Chief Shakes
Encyclopedia
Chief Shakes is a distinguished Tlingit leadership title passed down through generations.
The Stikine
area was being invaded by the Naaskwaan (literally the Nass River People, i.e. the Nisga'a
but here including the Tsimshian
). The leaders of the invaders were Wiisheyksh (Wii Seeks), Yaxweiyxsh and Xagáksh.
Wiisheiyksh asked for access to the Stikine so that they might fish. Gush X’een refused and Wiisheyksh threatened to take the land by force if they were not allowed access. Upon leaving they took the burial pole of the Naanya.áayi leader, Shaadeistí, who had died not long before.
The Naanya.aayi prepared for war. Their íxt’ (shaman) told them when the Nisga'a were approaching. The Naanya.aayí moved to the mouth of the Stikine. Gush X’een ordered some of his men to stand at the base of the cliffs near the mouth of the river. The rest of the clan and those fighting with them retreated by the islands at the mouth of the river.
More than 100 Northwest Coast canoes full of Nisga'a warriors approached the Naanya.aayí at the mouth of the river. Wiisheyksh, wearing emblems of the killer whale and a headdress with the killer whale emblem disembarked and approached Gush X’een.
He remarked on how foolish Gush X’een was to position himself at a point of no-retreat implying that he was trapped. He told Gush X’een, “Today you will carry my water for me.” indicating that he intended Gush X’een to be his slave. Gush X’een signaled his men and hundreds of canoes came out from the surrounding islands and Gush X’een responded to Wiisheyksh, “Today, it is you who will be carrying my water for me.”
The battle started. The Naanya.áayi killed 150 Nishga. Wiisheyksh knew he could not win that battle and did not want to be the slave of Gush X’een so he gave the killer whale headdress to Gush X’een.
Gush X’een placed the hat on his own head said, “Not only do I take your hat, I take your name as well.” Wiisheyksh became a Tlingit name of the Naanya.aayí and was shortened to Sheiyksh, pronounced Shakes.
A proper burial was held for these invaders from the Tsimshian
villages of Mitlagaatla
, Giitgáatla
and Wakuutl’, members of the Laxsibuu
and Giitxaangiik clans. Warriors on the opposite side of the battle were given full burial honors by the Naanya.aayí, who believed in the Tlingit principle of Woosh yáa awudaéi or “Respect For Each Other.” Dying in battle was a courageous act the Shx’at Kwaan respected. After the cremation ceremonies the Naanya.aayí loaded two canoes full of provisions and sent the Nisga'a home, well fed, and properly cared for.
A year later the Naanya.aayi learned that the Nisga'a were returning. They moved to Lúkaax (Little Duncan Canal) and prepared for battle. The Nisga'a got stuck on the flats and announced from their canoes they wanted peace. A peace ceremony was held and names from both sides were given at this peace ceremony, and the title of "Shakes" was transferred at this time.
Names given at the peace ceremony were: Wandziiguuxshú, Gooxshú, and Yaskámtuuwaa.
woman from Tlakw Aaan (Klukwan) named Yoowduhaan.
His successor, Shakes IV, was known as Keishíshk’ whose wife was S’eitlin, a Deisheetaan (Gaanax.ádi) woman from Aan goon (Angoon). When this woman married, she walked across eight tin.aa (coppers) at her wedding.
Upon his death he was succeeded by Kaawishté who became Shakes V, who moved the village site from Kaasitl Aan to Kaachx’ Aan Aak’w, its present-day site. He held the title of Shakes longer than any others and died in 1878.
He was succeeded in turn by his own maternal nephew, Gush Tlein, whose mother was Koodeilgé and he became Shakes VI in 1878 upon the death of Shakes V and died in 1916. His nephew, Charlie Jones, succeeded him. Jones was the son of a man from the Kaach.ádi clan named Kaakastoon and woman known as Kaagaxkweix, the sister of Shakes VI.
