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SVP : Pour les images larges et lourdes, utilisez IMG2 et non IMG pour faire une miniature. Pensez aux connexions lentes!
Par rapport à la période de l'action décrite, celà fait plus de 40 ans que le territoire des Nez-Percés est évangélisé, et de nombreuses missions chrétiennes y sont implantées.
Les Nez-Percés voulaient comprendre ce dieu nouveau, et certains firent même un voyage spirituel à l'est, afin de mieux appréhender la culture chétienne.
Le background du film est bon, et se situe un peu avant la révolte de Chef Joseph,nom biblique s'il en est.
Les Piliers du ciel mettent en présence diverses tribus du nord-ouest des USA, qui habitaient bien l'Oregon, état où les piliers montagneux sont nombreux.
Différentes tribus composant la nation des Nez-Percés sont évoquées dans le film: Coeurs d'Alène, Spokanes,Walla Wallas,Umatillas.
C'est l'une des tribus Nez-Percés, les Yakimas, qui lance, mais en 1855, une révolte contre les blancs, révolte à laquelle se joignent les alliés traditionnels des Yakimas, les Palouses (ils contribuaient à la propagation de la race des superbes Appaloosas que les Nez-Percés élevaient avec succès).Cette révolte était fondée sur le non-respect des traités antérieurs par les américains, je suis tenté de dire...comme toujours.
La seule petite erreur du film consiste à faire de Kamiakin (Michael Ansara) un chef palouse, alors que c'était un chef Yakima qui a donc réellement existé.
Erreur bien peu importante, eu égard au reste du scénario.
Par contre, les chefs palouses révoltés ne connurent pas le pardon chrétien illustré dans le film, mais furent pendus haut et court par l'armée US.
Le film lui-même est assez somptueux, paysages magnifiques entre autres.
La distribution roule comme un 8-cylindres des années 50, avec un trio superbe, qui nous procure une bien belle scène en haut d'une montagne, vers la fin du film, j'ai nommé Jeff Chandler, Ward Bond et Lee Marvin.
Les combats sont superbement filmés, avec des mélées qui ressemblent sans doute à ce que devaient être ces engagements à cheval entre montures lancées au galop, il y a des pertes de chaque côté, et non pas ces visions habituelles où 200 guerriers trépassent pour une tunique bleue.
Dorothy me semble un peu en sous régime, dans un film il est vrai assez viril, laissant une place limitée aux amourettes traditionnelles.
L'oeil sagace du forumeur acharné va identifier maman Carey,Olive de son prénom, dans le rôle de la femme du colon tué au début du film.
Bref, que du bonheur, cours vite le voir, amigo !
« Écrire proprement sa langue est une des formes du patriotisme. »
« Le tournage dura six … semaines », en Été 1955, dans l’Est de l’Orégon.
Trois des personnes qui seraient peu après dans le chef d’œuvre de Ford sont déjà présentes ici : le révérend Bond, avec la même voix profonde de Pierre Morin dans la VF,
« L'oeil sagace du forumeur acharné va identifier maman Carey, Olive de son prénom, dans le rôle de la femme du colon tué au début du film. » ... mais Olive Carey est créditée, et comment ne pas reconnaître cette chère vieille dure à cuire de Mrs Jorgensen : « She vas a schoolteacher, you know » … And if you … « Look » very carefully, you will also recognize « her » (Beulah Archuletta), non créditée sur l’IMDB, assise dans le dernier banc, de dos, lors du baptême du petit Ruben, puis époussetant l’autel un peu plus tard. (Également dans le film du mois, d’ailleurs, toujours non créditée sur l’IMDB.)
