribes, was to be in the Quinault reservation. By 1928, this program was completed, giving 165 quileute each 80 acres of land that had recently been cleared. For decades, it was impossible to use wood for the economy, and the most important materials for the traditional way of life were now missing. In 1912, a company also set up a fish processing factory on the river and drove the Indians from their traditional fishing grounds.

Edward Curtis visited the tribe in 1912. He published his photographs in a section of the ninth volume of his monumental publication on the North American Indians against the background of his view that the Indians were a “perishing race”. In it he reports that at that time there was only one whaler named Yahatub, who was around 77 years old at the time. He reported that the whale hunt required a long preparation. So before his first hunt at the beginning of winter he withdrew to the ceremonial washing. This happened at night while the moon was waxing, but during the day when it was waning. Yahatub did this until about June. He prayed to Tsikati (the universe) for help. He also had to stay away from women until October. A vision told him when to go hunting. Eight men boarded one of the four to five canoes, six of them rowed, one led the harpoon, one was the helmsman and sat at the stern. Even if the 30 or so men killed the victim together, it belonged to the crew who owned the first harpoon that hit the whale. This harpoon had a shell tip and was made of the wood of the Canadian yew tree . A band was attached to the shaft, at the end of which there was an inflated seal skin so that the whale hit could not dive deep. The dead animal was sewn up so that it would not run full of water and sink, and it was dragged to the nearest beach, even if it was more than 100 km away. There meat, bacon and oil were divided according to the tribal hierarchy and success. The meat was cut into strips and dried in the sun or over the fire.

The harpoon was also used in seal hunts, but this weapon was soon replaced by rifles, which, however, increased the number of animals needed to feed the tribe, as many of the animals hit simply perished.

A short-lived newspaper (1908 to 1910)

From 1908 to 1910 the Quileute first brought their ideas to the fore in a newspaper, the Quileute Independent . The newspaper was published from 1908 by WH Hudson in La Push, who was himself a member of the tribe. Hudson had attended the Chemawa Indian School near Salem , Oregon . From 1909 the paper appeared under the new name Quileute Chieftain , of which six issues can still be found as microfilm in the library of the University of Washington .

The editor wrote the majority of the articles himself. According to the separation from his family, which Hudson had to experience like most Indian children, and the subsequent adjustment to the white lifestyle, he describes the situation among the Quileute from the perspective of his educators. Despite his urge to spread the learned standards and the Christian religion, he was proud of his people. He saw the traditions and culture of the Quileute as an obstacle to what he saw as desirable assimilation. So he put the rituals on the occasion of Christmas 1909, which the older people practiced, in contrast to the culturally more adapted youth. He believed that this was the only way to take advantage of her opportunities. The means to do this was through the same education he had received. He even calculated that every day a child spent in school was worth ten dollars, and that an educated man would earn $ 22,000 more in his life than an uneducated man. In addition, he promoted the formation of a debating club among the boys. He already had a model in mind that would be called lifelong learning today.

In a post entitled "Shaker Religion Among Indians" on December 17, 1908, Hudson described the beliefs of the Indian Shaker Church , which goes back to John Slocum . Otherwise he does not write anything about indigenous religions. The Shakers were the only organized Christian group in La Push at the time, but Hudson thought their ecstatic way of worshiping God was uncivilized, much like the representatives of the authorities who enforced drastic restrictions. Hudson complains that there is no Protestant church and that not even a missionary has come. One of the writers who wrote for the paper was Jim Ward, also a Quileute. He said that the Indians could now do everything that whites can and that one should not be guided by the fact that other Indians wanted to strengthen their traditions.

Self-government

In the context of their limited possibilities, the Quileute defended themselves by educating themselves. In 1927, however, the tribe had to give up their own school project in La Push.

