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The potlatch is a winter festival, with ceremonial feasts, where gifts and property are distributed to obtain or reassert a status, where prominent high caste families display crests, where names are given, where solidarity for war was made (in the past), and peace declared, where memorials are given and ancestors are honored. It was a place where “people played stick games in the evening” recounts Elizabeth Woody in her essay, “Tradition with a big ‘T.‘” Over time the potlatch evolved through external influences, such as a new supernatural encounter, or introductions from surrounding and distant tribes, with European contact being the most dramatic change in ascendancy.

With the introduction of the European culture, a new wealth and merchandise system was instituted, which transformed the very format of the potlatch. Competitive potlatches rose to new heights of property distribution with most tribes, and more dramatically with the Southern Kwakiutl. This drew concern from the settlers and church leaders, leading to local governments petitioning for a ban to all potlatch activities in Canada.

Potlatch is a word derived from the “Chinook” trade jargon, meaning, “to give.” The potlatch existed prior to trade with the Chinooks. It existed in a clandestine manner in Canada while outlawed, and is growing in popularity even today. Will future potlatches only be faint echoes of those of the past? Will today's potlatches be the foundation for evolutionary growth in taking this festive occasion into a new modern realm? These are the questions to be answered by present and future generations.

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Klawock, Chief Roy Williams III

Source: Photograph by Pamela Rae Huteson.

The Potlatch Prior to European Contact

Potlatches were a way of life among the Northwest First People, and were carried on along the Pacific Coast of Alaska to Oregon. They created the impetus for daily activity; they were the economy, the basis for the flow of wealth, and the standard of the class system. Etiquette was not only observed in the potlatch, but in everyday life, as Stanley Walens reveals in Feasting with Cannibals, and was strictly enforced. This ceremony is more famously known through the First People from Southeast Alaska to British Columbia; in particular among the Tlingit, Haida, Bella Bella, Tsimshian, and Kwakiutl. Potlatching was also practiced in the Washington and Oregon coastal villages of the Chinooks, Nootka, Salish, Lummi, and other surrounding tribal neighbors, as well as on the Bering Sea, along the Aleutian Islands and interior of Alaska, by the Aleuts, Athabascans, and Inupiat. These are the peoples who would congregate, feast, and dance, while royally attired in regalia displaying their crests, which were passed down to them from their mother's clan (for those of matriarchal societies) from time immemorial. This took the form of dancing and singing of ancient encounters, as in Pamela Rae Huteson's Legends in Wood: Stories of the Totems, which give examples of encounters of transforming beings of the air and land, which could take off their coat of feathers or fur, and appear as human as any of “The People.” Culture bearers also brought these accounts through speeches, and even through puppetry during the weeklong celebrations. Secret Societies of Dog Eaters and Hamatsa Cannibal Dancers became infamous for their rituals. Those with higher rank utilized the potlatch to keep their standing, since castes were fluid, and it was easier to move down in rank than up.

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