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Multnomah people
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The Multnomah are a tribe of Chinookan people who live in the area of Portland, Oregon, in the United States.[1] Multnomah villages were located throughout the Portland basin and on both sides of the Columbia River. The Multnomah speak a dialect of the Upper Chinookan language in the Oregon Penutian family.

History

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The Multnomah people are a band of the Chinookan peoples who originally resided on and near Sauvie Island in Oregon.[2] The Multnomah and the related Clackamas tribes lived in a series of villages along the river near the mouth of the Willamette River on the Columbia River (the Willamette was also called the "Multnomah" in the early 19th century). According to archaeologists, the villages in the area were home to approximately 3,400 people year-round, and as many as 8,000 during fishing and wappato-harvesting seasons (wappato is a marsh-grown plant like a potato or onion and a staple food).

In 1830, a disease generally thought to have been malaria devastated the Multnomah villages.[2] Within five years, the village of Cathlapotle was abandoned and was briefly inhabited by the Cowlitz tribe. The Multnomah people had nearly been wiped out by the year 1834 due to malaria and smallpox outbreaks. With only a few Multnomah left by the year 1910, the remaining people were transferred to the Grand Ronde Community which is also located in the Northwest of Oregon.[3]

Location

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In 1854 Multnomah County became an official part of Oregon.[4] The Multnomah people were located in today's Multnomah County, but more specifically, they inhabited Sauvie Island on the Columbia River. The Native American term for Sauvie Island was Wappatoo Island. The Multnomah people shared Sauvie Island with other Chinook tribes under the collective name The Cathlascans.[5] Furthermore, the Multnomah people were considered “upper Chinook” and spoke the Wasco-wishram language.[6]

An overview of the Columbia River and Sauvie Island[7]

One of the larger villages, Cathlapotle, was located in present-day Clark County, Washington at the confluence of the Lewis River with the Columbia River and was visited by the Lewis and Clark Expedition in 1805. According to their journals, Lewis and Clark found 14 houses in the village, most of them ranging from 14-by-20 ft (4.3 m by 6.0 m) to about 40-by-100 ft (12 m by 30 m). They reported that approximately 900 people lived in the villages. The Cathlacomatup were a group of Multnomah that resided along the Multnomah Channel at the Wappatoo Inlet.[8] Lewis and Clark came into contact with the Cathalacomatup in 1805.[9][10]

Chief Multnomah

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The existence of the great chief named Multnomah has been up for debate. Other Native American tribes in the Columbia River Valley area spoke of him in their oral history, while Oregon historians dismissed him as just a myth.[11] Therefore, there is conflicting evidence of whether or not he was real. The Oregon Historical Society had multiple presidents throughout the 1900s who dismissed him as only an imagined chief. However, on top of the oral descriptions of him there were writings including newspapers and journals, which indicate he was indeed real.[11]

Multnomah was the chief of tribes ranging across much of the Pacific Northwest from Oregon to Canada, and, during his 40 years of power, he was chief of the Willamettes, as well as war chief of the tribes and communities of Wauna, Oregon, ruling from his station on what is known today as Sauvie Island.[11]

Ann Fulton, a history professor at Portland State University, found and collected much of what is known of Chief Multnomah from many written stories. She documented this in her paper The Restoration of an Iłkák'mana: A Chief Called Multnomah. She hoped to bring more awareness to his existence. Particular accounts came from people such as William Tappan and Dr. Elijah White, both agents of Indian tribes.[11] The many verbal and written accounts of Chief Multnomah were similar. He was regarded highly, and many stated that while he was a warrior chief, he was very respected among his people.

It is believed that the end of Chief Multnomah's reign occurred with the eruption of Mount Hood during the 1780s.[11] In 1792, Captain George Vancouver and his crew did not encounter Chief Multnomah along their expedition, according to their records, however, later in 1805 when Lewis and Clark reached Sauvie Island they wrote of the “mulknomah” people.[11] This referenced Chief Multnomah, as well as the group of tribes that made up his people.

Culture

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The houses of the Multnomah, like the other Chinookan peoples, were largely longhouses made of Western Redcedar planks. The size of a home depended on the wealth of the owner, with the larger houses furnishing living quarters for up to 100 people. Within each house, a particular family had a separate cubicle separated by woven mats. Each family had its own fire, with the families also sharing a communal central fire in the household.

The Multnomah diet included salmon, eels, sturgeon, elk, water birds, and especially wapato.

Legends

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Land and name claim

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In one legend described in Jeanne Eder's The Bridge of Gods, the name for the Multnomah people came from a dispute between two brothers.[12]

According to Eder's version of the story, the Great Spirit, who maintained no physical form, took care of the world's people. Although everyone was content, the two brothers were not satisfied. The Great Spirit brought the siblings to the top of a mountain that overlooked their land. He told the brothers to shoot an arrow in opposite directions, and the Great Spirit allowed each brother to claim their land and chief hood based on where their arrows landed.

The Columbia River

What is now called the Columbia River became the dividing border between the two brothers’ land claims. The first brother's arrow landed in the Willamette Valley where he became Chief Multnomah of the Multnomah people. The second arrow landed north of the river in what is now modern day Klickitat County where he became chief of the Klickitat people.

Legend of Multnomah Falls

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Multnomah Falls, where legend says the Chief's daughter sacrificed herself.

