Ms 29

INDIAN SHAKER CHURCH OF WASHINGTON, RECORDS

BACKGROUND:

History*
An indigenous native American Christian movement, the Indian Shaker Church
of Washington had its beginnings in the Winter of 1882-83 with the visions of John
Slocum. Indian Shakers believe that their religion is an instrument of God to provide
relief to Indians in their time of need.

In 1882, John Slocum (Squ-sacht-um), a southern coast Salish Indian of the

Squaxin group, was living on Hammersley Inlet, near Olympia. According to Shaker
traditions, in that same year, Slocum fell ill and died. While his kinsmen prepared for his
funeral he revived, announcing salvation. He told his kin that he had seen God and His
angels. The Angels told Slocum that he was wicked and must change his ways to enter
Heaven. According to the Angels, Indians must repudiate gambling, drinking, and
smoking. Also, ministrations of Shamans must cease if Indians were to attain salvation.
According to Slocum, God would provide a greater medicine than that of the Shamans.

Slocum directed his family and friends to construct a church on a point opposite
Squaxin Island. For several months, Slocum preached his message of salvation,
however, many of his followers fell away from the faith. Within four months, he too fell
away from the faith and returned to his wicked ways. A year after his first illness,
Slocum became ill once more. Again it appeared he would die. His relatives called in a
Shaman, which angered Slocums wife, Mary (x-bulica), who fervently believed in his
vision, and she left the house in protest. Praying, Mary began to shake uncontrollably,
and still shaking, she returned to the house and prayed over her husband. Her shaking
intensified and soon John Slocum recovered. Marys shaking and Johns recovery was
evidence to the Shaker community of Gods medicine. News of this event spread like
wildfire among the Squaxin.

In the Summer of 1883, John Slocum held a meeting in his church, and while
presenting his message, many were possessed and healed by the shake. This was the
beginning of the movements rapid growth, especially among the Skokomish and
Squaxin tribes. Subsequent growth was less explosive. However, the faith expanded
steadily until the late 1930s. The first expansion of the faith was south to the Chehalis
tribe, where a church was constructed at Oakville in 1883. Within a few years, members
of the Quinault, Queets, and Lower Chehalis tribes had been exposed to this new faith
with many conversions. However, the greatest success in the addition of new converts
was the Yakima. In 1890, Indian Shakerism was introduced to the Yakima through the
Cowlitz and it spread rapidly, the Yakima in turn sent out missionaries to Oregon and
California. Churches in Oregon were established at Warm Springs, The Dalles, and
Siletz (1923). In California, the Yakima aided the Hoopa in setting up a church at Smith
River. Between 1890 and 1900, Indian Shakerism spread to the lower Southeast corner
of Vancouver Island from the Clallam community located at Jamestown, Washington.

Indian Shaker Church, Page 2

 Because of its differences with other Protestant religions (such as the
Presbyterians) early in the churchs history, missionaries and government agents
persecuted many members to the extent that it became necessary to build churches off the
reservations. The first of these was at Mud Bay. These persecutions continued until the
passage by the U.S. Congress of the Dawes Severalty Act in 1887. Indians accepting
allotments or leaving the reservation and accepting a civilized life, were to be accorded
citizenship status. Shaker leaders sought the advice of a non-Indian attorney, James
Wickersham, who informed them that the act guaranteed them freedom of worship. He
advised them to seek legal recognition as a church to secure their rights. On June 6 and
7, 1892, at Mud Bay, the Indian Shakers formally constituted themselves as a church, and
Mud Bay Louis was elected headman. Although acknowledged and venerated as the
founder of the Shaker church, John Slocum was only chosen as one of several elders.
To his credit, Slocum seems to have accepted this without a fight. He died five years
later, and Mud Bay Louis died in 1905. In 1907 Mud Bay Sam was selected as
headsman of the church. This method of election lasted until 1910, when the church
was incorporated.

By 1910, the affairs of the church were so muddled that it became apparent to
Mud Bay Sam that something needed to be done. In addition to organizational
difficulties, church members suffered from the effects of ridicule and discrimination by
outsiders. To offset these problems, Sam called a meeting at Oakville. In the course of
the meeting it was agreed by the majority of those in attendance that their difficulties
might be solved if they adhered more closely to the model of traditional Christian
churches. This, the majority contended, would afford them the respect and protection
that was due them as a religious organization. Peter Heck proposed that the church
should organize itself under the laws of Washington State. This proposition passed
unanimously and Sam turned to his non-Indian friend, Milton Giles, for advice. The
results of these actions were two documents: the first was the Articles of Incorporation
of the Indian Shaker Church of Washington filed on December 17, 1910 (See below for a
full text of the document). The second document was the rules and by-laws of the
church. These documents renewed the self-confidence and pride of the church members
and gave them a legal warrant for their existence.

The articles stipulated the election of one bishop and five elders, and Mud Bay
Sam was selected as the first bishop of the newly incorporated church. This would not
last long; within a few months of his elevation to the position of bishop, Sam died. A
convention was held at Oakville in 1911, to select a successor, and with the help of Alex
Teio, First Elder, the 600 attendees selected Peter Heck as bishop. During the next
quarter of a century, Heck continued as bishop without serious opposition. He chose
Elders without regard to the articles, appointing people to positions as the need arose.
This period came to a close in 1927.

Leadership disputes rocked the church from its inception. However, the issue
that finally split the church was that of Bible reading. Many shakers could read, and
most of those read the Bible. There was little objection to Bible reading, however, one
faction, led by Bishop Heck, maintained that the Bible should not be used in church
service. His opponents asserted that that they were Christians above all and should use
the divinely inspired book of the Christian faith. This was not a new problem.