, Mr. William Paul (Shkúndee) of the Teehítaan Clan, Jones was acquitted and Indians were given the right to vote. This was a time of strong missionary
influence, especially by the Presbyterian Church, which tried to repress the Tlingit culture, customs, and language, punishing students in white schools for speaking their native language and jailing parents who kept their children at fish camps instead of sending them to “white schools”.
Adults who participated in their own culture's activities were banned from the church, dis-fellowshipped, and ostracized. As was the case, and still is today, the missionaries confused the word “anglicize” with “evangelize”. They did not understand the true message of Christianity.
In Wrangell, the Presbyterian Church had a large Native congregation. One white minister decided that the Indians should have their own church so the whites wouldn’t have to mingle with them. The entire Native congregation, insulted by this move, moved out of the Presbyterian Church and invited the Episcopal Church into Wrangell, where it remains a strong influence to this day.
One of the "white" laws was that property and titles might no longer be passed from uncle to nephew in the traditional way, only from father to son. As a result, the widow of Shakes VI kept almost all of the property of her husband and would not allow his nephew to take it. It was sold piece by piece.
In the 1930s the Civilian Conservation Corps
decided to build a model community house in the old style, as there were some elders alive then who still remembered how they were built. The site selected in Wrangell was “Shakes Island”, where the main clan houses of the Naanya.áayi once stood. Charlie Jones was the known successor to Shakes VI and was asked to formally accept the title of Shakes VII.
In 1940, an elaborate house dedication, called in the Tlingit language hit wóoshdei yadukicht or “dancing the joints of the house together” was held. Shakes VII was installed and the histories of the clan and name retold. Shakes VII died in January 1944 in Wrangell.
The title of Shakes VIII was bestowed upon X’a.áxch, another nephew of Shakes VI in an informal ceremony after the passing of Charlie Jones. Around 1971, another claimant took the title Shakes IX, but he was not widely recognized.
Origin
The orphan Gush X’een (translation: Dorsal Fin Screen, English: Gushklin) lived at Ch’aal’in. He was a Teikweidí named Joonák’w. The leader of the Naanya.aayí, S.nóok, took a liking to the orphaned boy and raised him as a nephew. Upon the death of S.nóok, he became the leader of the clan.The Stikine
Stikine River
The Stikine River is a river, historically also the Stickeen River, approximately 610 km long, in northwestern British Columbia in Canada and southeastern Alaska in the United States...
area was being invaded by the Naaskwaan (literally the Nass River People, i.e. the Nisga'a
Nisga'a
The Nisga’a , often formerly spelled Nishga and spelled in the Nisga’a language as Nisga’a, are an Indigenous nation or First Nation in Canada. They live in the Nass River valley of northwestern British Columbia. Their name comes from a combination of two Nisga’a words: Nisk’-"top lip" and...
but here including the Tsimshian
Tsimshian
The Tsimshian are an indigenous people of the Pacific Northwest Coast. Tsimshian translates to Inside the Skeena River. Their communities are in British Columbia and Alaska, around Terrace and Prince Rupert and the southernmost corner of Alaska on Annette Island. There are approximately 10,000...
). The leaders of the invaders were Wiisheyksh (Wii Seeks), Yaxweiyxsh and Xagáksh.
Wiisheiyksh asked for access to the Stikine so that they might fish. Gush X’een refused and Wiisheyksh threatened to take the land by force if they were not allowed access. Upon leaving they took the burial pole of the Naanya.áayi leader, Shaadeistí, who had died not long before.
The Naanya.aayi prepared for war. Their íxt’ (shaman) told them when the Nisga'a were approaching. The Naanya.aayí moved to the mouth of the Stikine. Gush X’een ordered some of his men to stand at the base of the cliffs near the mouth of the river. The rest of the clan and those fighting with them retreated by the islands at the mouth of the river.