According to Wasco legend, the daughter of Chief Multnomah sacrificed herself to the Great Spirit from the top of Multnomah Falls. Tribes along the Columbia River celebrated the marriage of the Chief's daughter to a neighboring tribe. The happiness didn't last long, however, before the area experienced an illness that affected all of the tribes along the river. The medicine man claimed the Great Spirit told him all of the tribe would die unless the Spirit received a sacrifice; the Chief's daughter's life. The Chief wouldn't allow it, but when the daughter saw the sickness affect her loved ones, she willingly left in the middle of the night to go to the top of the cliff overlooking the Columbia River. She threw herself off the cliff. When the Chief found his daughter's body, he prayed to the Great Spirit for a sign that her spirit was well. Water began pouring from the cliff and became known as Multnomah Falls.[13]

The Multnomah today

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Most of the Multnomah people who are still alive today reside in the Grand Ronde Federation and Warm Springs Indian Reservation, but the Multnomah no longer exist as a distinct tribe or people.

The name "Multnomah"

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Many locations in the Pacific Northwest can accredit their names to the Multnomah people. Multnomah County takes its designation from this Native American word. It can also be found in the titles of the Multnomah Athletic Club, Multnomah Falls, Multnomah Village, and the statue of Chief Multnomah in a Portland park.[11]

Artwork

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Located in Portland, Oregon, Washington Park features a statue of Chief Multnomah called Coming of the White Man. The bronze statue was erected in 1904 by the sculptor Hermon Atkins MacNeil.[14] He drew inspiration from the popularity of Frederic Balch's book Bridge of the Gods: A Romance of Indian Oregon, which took the stories Balch had heard from Native Americans while growing up and embellished them.[11] The statue features two Native Americans looking eastward along the Oregon Trail. The two men look down upon the route that ox teams trudged bringing settlers to the western United States. The older of the two men is said to be Chief Multnomah of the Multnomah people. The statue was donated to the city of Portland from the descendants of David P. Thompson. MacNeil went on the make other statuettes of Chief Multnomah.

The inspiration and the name of this sculpture comes from Meriwether Lewis and William Clark’s expedition across the United States. In 1805, upon arriving in Oregon, Lewis and Clark encountered a village. The men described the village of Native Americans who were known as “mulknomahs” encamped on Sauvie Island, and they originally referred to the now Willamette River as the Mulknoma.[11]

Chief Multnomah was also depicted on linen postcards during the 1900s around 1930 and 1945. He is shown in colorful, traditional clothing. A print is currently part of The Tichnor Brothers Collection from the Boston Public Library. It is part of a series of Oregon related postcards and published by Angelus Commercial Studio of Portland, Oregon.[15]

See also

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Notes

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Multnomah people

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The Multnomah people were a Chinookan-speaking indigenous group native to the Wappato Valley, primarily along the lower in present-day . They occupied the Portland Basin for thousands of years, with archaeological evidence indicating human presence in the region dating back approximately 11,000 years, though the Multnomah as a distinct Chinookan band emerged within the broader Upper Chinookan linguistic and cultural continuum. Their economy centered on exploiting the Columbia River's seasonal runs, sturgeon, and smelt fisheries, supplemented by deer, , and birds, as well as gathering wapato tubers—a that gave rise to their alternate name, Wapato Indians—and other roots, bulbs, berries, and nuts; they maintained extensive trade networks, exchanging beaver pelts, deerskins, and dried at hubs like . Socially organized in semi-permanent plank-house villages that could include up to 28 structures, they spoke a of Upper Chinookan, with their name deriving from a term meaning "those toward water," reflecting their riverside orientation. First documented by the in November 1805, when their principal village housed about 200 residents swelling to around 800 with seasonal visitors by March 1806, the Multnomah numbered perhaps 2,400 in total at peak, though later Astorian observers in 1812 estimated around 500. Euro-American contact via fur traders and explorers from the late introduced devastating epidemics, including and in the 1810s, culminating in a outbreak during 1830–1832 that alone reduced regional Chinookan populations by up to 90% and left Multnomah villages abandoned and depopulated. By 1838, only about 37 Multnomah and closely related Clackamas survived near , and the tribe ceased to exist as a cohesive entity by 1845, with remnants integrating into other groups amid ongoing losses from further outbreaks like in 1838 and in 1847–1848.

Name and Identity

Etymology and Meaning

The name Multnomah originates from the Chinookan languages of the Pacific Northwest, specifically a dialect of Upper Chinookan spoken by the tribe along the Columbia River. It derives from the term máɬnumax̣ (with variants such as nímaɬnumax̣ or matlnomaq), which linguistically denotes "those toward water" or indicates the people's position relative to the Columbia River, known in Chinookan as ímaɬ or wímaɬ ("the great water"). This etymology reflects the Multnomah's geographic identity downstream and adjacent to major waterways, distinguishing them from upstream Chinookan groups like the Wasco or Wishram. Interpretations of the name's meaning emphasize relational proximity to rivers rather than a literal tribal self-designation; for instance, máłnuma in the Kiksht dialect of Chinookan has been analyzed as "those closer to the " or "downriver people," underscoring their settlement patterns near the river's lower reaches near modern . Early European records, such as those from 19th-century explorers and ethnographers, transcribed the name phonetically based on oral interactions, leading to variations like Nemaltnomaqh or Mult-no-mah, but these consistently trace back to the same Chinookan root without evidence of alternative origins. The term does not appear to carry additional symbolic or mythological connotations independent of its locative sense, though tribal legends sometimes associate it with regional geography, such as falls or bridges in oral traditions.

