Posts Tagged ‘Columbia River’
Thursday, September 15th, 2011
Clark’s Dismal Nitch
In 1803, Thomas Jefferson dispatched Captains Meriwether Lewis and William Clark to lead the Corps of Discovery on a mission to find a water route across North America and explore the natural resources of the uncharted American West. Little did Lewis and Clark realize that the time they would spend on the shores of the lower Columbia River would be counted among the most discouraging, dangerous, and disagreeable experiences faced during their expedition.
Imagine this: it’s early 1805, the fresh food had run out. The clothes were literally rotting off the backs of the members of the Corps of Discovery. They were traveling as fast as they could down the Columbia River, hoping to meet one of the last trading ships of the season. If they made it, they’d send a set of journals and some collections home as requested by President Jefferson. But foremost was the chance to use an unlimited letter of credit from the president, a chance to “charge” all the goods the tired explorers needed [plus perhaps get a little rum] from the trade ship.
What the Corps didn’t realize, however, was that it was about to run into some of the journey’s most treacherous moments. A fierce winter storm forced the Corps off the river and pinned the group to a north shore cove consisting of little more than jagged rocks and steep hillside. On November 10th, as the party paddled past Grays Point, they saw that the steep, forested shoreline consisted of a series of coves, or “nitches”, each divided from the next by a small point of land. They passed present-day Dismal Nitch (also known as Megler Cove), but as the weather again worsened, the party retreated to a sheltered cove upriver from the Dismal Nitch, [approximately 600 feet north / northeast of the eastern end of the present-day “Dismal Nitch Safety Rest Area”].
Rain soaked the expedition party that night, and it continued at intervals throughout the next day, November 11, 1805. Conditions worsened on November 12th; on top of rain, wind and cold came thunder, lightning and hail. Clark describes their move from the unnamed cove to the Dismal Nitch:
“As our situation became Seriously dangerous, we took the advantage of a low tide & moved our Camp around a point a Short distance to a Small wet bottom at the mouth of a Small Creek (Megler Creek), which we had observed when we first came to this cove…”
The rain continued on November 13 and 14. For only the second time in the expedition, Clark said he was concerned for the safety of the Corps. “A feeling person would be distressed by our situation,” he wrote in wet misery, as the expedition became in danger of foundering just within a few miles of its destination – the Pacific Ocean. Finally, the storm broke and allowed the group to move on. It missed the trading ship, but eventually achieved its exploration goals. On the morning of November 15 Clark awoke to calm weather for the first time in 10 days. Clark describes the party’s escape from what became known as “the Dismal Nitch”:
“About 3 oClock the wind lulled and the river became calm, I had the canoes loaded in great haste and Set Out, from this dismal nitich where we have been confined for 6 days…”
Although the Corps met “near disaster” at Dismal Nitch, they arrived “in full view of the ocian” at Station Camp. [It was at Station Camp that the famous vote was taken that included all members of the party and the party decided to move the south shore of the Columbia River where they would spend the winter before beginning their long journey home: more about this later.] However, both before and after Captains Lewis and Clark established Station Camp, the site was a vital and thriving Chinook Indian village. The Corps spent just 10 days here, but used Station Camp as a departure point for an overland trek to their first view of the Pacific Ocean and an exploration of the area. Together with nearby Dismal Nitch, Station Camp helps greatly to tell the Lewis and Clark story in Washington – and the ultimate effect the Corps of Discovery had upon the indigenous First peoples of the Pacific Northwest.
For thousands of years, the Chinook people have lived along the Columbia River and their home near the river’s mouth was strategically located to provide abundant food, such as salmon and shellfish. In addition, the nearby forests were home to game animals and the grasslands and marshes provided ample materials for making shelter, clothing and trade and household goods. The river provided a way for Chinook traders to travel to the south shore and up and down the Columbia.
Generations before the White Explorers came, the Chinook had already developed a sophisticated, rich culture and enjoyed great success as traders. The waterway near Station Camp became a virtual trade “water highway.” During the 10 years before Lewis and Clark arrived overland at this spot, almost 90 trade ships from Europe and New England are documented to have crossed the Columbia River Bar to trade with Native Americans. These ships brought metal tools, blankets, clothing, beads, liquor and weapons to trade for beaver and sea otter pelts. By the time the Corps reached the site, the Chinook’s had moved to their winter village and this village was unoccupied. The explorers spent almost two weeks there.