Indian Shaker Church, Page 3

 However, by 1927, it had become an internal problem. The Bible advocates, led by
William Kitsap of Tulalip, were in the minority and they pressed for a convention in
hope of electing hip bishop. The convention took place in October, 1927, but no
election was held. Instead, Peter Heck was retained as bishop since, according to Harry
Teio, he had been elected for life in 1911. Kitsaps supporters did not give up.

In 1931, Bishop Heck called for a regular convention to be held at Siletz,

Oregon. Presumably, this convention was for the selection of the bishop, but due to
distance and finances, few Shakers attended the convention, and those attending were not
interested in voting. As a result, Bishop Heck retained his title. His opponents felt
betrayed and held a meeting in Tulalip, determined to force an election at the next
convention in 1932. The Yakima church was the host for this convention. Bishop Heck
was present, but he fell ill soon after the controversy opened, and left for home before
anything had been accomplished. His supporters succeeded in forestalling the election.
At the 1933 election, Kitsaps followers passed out ballots, and Kitsap received the
majority of the vote. Bishop Heck refused to acknowledge the validity of the vote, so
Hecks followers secured a court order restraining Kitsap from assuming the functions
and title of bishop. Balloting took place again at the 1935 convention and Kitsap won a
narrow victory. Again, Heck refused to acknowledge the outcome of the vote. Legal
action delayed the next vote until 1938. During the summer of 1938 both candidates
undertook campaigns to organize support. Kitsap announced that he would lead a
convention at Neah Bay in 1939, while Heck declared that the orthodox meeting would
be held in October, 1938, at his Oakville church. Both meetings were held, resulting in
two contending Shaker bishops and panel of elders. To placate the California and British
Columbian churches, Bishop Heck created posts of sub-Bishop. Animosity continued
between the two factions culminating in a series of legal confrontations and the issue
was finally settled by the Snohomish County Superior Court in 1945. The court-imposed
solution created two churches. Heck remained in charge of the original Shaker church
while Kitsaps faction was organized as the Indian Full Gospel Church. The court also
ruled that congregations could choose which faction they would align themselves,
however, all church property belonged to the Indian Shaker Church of Washington.

Disputes continued to plague the church. Dissension at Yakima gave birth in

1953 to the Independent Shaker Church. As with the Indian Full Gospel Church, the
Yakima church advocated the use of the Bible in ritual. However, in other practices, the
church is conservative. The schisms between the three factions of the church have
continued into the late 1980s.

*Much of this historical synopsis comes from Pamela Amoss article The
Indian Shaker Church (1990), and H.G. Barnetts Indian Shakers: A Messianic Cult of
the Pacific Northwest (1957). For additional reading please see the bibliography at the
end of this finding aid.

Bishop Teo

Bishop Harris Teo was the third generation of Teos involved with the Shaker
Church. His grandfather, Alex Teio, was the First Elder of the Shaker Church early in

Indian Shaker Church, Page 4

its history. The son of an Hawaiian and an Indian, Alex Teio (he changed his name from
the Hawaiian Keio to Teio) did much to advance the cause of the church and helped set
 down its rules during the 1910 convention. His son, Harry (who changed his name from
Teio to Teo), was not very active in the Church, and held no positions of authority.

His son, however, was elected to the position of bishop in 1974 and remained in
that position until his death in October 1991. Harris desire was that his son would
follow him as bishop. However, this was not to be because his son is not a Shaker.
Therefore, in Shaker tradition, Harris was succeeded by the First State Head Elder,
Clifford Tulee.

BIBLIOGRAPHY:

Amoss, Pamela T. The Indian Shaker Church. Handbook of North American Indians,
Volume 7: Northwest Coast. Wayne Suttles, ed. Washington: Smithsonian Institution, 1990.

Barnett, H.G. Indian Shakers: A Messianic Cult of the Pacific Northwest.

Carbondale: Southern Illinois University Press, 1957.

Fredson, Jean T. Religion of the Shakers. History of Mason County

Washington. Harry Deegan, ed. Shelton, WA: (Publisher Unknown), 1960.

Gunter, Erna. The Shaker Religion of the Northwest. The Northwest Mosaic:
Minority Conflicts in Pacific Northwest History. James A. Halseth and Bruce A. Glasrud, eds.
Boulder, CO: Pruett Publishing Company, 1977.

Ober, Sarah E. A New Religion Among the West Coast Indians. The Overland
Monthly. 56: July-December 1910.

Ruby, Robert, and Brown, John A. John Slocum and the Indian Shaker Church.
Norman: University of Oklahoma Press, 1996.

Sackett, Lee. The Siletz Indian Shaker Church. Pacific Northwest Quarterly. 64: July
1973. Pp. 120-26.

Valory, Dale. The Focus of Indian Shaker Healing. The Kroeber Anthropological
Society Papers, Number 35. Berkeley: Kroeber Anthropological Society, 1966.

ARTICLES OF INCORPORATION:

ARTICLES OF INCORPORATION
of the
INDIAN SHAKER CHURCH OF WASHINGTON
Place of businessOlympia.

Indian Shaker Church, Page 5

Filed 2:10 p.m. December 17, 1910,

at request of Milton Giles.

INDIAN SHAKER CHURCH:

 This is to certify that on the 20th day of June 1910, Mud Bay Sam, Alex Teio, Peter Heck, Ike
Kineo, Peter John, Tenas Pete, Charley Walker, Captain Carson, John Smith and Milton Giles:
charter members, met and formed a church of the Shaker Faith at the City of Olympia, Thurston
County, Washington, and entered into the following agreement in writing, duly subscribed by
them and each of them of which the following is a true copy:

That the corporate name shall be the Indian Shaker Church of Washington; Its chief place of
business the City of Olympia in said State;

No terms of admission to members allowed, only good behavior;

The object for which this corporation is formedthe elevation of the Indian race of this
State and the North West,
The encouragement and enforcement of temperance;

The elevation of the Indian female, to be equal in government of the church, which shall teach
honesty, virtue, economy and cleanliness, doing to others as others do to you; the worship of God
in our own way subject to the laws of the state and of God; the owning of all church property,
charging no dues or salaries to Preachers; accepting all donations the same being used for charity
and improvement of church property.