Historical and Modern Usage

The designation "Multnomah" was first recorded in European accounts by the during their descent of the in November 1805, referring specifically to a prominent Chinookan-speaking village located on the upriver (eastern) end of . The explorers applied the term to the village's inhabitants, whom they observed in large numbers engaged in and , distinguishing them from neighboring groups along the lower Columbia. Subsequent 19th-century records, including those from traders and early American settlers, retained this usage to identify the Multnomah as a distinct band or subtribe within the broader , often noting their winter village (Wapato Lake vicinity) and seasonal fishing camps. By the mid-19th century, as epidemics and intertribal conflicts reduced Multnomah numbers from an estimated 1,000–3,000 in to fewer than 100 survivors, the term increasingly denoted remnant families rather than a cohesive ; these groups were gradually absorbed into larger entities through intermarriage and relocation under U.S. Indian policy. Historical documents from the 1840s–1850s, such as censuses and treaty negotiations, referenced "Multnomah" Indians in the context of land claims around the Willamette and Columbia confluence, though they lacked independent political status and were often grouped with Kathlamet or Clackamas bands. In contemporary usage, "Multnomah" no longer identifies a federally recognized tribe or autonomous community, as original populations were decimated and descendants assimilated into other tribes by the early , with only about 10 individuals enumerated as Multnomah in 1907 U.S. census data. Modern descendants primarily affiliate with the Confederated Tribes of the Grand Ronde Community or the , where Chinookan heritage is preserved through enrollment and cultural programs. The name endures in toponyms and institutions commemorating the historical group, including Multnomah County—created December 22, 1854, from parts of Washington and Clackamas counties and explicitly named for the band—and , documented under that appellation by the 1860s in settler surveys of the Columbia Gorge. These usages evoke the band's legacy without implying ongoing tribal continuity.

Pre-Contact Society

Traditional Territory and Environment

The traditional territory of the Multnomah people, a Chinookan-speaking group, centered on the lower basin in present-day northwestern , particularly (historically known as Wappatoo or Wapato Island) and surrounding mainland areas near the confluence of the Columbia and Willamette Rivers. This region included up to 15 villages on alone, with a population estimated at around 2,000 inhabitants prior to European contact, supporting semi-permanent settlements along riverbanks and islands. The environment was characterized by a temperate maritime climate with mild, wet winters and dry summers, fostering diverse ecosystems including extensive wetlands, floodplain forests dominated by cottonwood and , and tidal marshes rich in camas, wapato, and berries. The served as a vital artery, providing seasonal salmon runs—such as chinook, coho, and —that peaked in abundance from spring through fall, alongside sturgeon, , and , which underpinned seasonal migrations and resource gathering. Upland areas featured coniferous forests of and western red cedar, while the river's estuaries and sloughs offered protected habitats for waterfowl and marine resources, contributing to the area's reputation as a "" with year-round availability. These ecological features enabled a focused on riverine exploitation, with villages strategically positioned for access to fishing weirs, transport, and routes extending upstream to the Sandy River and downstream toward the . Seasonal flooding enriched soils for root crop cultivation and hunting grounds for deer, , and , though the Multnomah relied more heavily on aquatic and gathered foods than extensive . The interplay of river dynamics, tidal influences, and forested uplands created a resilient yet vulnerable , later disrupted by Euro-American alterations like dams and .

Population Estimates and Village Life

Historical population estimates for the Multnomah, a Chinookan-speaking band, vary due to seasonal migrations and early European contact effects. In November 1805, Lewis and Clark initially estimated the main Multnomah village on at approximately 200 residents, revising this to 800 by March 1806, reflecting a wintertime influx for resource gathering. Robert Stuart, an Astorian explorer, counted about 500 inhabitants there in 1812. These figures represent post-initial contact numbers, with pre-contact populations likely higher before introduced diseases reduced numbers, though direct pre-1770s estimates remain speculative. In the broader Portland Basin, encompassing Multnomah and related Chinookan groups like the Clackamas, resident populations were estimated at around 4,000, swelling to 10,000 during seasonal peaks for runs and bulb harvests. Sixteen documented villages for Multnomah and Clackamas bands suggest a minimum population of 3,400 and a maximum of 8,040 in the early 1800s. By the 1830s, epidemics decimated these communities, rendering the Multnomah extinct as a distinct group. Multnomah villages clustered along the , particularly on near the Willamette confluence, forming sedentary year-round settlements in the Wapato Valley. Dwellings consisted of large, gabled-roof cedar plank houses, ranging from 90 square meters to over 1,000 square meters, housing extended families of 20 to 100 individuals based on the headman's wealth and status. These structures, built with split cedar planks, featured interior divisions for families and slaves, with central fires for cooking and warmth. Daily village life revolved around subsistence fishing, gathering, and , with men spearing using weirs and dip nets during seasonal runs, while women harvested wapato bulbs, camas roots, berries, and clams. Communities processed abundant through drying and smoking for storage, supplemented by deer, , and waterfowl hunts. networks linked villages, exchanging fish, hides, and canoes for goods from upstream groups, fostering amid stratified social hierarchies where elites controlled resources and labor.

