Plateau culture area

Most peoples of the Plateau traditionally spoke languages of the Salishan, Sahaptin, Kutenai, and Modoc and Klamath families. Peoples who spoke Salishan languages are collectively known as the Salish. They are commonly called the Interior Salish to distinguish them from their neighbors, the Coast Salish of the Northwest Coast culture area. One of these peoples called themselves the Salish, though Europeans called them the Flathead. Among the other Salish peoples were the Kalispel (Pend d’Oreille), Schitsu’umsh (Coeur d’Alene), Secwépemc (Shuswap), Spokan, and St’át’imc (Lillooet). Speakers of Sahaptin languages included the Nimiipuu (Nez Percé), Umatilla, Walla Walla, and Waptailmim (Yakama). The Kutenai and the Modoc and Klamath language families included the Ktunaxa and the Modoc and Klamath peoples.

Plateau peoples relied wholly on wild foods. Fishing was the most important food source. The rivers were abundant in salmon, trout, eels, and other fish. People dried fish on wooden racks to preserve them for the winter food supply. They supplemented the fish catch by hunting deer, elk, bear, caribou, and small game. In the early 1700s some Plateau groups started to hunt bison (buffalo) after receiving horses from their neighbors in the Great Basin.

Wild plant foods were another important part of the diet. Especially important were roots and bulbs, including the starchy bulb of the camas flower. Plateau peoples also gathered bitterroot, onions, wild carrots, and parsnips and cooked them in earth ovens heated by hot stones. They harvested huckleberries, blueberries, and other berries as well.

Plateau peoples lived in permanent villages in the winter. A village was home to between a few hundred and a thousand people, though the community could house more than that during major events. Villages were generally located on waterways, often at rapids or narrows where fish were plentiful during the winter. During the rest of the year people divided their time between their villages and camps set up in good hunting and gathering spots. When horses became available, some groups became more nomadic. They stayed in camps as they crossed the Rocky Mountains to hunt bison on the Great Plains.

Village houses were of two main types, the pit house and the mat-covered surface house. Pit houses were usually circular and typically had a pit 3–6 feet (1–2 meters) deep. The roof was usually cone-shaped and supported by a wooden framework. The smoke hole in the top was also the entrance to the house. A person climbed onto the roof and then down through the smoke hole on a ladder or notched log.

In the southern Plateau the pit house was eventually replaced by the mat-covered surface house. These homes were formed by leaning together poles and covering them with grass or mats made of tule, a type of reed. Some of these houses were cone-shaped and lightly built, like tipis (or tepees). They were used in the summer, when people moved often in search of food, and typically sheltered one family. Other mat-covered houses had an A-frame design. Much larger and more heavily built, these dwellings were used as winter residences for multiple families. As new goods became available through trade with whites, Plateau peoples often covered their houses with canvas instead of reed mats because the mats took a long time to make.

In their camps Plateau peoples used a variety of houses, ranging from small, cone-shaped lodges to simple windbreaks. Groups that traveled to the Plains to hunt bison typically used tipis.

Plateau peoples traditionally wore a bark breechcloth or apron and a bark poncho. In winter men wrapped their legs with fur; women had leggings of hemp. They also used robes or blankets of rabbit or other fur. By the 1800s, through contact with Plains groups, all Plateau peoples used leather garments. Men wore deer- or elk-skin breechcloths, leggings, and shirts, and women wore leggings and dresses. Hair was typically braided. Fur caps and feathered headdresses also appeared because of the Plains influence.

The Plateau is notable for the wide variety of materials and technologies used by its peoples. Plateau groups were continuously exposed to new items and ideas through trade with surrounding culture areas—the Plains, the Great Basin, the Northwest Coast, and California. They excelled at adapting others’ technologies to their own purposes. For example, after adopting use of the horse, some groups became well respected for their breeding programs and fine herds.