Several significant events took place, including the decision to spend the winter across the river, in what is now Oregon. It was Nov. 24, 1805, and the explorers desperately needed to lead the Corps to a winter campsite, one rich with game and near friendly tribes who would trade for supplies. A majority of the Corps, including the Indian woman Sacagawea and the African American York decided to cross the Columbia River to look for such a place. Because of this poll and decision, some historians call Station Camp “the Independence Hall of the American West.” It would be more than fifty years before African Americans could vote, and more than 100 years before the right was extended to women.
History of “Dismal Nitch”
The Dismal Nitch area is located within the traditional territory of the lower Chinookan people. Through common usage, the term Chinook has come to refer to all speakers of the Chinook language family who inhabited the territory from the mouth of the Columbia River upstream to The Dalles and along the lower Willamette River to present-day Oregon City.
Of the many Chinook villages along the north shore of the Columbia River, two known summer villages were located in the vicinity of the Dismal Nitch. Approximately 1.25 miles southwest of the Dismal Nitch was Qaiitsiuk, later called Chinookville or Chenook, just west of present-day Point Ellice. The Lower Chinook were known for their canoe-building prowess, and their vessels helped them establish their reputation as traders well before Europeans set eyes on the region.
The Lower Chinook were first described in writing by Captain Robert Gray, who sailed into the mouth of the Columbia River in 1792, and by Captain George Vancouver, who also sailed into the area that year. By the time Lewis and Clark descended the river in the fall of 1805, the presence of Europeans on the lower Columbia River was not uncommon.
Today, the Chinook Indian Nation is made up of five separate tribes, including the Chinook, the Willapa, the Clatsop, The Kathlamets, and the Wahkiakum. All five tribes are Chinookan speakers.
The State of Washington is developing a park at Middle Village – Station Camp, focusing on the Chinook history, as well as telling the story of the Corps’. In 2005, archeologists found abundant physical evidence to support the importance of the site as a Chinook trade village. More than 10,000 artifacts were uncovered, including trade beads, plates, cups, musket balls, arrowheads, Indian fish net weights and ceremonial items. The European artifacts are from both before and after the Corps’ visit in 1805, and attest to the vitality of the Chinook social and economic life at the site. Station Camp eventually will encompass about 280 acres and be operated by the Lewis and Clark National and State Historical Parks.
~ ~ ~ ~ ~
Station Camp http://www.nps.gov/lewi/planyourvisit/stationcamp.htm
History of "Dismal Nitch” http://www.nps.gov/lewi/planyourvisit/dismal.htm
Wednesday, July 20th, 2011
Our people’s position at the mouth of the Columbia River and nearby Willapa Bay afforded us access to some of the richest arrays of resources on this continent. Waterways provided a network of trade routes that spread, like a spider web, hundreds of miles along the coast, and inland to Puget Sound, Hood Canal, the Chehalis River, and even onto the plains. The combination of these two factors culminated in a trading society unrivaled in the western half of the continent.
Semi-subterranean longhouses provided refuge from the endless rain and wind of winter, some large enough to house over a hundred people. Larger villages contained twenty or more longhouses of varying sizes. Inside these comfortable houses, the winter dances, songs and stories were told as the fires cracked and cast their long shadows. Some longhouses were temporarily abandoned for the summer fishing camps; others were occupied year round.
Five types of salmon returned to the Columbia River and Willapa Bay in numbers unimaginable today. Indeed, they were the heaviest runs of salmon on earth. Smelt, sturgeon, suckers, several species of trout, whitefish, eels and other fish rounded out the wealth. The beaches offered an abundance of clams, mussels, oysters and the occasional stranded whale. Offshore were sea lions, harbor seals (olxayu), sea otters, and waterfowl by the millions. The forests were rich in elk, deer (Nawich), bear, beaver, river otter (nanANuks) and small game. Wapato (wapatu) abounded upriver, and the local plains turned purple with the flowering of the Camas (lakaNAs). Cattails, Rush, Sweet Grass Sedge, Nettle, Salmon Berry, Salal, Lilly bulbs and ferns were just a sprinkling of the plant resources. What was unavailable locally was obtained through our extensive trade network.