Social Hierarchy and Inter-Tribal Dynamics

Chinookan societies, including the Multnomah of the Wapato Valley, were highly stratified, with social ranks determined by birth, wealth accumulation through and raiding, and demonstrated prowess in redistribution of resources. The typically consisted of chiefs and nobles at the apex, who wielded influence over village decisions, resource allocation, and external relations; commoners forming the bulk of free-born individuals engaged in daily subsistence; and slaves at the base, comprising an estimated 20-25% of the population and treated as property for labor, , or ceremonial sacrifice. Chiefs, often polygamous and residing at the sacred rear of multifamily plankhouses, derived status from owning multiple wives, canoes, and slaves—acquired via intertribal raids or exchanges—and coordinated communal activities like and fairs, though their authority was advisory rather than absolute, reliant on consensus and personal . Among the Multnomah, village headmen such as Kiesno exemplified this role, forging alliances and managing socioeconomic networks through strategic marriages outside the village. Slavery underpinned the system's economic and symbolic inequalities, with captives—frequently from neighboring groups like the Chastacosta—performing menial tasks, paddling canoes, or serving in elite households, and occasionally killed to accompany high-status burials. Free commoners, identified by practices like head-flattening, participated in subsistence but lacked the elites' access to prestige goods or political voice, though social mobility existed marginally through exceptional wealth-building or marriage into higher ranks. This structure, rooted in surplus from abundant salmon and wapato resources, fostered interdependence, as elites hosted feasts to validate status while commoners and slaves sustained production. Inter-tribal dynamics among Chinookan groups like the Multnomah emphasized cooperation through exogamous marriages and trade networks, which blurred linguistic and village boundaries and stabilized resource sharing along the . Villages operated as semi-autonomous units but formed loose confederacies for defense and commerce, with Multnomah trading staples like wapato and for coastal shells, interior , and slaves at hubs such as The Dalles fair. Strategic intermarriages with adjacent tribes, including Cascades, Clackamas, and even non-Chinookans like Cowlitz, created multilingual communities and alliances, often brokered by chiefs to secure brides with high bride-prices (e.g., slaves or rifles) and avert conflicts over territory or theft. Raiding punctuated these relations, primarily to capture slaves or prestige items, though outright warfare was tempered by trade's mutual benefits; for instance, Multnomah and related upper Chinookans clashed sporadically with coastal Clatsop or upstream Wasco but allied against external threats, leveraging fortified sites and canoes for mobility. Such dynamics positioned Chinookans, including Multnomah, as intermediaries in regional exchange, enhancing elite power while fostering resilience through kinship ties that extended beyond strict tribal lines.

Economy and Subsistence

Fishing, Trade, and Resource Use

The Multnomah people, Chinookan speakers inhabiting the lower basin, depended on as a cornerstone of their , harvesting abundant runs including chinook, coho, chum, sockeye, and . They utilized hoop nets, gaffs, seines, spears, and platforms constructed at key locations like to capture fish during seasonal migrations, with the recognized as one of the world's most productive streams. Sturgeon, caught via hooks, lines, nets, and spears, and (smelt), gathered with rakes and scoop nets, supplemented ; archaeological data from Multnomah village sites reveal a temporal increase in and stickleback exploitation from circa AD 200–1750. Fish were dried and stored in plankhouses for winter use and , underscoring their role beyond immediate consumption. Hunting and gathering complemented fishing, with deer, (wapiti), and pursued for meat, hides, and other materials using , and snares. In the resource-rich Wappato Valley around , women gathered wapato tubers () by canoe, knocking them loose from shallow ponds—a labor-intensive process yielding a staple carbohydrate source—and collected camas roots (), berries, nuts, and bulbs. These plant resources, particularly wapato, supported dense seasonal populations and formed the basis for surplus production. Trade networks extended Multnomah resource use, facilitating exchange of , , and dressed deer skins; in September 1813, seven Multnomah canoes arrived at to barter these items with European fur traders. Regionally, they traded surplus fish and wapato with coastal and upstream groups for dentalium shells, , beads, and cloth, participating in intertribal fairs like those at The Dalles and leveraging their position in the Portland Basin as a hub for lower river commerce. This system enabled specialization and accumulation of wealth, integral to Chinookan economic strategies applicable to the Multnomah.

Slavery and Labor Systems

The Multnomah people, as Upper Chinookan speakers inhabiting the lower region, incorporated into their stratified social order, a practice shared across Chinookan groups and influenced by broader traditions. Slaves, often comprising 20-25% of village populations, were acquired primarily through intertribal raids, warfare captives, trade networks with distant groups such as the Shasta or Chastacosta, or by chiefs seizing and selling orphaned children; Chinookans leveraged their position as regional traders to procure slaves from interior or coastal sources, enhancing prestige through their exotic origins. Slaves functioned as chattel , subject to purchase, sale, and , performing essential menial and laborious tasks that supported and communal economies. These included paddling canoes for transport and , gathering firewood and water, processing such as cleaning or preparing meals, domestic chores, and producing trade goods; divisions applied, with men handling heavier outdoor work like assistance and women focusing on food preparation and crafting. In elite s, slaves served as personal attendants to chiefs, symbolizing wealth—prominent leaders like Comcomly reportedly owned hundreds—and could be deployed in rituals, such as to accompany deceased owners in the . Treatment of slaves varied by utility: productive individuals might receive adequate care within households, but they possessed no legal , with owners exercising life-and-death ; aged or infirm slaves faced neglect or disposal, often by abandonment in woods or rivers without . Socially, slaves occupied the of the , marked physically by round heads (forbidden cranial flattening, a freeborn ) and excluded from communal privileges, though limited intermarriage within the slave class occurred; this system reinforced elite power and from resource-rich environments like fisheries. Broader labor systems among the Multnomah emphasized gender-based divisions integral to subsistence: men dominated high-risk activities such as spearing, or deer with bows and arrows, construction, and warfare or raiding for slaves and resources, while women managed gathering camas roots and berries, baskets and mats, for , and child-rearing. These roles, supported by slave labor, enabled seasonal mobility and in dried , shells, and furs along the Columbia, fostering social differentiation where chiefly families accumulated wealth through labor oversight rather than personal toil. Post-contact interactions with fur traders amplified slave use in mixed economies, as at where Chinookan slaves aided operations in fishing and transport.