Hormis Michael Ansara (que j’ai pratiquement toujours apprécié sur des rôles d’Indiens -sauf dans certains téléfilms et séries plus récents : « Law at Randado » par ex.), Sidney Chaplin (comment atterrit-il sur un rôle d’Indien … ?) et deux habitués des rôles d’Indiens (Frank de Kova et Richard Hale … lorsque j’ai vu ce dernier dans « To Kill a Mocking Bird/Du Silence et des Ombres », je me suis dit : « tiens, en voilà encore un qui aurait pu jouer des rôles d’Indiens, selon les critères des années 40-60 » … ai consulté le générique, et ai vu qu’il s’agissait de Richard Hale, que je n’avais vu jusque là QUE dans des rôles d’Indiens, avec tresses et plumes ; les casting scouts ne m’avaient pas attendu ! ) ; les figurants sont des « Amérindiens », leurs costumes (sans être toujours tout à fait exacts) sont cependant très crédibles et ne font pas « cheap » (pas de chemises de calicot, de turbans pour retenir des perruques), la manière de se coiffer, certaines parures sont correctes. Kamiakin et ses fidèles ne sont pas décrits comme les « mauvais Indiens », puisque le scénario reconnaît que le traité n’a pas été respecté par les Blancs ; Kamiakin peut même exposer ses griefs, avec morgue mais aussi noblesse. L’autre point de vue est développé également : « Nous n’avons plus l’habileté de nos Pères, nous l’avons perdue il y a des lunes et des lunes ; we lost [these skills] when we took the first iron knife from the White Man. (…) The Good and the Bad are bound up with the White Man … »
La frontière entre la collaboration, la résignation et le réalisme ?
Les décors naturels nous changent un peu des habituels Monument, Sedona ou Alabama Hills (même si c’est toujours un plaisir de les retrouver sur un petit western quand on ne s’y attend pas).
Je trouve ce « Pillars of the Sky/Les Piliers du Ciel » bien supérieur à « War Arrow/A l’Assaut de Fort Clark » (puisqu’il a été fait référence à ce film dans ces échanges), tant dans le respect historique, que les paysages, le jeu de Chandler, dans la garde robe des figurants …etc.
« Sidonis soit Loué », pour nous avoir ressorti ce beau petit western.
Et enfin, pour reprendre les termes de Vin sur « White Feather/La Plume Blanche » :
Mon cher [Vin], il va de soi que tes informations sont exactes, et pour nos amis forumeurs, j'ai mis ci-dessous l'histoire de [Kamiakin], en anglais, le texte original étant préférable.
L'histoire se comprend aisément de plus.
En suivant ces principes, voici donc quelques compléments d’information :
Kamiakin was born about 1800 near present-day Starbuck, Washington. His name means "He Won't Go" derived from ka ("no") - miah ("to go") - kamman ("to want"). His father was a member of the Palouse tribe named Ja-ya-yah-e-ha (also known as Ki-yi-yah or Si-Yi) and his mother was a daughter of chief We-ow-wicht of the Yakama tribe. His mother went by the name Spotted Fawn (Ka-e-mox-nith also known as Kah Mash Ni). Kamiakin had two brothers, one named Skloom and the other Show-a-way (also known as Ice). When Kamiakin's father decided to take on another wife, his mother returned to the Yakama taking him and his brother Skloom with her.
Kamiakin planted one of the first gardens in the area at his home in Ahtanum. He was one of the first in the area to use irrigation. The use of irrigation can be traced to 1850 when Kamiakin met a Catholic priest in Walla Walla. Two newly ordained priests, Father Charles M. Pandosy and Father Louis Joseph d'Herbomez, accepted land from Kamiakin for a mission to be established on his property, resulting in the founding of the Saint Joseph Mission at Ahtanum creek on April 3, 1852. There, they taught the tribe about the Catholic faith, as well as irrigation techniques. Many of Kamiakin's people were baptized as Catholics by the two priests, including Kamiakin's children.
Kamiakin had five wives. His first was Sunkhaye (Salkow), who was the daughter of the Yakama chief Teias. He also married four women from the family of chief Tenax (Tennaks) of the Klickitat, with his fifth wife being the "warrior woman" named Colestah. These subsequent marriages to members of the Tenax family defied Yakama tribal custom and caused friction among his blood relatives. By marrying thus, however, Kamiakin extended his power base among other tribes of the Northwest.
The new Washington Territory governor, Isaac Stevens, spearheaded an ill-fated treaty process by threatening to remove the natives by force if they didn't sell their lands. Kamiakin began to organize immediately, allying himself with the chiefs Peo-peo-mox-mox (Yellow Bird) of the Walla Walla, and Allalimya Takanin (Looking Glass) of the Nez Perce. He eventually formed an alliance with a total of 14 tribes living on the Columbia plateau. The alliance was formed in order to start an uprising against American settlers and government officials in the Washington Territory. The hostilities are referred to as The Yakima Indian War of 1855.
