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= Current Indigenous Communities = link we are editing;

Klamath River

Outline:

- intro, various tribes, federal recognition, geographic info (Dakota

The Klamath River tribes consist of the Klamath, Yurok, Karuk, Hoopa, and Shasta. The movement of forced creation of reservations in the United States resulted in the loss of culturally, ecologically, and economically significant land of indigenous peoples. While many of them are federally recognized sovereign nations, they are still fighting to reclaim the land and resources that were taken from them. The Klamath River tribes mission statements include the preservation of their cultural heritage along with their land and the resources it provides. The Klamath River basin tribes are deeply connected and entwined with their land. The Klamath river, the food it provides and the spiritual significance it holds, is centrally situated in the identities of all four tribes that live along the Klamath.

Yurok
The Yurok tribe has almost 5,000 members, making it the largest federally recognized tribe in California. Federal recognition was given in 1855, in which the Yurok Reservation was created. Throughout the late 1800s, Yurok were moved to several newly established reservations, several of which were later destroyed or closed. The reservation covers around 63,000 acres along the coastal region of the lower Klamath River.

Relationship to Landscape
The Yurok people think of the Klamath river as “the Bloodline: the life blood of the people” relying on it for foods like salmon (ney-ouy), sturgeon (Kaa-ka), candlefish (kwor-ror), and seaweed (chey-gel’). These foods, specifically fish and specifically from the Klamath river are of utmost important to the culture and religion of the Yurok tribe. Located along the river are various villages important to specific ceremonial practices of the Yurok, like the Jump Dance or the annual Salmon ceremony. Yurok culture and religion emphasizes direct connection and communication with the Klamath river. Yurok cosmologies and oral histories emphasize the importance of the Klamath river and its salmon as a gift from the creator to provide for the Yurok people. “Without this river we would not know who we are, where we’re from or where we’re going” said an elder in the tribal community. For the Yurok people, the health of the river and the salmon is indicative of the health of the tribe, making the current policies surrounding river dams, and declining salmon populations deeply personal. Like with other Klamath Basin Tribes, an annual salmon ceremony takes place to honor and celebrate the salmon, which the Yurok people see as ancestors. The Yurok tribe’s ceremonies emphasize the Klamath River, and many traditional practices require close proximity to the river and include some type of bathing in or ingesting of the water. Recreational games are played on constructed “courts” along the river banks.

The cycle of life in the Yurok culture is closely tied to the Klamath and those who have passed away are thought to take one last boat ride upriver.

Like the Karuk, the Yurok language references the Klamath river in their descriptions of direction.

Karuk
The Karuk tribe recognized self-governance in 1994 and gained federal recognition in 1979. As the California legislature rejected treaties to create federal designated land, the Karuk peoples do not have a reservation. The Klamath Forest Reserve was created by the U.S. government in 1905 and claimed Karuk land as public land. Members have been working to reclaim parcels of their original land and place them in trusts.

Relationship to Landscape
The concept of World Renewal plays heavily into both Karuk and Yurok culture. Although the term "world renewal" was coined by anthropologist Kroeber and Gifford, the Karuk tribe has adopted the phrase to refer to their annual ceremony that they view as essential to maintaining the reciprocal and stewarding relationship they have with the environment. The ceremony is meant to renew and sustain this relationship. Many aspects of the larger ceremony involve being near or on the Klamath river, such as boat dances that take place in canoes and involve giving thanks and gratitude to the river. Salmon are an integral aspect of Karuk identity, culture, and subsistence. Karuk fisherman continue to sustainably fish for Salmon despite their decreasing numbers, drought and myriad other ecological issues. Ishi Pishi falls, located near the town of Somes Bar, remains the traditional location for Karuk men to fish. Karuk fishermen use a traditional dip-net fishing technique using long poles with nets on the end. This style of fishing works to naturally limit the amount of fish caught in a fishing session, thus ensuring that many salmon are able to spawn upstream and resupply the fishery.

The Karuk language also revolves around the Klamath River, and the word "karuk" means "upriver". To indicate uphill, the word maruk is used, meaning away from the river. Conversely, the word saruk, meaning towards the river, is used to indicate downhill.

Hoopa
The Hoopa Valley Tribe is a federally recognized tribe with around 3,000 members. The reservation spans 80,000 acres and is the largest in California. It is located in the lower area of the Klamath River along the Trinity River. Around 3,000 people reside in the Hoopa Valley Reservation. Spanning around 85,000 acres, it is the largest reservation in California.

Relationship to Landscape
The Hoopa Valley tribe hold similar ceremonial and religious beliefs regarding the river as the Yurok and Karuk people, including practices of jump dances and cultural/subsistence reliance on the Klamath's salmon runs.

Shasta
Located in Northern California and Southern Oregon, the Shasta tribe is not federally recognized by the U.S. government due to the California legislature rejecting a treaty in 1851 that would have created a Shasta reservation. The tribe is currently in the process of gaining federal recognition.

Relationship to Landscape
Shasta people celebrate the first salmon of the season, which they think of as "salmon medicine" with ceremonies similar to the other Klamath basin tribes. Their relationship to the Klamath and its salmon was, and continues to be, deep-seated in their culture.