We were highly acclaimed canoeists, skillfully navigating the treacherous Columbia River and bar to the amazement of the traders and explorers. We plied the coastal waters from California to Alaska in canoes (kaniN) twenty-one to forty-two feet long and larger, carved from a single Red Cedar log and propelled by our distinctly notched, crescent-shaped paddles (isik) of Oregon Ash. It was this skill of travel, which transformed us into a tribe of tremendous wealth and power.
Chinook life has always been dictated by a strict and complex system of taboos and ritual. Failure to follow ritual procedure might doom the individual, and/or the tribe, to bad luck, sickness or death. The rules and ritual formula could vary not only according to species, such as salmon, but might also vary according to location. For example, stranded whales (ikoli) are to be processed with extreme care, with strict accordance to guidelines, lest future whales drift away.
The myths and stories are steeped in the regiment of rules, and quintic references. The number five (qwinfN) is integral to Chinuk culture and appears repeatedly in the old stories and legends (ikanuN). From the five cold wind brothers, to the five salmon brothers, qwinfN is undoubtedly the most important Chinook number. The origins of its significance are obscure, although theories exist. One theory refers to the five directions. My personal, and totally unsubstantiated, theory is that it relates to the five salmon (qwAnat) species that run on the Columbia. Regardless of its origin, its power continues today. If you wish something to happen, repeat it five times. If you don’t want something to happen, well, repeating it five times would be a bad idea.
Trade goods were diverse, with slaves (ilaytix) and Dentalium (alIkHochick) being two of the most important items. Though most slaves were acquired through other tribes, the Chinook occasionally conducted slave raids of their own. Dentalium was the hard, claw-shaped shell harvested off the shores of Vancouver Island, usually by the Nootkan people. Dentalium was the money of its day, and many items were valued in comparison to fathom length strings (iLana) of the valuable shell. Other important trade items included powdered salmon from upriver, canoes, the double elk-skin clamons (armor), cakes of dried Salal berries, Mountain Goat horn and even dried Buffalo (duyha) from the plains. Obviously, with the exposure to such a diverse pool of skill and materials, the Chinook people were able to capitalize on a tremendous amount of knowledge and expertise.
[I consider cultural education to be of the utmost importance. Share what you learn with your children and relations. Learn the stories and songs, pass the legacy on, and the circle will continue. The rumors of our extinction have been greatly exaggerated. Hayu masi, “many thanks.”]
~~~ Greg Robinson, Volume I, 1st Edition
Sunday, June 26th, 2011
To help us appreciate the First Peoples of the Columbia River Basin …
(Chinook, from Tsinúk, their Chehalis name). The best-known ‘tribe’ of the Chinookan family claimed the territory on the north side of the Columbia River from its mouth to Grays Bay, a distance of about 15 miles, and north along the seacoast as far as the north part of Shoal-water bay, where they were met by the Chehalis, a Salish tribe. The Chinook were first described by Lewis and Clark, who visited them in 1805, though they had been known to traders for at least 12 years previously(1) ~
“… This Chin nook Nation is about 400 Souls inhabid the Countrey on the Small rivrs which run into the bay below us and on the Ponds to the N W of us, live principally on fish and roots, they are well armed with fusees and Sometimes kill Elk Deer and fowl. our hunters killed to day 3 Deer, 4 brant and 2 Ducks, and inform me they Saw Some Elk Sign. I directed all the men who wished to See more of the main Ocian to prepare themselves to Set out with me early on tomorrow morning. The principal Chief of the Chinnooks & his familey came up to See us this evening …” [Clark, November 17, 1805] “… found maney of the Chin nooks with Capt. Lewis of whome there was 2 Cheifs Com com mo ly & Chil-lar-la-wil to whome we gave Medals and to one a flag. …” [ Wm. Clark, November 20, 1805 ]
Com’comly, grandfather of Ranald and the principle Chinook Chief of the time, received the Lewis and Clark expedition hospitably when it emerged at the mouth of Columbia River in 1805, and when, in 1810, the J.J. Astor Expedition arrived to take possession of the region for the United States, Com’comly cultivated a close friendship with the pioneers, even giving his daughter [Ilchee] as wife to Duncan McDougal, a Canadian fur trader who was at their head and who took part in the founding of Ft. Astoria in 1811.