Kamiakin convened a council with representatives from all of the tribes in the Grande Ronde Valley in Eastern Oregon in 1855 in order to discuss how best to deal with the invaders and keep their lands. Governor Stevens was tipped off about the meeting when Lawyer, a Nez Perce, informed him of the decisions made by the tribal representatives. At the subsequent Walla Walla Council, when Kamiakin arrived, he noticed the large number of Nez Perce and U.S. Government officials and realized his confidences had been betrayed. Stephens had used the information about the earlier meeting to marshal support for establishing reservations amongst the wavering tribal factions. When Oregon's Superintendent of Indian Affairs asked Kamiakin to speak, the proud Yakama refused. The other chiefs eventually pressured Kamiakin into signing the treaty "as an act of peace" that established the Yakima reservation.
Kamiakin led a band of warriors into the first engagement of the War when on October 4 and 5, 1855, he defeated a force of 84 soldiers led by Major Haller near Simcoe Valley. Kamiakin was also instrumental in the final battle of the War. On September 5, 1858, Colonel George Wright, with a force of 700 soldiers, defeated Kamiakin and his warriors at the Battle of Four Lakes. Kamiakin was wounded in the battle when he was struck by a pine tree felled by cannon fire. Colestah is reported to have saved her husband from capture by the U.S. soldiers. In the end, Kamiakin was the only chief who refused to surrender, escaping to Kootenai, British Columbia, then to Montana where he lived with the Flathead tribe.
In 1860, he returned to his home on the Palouse River. Following the death of Colestah in 1864, he then moved to his father's homeland near Rock Lake in Washington. Ranchers led by William Henderson repeatedly tried to drive Kamiakin from his ancestral lands, but superintendent of Indian Affairs, Robert Milroy, intervened and vowed (successfully) to allow Kamiakin to live out his days there. On at least two occasions Kamiakin was offered food and clothing by local Indian agents, charity which he steadfastly refused.
The day before he died (sometime in 1877) he was baptized a Catholic and given the name "Matthew." The year following his death, according to his people's customs, Kamiakin's grave was opened by his son (Tesh Palouse Ka-mi-akin) and his body was wrapped in a new blanket. Several years later, when he was exhumed in order to be reburied elsewhere, it was discovered that "the head and shoulders had been cut off and removed" probably for "public exhibition as a curiousity." Historian Clifford Trafzer states that friends of Kamiakin were able to retrieve these relics. In any case, what was left of his remains were finally interred at Nespelem, Washington, a village he had originally founded.
• -- Historylink.org essay 5285 Saint Joseph's Mission at Ahtanum Creek is founded in the Yakima Valley on April 3, 1852.
• -- Historylink.org essay 5288 First irrigation ditch in the Yakima Valley is dug at the Saint Joseph Mission in 1852.
• Kamiakin, Head Chief of the Yakamas C. 1800-1878 from The Treaty Trail: US-Indian Treaty Councils in the Northwest(retrieved Tuesday, May 6, 2008)
• Dockstader, Frederick J. "Kamaiakin" IN Great North American Indians: Profiles in Life and Leadership. New York : Van Nostrand Reinhold Co., 1977 (OCLC 3167970)
• Mooney, James. "Kamaiakan" IN Handbook of American Indians north of Mexico Washington : G.P.O., 1907-1910, vol. 1 (OCLC 26478613)
• Ruby, Robert H. "Kamiakin" IN American national biography New York : Oxford University Press, 1999, vol. 12 (OCLC 39182280)
• Splawn, A.J. Ka-mi-akin, last hero of the Yakimas, Portland, Or. : Kilham Stationery & Printing Co., 1917 (OCLC 1086645)
• Trafzer, Clifford. "Kamiakin" IN Encyclopedia of North American Indians, New York : Houghton Mifflin Co., 1996 (OCLC 34669430)
1. Chief Kamiakin - Wikipedia, the free encyclopedia
Ka-mi-akin, the last hero of the Yakimas
Title Ka-mi-akin, the last hero of the Yakimas
Author: Splawn, A. J.