Cultural and Spiritual Practices

Language and Oral Traditions

The Multnomah spoke the Multnomah of Upper Chinookan, a branch of the Penutian , primarily in the Wappato Valley along the lower in present-day northwestern . This was distinct from neighboring Upper Chinookan varieties such as Kiksht (spoken by groups like the Wasco and Wishram) and Cathlamet, though likely existed among closely related communities. Linguistic documentation is sparse, consisting mainly of word and basic phrases recorded by 19th-century explorers and early ethnographers, as the fell out of use following population declines from and displacement. No fluent speakers have been documented since the early , rendering the Multnomah extinct. Upper Chinookan languages, including the Multnomah dialect, featured complex verb morphology typical of , with extensive use of suffixes for tense, aspect, and , alongside a reliance on context for subject-object relations. Trade interactions along the promoted multilingualism, with Multnomah people employing —a incorporating Chinookan, Nootkan, and European elements—for intertribal commerce, though this was not their primary tongue. The scarcity of preserved texts underscores the oral nature of Multnomah communication, where language served not only daily needs but also the transmission of cultural knowledge. Multnomah oral traditions encompassed genealogies, migration accounts, and explanatory myths that reinforced social norms and environmental understandings, passed down through generations by designated storytellers during winter gatherings. A prominent legend recounts the origin of : during a devastating illness afflicting the tribe, Chief Multnomah's beautiful daughter volunteered to sacrifice herself at the cliff's edge to appease the , whose tears formed the cascading waters that ended the epidemic and brought healing. This narrative, echoed in regional Chinookan oral histories, highlights themes of , spiritual reciprocity, and the causal link between human actions and natural phenomena, though its precise Multnomah attribution relies on post-contact retellings potentially influenced by Euro-American recorders. Other traditions reference Chief Multnomah as a semi-legendary leader whose authority extended over multiple villages, with stories emphasizing alliances and conflicts that shaped pre-contact dynamics. The erosion of these traditions accelerated with the tribe's absorption into larger groups like the Confederated Tribes of Grand Ronde, leaving fragmentary survivals in ethnographic compilations rather than living practice.

Material Culture and Technology

The Multnomah, as a Chinookan-speaking people inhabiting the Wapato Valley along the lower , constructed large plank houses from western red cedar planks split using wooden wedges driven by hammerstones or mauls, with trees felled via stone adzes, celts, and controlled burning; these structures, often exceeding 1,000 square meters in villages like those on , featured level or sunken floors and carved or painted interior supports, serving as year-round residences that required plank replacement approximately every 20 years due to environmental wear. Transportation relied heavily on cedar dugout canoes crafted by specialized carvers, ranging from small one-person vessels for gathering to large ocean-going cargo types capable of multi-ton loads, essential for , sea mammals, and trade along the Columbia and its tributaries in the Multnomah territory. Historical records note Multnomah groups arriving at in 1813 with seven such canoes laden with pelts, dressed deer skins, and dried , underscoring their role in regional exchange networks. Clothing adapted to the region's wet climate incorporated water-resistant materials like skins for robes, cedar bark woven into custom-fitted hats by women, and beargrass fibers, with pre-contact garments prioritizing functionality over ornamentation as observed by early explorers like Lewis and Clark in 1805–1806. Fishing technologies included dip nets, clubs for stunning during moonlight harvests, harpoons, and weirs, complemented by tools such as adzes for crafting implements; weaponry encompassed wooden bludgeons, bows with arrows, and spears, with stone and bone tools forming the basis of pre-contact toolkits evidenced in archaeological sites from the lower Columbia.

Beliefs, Rituals, and Legends

The Multnomah, as part of the of the lower , held beliefs centered on guardian spirits acquired through vision quests undertaken by individuals from around age ten, regardless of or . These spirits, often manifesting as animals, rocks, or natural phenomena, conferred specific powers such as hunting prowess, healing abilities, or good fortune, along with associated songs and dances that were performed publicly during ceremonies. Cosmology emphasized practical supernatural helpers from the natural world rather than a hierarchical pantheon or supreme deity, with myths narrated to explain natural events and human conditions. Shamanism played a central role in spiritual practices, with shamans—both male and female—gaining their abilities through extended vision quests and rigorous training lasting up to five years, culminating in during winter ceremonies. Shamans diagnosed and cured illnesses by communing with spirits, performed divinations to locate lost objects or predict events, and participated in mortuary rites. Their powers were demonstrated publicly, reinforcing community reliance on spiritual intervention for health and resolution of crises. Key rituals included the winter dance, or guardian spirit dance, a major annual ceremony spanning from to spring, involving multi-day sessions of spirit invocations, dances, songs, recitations, and communal feasts. This event served as a time of spiritual renewal, shamanic , and social cohesion, with participants displaying power symbols like sticks or boards. Another significant rite was the First ceremony, a calendrical observance marking the salmon run's arrival through catching, distribution, and prayers to ensure future abundance. Legends among Chinookan groups featured transformer figures and tricksters like , who shaped the landscape and human customs through cunning exploits, as preserved in oral texts from related dialects such as Clatsop and Kathlamet. A legend specifically associated with the Multnomah recounts how, during a devastating illness afflicting the tribe, the beautiful daughter of Chief Multnomah sacrificed herself by leaping from a cliff, prompting the to create in her honor and end the plague. This tale, collected from local Indian informants in the late , underscores themes of and divine reciprocity, though documentation specific to pre-contact Multnomah practices remains limited due to early population decline.

