{"id":36170,"date":"2022-02-04T07:27:53","date_gmt":"2022-02-04T15:27:53","guid":{"rendered":"http:\/\/www.heuermontage.com\/?p=36170"},"modified":"2022-02-04T07:27:56","modified_gmt":"2022-02-04T15:27:56","slug":"of-fish-and-men","status":"publish","type":"post","link":"https:\/\/www.heuermontage.com\/?p=36170","title":{"rendered":"Of Fish and Men"},"content":{"rendered":"\n

When humans were created, the Creator asked all the animals what they could do to help humans survive, as they didn\u2019t know how to feed themselves. According to the legend, the salmon volunteered to help. Salmon was the first animal to stand up. It said, “I offer my body for sustenance for these new people,\u2019 I\u2019ll go to far-off places and I\u2019ll bring back gifts to the people. My requests are that they allow me to return to the place that I was born, and also, as I do these things for the people, I\u2019ll lose my voice. Their role is to speak up for me in the times that I can\u2019t speak for myself.<\/em>“<\/p>\n\n\n\n

– Traditional story from the treaty tribes of the Columbia, related by Zach Penney, the fishery science department manager at the Columbia Inter-Tribal Fish Commission<\/a> (CRITFC.)<\/p>\n\n\n\n

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I had driven to The Dalles<\/em> to get a glimpse of the bald eagles that were supposedly congregating in high numbers around the dam. No such luck, wouldn’t you know it.<\/p>\n\n\n\n

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One lonely bird….<\/figcaption><\/figure>\n\n\n\n
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A second one if you use a magnifying glass…. <\/figcaption><\/figure>\n\n\n\n

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Instead there were plenty of other interesting sights, from the snow-capped hills that looked like they were sprinkled with powdered sugar, <\/p>\n\n\n\n

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to numerous traditional fishing scaffolds perched over the Columbia river. <\/p>\n\n\n\n

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A perfect occasion, then, for a reminder of what we know about salmon fishing given its central role in the physical and spiritual lives of indigenous people who have pursued it in this region for at least 10.000 years. Salmon are iconic to Northwest indigenous culture and identity, but also the main source of protein across these millennia. The fates of salmon and the Northwest tribes are intertwined and received an immeasurable blow when the Dalles dam was constructed in 1957. The dam inundated the upstream Celilo Falls and Celilo village, the largest trading center for salmon since times immemorial. There was scant compensation for the loss, subpar housing built only for a few permanent residents of the village who were displaced, ignoring all those tribal members who lived on reservations but regularly came to Celilo to fish and trade. It took until 2005 to start building the promised structures and no serious reparations have been paid for the immense loss of livelihoods that depend on salmon fishing. (Ref<\/a>.)<\/p>\n\n\n\n

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The runs consist of five species of salmon, Chinook (king), sockeye (red), coho (silver), chum (dog), and pink (humpback) and steelhead, a migratory form of trout. All of them, shown below, existed in abundance, not least because native fishing practices controlled for overfishing. (I got most of my material for today here<\/a> and here<\/a>. The second source includes a detailed and fascinating description of the life cycle of the salmon, much more complex than they taught you in 5th grade! More on the history of the tribes that have fished here for millennia can be found at the Museum at Warm Springs<\/a> – well worth a visit for their photographic collection alone. It was just featured in OR Arts Watch<\/a>.) <\/p>\n\n\n\n

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From John N. Cobb, \u201cPacific Salmon Fisheries.\u201d (Washington, DC: Government Printing Office), 1921, Courtesy of Smithsonian Institution Libraries<\/p>\n\n\n\n

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The bad news first: salmon runs have been in further decline, harmed by dams, overfishing, and, by environmental degradations caused by farming run offs, construction and land fragmentation, local logging and mining and now the universal water-heating effects of climate change. <\/p>\n\n\n\n

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The good news next: organizations like CRITFC<\/a> play a central role in trying to manage, restore and improve the situation, representing the four regional tribes, Nez Perce<\/a>, the\u00a0Confederated Tribes of the Umatilla Indian Reservation<\/a>, the\u00a0Confederated Tribes of the Warm Springs Reservation of Oregon<\/a>, and the\u00a0Confederated Tribes and Bands of the Yakama Nation<\/a>. With over 100 employees across multiple departments, they offer biological research, fisheries management, hydrology, and other science to support the protection and restoration of Columbia River Basin salmon, lamprey, and sturgeon. Equally importantly, they continue to ensure that tribal treaty rights<\/em> are protected, with the help of their lawyers, policy analysts, and\u00a0fisheries enforcement officers<\/a>. <\/p>\n\n\n\n

