Nez Perce Tribe - Wetxuuwíitin Collection

This item is somewhat enigmatic, but typically items constructed out of an entire skin of an animal or in the shape of an animal, is related to an individuals weey'ekin of 'guardian spirit.' The specific intent or meaning would be only known and revealed to the individual who has obtained this connection with the spirit, who bestowed its gifts upon the supplicant.

This style of saddle was a type of saddle made and used by women. The exposed saddle frame differs from the 'Western' saddle in that is is meant to use robes and other types of padding for the seat and comfort of the rider. The bison rawhide saddle fenders are a unique feature of this saddle and painted in a standardized manner, very consistent with the very few other extant examples that have been collected.

The function of the crupper was to keep the saddle from sliding forward, especially when traversing a steep incline-which was often the case in the Plateau region. This particular crupper was decorated with very valued trade wool or 'Stroud,' which was transported many miles by ship, horseback and boat from its origin and manufacture in England. 

Constructed from Beargrass and Dogbane, these hats were important items made and worn by the women. Reference to these hats being worn in pre-contact times is related in the Nimiipuu story of battle between  "Cold Man and Warm Man,' when the sign of the birth of a female child was fortetold by the basket hat falling from its resting place (Fletcher, 1891)."

Constructed from Beargrass and Dogbane, these hats were worn by women who attained a certain level of status within the community and were worn during the ke'uyiit 'Root Feast' to signify leadership and role as one who is  responsible for the sacred food of our people, that was our covenant with the land and our creation.

Typical construction of two whole hides, as well additional pieces for 'fill in,' with the archetypal form of the dress that conforms to the natural shape and qualities of the animal which it came from. Retaining many of the original qualities of the animal which were used to construct these types of garments, was a significant feature of early hide clothing.

This dress is constructed out of two hides, typically from Bighorn Sheep or a deer and decorated with dentalium, glass beads, brass thimbels, and elk ivories. The elements that were utilized in the construction were aboriginal to the Nimiipuu and followed very strict forms that reflected their Laws and value system.

Men's ceremonial shirt, constructed out of at least 3 hides for the body of the shirt and more hides for the fringe.  This style of shirt antedates the more common two-hide binary shirt, that predominated by the 1860s.

Men's ceremonial shirt, constructed out of at least 3 hides for the body of the shirt and more hides for the fringe.  These shirts were worn by prominent individuals within the community and represented connection with the Land, which is represented by the hide used to construct the shirt.

Two piece moccasins, constructed utilizing rawhide cut from a 'isaap'tekey or parfleche for the soles. The uppers being made made from deer hide, originally the summer hides or 'red hides' were favored for constructing moccasins.

These moccasins are Woodlands/Great Lakes style, likely from the Cree who moved westward and were in contact with the Nimiipuu, historically. During the fur trade era, many of Algonquin peoples (Cree, Iroquois) were associated with the Hudson Bay Fur Co., and others who were  involved in the western trade with many tribal nations.

Hip bags or side purses were worn by both men and women, and became a functional item of everyday dress for many of our people. This particular bag may not be from the Nimiipuu and may have originally been constructed much later than most of the items represented in this collection.

Cradleboards were a significant element in the formative years of an infant's development and these items were treasured heirlooms, that would be passed down from each generation.

Bracelet made from dentalium, and was an additional form of decoration that Nimiipuu people employed. Decorating oneself with dentalium was often done more explicitly by those who attained 'spiritual' power and were considered wéeyexniin or 'one who possesses a wéeyekin.

These bags were constructed for storage of the various highly valued roots that were gathered throughout the season, including: qeq'iit, qaaws, and qem'es. A characteristic of earlier root bags, was to utilize the dogbane foundational twined elements as part of the design-  overlaying the cornhusk false embroidered elements to create contrast with the dogbane.

These ropes were utilized in a variety of ways by Nimiipuu people. They could be used simply as a halter or lead rope, or fashioned into a type of bridle by tying to the jaw of the horse with a series of hitches and passing the longer end through the 'honda' forming the 'rein.' The remainder would be gathered and secured under the belt of the rider and could be used to catch the horse, if separated from the rider.

This quirt is constructed from an antler tine of a wiwuk'ye 'Male Elk' and polished and incised. These items were an essential item, when travel by horseback was the norm. This was also a symbol of the leadership of the wahilos'kuusin 'Whip Man' during the pax'aam and hisrole in keeping the order on the dance floor.