European Contact and Demographic Collapse

Early Interactions with Explorers and Traders

The Lewis and Clark Expedition marked the first documented direct contact between the Multnomah people and Euroamerican explorers during the expedition's return journey in March 1806. On March 30, William Clark led a small party up the Willamette River—named the Multnomah River by the explorers after its indigenous inhabitants—and encountered Multnomah villages clustered near the river's mouth and along its lower reaches, including sites on Sauvie Island and the mainland opposite. Clark's group traded manufactured items such as beads, files, awls, and fish hooks for essential provisions like wappato roots, dried salmon, and fresh game, though the Multnomah displayed initial wariness, prompting Clark to use demonstrations of rifle fire and other displays to encourage exchanges. These interactions highlighted the Multnomah's established role in regional trade networks, as they provided intelligence on river geography and resources while securing novel goods from the visitors. Prior to Lewis and Clark's overland arrival, the Multnomah experienced indirect exposure to European trade through coastal Chinookan intermediaries who engaged with maritime fur traders from the late 1780s onward. American and British vessels, seeking sea otter pelts, began regular visits to the mouth around 1790, exchanging metal tools, cloth, and beads for furs, which filtered inland via established indigenous commerce routes. British explorer George Vancouver's 1792 expedition entered the Columbia estuary and directly contacted lower Chinookan groups, noting their sophisticated bargaining and accumulation of trade items that likely reached Multnomah villages through kinship and exchange ties. Subsequent trader establishments amplified these contacts. In 1811, John Jacob Astor's founded near the Columbia's mouth, intensifying the influx of trade goods to upper like the Multnomah, who supplied dried fish and other staples in return. By the 1820s, the Hudson's Bay Company's , operational from 1825, drew Multnomah participants into formalized barter for furs, tools, and foodstuffs, though diseases introduced via these networks had already begun eroding Multnomah populations before widespread direct involvement. These exchanges introduced iron implements and textiles but also accelerated cultural disruptions and demographic losses among the Multnomah.

Epidemics and Causal Factors of Decline

The primary driver of the Multnomah people's demographic collapse was the introduction of diseases to which they possessed no immunity, leading to mortality rates exceeding 80-90% in affected lower communities during the early . Lewis and Clark's 1805-1806 estimates placed the Multnomah population at around 800 individuals concentrated in villages such as those on and near the confluence, reflecting a pre-epidemic sustained by salmon-based subsistence. The most acute epidemic struck in 1830 with (Plasmodium parasites), introduced via infected traders or passengers on vessels like the ship William and Ann or the American Owhyhee, which arrived in the estuary carrying carriers from coastal ports. Recurring seasonal outbreaks ravaged the region through 1834, exploiting the Multnomah's riverine settlement patterns and close-knit village structures, which facilitated rapid transmission via mosquitoes breeding in waters. This pathogen's stemmed from the tribe's absence of prior exposure, compounded by nutritional stresses from seasonal food shortages and ineffective traditional remedies like sweat lodges, resulting in village depopulation and the abandonment of sites like Cathlapotle by circa 1835. Earlier smallpox outbreaks, possibly dating to the 1770s-1780s via maritime fur trade contacts, initiated partial declines among Chinookan groups including the Multnomah, though documentation specific to them is sparse before Lewis and Clark's observations. A subsequent smallpox wave in 1853 further eroded remnants, but by then the Multnomah had already fragmented, with survivors numbering fewer than a dozen by 1907 and integrating into neighboring tribes like the Clackamas or Kathlamet due to insufficient numbers for autonomous reproduction and governance. Causal amplifiers included disrupted trade networks post-epidemic, which hindered recovery through resource access, and intergenerational knowledge loss from elder mortality, though direct European violence played a minimal role in the initial collapse compared to pathogen-driven die-offs.