The officers shall be as follows:

One Bishop, term of office four years,
Five Elders, term of office four years,
Secretary and organizer, term of office four years,
Bishop to fill all vacancies.

The following officers were elected for the term of four years: Mud Bay Sam, Bishop, Alex
Teio, 1st Elder, Tenas Pete, 2nd Elder, Peter John, 3rd Elder, John Smith, 4th Elder, Ike Kineo, 5th
Elder, Milton Giles, Secretary and Organizer.

All people of the Indian Shaker Faith, both male and female, shall be licensed as Preachers on
payment of One ($1.00) dollar to the secretary, he to receive all moneys and pay out the same.
Preachers license to remain in force during good behavior.

Subscribed and sworn to before me his X mark

this 15 day of December, 1910 Mud Bay Sam
BISHOP
John M. Wilson
Milton Giles
NOTARY PUBLIC IN AND FOR THE STATE SECRETARY
OF WASHINGTON, RESIDING IN OLYMPIA, WASH.

Indian Shaker Church, Page 6

INDIAN SHAKER CHURCH RULES:

Concerning new-joiners who are being initiated into the Shaker religion, the Minister or
Elder, when initiating new members will ask him or her if they will follow the rules of the
church. They should answer: yes, I will abide, and be a member.
 These rules must be followed: the sign of the cross must be followed, and prayer, and
from the time he or she asks for help, and the Sabbath must be kept holy; keep away from all evil,
the church must be attended regularly; all evil spirit and superstition must be done away with, and
live a good Christian life; gambling is prohibited among members, stealing should not be
encouraged or adultery practiced, committing murder is prohibited and use of the Lords name in
vain; treat and help one another through our Lord and Savior; when a man or woman gets the
shake or healing power, they can then help the sick and give the shake, or healing power through
our Lord and Savior, subject to all the rites; prayer before you help the sick; congregation
assembled in church must respect their church be quiet an listen; no loud talking or disturbance
while someone is preaching.

These church rules must be followed by all members: As you enter the church for
service or work, through the healing power, you must follow you right and shake hands to all
members, all around the room or church, and that done, then take your seat until service or
healing power is used.

The sign of the cross, all new members initiated must use the sign of the cross.
Bell ringers must be active members of the church.
The candle for purity, it is the holy lights, the only lights to be used by the Indian Shaker Church.

The garment as taught in the beginning of the religion is herewith interpreted:

(A) The garment is holy garment to be worn only on Sunday Service. Must be keep the
Sabbath Holy.
(B) The wearer must keep his or her garment clean.
(C) Do not let evil overcome you, the wearer of the garment, it is held as sacred.
(D) Thou shalt no bear false witness against thy neighbor, for that will cling to your
garment, and be sin. Your garments must be kept clean and holy.
(E) Sunday Service to held 2 hours wearer to wear same that length of time, 10 a.m. to
12 p.m.

The healing power was foretold by our brother John Slocum. It has been shown, the
fingers tremble, and the body quivers at times, followed by dancing and singing with ringing of
the bells. The healing power comes through our Savior and true faith; the bells empower the
members in the healing power. Prayer before service, or the use of the healing power. The
healing power comes through true faith which empowers the user to help the sick. Those with
unclean thoughts will lack power.

New joiners initiated must not give up if he do not get the healing power the first night.
He or she are now members after duly initiated.

All persons whether a member of the ISC or not must personally call his or her brothers
to come help their sick through the faith and healing power. Should any misunderstanding arise
from said sick-call meeting such persons must offer protection for the same.

Indian Shaker Church, Page 7

Each member of the Indian Shaker Church (or household of the church) must have
prayer table with bells and candles which shall be used when helping the sick, whether his wife or
children, through the healing power.

Indian Church official, such as Bishop or Elders, or ministers have authority to perform
marriage ceremonies and baptizing of children and new members.
 The singing that accompanies the use of the healing power and ringing of the bells are all
subject in the performance of the rites of the Indian Shaker Church Incorporated.

Minister or Preacher

Each Church shall be numbered and file their membership with the Head Secretary.

The Preacher shall be the Head of his own Church. He and the 3 Deacons shall govern
the said church, and have power to settle all disputes arising in the said church.

He is to provide a Church of worship, and control the same.

Church of Deacons

Each church shall name 3 Deacons, male or female, they to assist the preacher in his
duties as he may order or direct.

SCOPE AND CONTENT:

The records contained within this collection represent an unknown portion of
the documentation and history of the Indian Shaker Church of Washington. All of the
records included in this collection were collected by Bishop Harris Teo. Further, many
of the early records are photocopies of originals, whose whereabouts are unknown.
Bishop Teo was concerned with preserving the historical records of the Church, and the
records in this collection reflect this concern. On Bishop Teos death, the records were
placed with the Washington State Historical Society, but the deed of gift was not
finalized until 1996.

This collection is divided into series consisting of: the records of the regional
churches, articles, incorporation records, baptism and marriage certificates, calendars and
date books, credential certificates, convention records, correspondence, financial and
fundraising records, historical and legal documents, newsletters, record books,
resolutions, and theses. These series are comprised of correspondence, notes,
memoranda, minutes, agendas, resolutions, convention proceedings, journals, licenses,
certificates, credentials, membership lists, reports, articles, manuscripts, receipts, bank
statements, plans, contracts, baptism certificates and indexes, marriage lists, and
newsletters.