More than 100 Northwest Coast canoes full of Nisga'a warriors approached the Naanya.aayí at the mouth of the river. Wiisheyksh, wearing emblems of the killer whale and a headdress with the killer whale emblem disembarked and approached Gush X’een.
He remarked on how foolish Gush X’een was to position himself at a point of no-retreat implying that he was trapped. He told Gush X’een, “Today you will carry my water for me.” indicating that he intended Gush X’een to be his slave. Gush X’een signaled his men and hundreds of canoes came out from the surrounding islands and Gush X’een responded to Wiisheyksh, “Today, it is you who will be carrying my water for me.”
The battle started. The Naanya.áayi killed 150 Nishga. Wiisheyksh knew he could not win that battle and did not want to be the slave of Gush X’een so he gave the killer whale headdress to Gush X’een.
Gush X’een placed the hat on his own head said, “Not only do I take your hat, I take your name as well.” Wiisheyksh became a Tlingit name of the Naanya.aayí and was shortened to Sheiyksh, pronounced Shakes.
A proper burial was held for these invaders from the Tsimshian
Tsimshian
The Tsimshian are an indigenous people of the Pacific Northwest Coast. Tsimshian translates to Inside the Skeena River. Their communities are in British Columbia and Alaska, around Terrace and Prince Rupert and the southernmost corner of Alaska on Annette Island. There are approximately 10,000...
villages of Mitlagaatla
Metlakatla
Metlakatla may refer to:* Metlakatla, Alaska* Metlakatla, British Columbia...
, Giitgáatla
Kitkatla
The Kitkatla are one of the 14 bands of the Tsimshian nation of the Canadian province of British Columbia, and inhabit a village, also called Kitkatla , on Dolphin Island, a small island just by Porcher Island off the coast of northern B.C. Because of this they have sometimes been called Porcher...
and Wakuutl’, members of the Laxsibuu
Laxgibuu
The Laxgibuu is the name for the Wolf "clan" in the language of the Tsimshian nation of British Columbia, Canada, and southeast Alaska. It is considered analogous or identical to identically named clans among the neighboring Gitksan and Nisga'a nations.The name Laxgibuu derives from gibuu, which...
and Giitxaangiik clans. Warriors on the opposite side of the battle were given full burial honors by the Naanya.aayí, who believed in the Tlingit principle of Woosh yáa awudaéi or “Respect For Each Other.” Dying in battle was a courageous act the Shx’at Kwaan respected. After the cremation ceremonies the Naanya.aayí loaded two canoes full of provisions and sent the Nisga'a home, well fed, and properly cared for.
A year later the Naanya.aayi learned that the Nisga'a were returning. They moved to Lúkaax (Little Duncan Canal) and prepared for battle. The Nisga'a got stuck on the flats and announced from their canoes they wanted peace. A peace ceremony was held and names from both sides were given at this peace ceremony, and the title of "Shakes" was transferred at this time.
Names given at the peace ceremony were: Wandziiguuxshú, Gooxshú, and Yaskámtuuwaa.
Successors
After Gush X’een died, the title of Shakes passed on to his “maternal nephew”, his sister’s oldest son, Gookshí, who became Shakes II. The title passed to his younger brother X’adanéik who was also known as Tl’akwu Sheiyksh or Shaawát Chooku Éesh (Short Woman, Father. His wife was a GaanaxteidíGanhada
The Ganhada is the name for the Raven "clan" in the language of the Tsimshian nation of British Columbia, Canada, and southeast Alaska. It is considered analogous or identical to the Ganada Tribe of the Nisga'a nation in British Columbia and the Frog clan among B.C.'s Gitxsan nation...
woman from Tlakw Aaan (Klukwan) named Yoowduhaan.
His successor, Shakes IV, was known as Keishíshk’ whose wife was S’eitlin, a Deisheetaan (Gaanax.ádi) woman from Aan goon (Angoon). When this woman married, she walked across eight tin.aa (coppers) at her wedding.