Contents: This volume focuses on the life of Chief Ka-mi-akin of the Yakimas and the Indian perceptions of the War of 1855-58. It also includes chapters on early Yakima Valley history and the creation of Ferguson County in 1863.
Publication Information: Portland, Or. : Kilham Stationery & Printing Co., 1917
HEAD CHIEF OF THE YAKAMAS
This portrait of Kamiakin
was created by Gustav
Washington State Historical
Kamiakin lived in what is presentday central Washington as a child, but his family traveled to the Great Plains, where he was distinguished as awarrior and buffalo hunter. He accrued substantial wealth, allowing him to marry five wives. He broke custom and angered his uncles by marrying women from rival families. Nonetheless, his choice created kinship ties with many tribes.
A Natural Leader
Courage, good judgment, and generosity were Kamiakin's best claim to leadership. He demonstrated good business sense early in the 1840s by traveling to Fort Vancouver, trading horses to settlers in exchange for cattle, and driving the cattle back to Yakima. Kamiakin's herd was the first in the Yakima Valley.
Kamiakin planted one of the earliest gardens known to the agricultural history
of Yakima at his home in Ahtanum. His interest in gardening was uncommon for
his time, and he pursued this avocation even to the extent of irrigating his land.
Kamiakin Seeks a Teacher
In 1850 an opportunity arose to secure a teacher for the Yakama people, when Kamiakin met a Catholic priest in Walla Walla. Kamiakin offered the priest a place
on his property for a mission, if the priest would teach his tribe. As a result, two
Catholic Fathers arrived, and built St. Joseph's Mission on the Ahtanum Creek.
In addition to teaching the Catholic faith, the priests trained the Yakamas in
digging irrigation ditches and growing crops.
The Treaty Process Begins
Governor Stevens began the treaty process with the objective of "civilizing"
the Indians, pushing them onto reservations out of the way of the hordes
of white settlers already headed west.
Word went out to the Indians that the President in Washington, D.C. desired
Indian land for the white men, and that a great white chief was on his way west to buy it. If the Indians refused to sell, soldiers would come and drive them off
their land. This news understandably angered the tribes, resulting in prejudice
against the newly appointed Governor of Washington Territory, Isaac Stevens.
Preparing for Trouble
At this point, Kamiakin began building a confederation of Indian tribes to oppose
non-Native settlement. He quickly enlisted Peo-peo-mox-mox, Head Chief of
the Walla Walla, and Looking Glass, War Chief of the Nez Perce to his cause.
These three chiefs planned a council for Indians only in the remote Grande Ronde Valley of Eastern Oregon.
At one point Kamiakin rallied tribal forcessaying:
We wish to be left alone in the lands of our forefathers, whose bones lie in the
sand hills and along the trails, but a pale-face stranger has come from a distant land and send word to us that we must give up our country, as he wants it for the white man. Where can we go? There is no place left. Only a single mountain
now separates us from the big salt water of the setting sun. Our fathers from the hunting grounds of the other world are looking down on us today. Let us not make them ashamed! My people, the Great Spirit has his eyes upon us. He will be angry if, like cowardly dogs, we give up our lands to the whites. Better to
die like brave warriors on the battlefield, than live among our vanquishers,
despised. Our young men and women would speedily become debauched
(destroyed) by their fire water and we should perish as a race.
At the Grande Ronde council, the tribal leaders prepared for Governor Stevens’
upcoming Treaty councils by developing strategies to try to keep their lands.
However, Lawyer, a Nez Perce chief, notified A. J. Bolon, the Indian agent, of
the Grande Ronde council. Governor Stevens learned of the meeting and knew
what to expect going into the 1855 Walla Walla Treaty Council.
The Chiefs Speak at Walla Walla
Kamiakin reached the council ground, accompanied by Peo-peo-mox-mox, on
May 28th, 1855. When they saw the huge number of Nez Perce present, they began to realize that Lawyer had betrayed their trust. Not wishing to accept gifts from false friends, Kamiakin refused Stevens' offer of tobacco for his pipe and
provisions for his party. The speeches of the council went on day after day, with all the chiefs—except for Kamiakin—setting forth their wishes for theirtribes. Then Joel Palmer, Superintendent of Indian Affairs in Oregon Territory, said: I want to say a few words to these people, but before I do, if Ka-mi-akin wants to speak, I would be glad to hear him.