While most of the series of correspondence are original documents, letters from
1911 to 1912 are photocopies. Many of these letters relate the creation and birth pangs

Indian Shaker Church, Page 8

of the newly organized church. The whereabouts of the original documents is unknown.
In contrast, this series includes the original correspondence between Bishop Peter Heck
and members of his church, from 1931 to 1934, relating the struggle between Heck and
William Kitsap over the bishops office. Further, this collection contains baptism
certificates of the church from 1971 to 1991. This series is nearly complete, missing
numbered certificates 401 to 862 out of 1820 certificates. Also included in this series are
several indexes. The few photographs and negatives that came with the collection were
 removed and placed in the Washington State Historical Societys photographic
collection.

INCLUSIVE DATES: 1892-1991

RESTRICTIONS: None

VOLUME: 6 Cubic Feet

ACCESSION #: 1996.64

ACCESSION DATE: 1996

FILE LISTING:

BOX 1: ARTICLES; ARTICLES OF INCORPORATION; BAPTISM

CERTIFICATES.

Files: 1. Article: The Coming of the Great White Chief 1955

2. Article: A Defense of Indian Shakerism 1917
3. Article: The Focus of Indian Shaker HealingDale Valory Krober
Anthropological Society Papers No. 35 1966
4. Article: A History of Sam Lewis
5. Article: Indians Add Tribal Customs to Traditional Religious RitesHilda
Bryant
6. Article: The Indian Shaker ChurchPamela T. Amoss 1975-87
7. Article: MaterialsHelen Danforth 1924-90
8. Article: A New Religion Among the West Coast IndiansSarah E. Ober
The Overland Monthly Jul-Dec 1910
9. Article: A Record of the Early Indian Shaker Faith and WorkMrs. James
10. Article: Shakers
11. Article: The Siletz Indian Shaker Church Pacific Northwest Quarterly 1973
12. Article: Teachings of the Shaker Religion
13. Article: We are One in the Spirit
14. Articles of Incorporation: 1910-78
15. Articles of Incorporation: Amendments 1970
16. Articles of Incorporation: ByLaws 1922-46

Indian Shaker Church, Page 9

17. Articles of Incorporation: Indian Full Gospel Church 1945

18. Articles of Incorporation: Oregon 1921-51
19. Articles of Incorporation: Rules of Order 1979-80
20. Articles of Incorporation: Washington State
21. Baptism Certificates: #1-50 1971-75
22. Baptism Certificates: #51-100 1975-77
23. Baptism Certificates: #101-150 1977-78
24. Baptism Certificates: #151-200 1978
 25. Baptism Certificates: #201-250 1978-79
26. Baptism Certificates: #251-300 1979
27. Baptism Certificates: #301-350 1979
28. Baptism Certificates: #351-400 1975-80
29. Baptism Certificates: #645, 752-754, 804, 826 1983-84
30. Baptism Certificates: #863-900 1984
31. Baptism Certificates: #926-950 1983-85
32. Baptism Certificates: #951-1000 1983-85
33. Baptism Certificates: #1001-1050 1983-86
34. Baptism Certificates: #1051-1100 1984-86
35. Baptism Certificates: #1101-1150 1980-86
36. Baptism Certificates: #1151-1200 1982-86
37. Baptism Certificates: #1201-1250 1986-87
38. Baptism Certificates: #1251-1300 1987
39. Baptism Certificates: #1301-1350 1987
40. Baptism Certificates: #1351-1400 1987-88
41. Baptism Certificates: #1401-1450 1988
42. Baptism Certificates: #1451-1500 1987-89
43. Baptism Certificates: #1501-1550 1988-89
44. Baptism Certificates: #1551-1600 1989-90
45. Baptism Certificates: #1601-1650 1984-90
46. Baptism Certificates: #1651-1700 1986-87
47. Baptism Certificates: #1701-1750 1987-88
48. Baptism Certificates: #1751-1800 1988-91
49. Baptism Certificates: #1801-1820 1991
50. Baptism Certificates: IndexAlphabetic AH
51. Baptism Certificates: IndexAlphabetic IO
52. Baptism Certificates: IndexAlphabetic PZ
53. Baptism Certificates: Listing (Alphabetic)
54. Baptism Certificates: Listing (As of 1984)

BOX 2: BAPTISM CERTIFICATES; BRITISH COLUMBIA CHURCHES;

BUILDINGS: CALENDARS; CALIFORNIA CHURCHES;
CERTIFICATES.

Files: 1. Baptism Certificates: Listing (Computer)

2. Baptism Certificates: Requests for Certificates 1980-89
3. Baptism Certificates: UnnumberedConcrete
4. Baptism Certificates: UnnumberedDuncan 1981
5. Baptism Certificates: UnnumberedKuleet Bay 1979