Klamath
The Klamath Tribes, consisting of the Klamath, Modoc, and Yahooskin-Paiute, are a federally recognized tribe with around 4,800 members. The Klamath and United States federal government created a treaty in 1864 (that was ratified in 1870) which gave the Klamath sovereign rights to the new reservation. However, through the 1954 Termination Act, federal aid to the tribes was halted. After losing federal recognition in 1954, they regained the status in 1986. They are dispersed across Southern Oregon and Northern California. The Klamath Reservation covers around 300 acres along the western coast.

Relationship to Landscape
The Klamath Tribes, made up of the Klamath, Modoc and Yahooskin-Pauite people, reside in the Klamath Basin but hold many of their sacred ceremonies along the Sprague River. The Upper Klamath Lake, and its fish populations, is also an important cultural and subsistence location for the Klamath Tribes.

-TEK and how it's implemented historically among tribes and relationship to landscape/specifically regional ceremony (Clara)

Based along the banks of the Klamath, the cultures of the Klamath river tribes (Klamath Tribe, Yurok, Karuk, and Hoopa) revolve around a place-based spirituality, with the Klamath river being a central landmark. Many important ceremonies, markers of time, and acts of ecological stewardship take place on or near the river

Traditional Ecological Knowledge- this has been put in article
Traditional ecological knowledge (TEK) is a term used to describe the type of natural science information that indigenous people have gathered about the places they live in over the course of hundreds if not thousands of years. It encompasses knowledge, beliefs, and practices that native people have accumulated through their immersive stewardship of the natural world. On the Klamath river, tribes have historically, and continue to, use traditional ecological knowledges and practices to care for and manage their landscape.

Many tribes along the river employ cultural burning as a way to manage their ecosystem

Klamath tribes and US Forests
In 1905 the Forest service, a sector of the department of agriculture headed by Gifford Pinchot – a prominent conservationist staunch opponent of burning – first starts managing what was traditionally Klamath lands. During this time excessive logging occurs, a history of mining persists and several dams are created. This leads to much degradation of the environment and more specifically salmon stocks and many redwood forests. cEfforts on behalf of the US Forest Service to protect the environment and the feedstocks were: in 1947 the lower section of Karuk Aboriginal Territory is made part of the Six Rivers National Forest. About 15 years later a wilderness area is created in a portion of the Klamath basin which effectually bans timber harvesting and road development in the area. Indigenous people are not allowed to steward their traditional territories because the forest service thought that they would further deplete the damaged ecosystems. This leads to a legal battle in 1970 over whether Klamath tribes can fish in these territories. It isn’t until the late 90s and early 2000s that the forest service and Bureau of land management starts collaborating with tribal peoples in the Offield Mountain Ceremonial Burning project and Tribal Forest Protection Act in order to incorporate traditional ecological knowledge and stewardship practices into land management.

Traditional Ecological Knowledge
The Karuk tribe is well known for their prescribed cultural burns and their close work with the Forest Service in the Pacific Northwest. Many of the other Klamath river tribes practice cultural burning within their jurisdiction as well. These burns work to reduce the risk of catastrophic fires, help encourage the growth of culturally-relevant flora, and make room for game animals to intermingle with the forests. Hunting, fishing, and harvesting practices along the Klamath river are all informed by TEK as well. The Yurok tribe continues to be a vital force for the rehabilitation and restoration of the Klamath River and its Salmon population.

Place-Based Culture - this moved to above
''The Klamath River basin tribes are deeply connected and entwined with their land. The Klamath river, the food it provides and the spiritual significance it holds, is centrally situated in the identities of all four tribes that live along the Klamath.''

Karuk
''The concept of World Renewal plays heavily into both Karuk and Yurok culture. Although the term "world renewal" was coined by anthropologist Kroeber and Gifford, the Karuk tribe has adopted the phrase to refer to their annual ceremony that they view as essential to maintaining the reciprocal and stewarding relationship they have with the environment. The ceremony is meant to renew and sustain this relationship. Many aspects of the larger ceremony involve being near or on the Klamath river, such as boat dances that take place in canoes and involve giving thanks and gratitude to the river. Salmon are an integral aspect of Karuk identity, culture, and subsistence. Karuk fisherman continue to sustainably fish for Salmon despite their decreasing numbers, drought and myriad other ecological issues. Ishi Pishi falls, located near the town of Somes Bar, remains the traditional location for Karuk men to fish. Karuk fishermen use a traditional dip-net fishing technique using long poles with nets on the end. This style of fishing works to naturally limit the amount of fish caught in a fishing session, thus ensuring that many salmon are able to spawn upstream and resupply the fishery. ''

''The Karuk language also revolves around the Klamath River, and the word "karuk" means "upriver". To indicate uphill, the word maruk is used, meaning away from the river. Conversely, the word saruk, meaning towards the river, is used to indicate downhill. ''