Kamiakin replied, I have nothing to say.
Kamiakin’s contempt for the U.S. continued.
Later, an Indian agent attempted to ease Kamiakin's poverty by giving him some
blankets due under the provisions of the 1855 treaty. He rejected them and pointed to his ragged clothes, saying:
See, I am a poor man, but too rich to receive anything from the United States.
Kamiakin died in 1877, and was buried near the village he founded.
Josephy, Alvin M. The Nez Perce Indians and the Opening
of the Northwest. New York: Houghton Mifflin Company,
Nicandri, David L. Northwest Chiefs: Gustav Sohon's View
of the 1855 Stevens Treaty Councils. Tacoma:
Washington State Historical Society, 1986.
Ruby, Robert H. and John A. Brown The Cayuse Indians:
Imperial Tribesmen of Old Oregon. Norman: University of
Oklahoma Press, 1972.
Splawn, A. J. KA-MI-AKIN: Last Hero of the Yakimas.
Portland: Metropolitan Press, 1944.
KAMIAKIN , HEAD CHIEF OF THE YAKAMAS C. 1800-1878 Kamiakin lived ...
- You've seen too many westerns, old man.
- That doesn't exactly work in your favor.
For Yakama, history is about Kamiakin’s garden
By Adriana Janovich
Ahtanum, Washington (AP) 9-07
History buffs, old-timers and tribal members know of its existence. But how could the average passer-by? There are faint, if any, remains of the garden on this patch of pastureland.
Still, its significance endures.
This land was nurtured by a great Yakama leader, once described by author Theodore Winthrop as “every inch a king.” His garden served as one of the earliest examples of agriculture in the Yakima Valley. In fact, it is credited with bearing the first irrigation ditches, along with the St. Joseph Mission at Ahtanum, just down the road.
Take a drive to the area and try to look back in time.
That’s what Yakima historians Yvonne and George Wilbur did one afternoon in late spring, parking on a dirt turnout along the south side of Ahtanum Road.
“We ’re sure it was right on this land,” 74-year-old Yvonne Wilbur says, making her way to a farmer’s fence, which blocks her way to the spot where the historic garden and its network of irrigation ditches might have been.
Facing the brown, lonely hills of the Ahtanum Ridge and trying to see into the past, she says she feels a bit sorrowful. It’s sad – “Isn’t it?” – there are no reminders. There’s no evidence here that these grasslands were once sown and grown by a chief.
“There wouldn’t be,” Yvonne Wilbur says. “What was it, 140, 150 years ago?”
“Land changes so much.”
It’s private property now, pastureland dappled with dandelions, dried cow pies and a couple of animal skins, buzzing with flies. Dry grass, low-lying brush and a few pieces of aging farm equipment blanket an old asparagus field nearby.
The foundation of a house – the sunken impression where the cellar was, its steps still visible – lies here. So does a small, wooden house, once inhabited by hired hands. Ahtanum Creek flows behind them, in the distance, under the sagebrush-covered hills.
There’s not much here now.
But from 1852 to 1855, Cary Campbell says, the “black robes” and the Yakamas worked side by side at the mission to dig irrigation canals and raise crops, likely wheat and corn, pumpkins, potatoes and cabbage. At Kamiakin’s Garden, near the present-day intersection of Slavin and Ahtanum roads, “they probably would’ve grown much of the same things,” she says.
Kamiakin, born around 1800 and dying around 1877, learned how to irrigate from the mission’s Catholic priests, whom he invited to the area. He shared the knowledge with his people, who helped him cultivate crops. The bounty from his garden would have helped feed his family and his tribe.
He also shared it.
“He would bring vegetables to the priests,” says 49-year-old Campbell, who’s spent the last seven years researching the history of the mission, founded in 1852. She’s served as its caretaker since the summer of 2000.
Water for Kamiakin’s Garden came from natural springs near the old Wiley homestead. Irrigation ditches, dug by Kamiakin and the Yakamas, would have carried it eastward to the vicinity of the old Eglin ranch, now occupied by the fourth and fifth generation of the same farming family.
Most of the garden grew south of modern-day Ahtanum Road.