Indian Shaker Church, Page 10

6. Baptism Certificates: UnnumberedLaConner 1982

7. Baptism Certificates: UnnumberedLaPush 1990-91
8. Baptism Certificates: UnnumberedLower Elwha 1986-91
9. Baptism Certificates: UnnumberedMuckleshoot 1990
10. Baptism Certificates: UnnumberedMud Bay 1991
11. Baptism Certificates: UnnumberedOakville 1989
12. Baptism Certificates: UnnumberedQueets 1989-91
13. Baptism Certificates: UnnumberedSquamish 1978-79
14. Baptism Certificates: UnnumberedTulalip 1987-90
 15. Baptism Certificates: UnnumberedWarm Springs 1991
16. Baptism Certificates: UnnumberedWhite Swan 1981-91
17. B. C.: Annual Reports 1962-87
18. B. C.: Canada Indian Act 1973
19. B. C.: Chemainus Bay 1982-88
20. B. C.: Chemainus BayRecords 1975-86
21. B. C.: Chilliwack 1978
22. B. C.: Duncan 1974-83
23. B. C.: DuncanResolution 1970
24. B. C.: Incorporation Forms 1987
25. B. C.: KoksilahCorrespondence 1917-18
26. B. C.: LantzvilleCorrespondence: David Bob 1980
27. B. C.: MarriageRegistration and Act 1964-75
28. B. C.: MarriageRegistration and Act 1976-88
29. B. C.: Meeting Minutes 1962-82
30. B. C.: Musquium 1958-75
31. B. C.: SaanichAlbert George Funeral 1988
32. B. C.: SaanichBrentwood Bay 1956-86
33. B. C.: SaanichDedication 1972
34. B. C.: Societies Act 1978-85
35. B. C.: SquamishCapilano Shaker Church 1957-88
36. B. C.: Vancouver IslandCorrespondence 1987
37. Buildings: Building Permits 1984
38. Buildings: Deeded PropertiesTax Exemptions 1989
39. Buildings: Deeds and Titles 1949-80
40. Buildings: Deeds to Shaker Church Lands 1908-91
41. Buildings: Land Disputes 1978-84
42. Buildings: Water Well Project 1962-87
43. Calendar: 1978-85
44. Calendar: Toppendish School District 1980-81
45. California: Church Building Plan and Draft
46. California: Church HierarchySmith River 1971-72
47. California: Convention Minutes 1968-79
48. California: Convention Minutes 1980-89 (Plus Undated)
49. California: CorrespondenceAgreement Between Melvin James and Indian
Shaker Church: Table Bluff 1983
50. California: CorrespondenceSandra Peters 1984
51. California: CorrespondenceSecretary of State, Disturbance of Funeral
Service
52. California: CorrespondenceSmith River 1969-87

Indian Shaker Church, Page 11

53. California: CorrespondenceU. S. District Court of California, Smith River

Property 1983
54. California: Court CasesAttorney File 1975-85
55. California: Crescent CitySmall Claim Court 1984
56. California: Indian Shaker Church, Hoopa, CA 1963-80
57. California: Johnsons Indian Shaker Church 1971-88
58. California: Letter to State Board of Elders 1984
59. California: ListOriginal Assignees Who Own Parcels on the Smith River
Rancheria
60. California: Official Documents with the Bureau of Indian Affairs 1958-76
 61. California: Smith River 1969-90
62. California: Smith RiverBills 1969
63. California: Smith RiverBoard of Trustees Meeting 1980
64. California: Smith RiverChecking/Savings Account Report 1990
65. California: Smith RiverCorrespondence: Jesse Short From Wade LeRoy
66. California: Smith RiverCourt Case I 1970-83
67. California: Smith RiverCourt Case II 1958-89
68. California: Smith RiverCourt Case III 1972-81
69. California: Smith RiverCourt Case IV 1983
70. California: Smith RiverHistory
71. California: Smith RiverJohnson Land Use Permit 1972-77
72. California: Smith RiverMembership
73. California: Smith RiverTitle Search, National Archives 1977
74. California: Table Bluff Church 1978-85
75. California: Tolowa Indian Shakers and the Roles of Prophecy at Smith River
1984 (Manuscript)
76. California: Weitch PEC Old Mill ChurchBusiness and Election Meeting
77. California: Woodruff HostlerCase Brief 1940-69
78. Certificates: CaliforniaGood Standing
79. Certificates: Credential of Authority 1950-59
80. Certificates: Credential of Authority 1960-69
81. Certificates: Credential of Authority 1970-79
82. Certificates: Credential of Authority 1980-89
83. Certificates: Credential of Authority 1990
84. Certificates: Church Certification 1969-87
85. Certificates: License to Preach 1932-47
86. Certificates: Washington State Good Standing 1922-75

BOX 3: CONVENTION RECORDS; CORRESPONDENCE

Files: 1. Convention Records: 1916

2. Convention Records: 1917
3. Convention Records: 1918
4. Convention Records: 1923
5. Convention Records: 1924
6. Convention Records: 1925
7. Convention Records: 1950
8. Convention Records: 1951

Indian Shaker Church, Page 12

9. Convention Records: 1952

10. Convention Records: 1959
11. Convention Records: 1962
12. Convention Records: 1963
13. Convention Records: 1964
14. Convention Records: 1965
15. Convention Records: 1966
16. Convention Records: 1968
17. Convention Records: 1969
18. Convention Records: 1971
19. Convention Records: 1972
 20. Convention Records: 1973
21. Convention Records: 1974
22. Convention Records: 1975
23. Convention Records: 1976
24. Convention Records: 1977
25. Convention Records: 1978
26. Convention Records: 1979
27. Convention Records: 1981
28. Convention Records: 1983
29. Convention Records: 1984
30. Convention Records: 1985
31. Convention Records: 1986
32. Convention Records: 1986Urgent Matters
33. Convention Records: 1987
34. Convention Records: 1988
35. Convention Records: 1989
36. Convention Records: 1990
37. Convention Records: Meetings 1942-79
38. Convention Records: Meetings 1980-91
39. Convention Records: Oregon 1989
40. Convention Records: Requests 1960-87
41. Convention Records: Various Dates
42. Correspondence: January 1911 (Photocopies)
43. Correspondence: February 1911 (Photocopies)
44. Correspondence: March 1911 (Photocopies)
45. Correspondence: April 1911 (Photocopies)
46. Correspondence: May 1911 (Photocopies)
47. Correspondence: June 1911 (Photocopies)
48. Correspondence: July 1911 (Photocopies)
49. Correspondence: August 1911 (Photocopies)
50. Correspondence: September 1911 (Photocopies)
51. Correspondence: October 1911 (Photocopies)
52. Correspondence: November 1911 (Photocopies)
53. Correspondence: December 1911 (Photocopies)
54. Correspondence: 1912 (Photocopies)
55. Correspondence: 1917 (Photocopies)
56. Correspondence: 1931
57. Correspondence: Jan-Apr 1932
58. Correspondence: Jun-Nov 1932