In 1934, the US government changed its Indian policy again. The tribe accepted the Indian Reorganization Act on July 24, 1937 and adopted a constitution and limited self government. In return, the Home Office issued the Corporate Charter of the Quileute Indian Tribe . The internal government was now called the Quileute Tribal Council . This council chose the political leaders from among themselves. The tribe does not officially recognize traditional chiefs, although some groups are led by traditional chiefs who are selected and introduced to their office according to traditional rituals to this day.

Little by little, the tribe got the right to prohibit land sales. He could now collect taxes from non-Quileute who ran a business in tribal territory, set up a court of law, see to justice in the reservation, and subject visitors to his jurisdiction. 22 men served in the United States Army during World War II .

In 1963, the tribe received compensation for the loss of 900 square miles of land that they had been forced to give up in the first treaties, and for which the compensation was far too low. Quinault, Queet and Hoh had received a total of $ 25,000 at the time. Hoh and Quileute have now been awarded $ 112,152.60 for 688,000 acres (April 17, 1963). As of 1975, the non-privatized tribal land held in trust covers 593.84 acres .

To preserve their language, the elders created a dictionary with 14,000 entries.

Current situation

In 1985 the tribe had 383 members. In the 2000 census, 371 people were assigned to the reserve, which extends over 4,061 km². Over 300 of them were Indians. The majority lived outside the reserve. In 2002 there were already 723 members, 400 of whom lived in La Push.

In 1997, 23 tribes celebrated the return of ocean shipping on Akalat. Since then, canoes have returned to neighboring tribes every year.

The tribe has a hospital, its own judiciary and executive bodies, and a school that runs up to K-12 . Language lessons also take place there. Followers of the Shaker Church live in the village, but there is also a church of the Assembly of God , a Pentecostal group .

In the reserve there is also a hotel, a campsite on First Beach , and various cabins. The Quileute Seafood Company offers the catch from the Pacific, and traditional art is cultivated. Works of art and artifacts are to be displayed in a museum next to the Akalat Center . So far the exhibits are in this tribal office.

Hereditary chief is David Hudson.

Media presence

Kiowa Gordon (as Embry Call in the Twilight saga New Moon )

Alex Meraz (as Paul )

The Quileute play an important role in the Twilight series , a series of novels by Stephenie Meyer , which consists of four volumes. Some Quileute transform themselves into wolves to protect themselves against vampires , including Jacob Black , one of the key characters in the series. Jacob Black speaks the language of the Quileute, but his first sentence is not translated in that language in the film. This fact alone has evidently aroused considerable interest in the language.

In June 2009 the tribe decided to hire Jackie Jacobs of the JTalentgroup as a publicist. In view of the increasing public interest, it should ensure that the Quileute culture is protected and communicated.

To this end, weekend events were set up in which fans - in the first ten months of 2009 alone the visitor center in La Push had over 70,000 visitors - can learn more about the legends from which Stephenie Meyer was inspired. Many of the younger Quileutes feel proud to be part of the tribe. The Quileute Wolf Dancers perform at events related to Stephenie Meyer's novel, continuing their tradition. More than 20 such conventions. were planned for 2010.

Chaske Spencer , who plays Sam Uley in the saga, campaigned in 2011 to improve the drinking water supply in the Kickapoo reserve . He also draws attention to social problems on the reservations, a campaign in which he is supported by members of the tribe, but also the Prairie Band Potawatomi Nation , the Iowa Tribe and the Fox .

Visitors and their behavior

Many visitors do not realize that they are entering the territory of a nation that considers itself sovereign, nor that there are places that are not accessible to everyone. This applies in particular to holy places, ceremonies and graves that are not open to the public. In order to avoid inconvenience and conflict, and not to offend religious feelings, which is almost always due to ignorance, the tribe has put a concise Indian Country Etiquette on their website. These instructions apply not only to visitors, but also to representatives of the media. It arouses outrage when graves are photographed or ceremonies are filmed. MSN.com has already apologized for such an incident. Corresponding signs should therefore be respected, in case of doubt it is better to ask. It should go without saying that artifacts are not touched or even taken away.