Warfare, Displacement, and Absorption

The Multnomah, a Chinookan-speaking band centered on and the Portland Basin along the , engaged in intertribal warfare and prior to and during early European contact, often involving for resources and captives. In 1795–1796, Chinookan groups launched slave raids up the with approximately 100 war canoes, reflecting established patterns of conflict among lower Columbia tribes. By the 1820s, tensions escalated with events such as the October 6, 1825, conflict near Fort George (Astoria), where intertribal disputes over an assassination disrupted (HBC) operations. Multnomah chief Kiesno allied with around the early 1840s to deter a Wasco attack involving 100 war canoes, demonstrating strategic partnerships amid territorial pressures from inland groups like the Klickitat, who began occupying depopulated Chinookan lands in the 1830s following epidemics. Direct conflicts with Europeans were limited for the Multnomah, as HBC policies emphasized trade and deterrence over large-scale warfare, though retaliatory actions occurred against nearby groups; for instance, in 1828, the HBC burned a Clatsop village after an attack on the ship William and Ann, and in 1832, it killed six Tillamook men in response to murders of company employees. No records indicate major Multnomah involvement in settler wars like the 1855–1856 Yakama War or the Rogue River conflicts, by which time their distinct population had collapsed. The 1829–1832 fever-and-ague epidemic, followed by in 1847–1848, reduced lower Columbia Chinookan numbers by 80–90%, with Multnomah falling from an estimated 800 individuals in 1805 to extinction as a cohesive group by 1845, leaving only scattered remnants (e.g., 37 Multnomah and Clackamas combined in 1838). American settlement in the 1840s accelerated displacement, as emigrants under the 1850 Donation Land Act claimed former Multnomah territories in the Willamette Valley and Portland Basin, rendering abandoned villages uninhabitable through farming and urban expansion. Failed treaty negotiations, such as the February 1851 Willamette Valley talks, and partial agreements like the 1851 Clackamas Treaty (allowing limited residency for signers), offered scant protection, as federal policies prioritized settler land acquisition. By 1855, surviving Chinookan remnants from the region were forcibly removed to reservations including Grand Ronde and Siletz on the Oregon Coast, or Yakama in Washington, amid broader relocations during the Yakama War. Absorption into larger tribal confederations marked the Multnomah's effective end as a distinct entity, with survivors integrating into groups like the Clackamas, Klickitat, and Cowlitz through intermarriage and relocation; for example, 71 Clackamas (including Multnomah descendants) enrolled at Grand Ronde by 1871, and some Chinookan speakers were adopted by Umpqua bands by 1877. By 1907, only about ten individuals identified as Multnomah remained, fully assimilated into neighboring tribes amid ongoing population losses from disease and cultural disruption. This process reflected causal pressures from demographic collapse enabling territorial incursions, compounded by U.S. reservation policies that dissolved band-level identities in favor of consolidated agencies.

Leadership and Notable Figures

Chief Multnomah and Governance

The Multnomah people, as a Chinookan-speaking group inhabiting the Wappato Valley on along the , maintained a stratified centered on hereditary by high-status or chiefs from noble lineages. These leaders derived authority from wealth accumulation through , fishing rights control, and hosting ceremonial potlatches, which redistributed to affirm status and alliances. Society divided into elites (nobles and chiefs), common freemen, and slaves captured in raids, with chiefs mediating disputes, organizing seasonal fisheries, and negotiating with neighboring tribes like the Clackamas and Kathlamet. was localized to villages rather than centralized across the dispersed Multnomah bands, estimated at around 800 individuals in 1806 before European contact accelerated decline. The figure of "Chief Multnomah," often depicted as a paramount ruler over tribes, lacks verifiable historical basis and appears rooted in 19th-century romantic literature rather than oral traditions or explorer accounts. Frederick Balch's 1890 novel The Bridge of the Gods popularized this character as a mythic leader bridging pre-contact eras, potentially drawing loose inspiration from real Wappato Valley headmen but fabricating a unified "Multnomah empire" unsupported by ethnographic evidence. Contemporary records, such as Lewis and Clark's 1805-1806 journals, describe Multnomah villages under multiple unnamed chiefs focused on local , with no mention of a singular dominant figure by that name. A plausible historical counterpart is Chief Kiesno (also spelled Cassino or Q'iesnu), a documented early-19th-century leader of Chinookan bands in the Multnomah area, who controlled key fisheries and engaged in trade with fur traders until his death around from . Kiesno exemplified typical Chinookan chiefly roles, amassing slaves and canoes through raids and diplomacy, but operated within village-based hierarchies rather than as a legendary overlord. Oral histories preserved by descendants emphasize such pragmatic headmen over singular heroes, underscoring that Multnomah governance prioritized kinship networks and resource stewardship amid seasonal migrations, without the epic centralization attributed to fictional Chief Multnomah. By the 1830s, epidemics had fragmented these structures, leading to absorption into surviving Chinookan groups.

Recorded Interactions with Outsiders

The documented the first known interactions with Multnomah people during their descent of the in late October and November 1805, passing several Multnomah villages on the river's south bank near the mouth of the , which the expedition later named the Multnomah based on local informants. The explorers noted clusters of mat houses and estimated populations in the hundreds per village, but maintained a guarded posture after tense encounters with neighboring Skilloot people, limiting direct trade to avoid conflict while observing Multnomah canoes and fishing activities. No specific Multnomah leaders were named in these initial passages, though headmen likely oversaw local trade networks already influenced by upstream exchanges of European goods via indigenous intermediaries. On the expedition's return in March 1806, led a side expedition up the from its confluence with the Columbia, directly engaging Multnomah villagers at settlements near the river's mouth and on adjacent , where he enumerated approximately 2,400 individuals across 14 villages supported by abundant fisheries. employed feigned displays of wealth, such as parading trade goods without intent to exchange, to draw out Multnomah men for , ultimately securing dried pounded and other provisions in short supply for the after initially facing reluctance or high demands. These exchanges involved local headmen who directed communal responses, highlighting Multnomah reliance on stored foods and their familiarity with bartering, though 's journal entries emphasized the tribe's physical condition as robust yet marked by occasional malnutrition from seasonal shortages. Subsequent recorded contacts with Multnomah leaders are sparse in primary sources, with fur traders from the Astorian expedition in 1811 and Hudson's Bay Company operatives in the 1820s interacting more broadly with Chinookan groups in the Portland Basin but documenting few specifics for Multnomah headmen amid escalating disease impacts. Claims of a singular "Chief Multnomah" engaging Europeans appear unsubstantiated in contemporaneous journals, likely deriving from later romanticized accounts or conflations with regional chiefs like those encountered by traders, rather than verifiable leadership interactions. By the 1830s, interactions shifted toward American settlers and missionaries, but Multnomah autonomy in dealings diminished as epidemics reduced their numbers, absorbing survivors into neighboring bands without distinct leadership records.

