Beavert is a member of the Yakama Nation and a native speaker of Sahaptin
(or Ichishk<AaAaAeAaAaAeAeAai>in) language.
and Nez Perce languages comprise the Sahaptian Family, classified as a member of the Plateau branch of Penutian (DeLancey and Golla 1997).
peoples included the Nez Perce, Palouse, Tenino, Wanapum, Wankukma, Wallawalla, Umatilla, and Klikitat.
Jacobs, Melville 1934 Northwest Sahaptin
Texts, Part 1.
B16, K9), Quinault (K9), Sahaptin
[Nisqualli], (G5, R8), Salish [Proto-] (K9), Sanskrit (F2, H26, P4, S10), Sechelt (K9, M4), 'Seven Rivers' (R11), Shuswap (K9, K17, M1, M3), Slavic?
The name, meaning "pierced noses" was given by French trappers and others to a branch of the Sahaptin
or Shapahtin tribe living on the middle Columbia and lower Snake Rivers in what is now Oregon, Idaho, and Washington.
Two papers--on Yakima Sahaptin
by Joana Jansen and on Araki by Alexandre Francois--were not presented at the workshop, but originated in the same context: a research project on referential hierarchies in three-participant constructions, carried out by the workshop organizers: Anna Siewierska and myself, the guest editor of the current issue.
As fashion accessories among tribes of the Columbia Plateau, historic photographs and collection data show beaded headbands and crowns being more popular among the Salish and central Plateau groups than among the Sahaptin
speakers and southern Plateau women who preferred basket hats and scarves for headgear, that is until the 1930s when beaded crown-shaped headbands became accepted.
Viles is taking Yakama Sahaptin
, one of a family of American Indian languages spoken along the Columbia River and offered for the first time this year at the UO.
CONFEDERATED TRIBES OF THE WARM SPRINGS RESERVATION OF OREGON, DECLARATION OF SOVEREIGNTY (1992) (on file with author) ("For millennia, Warm Springs people followed an elaborate structure of sovereign tribal responsibilities embodied in the Sahaptin
phrase, tee-cha-meengsh-mee sin-wit na-me- ah-wa-ta-man-wit, which means `at the time of creation the Creator placed us in this land and He gave us the voice of this land and that is our law.
Compared to Sahaptin
speaking tribes like the Nimi'ipuu (Nez Perce), most Salish speaking people, for their collective population and territorial range, have been victims of lack of study and under-documentation.
Language institute participants from the Yakama, Wasco, Warm Springs, Paiute and Klamath tribes learned language-teaching techniques from Tony Johnson, director of the Grand Ronde Chinuk Wawa immersion program, and Yakama elder Virginia Beavert, who teaches Sahaptin