Exhibition in Seattle

In October 2010, an exhibition entitled Behind the Scenes: The Real Story of the Quileute Wolves opened at the Seattle Art Museum . For the first time it shows works of art by the Quileute. At the urging of the elders, the Quileute tribal assembly authorized the curator of the Museum for Native American art to do so. Elderly, young Quileute and the tribal council work together with her to display objects that the public has never seen before. Nevertheless, the private character of their culture, which takes place in families, clans and secret societies, is preserved.

Since 1888, the tribe had to accept considerable losses in cultural assets. In addition to the arson of 1888, which destroyed numerous objects in her nave, in 1916 the anthropologist Leo J. Frachtenberg acquired numerous objects for the collector George Gustav Heye from New York. The National Museum of the American Indian acquired its huge collection of almost one million objects in 1989 . From this collection 25 objects for the exhibition in Seattle, including a wolf headdress. Most quileutes have never seen these objects either. In addition to the artefacts, there are children's drawings that were created between 1905 and 1909 at the suggestion of teacher Albert Reagan.

Risk of tsunami, relocation of a village to a higher location

In 2011, after the Fukushima nuclear disaster , one of the elders, DeAnna Hobson, dreamed of the threat of a possible tsunami several times. In December 2010, Congress allowed the neighboring tribe of the Hoh to expand the reservation in order to move some houses to a higher zone. Chairwoman Bonita Cleveland therefore applied for one of the three Quileute villages to be relocated from the coast around 280 m higher. The proposed residential area is outside the reserve in Olympic National Park and covers an area of 785 acres .

literature

Leo Joachim Frachtenberg: The Ceremonial Societies of the Quileute Indians. 1921. (Reprint: Kesslinger Publishing, 2007)
Alice Henson Ernst: The Wolf Ritual of the Northwest Coast. 1952. (Reprinted in Coyote Press, Salinas, California 2007)
Native Peoples of the Olympic Peninsula. University of Oklahoma Press, 2002.
Chris Morganroth: Quileute. In: Jacilee Wray: Native Peoples of the Olympic Peninsula: Who We Are. Olympic Peninsula Intertribal Cultural Advisory Committee, 2003, pp. 135-149.
George A. Pettitt: The Quileute of La Push 1775-1945. In: Anthropological Records. 14/1, University of California Press 1950.
Jay Powell, Vickie Jensen: Quileute - An Introduction to the Indians of La Push. University of Washington Press, 1976, ISBN 0-295-95492-2 .
Robert H. Ruby, John A. Brown: A Guide to the Indian Tribes of the Pacific Northwest. University of Oklahoma Press, 1992, pp. 171-174.
Jay Powell, Fred Woodruff: Quileute Dictionary (= Northwest Anthropological Research Notes. Volume 10, No. 1, Part 2). University of Idaho, Moscow, Idaho 1976, OCLC 5288854 .
Jacilee Wray et al: Native Peoples of the Olympic Peninsula: Who We Are. University of Oklahoma Press, Norman, Oklahoma 2002.

Film and popular literature

Barbara Brotherton: Vampires, Wolves and Quileute Art. DVD. Seattle Art Museum, Seattle 2010.
Antje Babendererde : Indigo summer. Arena-Verlag, Würzburg 2009, ISBN 978-3-401-06335-5 .
Stephenie Meyer : "Twilight - Bite to the Dawn" 1) "New Moon - Bite to the Noon" 2) "Eclipse - Bite to the Sunset" 3) "Breaking Dawn - Bite to the End of the Night" 4) (published by Carlsen Verlag )

Web links

Remarks

↑ Chris Morganroth: Native Peoples of the Olympic Peninsula. Member of the Quileute tribal council, assumed a total of 723 members of the tribe.

^ Marianne Mithun: The Languages of Native North America. Cambridge University Press, 1999, p. 275 "Special Language".

↑ See Jim Casey: Non-Native teaching Quileute tongue-twisting language. In: Peninsula Daily News. February 22, 2008.