Extinction and Legacy

Final Decades and Survivor Accounts

By the 1830s, following successive epidemics of malaria and other diseases, the Multnomah had declined to the point of extinction as a cohesive tribal group, with traditional villages like that on Sauvie Island abandoned and subsequently burned by Hudson's Bay Company personnel to prevent disease spread. Survivors, numbering in the dozens or fewer, dispersed and integrated into adjacent Chinookan bands such as the Clackamas or Kathlamet, or sought refuge with non-Chinookan groups inland. This absorption reflected broader patterns among Upper Chinookan peoples, where demographic collapse eroded village-based autonomy by the mid-19th century. U.S. treaty negotiations in the 1850s, culminating in the removal policies under the Donation Land Act and subsequent reservations, further fragmented Multnomah remnants. Small groups were allocated to the Grand Ronde and Siletz reservations in western , where they merged into multi-tribal confederations comprising , Molala, and other displaced peoples. Chief Keasno, identified as the final prominent Multnomah leader before these relocations, negotiated amid pressures from settlers and federal agents, though specific terms for his band were subsumed under broader agreements. By the , no distinct Multnomah census rolls existed, with individuals reclassified under host tribes. Survivor testimonies, often mediated through Euro-American intermediaries like missionaries and census-takers, underscore the trauma of isolation and cultural erosion. "," a Multnomah elder active in the Portland vicinity during the 1850s, claimed direct recollection of the Lewis and Clark expedition's 1805-1806 visit and retained artifacts purportedly from that encounter, symbolizing personal endurance amid communal dissolution. Such accounts, preserved in settler journals and early ethnographies, highlight adaptive strategies like intermarriage and wage labor, but reveal scant details on internal Multnomah traditions due to language loss and scarcity. Federal enumerations persisted minimally; by 1907, only ten persons self-identified or were recorded as Multnomah, marking the effective end of identifiable lineage tracking.

Descendants and Tribal Claims

The Multnomah people do not maintain a distinct tribal identity or federal recognition today, having been effectively extinguished as a cohesive group by the mid-19th century due to epidemics, warfare, and forced relocations. Surviving individuals, numbering fewer than 100 by the , were integrated into larger Native confederations and removed to reservations under U.S. treaties, such as the 1855 treaty establishing the Grand Ronde Reservation, which consolidated dozens of bands including Chinookan speakers from the Portland Basin. Descendants primarily affiliate with the Confederated Tribes of the Grand Ronde Community of , a federally recognized entity encompassing 27 tribes and bands from western , where enrollment requires documented ancestry from treaty-signing groups; Grand Ronde's approximately 5,000 members include lineages tracing to lower Columbia River Chinookan peoples like the Multnomah. Some descendants also reside among the Confederated Tribes of the Warm Springs Reservation of , whose 4,500-plus members derive from Wasco (upper Chinookan) and other groups that absorbed displaced lower Chinookan survivors post-1855. No independent tribal claims or petitions for federal acknowledgment specific to the Multnomah have succeeded or are currently active, as remnants were subsumed into these intertribal reservations without preserved separate structures. Urban Native communities in Multnomah County, including Portland, include self-identified descendants from pre-reservation Chinookan bands, but these lack sovereign status and rely on broader tribal services.

Influence on Place Names and Regional History

The term "Multnomah" derives from a Chinookan linguistic root, interpreted as "nematlnomaq" or similar variants signifying "downriver" or referencing a specific village site on the eastern end of , where the Multnomah band resided. This designation was first documented by the on November 3, 1805, during their encounter with regional indigenous groups, applying it to the village and associated peoples along the . In the , the name influenced European-American nomenclature for key regional features. Multnomah County, which includes the city of Portland and covers approximately 435 square miles, was formally created on December 22, 1854, by the Territorial Legislature from portions of Washington and Clackamas counties, explicitly honoring the Multnomah as the indigenous inhabitants of the lower Willamette and Columbia rivers area. , the tallest waterfall in at 620 feet and located in the , received its name in the mid-19th century, drawing directly from the tribal association to commemorate their historical presence near the site's vicinity, though the falls themselves served as a multi-tribal gathering point for and ceremonies. The Multnomah Channel, a 21-mile waterway branching from the and separating from the mainland, adopted the name in official mapping by the late 19th century, reflecting the tribe's core territory and facilitating navigation records tied to their former domain. These place names embed the Multnomah's legacy into the regional historical framework, marking the Portland Basin as a pre-contact hub of Chinookan settlement with villages supporting seasonal camas harvesting, wappato gathering, and trade networks along the Columbia. Post-extinction through and displacement by the , the enduring toponyms served as referential anchors for settlers and surveyors, influencing land claims and urban development in what became 's most populous county, while underscoring the causal role of indigenous demographics in shaping early American perceptions of the landscape's habitability and resources.

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