Plateau peoples navigated the rivers in dugout or bark canoes. Long-distance water travel was limited, however, by the many river rapids. Plateau fishermen used spears, traps, and nets. Communities also built and held in common large fish weirs (enclosures) made of stone or wood. Hunters used a bow and arrows and sometimes a short spear in their pursuit of deer, elk, bears, and other prey. In the winter they wore long and narrow snowshoes for tracking animals.

In traditional Plateau societies the village was the basic unit of social organization. The method of governing each village varied from group to group. The Ntlakapamux, for example, used a fairly informal consensus system, in which decisions were based on general agreement. The Sanpoil, on the other hand, had a more formal political structure. The village had a chief, a subchief, and a general assembly in which every adult had a vote—except for young men who were not married. The Salish (Flathead) were perhaps the most hierarchical group, with a head chief of great power and band chiefs under him. The head chief decided on matters of peace and war and was not bound by the recommendations of his council.

In many Plateau societies chiefs and their families played a prominent role in promoting traditional values. Among the Sinkaietk, for instance, chiefly office obligated the chief and his family to exemplify virtuous behavior. For this group such behavior included the placement of a female relative among the chief’s advisers. Similar positions for highly respected women also existed in other groups, such as the Schitsu’umsh.

Plateau culture emphasized the sharing of necessities. Food resources, for instance, were generally shared. Communities owned fishing sites in common. Each village also had an upland area away from the river for hunting, which usually was open to people from other villages. Items that were small or could be made by one or two people were typically the property of individuals. Peoples whose territory neighbored that of Northwest Coast groups held a variety of social events in which people exchanged property and gifts. These events were similar to the potlatches of the Northwest Coast.

The average Plateau kin group consisted of a nuclear family (husband, wife, and children) and its closest relatives. Most Plateau peoples traced their ancestry equally through the lines of the mother and the father. Family life, like other aspects of Plateau society, was marked by ritual acts. These rituals began before birth. Among the Sinkaietk, for example, a pregnant woman was supposed to give birth in a lodge that had been constructed for this purpose. A newborn spent the day strapped in a cradleboard. The training of the child was mostly left to the mother and grandmother. However, even as a small boy a Sinkaietk could join his father on fishing and hunting trips, while small girls helped their mothers around the house and in gathering wild foods. Children learned to be hardy through activities such as swimming in cold streams.

Plateau religions shared several features with Indigenous North American religions in general. One was animism, the belief that spirits inhabited every person, animal, plant, and object. Another was the idea that individuals could communicate personally with the spirit world. A third was the belief that some people gained supernatural powers through their contact with the spirits.

The main rituals were the vision quest; the firstling, or first foods, rites; and the winter dance. The vision quest was required for boys and recommended for girls. This rite of passage usually involved spending some days fasting on a mountaintop in hopes of communicating with a guardian spirit. The spirit was thought to guide the individual to a particular calling, such as hunting, warfare, or healing. Both boys and girls could become spiritual leaders, though it was seen as a more suitable occupation for males. Spiritual leaders cured diseases by extracting a bad spirit or an object that had entered the patient’s body. On the northern Plateau they also brought back souls that had been stolen by the dead. Because their work included healing the living and contacting the dead, spiritual leaders tended to be both wealthy and respected—and even feared.

Firstling rites celebrated and honored the first foods that were caught or gathered in the spring. The first-salmon ceremony celebrated the arrival of the salmon run. The first fish caught was ritually sliced, and small pieces of it were distributed among the people and eaten. Then the carcass was returned to the water while people prayed and gave thanks. This ritual was believed to ensure that the salmon would return and have a good run the next year. Some Salish had a “salmon chief” who organized the ritual. The Okanagan, Ntlakapamux, and St’át’imc celebrated similar rites for the first berries rather than the first salmon.

The winter or spirit dance was a ceremonial meeting at which participants personified their respective guardian spirits. Among the Nimiipuu the dramatic performances and the songs were thought to bring warm weather, plentiful game, and successful hunts.