Indian Shaker Church, Page 13

59. Correspondence: Nov-Dec 1932

60. Correspondence: 1933
61. Correspondence: 1934
62. Correspondence: 1945-49
63. Correspondence: 1950-59
64. Correspondence: 1960-66
65. Correspondence: 1967-74
66. Correspondence: 1975
67. Correspondence: 1976
68. Correspondence: 1977
69. Correspondence: 1978
70. Correspondence: 1979
 71. Correspondence: 1980
72. Correspondence: 1981
73. Correspondence: 1982
74. Correspondence: 1983
75. Correspondence: 1984
76. Correspondence: 1985
77. Correspondence: 1986
78. Correspondence: 1987
79. Correspondence: 1988
80. Correspondence: 1989

BOX 4: CORRESPONDENCE; DATE BOOKS; FINANCIAL RECORDS.

Files: 1. Correspondence: 1990

2. Correspondence: 1991
3. Correspondence: Application to Simpson Timber Company Fund 3/82
4. Correspondence: Clarence McKinley 1970
5. Correspondence: Concordia Seminary, St. Louis MO 1967-68
6. Correspondence: Helen Teo 1974
7. Correspondence: Helen Teo 1987
8. Correspondence: InquiryCounty Auditor for Marriage License 1969
9. Correspondence: Jeanne Engerman (Olympia Library) 1988
10. Correspondence: Ladder DamagesFloyd Conway 1973-81
11. Correspondence: Letters of Resignation 1987-90
12. Correspondence: Richard Spencer 1985
13. Correspondence: Samuel Freeman 1981
14. Correspondence: Wade LeRoy 1965-89
15. Correspondence: Wade LeRoy (Incoming) 1969-72
16. Correspondence: Wade LeRoyRecommendations to Bishop and Board of
Elders 1977
17. Date Books: 1983
18. Date Books: 1984
19. Date Books: 1985
20. Date Books: 1988
21. Date Books: 1989
22. Date Books: 1990

Indian Shaker Church, Page 14

23. Financial: Bank Deposit and Balance 1976-77

24. Financial: Bank Resolutions 1977
25. Financial: Bank StatementsRainier National Bank 1977-84
26. Financial: Bank StatementsSea First Bank 1980-81
27. Financial: Bayview Lumber Company 1982
28. Financial: Cash Book 1978-84
29. Financial: CorrespondenceWashington State Department of Revenue
30. Financial: General Fund 1979
31. Financial: Insurance 1971-84
32. Financial: Money Accounts for Church 1930-91
33. Financial: Mud Bay Building Fund Ledger 1990
34. Financial: Non-Profit Status 1977-89
35. Financial: Receipts (CA) 1965-87
 BOX 5: FUNDRAISERS; HISTORY; JOURNAL; LEGAL ISSUES;
MARRIAGE RECORDS; NEWSLETTERS; OREGON CHURCHES;
RECORD BOOKS; REGISTERED AGENTS; RESOLUTIONS;
THESES; WASHINGTON CHURCHES.

Files: 1. Fundraisers: Campaign for Human Development 1972-73

2. Fundraisers: Church Furniture
3. Fundraisers: Grants 1980
4. Fundraisers: Hand Bells 1975-76
5. Fundraisers: Marcus Slone 1988-89
6. Fundraisers: Washington State Charitable Solicitations
7. History: Church History Project 1988-90
8. History: Declaration 1919 (Photocopy)
9. History: HandwrittenElection Meeting to Organize Shaker Religion 1910
(Photocopy)
10. History: John Slocum Monument 1893-1977
11. History: Tchaddaub Church 1892
12. History: West Saanich, B. C. (Henry Smith) Photocopies 1916-41
13. Journal: Frank Bennett 1947
14. Legal Issues: Canada 1919 (Photocopies)
15. Legal Issues: Heck vs. Kitsap 1933
16. Legal Issues: Internal Revenue Service 1975
17. Legal Issues: Will 1912 (Photocopy)
18. Marriage: Certificates 1964-90
19. Marriage: Contracts 1980
20. Marriage: Correspondence
21. Marriage: Laws and Rules 1970
22. Marriage: Licenses 1940
23. Marriage: Licenses 1961-69
24. Marriage: Licenses 1970-79
25. Marriage: Licenses 1980-90
26. Marriage: Lists
27. Marriage: Registration 1976-79

Indian Shaker Church, Page 15

28. Newsletters: 1975-91

29. Oregon: Warm Springs1910 Indian Shaker Church 1985-87
30. Oregon: Warm SpringsBaptism Information Submitted by Letter 5/13/89
31. Oregon: Warm SpringsChurch 1960-83
32. Oregon: Warm SpringsChurch 1984
33. Oregon: Warm SpringsChurch 1985-86
34. Oregon: Warm SpringsChurch Assignment 1951
35. Oregon: Warm SpringsChurch Reports 1988 Convention
36. Oregon: Warm SpringsConvention: Treasurer Reports 1983
37. Oregon: Warm SpringsDocuments on File at Salem, OR 1919-77
38. Oregon: Warm SpringsIndian Shaker Services at Chemawa School 1969
39. Oregon: Warm SpringsJosepha Crowe: Missionary 1986
40. Oregon: Warm SpringsLetter of Report to Warm Springs Members 1966-69
41. Oregon: Warm SpringsOregon Corporation 1915-81
42. Oregon: Warm SpringsOregon Registered Agent 1969-82
 43. Oregon: Warm SpringsPendleton Shaker Church 1969-89
44. Oregon: Warm SpringsReport 1985
45. Oregon: Warm SpringsReport 1989
46. Record Book: General Church Records/Marriage 1969-91
47. Record Book: Log Book 1978-79
48. Record Book: Marriage/Baptisms 1967-89
49. Registered Agent: Idaho
50. Registered Agent: Oklahoma 1973-87
51. Registered Agent: Phoenix, AZ 1954-75
52. Registered Agent: Washington State 1969-70
53. Resolutions: 1953
54. Resolutions: 1969
55. Resolutions: 1970
56. Resolutions: 1971
57. Resolutions: 1972
58. Resolutions: 1973
59. Resolutions: 1974
60. Resolutions: 1975
61. Resolutions: 1976
62. Resolutions: 1977
63. Resolutions: 1978
64. Resolutions: 1980
65. Resolutions: 1981
66. Resolutions: 1983
67. Resolutions: 1984
68. Resolutions: 1985
69. Resolutions: 1986
70. Resolutions: 1987
71. Resolutions: 1988
72. Resolutions: 1989
73. Resolutions: 1990
74. Resolutions: 1991
75. Resolutions: Undated
76. Thesis: The Shake: The Indian Shaker Curing Ritual Among the Yakima
Darlene A. Fitzpatrick 1968