Yet Com’comly may have been an accomplice in a plot to massacre the garrison and seize the stores. When a British ship arrived in 1812 to capture the fort at Astoria, Com’comly, with 800 warriors at his back, offered to fight the’ enemy’. The American agents, however, had already made a peaceful transfer by bargain and sale, and gifts and promises from the new owners [the North West Company] immediately made Com’comly their friend.(2) Writing in Aug., 1844, Father De Smet(3) states that in the days of his glory Com’comly, on his visits to Vancouver, would be preceded by 300 slaves, “and he used to carpet the ground that he had to traverse, from the main entrance of the fort to the governor’s door – several hundred feet – with beaver and otter skins.”(4)
The Chinookan nation was one of the most powerful native groups in Oregon. It included those tribes formerly living on the Columbia River, from The Dalles to its mouth (except a small strip occupied by the Athapascan Tlstskanai), and on the lower Willamette as far as the present site of Oregon City, Oregon. The family also extended a short distance along the coast on each side of the mouth of the Columbia, from Shoalwater bay on the North. to Tillamook Head on the South.
The region occupied by Chinookan tribes seems to have been well populated in early times. Lewis and Clark estimated the total number at somewhat more than 16,000. In 1829, however, there occurred an epidemic of unknown nature, which, in a single summer, destroyed four-fifths of the entire native population. Whole villages disappeared, and others were so reduced that they were, in some cases, absorbed into other villages. It can be assumed that it was the result of contact with a “white man’s” disease for which they had no immunity. The epidemic was most disastrous below the Cascades. In 1846 Hale estimated the number below the Cascades at 500, and between the Cascades and The Dalles at 800. By 1854 Gibbs gave the population of the former region as 120 and of the latter as 236. They were scattered along the river in several bands, all more or less mixed with neighboring stocks. In 1885 Powell estimated the total number at from 500-600, for the most part living on Warm Springs, Yakima, and Grande Ronde reservations in Oregon.
Most of the original Chinookan bands had no special tribal names, being designated simply as “those living at (place name)” This fact, especially after the epidemic of 1829, made it impossible to identify all the tribes and villages mentioned by early writers. Their language served as the basis for the Chinook Jargon which became the principal means of communication for the Indians from California to the Yukon, as well as trappers, traders and the majority of other individuals living and surviving in the territory.(5)
Sunday, June 26th, 2011
“Once there were a people so wealthy, plump, and sleek that they drank sea lion oil straight and didn’t have to look for food all winter long. They danced and sang and recited stories instead. These people’s upriver neighbors bent under ninety-pound packs. These people just carried their big boat down to their river, piled in several tons of trade goods ( cranberry preserves, smoked salmon, dried clams, six or seven kinds of vegetables, fur robes, and arrow-proof battle armor ) and paddled a hundred miles or so up the river to trade.
They were not just rich but highly intelligent and comparatively sane. Their numerous villages of fancifully decorated houses lined the shores of the mighty river, from which they drew most of their living and much of their pleasure. That river (we call it the Columbia) was all they ever wanted. It provided them with more than they could use. Fish in profusion swam up the river, which they called Wimah. Five of the six kinds of salmon that swim the Pacific Ocean, sturgeon, smelt, and lamprey came up, each in its season, to offer their succulent flesh to the people. Crabs and oysters in the bays, roots and bulbs in the marshes, deer, bear and elk in the forests and meadows.
What to call these people is a problem. The name Wimah merely meant “Big River,” which was the same meaning all of the other three languages above the Chin on the river called it. But the people had no name at all for themselves. Each village had a name, and there were names for groups of villages that spoke the same dialect, but each village was really separate, indeed each family was separate, though inextricably connected by relationships to other families. A man might take his house planks and dependents, and paddle up to the next village, and then he was one of those people. As for a name for all those who spoke Chinookan languages, fifty or more winter villages strung along both banks of the lowest two hundred miles of the Columbia River, plus twenty-five miles up the Willamette River at the falls and the Clackamas River, and twenty miles north and south along the Pacific seacoast, for all those people the river people had no name, indeed hardly more than a memory that they must be related.
When the first European ship sailed into the river and anchored eight miles above the mouth, offshore from proud Qwatsamts, a three-row village, the mariners wanted to know what to call the people. One sailor asked some sort of question, in some approximation of language, pointing at the village. Something like, “What are these people called?” (Pointing, by the way, was dangerous and ill-mannered among these people.) A headman or spokesman responded Chinoak or Tsinuk or something like that. Forever after, the white people called the people in that village, and three or four others along the riverbank nearby, Chinook or Chinooks. (The river people at first called the strangers tlohonnipts, “those who float [or drift] ashore.”)