Upon his death he was succeeded by Kaawishté who became Shakes V, who moved the village site from Kaasitl Aan to Kaachx’ Aan Aak’w, its present-day site. He held the title of Shakes longer than any others and died in 1878.
He was succeeded in turn by his own maternal nephew, Gush Tlein, whose mother was Koodeilgé and he became Shakes VI in 1878 upon the death of Shakes V and died in 1916. His nephew, Charlie Jones, succeeded him. Jones was the son of a man from the Kaach.ádi clan named Kaakastoon and woman known as Kaagaxkweix, the sister of Shakes VI.
Twentieth century
Charlie Jones was arrested in 1922 for voting. Native Americans were not automatically considered U.S. citizens at that time, although by 1924, when a constitutional amendment granted them citizenship and voting rights, two-thirds had already gained the franchise through moves off reservations and other actions. Upon being tried in court, and represented by the famous Tlingit attorney from WrangellWrangell, Alaska
Wrangell is a city and borough in the U.S. state of Alaska. At the 2000 census the population was 2,308.Its Tlingit name is Ḵaachx̱aana.áakʼw . The Tlingit people residing in the Wrangell area, who were there centuries before Europeans, call themselves the Shtaxʼhéen Ḵwáan after the nearby Stikine...
, Mr. William Paul (Shkúndee) of the Teehítaan Clan, Jones was acquitted and Indians were given the right to vote. This was a time of strong missionary
Missionary
A missionary is a member of a religious group sent into an area to do evangelism or ministries of service, such as education, literacy, social justice, health care and economic development. The word "mission" originates from 1598 when the Jesuits sent members abroad, derived from the Latin...
influence, especially by the Presbyterian Church, which tried to repress the Tlingit culture, customs, and language, punishing students in white schools for speaking their native language and jailing parents who kept their children at fish camps instead of sending them to “white schools”.
Adults who participated in their own culture's activities were banned from the church, dis-fellowshipped, and ostracized. As was the case, and still is today, the missionaries confused the word “anglicize” with “evangelize”. They did not understand the true message of Christianity.
In Wrangell, the Presbyterian Church had a large Native congregation. One white minister decided that the Indians should have their own church so the whites wouldn’t have to mingle with them. The entire Native congregation, insulted by this move, moved out of the Presbyterian Church and invited the Episcopal Church into Wrangell, where it remains a strong influence to this day.
One of the "white" laws was that property and titles might no longer be passed from uncle to nephew in the traditional way, only from father to son. As a result, the widow of Shakes VI kept almost all of the property of her husband and would not allow his nephew to take it. It was sold piece by piece.
In the 1930s the Civilian Conservation Corps
Civilian Conservation Corps
The Civilian Conservation Corps was a public work relief program that operated from 1933 to 1942 in the United States for unemployed, unmarried men from relief families, ages 18–25. A part of the New Deal of President Franklin D...
decided to build a model community house in the old style, as there were some elders alive then who still remembered how they were built. The site selected in Wrangell was “Shakes Island”, where the main clan houses of the Naanya.áayi once stood. Charlie Jones was the known successor to Shakes VI and was asked to formally accept the title of Shakes VII.
In 1940, an elaborate house dedication, called in the Tlingit language hit wóoshdei yadukicht or “dancing the joints of the house together” was held. Shakes VII was installed and the histories of the clan and name retold. Shakes VII died in January 1944 in Wrangell.
The title of Shakes VIII was bestowed upon X’a.áxch, another nephew of Shakes VI in an informal ceremony after the passing of Charlie Jones. Around 1971, another claimant took the title Shakes IX, but he was not widely recognized.
Shakes X
The next heir will, however, take the title of Shakes X. His mother has the name of Shakes VI’s mother, who is also the grandchild of Chief Kadashan whose wife was the sister of Shakes VI.External links
- Tlingit Chief Charles Jones Shakes at home with possessions, Wrangell, Alaska, ca. 1907 University of Washington Digital Collections, Viola Garfield Collection no. 130.