↑ Kenneth N. Owens, Alton S. Donnelly: The Wreck of the Sv. Nikolai . University of Nebraska Press, 2001, ISBN 978-0-8032-8615-3 . The work depicts the voyage based on the report by Timofei Osipovich Tarakanov, who traveled with the ship, and the oral tradition of the Quileute recorded in 1909. Also David Wilma: Russian ship Saint Nicolas wrecks near mouth of Quillayute River on November 1, 1808 . HistoryLink.org, 3rd May, 2006.

^ Edward S. Curtis: The North American Indian. Volume 9, p. 144.

^ Edward S. Curtis: The North American Indian. Volume 9, pp. 144f.

↑ Manuel J. Andrade: Quileute Texts. Columbia University Press, New York 1931, p. 209.

↑ A photo from 1905 showing a view over the huts towards James Island makes this obvious: Quileute buildings with view of James Island, Quileute Reservation, Washington, 1905 ( page no longer available , search in web archives ) Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2
^ Edward S. Curtis: The North American Indian. Volume 9, pp. 141-150 ( The Chimakum and the Quileute )
↑ This and the Following, according to Heather McKimmie: Quileute Independent and Quileute Chieftain, 1908-1910. A Seattle Ethnic Press Report. University of Washington Seattle Civil Rights and Labor History Project website , 1999.
↑ According to the US Census Bureau: [1] .
^ Because of Twilight fame, Quileute Tribe hires a publicist , examiner.com, June 2, 2009
↑ Twilight fiction doesn't always jibe with Quileute legend. In: Peninsula Daily News. November 29, 2009.
↑ What did Jacob say to Bella? Among Quileutes, mum's the word. In: Peninsula Daily News. December 1, 2009.
^ Quileute Wolf Dancers to perform at 'Twilight' convention in Seattle. In: Peninsula Daily News. January 13, 2010.
↑ 'Twilight' star uses fame to help others. In: cjonline.com, April 26, 2011.
^ Indian Country Etiquette.
↑ Behind the Scenes: The Real Story of the Quileute Wolves , August 14, 2010 to August 14, 2011, SAM Third Floor Galleries ( Memento of the original from August 7, 2010 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2
↑ 'Twilight' leads Quileute tribe to help museum tell its true story. In: The Seattle Times. August 10th and 11th, 2010.
↑ EXHIBITION: Quileute separate fact from fiction for 'Twilight' fans. In: American Indian News Service. October 21, 2010.
↑ US Tribe Cites Tsunami, 'Twilight' In Bid To Expand. In: npr. April 26, 2011.
↑ Antje Babendererde: Forbidden Love. Indigo summer. Radio Bremen, September 6, 2009 (with audio samples) ( Memento from March 19, 2014 in the Internet Archive )

[1] Chris Morganroth: Native Peoples of the Olympic Peninsula. Member of the Quileute tribal council, assumed a total of 723 members of the tribe.

[2] Marianne Mithun: The Languages of Native North America. Cambridge University Press, 1999, p. 275 "Special Language".

[3] See Jim Casey: Non-Native teaching Quileute tongue-twisting language. In: Peninsula Daily News. February 22, 2008.

[4] Kenneth N. Owens, Alton S. Donnelly: The Wreck of the Sv. Nikolai . University of Nebraska Press, 2001, ISBN 978-0-8032-8615-3 . The work depicts the voyage based on the report by Timofei Osipovich Tarakanov, who traveled with the ship, and the oral tradition of the Quileute recorded in 1909. Also David Wilma: Russian ship Saint Nicolas wrecks near mouth of Quillayute River on November 1, 1808 . HistoryLink.org, 3rd May, 2006.

[5] Edward S. Curtis: The North American Indian. Volume 9, p. 144.

[6] Edward S. Curtis: The North American Indian. Volume 9, pp. 144f.

[7] Manuel J. Andrade: Quileute Texts. Columbia University Press, New York 1931, p. 209.