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Fish ladders and hatcheries help support salmon, but the runs continue to struggle. Just a fraction of the fish successfully journey from ocean to spawning areas each year as revealed by tagging salmon and collecting DNA samples and other data by the fishery scientists. Hatcheries can increase the harvest, but they also have downsides. They are believed to have contributed to the more than 90% reduction in spawning densities of wild coho salmon in the lower Columbia River over the past 30 years. Why? When domesticated fish breed with wild salmon the genetic fitness of the offspring can be diminished. When hatchery fish are released, they compete for food in the wild and often eat the smaller wild fish. They bring diseases, caused by their hatchery crowding, into the wild fish populations. It is not a solution.<\/p>\n\n\n\n

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Historically the environmental knowledge of tribal members and their willingness to fight to protect the fish have been one of the few things to ward off complete disaster. The taboo to take spawning fish, waiting periods at the beginning of the upstream runs and limited fishing periods overall all ensured, for tens of thousands of years, that fish would return. And then the Europeans arrived.<\/p>\n\n\n\n

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The requirements for healthy salmon runs:<\/p>\n\n\n\n

“A natural river meanders and sometimes floods, creating quiet side channels that salmon require. The fish also need their eggs, buried in gravel, not to be suffocated in dirt nor swept away. They need them to be nourished by oxygen-rich cool water flowing through the egg pockets. They need enough water in the stream — a dewatered streambed is a salmon graveyard. They need access downstream to the ocean and upstream to their spawning grounds. They need unpolluted water.”<\/p>\n\n\n\n

All was affected by the newcomers. Land for farming, cleared down to the water, deprived the rivers of shade for cool water temperatures. Clear-cut riverbanks created silt that suffocated the spawning beds. Irrigating the crops emptied the streams. Dams without fish ladders, needed for flour – and woolen mills, irrigation and later electricity and even recreational purposes (lakes for powerboats…) interrupted up-stream fish travel. <\/p>\n\n\n\n

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As of 2020, in Washington State alone they counted 1,226 regulated dams (many do not cross streams but contain irrigation ponds, manure lagoons, and the like.)<\/p>\n\n\n\n

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Logging of old growth trees increased fires, destabilizing the riparian woods, again increasing silt. Loggers also built splash dams to facilitate the log floats down river – first backing up water then releasing it in a flash, disastrous for salmon fry. Mining booms created town constructions which in turn excavated river beds for gravel, sand, and limestone. Hydraulic mining required extensive ditch systems and dams. Detritus and chemicals washed into the creeks, destroying spawning beds. And all that even before extensive overfishing continued with no regard to the consequences.<\/p>\n\n\n\n

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In 1854 a treaty<\/a> was signed at Medicine Creek which granted the tribes “The right of taking fish, at all usual and accustomed grounds and stations\u2026” – words fully ignored. Many governmental restrictions were aimed at tribal fishermen, while licenses were granted to commercial fishermen and then sport fishermen, increasing the maximally allowed harvest even when it was already common knowledge that the runs were endangered.<\/p>\n\n\n\n

“In 1935, the first year Washington kept records, the tribal catch was 2 percent of the catch whereas \u201cthe powerboat fleet hauled in 90 percent. According to state records, the entire Indian catch for Puget Sound from 1935 to 1950 accounted for less salmon than taken by the commercial fishing fleet in one typical year\u201d (Ref<\/a>.)<\/p>\n\n\n\n

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Eventually tribal representatives tried to fight for their rights in court, which upheld the treaties only to be ignored again by state governments. Tribal activists like Billy Frank Jr. <\/a>and Bob Satiacum and their supporters staged now legendary fish-ins in the 1970s to protest limited fishing seasons, only to be arrested. This led to the United States Department of Justice filing a case against the state of Washington (US v. Washington, <\/em>384 Fed Supp).<\/em> Judge George Boldt (1903-1984) issued a historic ruling<\/a> (upheld in appeals) which affirmed the tribes’ original right to fish, which they had retained in the treaties, and which they had extended to settlers. It allocated 50 percent of the annual catch to treaty tribes, changing the ground game for fishing (and making a lot of non-tribal folks intensely angry.)<\/p>\n\n\n\n

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Restoration efforts are joined, though, by multiple constituencies. <\/p>\n\n\n\n

Landowners including farmers, tribal governments, state agencies, conservation organizations, and individual volunteers from all walks of life are replanting riverine forestland, removing invasive species, placing woody debris, installing engineered snags, and reconnecting floodplains to their rivers. (Ref<\/a>.)<\/em><\/p>\n\n\n\n

We’ll see if the efforts can outrun the averse effect of population growth, stream bank development and loss of forest cover to fires. Removal of dams<\/a> continues to be a key issue. <\/p>\n\n\n\n

In the meantime here is a clip of traditional salmon fishing and the wise instruction of Brigette McConville<\/a>, salmon trader and vice chair of the Warm Springs Tribal Council and a member of Warm Springs, Wasco and Northern Paiute tribes: \u201cWhoever works with fish, it\u2019s important to be happy. The old saying, \u2018don\u2019t cook when you\u2019re mad,\u2019 that\u2019s true in every culture.\u201d <\/p>\n\n\n\n

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