“It couldn’t have been too big,” says 62-year-old Hiram White, who owns the site today. His great-grandfather, A.D. Eglin, settled there in the late 1870s. His ranch has been in the family ever since. Descendants, though, are losing the oral history of the Ahtanum.
“With each generation, less and less is passed on,” White says.
His daughter, 21-year-old Julia, an environmental science major at Washington State University, stands to inherit the place where Kamiakin’s Garden grew. She wants to keep her family’s longtime farm going. She’s realistic, but she has dreams, too.
“It depends on water and how much money you have,” she says. “I want to hold out as long as we can. ... If I ever have kids, I want them to be raised in this place.”
Stakes once marked the historic spot. But like the garden, they’ve been lost to time.
Documents say members of the Pioneer Association and Yakima Valley Historical Society drove a stake into the ground at the site of Kamiakin’s Garden on June 30, 1918. They don’t say where exactly, only that it was at the farm of Wallace Wiley, then secretary of the historical society.
Today, both Campbell and Yvonne Wilbur want to see some sort of sign or plaque explaining the area’s importance and connection to Kamiakin. After all, Kamiakin’s Garden – Site No. 76001926, described as (west) of Union Gap on Lower Ahtanum (Road) – is listed on the National Register of Historic Places. It was added in 1976.
“It would be nice if there was a big rock (identifying) Kamiakin’s Garden and the years he gardened it,” Campbell says.
Others aren’t so sure. Eighty-year-old George Wilbur fears such a marker would be a target for graffiti. White is also wary. He worries a roadside sign would bring visitors and vandals to his property.
“Notoriety is fun, but you get a lot of baggage with that,” he says.
Although there was no single chief among the 14 bands now known as the Yakama Nation, Kamiakin was looked upon as a central authority figure. He was the last to sign the 14-page, handwritten 1855 treaty, outlining boundaries and rights to traditional hunting, fishing and food gathering.
Notes taken during the treaty talks show he didn’t say much.
“I have nothing to talk long about. I am tired, and I am anxious to get back to my garden. That is all I have to say,” he reportedly said during the treaty session.
Gov. Isaac Stevens did most of the talking, including threatening tribal leaders: “If you do not accept the terms offered and sign this paper, you will talk in blood knee-deep.”
Kamiakin, described by observers as being in a silent rage, bit his lip so badly it bled as he signed the treaty.
Less than two weeks later, the terms were broken. Stevens allowed non-Indians into tribal lands. Then an Indian sub-agent, was killed. And armed conflict – known as the Yakima Indian War of 1855 – erupted. That November, soldiers burned the mission. They also destroyed Kamiakin’s camp. It’s not written what happened to his garden. Campbell guesses soldiers destroyed it, too.
The Yakama united with the Walla Walla and Cayuse tribes, and more raids and battles followed. Fighting culminated in 1858, when soldiers defeated the Yakama and their allies near Spokane. Most chiefs were captured, then shot or hanged.
Kamiakin, however, escaped to Canada, later settling near the Palouse River, where author A.J. Splawn met him briefly in 1865.
“He looked to me a hero that day,” Splawn later wrote.
Nearly a century later, on Nov. 11, 1956, members of the Yakima Valley Historical Society helped to re-mark Kamiakin’s Garden. They drove a pipe – guests signed a register that was rolled up and tucked inside it – into the ground on a small knoll east of the Wiley house at the approximate place of the first marker.
According to minutes from that meeting more than 50 years ago, though, there was “still evidence of an ancient irrigation ditch running from the springs east of the house to where the alfalfa field (was).”
On a recent summer evening, White, standing on his land, points to indentations running through the dry earth of the neighboring pasture, impressions that might have been primitive, irrigation ditches.
“As you can see, over the years, the dirt builds up,” he says, adding the area “has been farmed a lot.”
A dusty road runs through the impressions. A farmer who leases the land drives up in his work horse, an early 1990s Chevy.
Sitting in the cab of the truck, on his way to change the sprinklers at his nearby alfalfa field, 55-year-old Mike Drury ponders Kamiakin’s Garden.
“It was here, now it’s gone,” he says, matter-of-factly, leaning out the window. The sky is turning pink in the distance; the sun is beginning to set. “Times change.