Yurok
''The Yurok people think of the Klamath river as “the Bloodline: the life blood of the people” relying on it for foods like salmon (ney-ouy), sturgeon (Kaa-ka), candlefish (kwor-ror), and seaweed (chey-gel’). These foods, specifically fish and specifically from the Klamath river are of utmost important to the culture and religion of the Yurok tribe. Located along the river are various villages important to specific ceremonial practices of the Yurok, like the Jump Dance or the annual Salmon ceremony. Yurok culture and religion emphasizes direct connection and communication with the Klamath river. Yurok cosmologies and oral histories emphasize the importance of the Klamath river and its salmon as a gift from the creator to provide for the Yurok people. “Without this river we would not know who we are, where we’re from or where we’re going” said an elder in the tribal community. For the Yurok people, the health of the river and the salmon is indicative of the health of the tribe, making the current policies surrounding river dams, and declining salmon populations deeply personal. Like with other Klamath Basin Tribes, an annual salmon ceremony takes place to honor and celebrate the salmon, which the Yurok people see as ancestors. The Yurok tribe’s ceremonies emphasize the Klamath River, and many traditional practices require close proximity to the river and include some type of bathing in or ingesting of the water. Recreational games are played on constructed “courts” along the river banks. ''

''The cycle of life in the Yurok culture is closely tied to the Klamath and those who have passed away are thought to take one last boat ride upriver. ''

''Like the Karuk, the Yurok language references the Klamath river in their descriptions of direction. ''

Hoopa Valley Tribe/Hupa
''The Hoopa Valley tribe hold similar ceremonial and religious beliefs regarding the river as the Yurok and Karuk people, including practices of jump dances and cultural/subsistence reliance on the Klamath's salmon runs. ''

Klamath Tribe
''The Klamath Tribes, made up of the Klamath, Modoc and Yahooskin-Pauite people, reside in the Klamath Basin but hold many of their sacred ceremonies along the Sprague River. The Upper Klamath Lake, and its fish populations, is also an important cultural and subsistence location for the Klamath Tribes. ''

- modern implentation of TEK/relationships/history with forest service/CA govt/universities (burns, uc karuk collaborative) (Gaby)

Colonization and Assimilation
A main Klamath land stewardship practice of cultural burning was first disrupted with the beginning of Spanish colonization in California in the 1780s. Spanish colonization lead to diseases, genocide, forced removal of indigenous people and relocation to missions and the institution of laws banning burning in the region. In the 1840s many white Americans start moving West into the region with the Gold Rush. Many more members of the Klamath tribes are displaced or killed in the destruction of villages, a series of wars over territory among other threats. Into the 20th century many Klamath children are separated from their tribes and families and forced to attend Boarding Schools which attempted to assimilate the children by forcing them to speak english and dress in Western clothing and eat Western foods. This lead to a generational disconnect and loss of knowledge behind many cultural practices.

Reservations/Native sovereign lands
After the establishment of California in 1850, the state government signed treaties with the Karuk establishing aboriginal territories but the treaties were never ratified in the senate and so the Karuk never get reservation land. In the year 1855 the Klamath River reservation is established. The Yurok also became federally recognized and were able to acquire some land as an extension of the Hoops Valley reservation a year later. None of this land included traditional Karuk lands and so they decided instead of joining a shared reservation they would move to the mid-Klamath high country. These reservation lands were created as a result of wars between American settlers and indigenous peoples including the Red Cap War in 1955. The US government wanted to stop these violent clashes and relegate the indigenous people to limited territory where they could be sovereign. This reservation policy was reversed in 1887 with the Dawes Act which designated allotments to individuals of indigenous descent who could stake claim. However into the 1920s many of these individual land owners sold away their allotments to timber companies as they could not affords the taxes. Additionally more land is lost in the 1970s after the completion of the construction of a section of highway 96 which ran through traditional Karuk territory and paved over cemeteries, villages, spiritual sites and allotments.

- "Sketches of  people  and  animals  now  populate  our  rendition  of  the  Klamath River,  which  runs  through  the  center  of  the  timeline  to  create  what  our  tribal  partners refer to as a “cultural riverscape.” (http://jrp.icaap.org/index.php/jrp/article/view/414/402)

- klamath dam removal

- ceremonies on the river (https://www.fs.usda.gov/detail/klamath/workingtogether/tribalrelations/?cid=fsm8_049849) (https://klamathtribes.org/news/sacred-ceremony-for-the-peoples-existence-annual-cwaam-ceremony-2019/)

Based off of:


 * https://www.fs.fed.us/psw/publications/lake/psw_2010_lake001.pdf
 * Resilience, Adaptation, and Transformation in the Klamath River Basin Social-Ecological System Natural Resources & Environmental Law Edition Chaffin, Brian C.; Craig, Robin Kundis; Gosnell, Hannah
 * https://www.nrcs.usda.gov/Internet/FSE_DOCUMENTS/nrcs144p2_051334.pdf

The Karuk tribe employs traditional ecological knowledge (TEK) in order to ensure sustainability and resilience of the ecosystems in the region. Specifically, they would conduct prescribed burns in order to cultivate certain organisms that have specific cultural importance and they help to promote species diversity and therefore its ability to adapt to changes in temperature and climate.