Indian Shaker Church, Page 16

77. Washington: Billysville Shaker Church 1984-89

78. Washington: Brenner Oyster CompanyLand Purchase 1974
79. Washington: ConcreteOrdinations 1975-76
80. Washington: Concrete Shaker Church 1957-89
81. Washington: Concrete Shaker ChurchCorrespondence 1989
82. Washington: Georgeville 1979
83. Washington: LaConner Shaker Church 1987
84. Washington: LaPush Shaker Church 1966-85
85. Washington: LaPush Shaker ChurchBusiness Meetings 1969-84
86. Washington: Legal Issues 1947
87. Washington: Lower Elwha 1911-87
88. Washington: Lummi ReservationDeed 1940-78
89. Washington: Lummi ReservationOld Time Shaker Church 1958-77
90. Washington: Lummi ReservationOld Time Shaker Church 1978-91
91. Washington: Lummi Shaker Church (Bellingham) 1940-87
92. Washington: Mailing Lists 1976
 93. Washington: Mailing Lists 1987
94. Washington: Makah Reservation 1966-79
95. Washington: Mallot/Nespelum 1969-86

BOX 6: WASHINGTON CHURCHES.

Files: 1. Washington: MalottReports 1975-81

2. Washington: MalottReports 1979-86
3. Washington: Maps
4. Washington: McNiels IslandCorrespondence 1972-78
5. Washington: Muckleshoot 1971-88
6. Washington: MuckleshootPlanning Department 1988-89
7. Washington: Mud BayAltar Replacement 1976
8. Washington: Mud BayBuilding Maintenance, History, and Contracts
9. Washington: Mud BayBuilding Project Fund 1981-83
10. Washington: Mud BayBuilding Project: Plans 1949-72
11. Washington: Mud BayChurch Project (AKBAR Fund) 1980
12. Washington: Mud BayConstruction: Cabinet Details 1983
13. Washington: Mud BayConstruction Material List 1978-81
14. Washington: Mud BayDeed Church Property 1949-82
15. Washington: Mud BayElders Meeting 1978
16. Washington: Mud BayElectrical Permits (and Others) 1969-72
17. Washington: Mud BayHistory/Tchuddaub Church 1892
18. Washington: Mud BayHistory 1950-84
19. Washington: Mud BayLand Purchase 1949-79
20. Washington: Mud BayLand Purchase 1974
21. Washington: Mud BayLogging Proceeds 1969
22. Washington: Mud BayProject: Meeting Minutes, Etc. 1963-80
23. Washington: Mud BayProperty: Tax Receipts, Deeds, and Water Rights
24. Washington: Mud BayResignations 1988
25. Washington: Mud BayTax Exemption Papers 1975-91
26. Washington: Mud BayTax Problems 1975-78

Indian Shaker Church, Page 17

27. Washington: Mud BayTimber Receipts 1983

28. Washington: Mud BayTimber Sale 1983
29. Washington: Mud BayTreasury Business 1976
30. Washington: Neah Bay 1981
31. Washington: Nespelem 1910-90
32. Washington: Nespelem 1954-85
33. Washington: NespelemBenson United Steel Buildings, Inc. 1986-89
34. Washington: NespelemChurch Problems 1990-91
35. Washington: NespelemDeed 1969-86
36. Washington: NespelemJoseph N. Simpson 1979-80
37. Washington: NespelemProperty Tax Exemption 1990
38. Washington: NespelemReports 1969-91
39. Washington: NespelemTax Papers (Land) 1979-90
40. Washington: Nooksack 1934-85
41. Washington: Nooksack 1986
42. Washington: Nooksack 1910 Indian Shaker Religion 1986
43. Washington: OakvilleBuilding 1965-84
 44. Washington: OakvilleBusiness Meetings 1969-71
45. Washington: OakvilleDeeds 1976
46. Washington: Officer List 1990
47. Washington: Queets 1962-90
48. Washington: SecurityOfficers
49. Washington: Shaker Church Name Patent
50. Washington: Simpson Timber Company 1969-72
51. Washington: Skokomish 1959-86
52. Washington: SkokomishBusiness Meetings 1960-88
53. Washington: SkokomishConstitution and By-Laws 1972
54. Washington: SkokomishLease 1979
55. Washington: SkokomishProperty Issues 1975-81
56. Washington: SkokomishTax Exemption 1989-90
57. Washington: SwinomishElection 1988
58. Washington: TaholahAshes 1987
59. Washington: TaholahBusiness Meeting 1978-83
60. Washington: TaholahConvention 1971
61. Washington: TaholahProblems 1978-89
62. Washington: TaholahReports 1984-89
63. Washington: Thurston CountyPlanning Department 1988
64. Washington: TulalipBank Reports 1969-83
65. Washington: TulalipChurch Problems 1985
66. Washington: TulalipCorrespondence 1976-79
67. Washington: TulalipDispute 1979-85
68. Washington: TulalipMissionary Meetings 1980-85
69. Washington: TulalipShaker Church 1969-86
70. Washington: Various Documents
71. Washington: Walla Walla (Prison)Request for Shaker Services
72. Washington: WapatoWater Tank Fund-Raising Project 1988-89
73. Washington: White Cloud Center 1987
74. Washington: White Swan 1973-85
75. Washington: White SwanConstruction: History of Church 1961-63
76. Washington: White SwanCorrespondence: Credit Committee 1990