After a while, when they learned that the people upriver for a couple of hundred miles had roughly the same languages, the tlohonnipts called them Chinook, too. Years later, all canoe-paddling Indians on the North Pacific Coast were sometimes referred to as Chinooks. All that, based on no more than what some person answered when strangers impolitely pointed toward the village of long cedar-plank houses, row on row along the shore, which town they called Qwatsamts.
Tsinuk was what the Chehalis, who lived to the north and spoke an entirely different language, called the village or villagers, or some of the river people Chinook, or perhaps Chin people. For though it is probably only a coincidence, the suffix ooks or uks meant plural people in the Chinook language. So it is possible, though unlikely, that the people were really called the Chin, and Chinooks meant more than one Chin person. Of such shadows are names made, when strangers with no common language first meet. Personally, I favor Chin for its simplicity and the feel of it against the roof of my mouth, Tchinn. The language is how I categorized them, and on that account we might call them Chinookans, if the word sounded better to the ear. During their perhaps three or four thousand years of living along the Columbia one language evolved into three or more languages, with relationships about like Dutch to German, or Portuguese to Spanish, and there were dialects and mutually understandable accents, but in all the world, only the people of the river spoke a Chinookan language. Chinook or Chinookans or Chin, they were a singular people, far different from the stereotype “Indians.” They were polite anarchists (in the classic, not the modern sense) with artificially flattened heads and a tendency toward red hair, which they delighted in. They had a highly stratified society with many subtle variations of class. The Chinook had ritualized inter-village or tribal conflict into a maritime battle performance, where few were harmed and gifts were exchanged afterward. They were open to new people and ideas, true cosmopolites, and they loved more than anything to barter. They were good at it, too. The Chinook bettered the canny Scottish fur traders again and again, or so the Scottish fur traders claimed.
In trade they were very like us, but in other ways they were utterly opposite. Our Western heritage contemplates a universe where there is one central God and all the subordinate creatures take their identities in relation to that over powering One. The Chinook believed the world a multiverse where everything was alive and had its own spirit. The powers of the spirits differed widely but there was no central all-powerful One.
The Chinook lived along the river for thousands of years. Then pale strangers floated ashore, and within forty years the Chinook were pretty much gone. All but a few in the center of their land disappeared, a great majority of those at the seacoast and Willamette Falls, a relatively smaller percentage at the eastern edge, up the Columbia River Gorge. In much of that area their culture was shattered.
Tsagiglalal saw all this happen, from her rock at the uppermost end of the Chinook-occupied river. Tsagiglalal is a beautiful broad face, with luminous eyes and wide smile, her tongue thrust out, inscribed on rim-rock at the easternmost edge of the Chinook land. Coyote, their myth age trickster-hero, put her there to watch the people. “She Who Watches” they called her. She became a symbol of conscience and of death. “She sees you when you come,” they said, “she sees you when you go.”
What, if anything, did the long persistence and swift collapse of the Chinook mean? They were living so nicely. They had all they wanted and nobody to bother them, were wealthy and respected. Then, because of the skin of a sea mammal and a host of spirits too small to see, thousands of them died, their culture crumbled and the survivors were sent away in a cruel diaspora.
They didn’t sign away their rainy Eden or sell it, they didn’t die in warfare, or move to reservations, not until twenty-five years after the catastrophes that swept most of them away. It wasn’t smallpox that laid them low. Suddenly most them were simply gone. The Wapato Lowlands in particular were empty and silent. Did God call them home? The few survivors walked away dazed. Took to speaking other languages. Were replaced by strangers. After a few decades hardly anyone remembered that they had ever been there.”
This book is meant to remedy that lapse of memory. Naked Against The Rain, Far Shore Press, Portland, OR, 1999.
She Who Watches has also been called the stone Owl Woman who watches. Indian women have gone to the stone and knelt before it. They would say something like, “You who watch, please look into me and see my problem and help me to solve it.” A ray of light would come down to shine on the stone face then. After the woman goes to her teepee to sleep a dream would come telling her how to deal with the problem. Maybe that woman would go again to the stone and the ray of light would come down again on the stone, and the next dream would give even more detail as to how to solve the problem.
From: Tahmahnaw, The Bridge of the Gods, by Jim Attwell.