“Were here,” he says. “We’ll be gone.”
Subject; Yakima Historical Society Minutes
Title: YHSM Page 35
Description: Yakima Valley Historical Society Minutes and Historical Papers
Vol I. - September 20, 1917 to July 25, 1946
Facility: Yakima Valley Museum
In 1840 Kamiakin went to Fort Vancouver to trade for cattle which he drove to Yakima. This is said to have been the first herd that reached this valley. He showed good business sense in the importation of the cattle and demonstrated his intelligence as a stock man by later purchases of cattle from emigrants to keep up the herd. In 1847 he went to Walla Walla to ask for a catholic priest for his tribe. Two oblate fathers E. C. Chirouse and Paschal Ricard were sent that same year to found a mission among the Yakimas locating near Kamiakin’s village on the upper Ahtanum. It was at this mission that Lt. George B. McCellen with the first government equipped body of men met and held council with Kamiakin telling him of the coming of Governor Stevens and of the proposed treaty and of the opening up and settlement of the indian’s land. In telling of the first irrigation ditch in the Yakima Mr. Splawn says; “The first one was build by indians many years before. I saw it in 1864 and it was an old ditch on Chief Kamiakin’s place. The ditch was taken out of a prong of the Ahtanum and ran about a quarter of a mile. The Chief was a close friend of the catholic missionaries and they I presume suggested the ditch to him.” In 1853 when the Longmire train passed through and found Owhis garden on the Wenas, Kamiakin’s garden flourished at the same time. Kamiakin’s garden is a sacred spot because of its early religious association, the birth place of irrigation and stock raising in the Yakima Valley.
News From Indian Country
- You've seen too many westerns, old man.
- That doesn't exactly work in your favor.
Je sais que Jica est allé sur l'Oregon Trail, ce me semble.
Ce serait sympa de savoir s'il est passé par là, c'est certes sans doute moins grandiose que Monument Valley, mais par contre peu de français doivent faire la ballade.
Allez, foin de l'avarice, voici le vrai Kamiakin :
Ce qui me navre, c'est lorsque je constate la masse de documents en anglais sur le web, et le désert français.
Si j'avais plus de temps, je contribuerais aussi à Wiki pour ce genre de sujet.
Dans un communiqué presse, Sidonis annonce une augmentation des ventes de son DVD 'Les Piliers du Ciel' de 450% et ceci depuis le 3 avril 09.
Ben, si ça pouvait les aider à sortir les DVD aux dates annoncées, je renoncerais à mes 10%.
Juste, Monsieur Sidonis, si tu pouvais nous envoyer un exemplaire gratos de chaque sortie, à Vin et à moi, pour qu'on continue à vous faire des belles promos ...
"Sidonis soit loué", disais-je, ou acheté, rajoute-je, ou acheté,bien sûr, et mieux encore (ça va là, j'en ai fait assez pour avoir les prochains ?)
- You've seen too many westerns, old man.
- That doesn't exactly work in your favor.
Désolé mais je ne connais pas l'État de WASHINGTON, peut-être un jour.
C'est bien AHTANUM l'endroit ou se trouve les jardins???...
https://www.youtube.com/channel/UCZs5Bd ... 6VTw7FAbZg
Je trouve le film un peu long à démarrer, mais malgré un scénario trés conventionnel, les scénes d'actions donnent à ce film un intéret certain.
La scéne qui se déroule en haut de la montagne vers la fin du film est superbement filmée.
Elle me rappelle celle avec Taylor et Widmark dans "Le trésor du pendu".
La fin est difficilement crédible, les farouches guerriers devenant subitement aprés la mort du pasteur, de penauds paroissiens désireux de faire pénitence...
Bah ! quand on est bon public comme moi, on ne fait pas le difficile.
Surtout quand le plaisir est au rendez-vous...
Il y a une forme d'originalité dans ce film à l'allure pourtant classique. Le chef militaire n'est pas spécialement raciste, le troisième du triangle amoureux n'est pas mauvais perdant, etc.
Pour le reste, je dis x2 de vos critiques...
Par contre la septième en partant du haut n'est pas au bon endroit. La chronologie voudrait qu'elle se situe juste avant les deux dernières.
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