Indian Shaker Church, Page 18

77. Washington: White SwanDining Hall Construction 1972-91

78. Washington: White SwanDining Hall Construction 1978-83
79. Washington: White SwanMeeting Minutes 1975-91
80. Washington: White SwanYakima Reservation 1922-89
81. Washington: Yakima ReservationSatus 1945-90

SUBJECTS:
SUBJECTS:

Articles of Incorporation Finances Shaker Religion

Baptism Indians of North America Shamanism
Baptism Certificates Indian Religion Spiritual Healing
Bell Ringing Insurance Industry Squamish Indian Tribe
Bible Controversy Land Use Policies Temperance
Bishop Controversy Lummi Indian Tribe Timber Industry
 Canada Indian Act Marriage Tribal Customs
Canada Marriage Missionaries, Shaker Tulalip Indian Tribe
Registration Act Muckleshoot Indian Tribe Womens Rights
Canada Societies Act Property Management Yakima Indian Tribe
Ceremonies (Religious) Relations, Indian
Church Construction Religion, Christian
Conventions Religious Rites
Deeds Reservations

LOCALITIES:

British Columbia Table Bluff Hoquiam Satus

Brentwood Bay Ukiah LaConner Seattle
Capilano LaPush Sedro Wooley
Chemainus Bay Oregon Lower Elwha Skagit County
Chilliwack Chuloquin Lummi Reservation Skagit Reservation
Duncan Pendleton Marysville Skokomish
Koksilah Siletz Moclips Reservation
Kuleet Bay Warm Springs Muckleshoot Snohomish County
Musquium Reservation Swinomish
Saanich Washington Mud Bay Reservation
Squamish Auburn Neah Bay Tacoma
Vancouver Bellingham Nespelem Taholah
Vancouver Island Billysville Nooksack Reservation Thurston County
Chehalis Reservation Oakville Tulalip Reservation
California Colville Reservation Olympia Walla Walla
Crescent City Concrete Pierce County White Swan
Hoopa Eatonville Port Angeles Yakima Resevation
Johnson Gate Queets
Klamath Falls Georgeville Quilleute
Smith River Grays Harbor Quinault

Indian Shaker Church, Page 19

PERSONS:

Abraham, Enoch George, Nellie Johnson, John Smith, Henry

Amoss. Pamela T. George, Ted Jones, Carl Smith, John
Barr, George Giles, Milton Jones, Foster Spencer, Richard
Benn, John Goudy, Herman Jones, Vickie Lee Stevens, Harold
Bennett, Frank Guss, William Kineo, Ike Strom, Leon
Bighead, Charlie Hall, Jacob Kitsap, William Strom, Ted
Bighead, Doris Hansen, Patrick Krise, Mary Sylvia, Alberta
Bighead, Mary L. Hayden, Elmer LeRoy, H. Wade Teio, Alex
Billy, Alphonse Heck, Peter Lewis, Sam Teo, Harris
Black, Carl J. Hobucket, Harry Logan, Eleanor Teo, Harry
Bob, David Hostler, Woodruff Martin, William Teo, Helen
Bob, Marvin Howeattle, Arthur McKinley, Clarence Tom, Isador
Bob, Matilda Howeattle, Charles Modeste, Elwood Tulee, Clifford
Capoeman, Emma Howtopat, Leslie Moses, William Tulee, Patricia
Capoeman, Horton Hudson, Edward Mud Bay Sam Turner, Ira
Capoeman, Joseph Hudson, William Nelson, Henry Walker, Charley
Charles, Mattie Iukes, Nelson Nixon, George Wickersham,
 Conway, Floyd Jack, George Pete, Tenas James
Corner, Joe Jackson, Henry Peters, Sandra Wilson, James
Cree, William Jackson, Peter Ruby, Robert M.D. Wyanco, Henry
Crowe, Josepha James, Anthony Short, Jesse
Danforth, Helen James, Jimmy Simpson, Cindy
Davis, Louis James, Melvin Slocum, John
Dowd, Gaylord James, Ollie Slocum, Mary
Estabrook, Joe Joe, Abraham Slogan, Walker
Freeman, Samuel Joe, Peter Sly, Joe
George, Albert John, Peter Smith, Charles

AGENCIES & CORPORATIONS:

American Bible Association Rainier National Bank

Bayview Lumber Company Sea First Bank
Brenner Oyster Company Siletz Indian Shaker Church
Bureau of Indian Affairs Simpson Timber Company
California Secretary of State Smithsonian
Concordia Seminary (St. Louis, MO) State of WashingtonDepartment of
Cowichan Indian Band (B. C.) Revenue
Daystar Independent Shaker Church Superior Court of the State of Washington
First Citizens Fund (B. C.) for Snohomish County
Government of the Province of Superior Court of the State of Washington
British ColumbiaDepartment of Vital for Thurston County
Statistics Toppendish School District
Howonquet Community Association (CA) U. S. Catholic Conference
Indian Full Gospel Church U. S. Department of the Interior
Indian Shaker Church of Washington Washington StateDepartment of State
Internal Revenue Service White Swan Land Company
Kroeber Anthropological Society Yakima County Public Works Department