Sunday, May 30th, 2010
~reprinted from Gates Ajar, Spring 1992
Almost (120) years ago, Ranald MacDonald took pen in hand to correct an article in the Spokane (Washington) Review. He sent his correction, however, [not to the Spokane Review but] to his local newspaper, The Kettle Falls Pioneer, where it won front page coverage on May 12, 1892. This ‘letter to the editor’ revealed something of Ranald’s style (concerned historians will note that Ranald added his own disclaimer.) The column was headed: “HISTORIC APPLE TREES, A Few Facts Penned by Mr. Ranald MacDonald”.
Here is a portion of the “offending” story Ranald felt compelled to refute:
“The Washington State Historical Society is doing very valuable work, and has much more to do. Among other things demanding its attention should be the removal to one of the public parks in Tacoma of those two old historic apple trees now growing at old Fort Nisqually. Those threes are the first apple trees planted in the northwest, at least north of the Columbia. On November 1, 1834 it was planted in a hotbed by Archie McDonald. Nicknamed “Sleepy” McDonald, and the following spring the twigs were transplanted to the ground where they now stand at old Fort Nisqually. McDonald was one of the chief clerks of the Hudson Bay Company, and was sent from Vancouver by the good Dr. McLaughlin to found Fort Nisqually. In England in 1833 the captain of an English ship was given a grand dinner on the eve of his departure for the wild wilderness of the northwest. In eating an apple a lady carefully saved its seeds, presented them to the captain, and requested him to have them planted in the new world. These were the seeds planted at old Fort Nisqually. The two trees they produced stand about a mile off the main road between Tacoma and Olympia, the location of Nisqually having been changed from its original site …” ~Spokane Review
And so Ranald wrote:
“OLD FORT COLVILLE
MARCUS P.O., WASH.
EDITOR PIONEER: –The above interesting paragraph, having the ring and spice of romance, I fear will not bear the cold facts of history. I will be brief: Mr. Archibald MacDonald, stationed at Fort Langley on the Fraser River, received his parchment or commission while there; was then assigned to Fort Colville; the family, I believe, left Langley in 1833 in a bateau to reach Colville for the second time; coasted down Puget Sound, going ashore every night to camp; in due course arrived at Nisqually and camped on the beach at the mouth of a creek which I suppose to be the Sequalichew; here we laid over, Mr. MacDonald, inspecting the country. I remember (him) taking me and a younger brother to view the beautiful, park-like country covered with green and luxuriant grasses, and remember him saying is was just the country for cattle and sheep, and pointing to the running stream that could be utilized for milling purposes … Then Mr. MacDonald and the late Sir James Douglas and party was sent to build Fort Nisqually … with a view of making it the headquarters of the future Puget Sound Agricultural Company …
I have never heard Mr. Archie MacDonald called “Sleepy” or nicknamed; if so he must have slept with one eye open, for he was quick to see, act with energy and prompt to execute. The mistake may arise from the fact that there were three Angus MacDonalds – one was called ‘Sleepy’, one ‘Holey’, and the other ‘Glencoe’ – this I have been credibly informed by satisfactory evidence now living; but this was a long time after the founding of Nisqually, so this Sleepy McDonald could not be connected with the “Historic Apple Trees”.
The first apple trees planted and bearing fruit was at old Fort Vancouver north of the Columbia (river), where the Hudson Bay Company had a large garden under the care and management of a careful and intelligent Scotsman by the name of Mr. Bruce, who sometimes would cut an apple and give the boys a taste …
What I have some doubt is with respect to dates not having the journals by me, but note this from memory.
~RANALD MacDONALD, a Pro-Pioneer”
[Editor’s note: Although specific details vary, the story of apple seeds traveling from a London dinner party to Fort Vancouver is a well-known story. Vancouver’s “Old Apple Tree” still stands today and bears fruit, as it has for more than 150 years (more than 170 years to date!), not far from the site of the restored Fort Vancouver on the Columbia River.]
The annual Old Apple Tree Festival is typically held on the first Saturday in October from 10 a.m. to 2 p.m. at the Old Apple Tree Park, located on Columbia Way, just east of Interstate 5 Bridge. The festival focuses on environmental education and historic preservation with Heritage Tree walks, Historic Clark County tours, Birds of Prey show, scavenger hunts along the waterfront trail, kids’ activities, and much more. As a bonus, the Urban Forestry Commission gives away state-grown apples, as well as tree cuttings from the Old Apple Tree to each visitor.