The Search For The Cayuse Five

Introduction to Unsolved Histories

0:00We gather here tonight to bring women back to their rightful place. The Testaments, a new Hulu original series from the executive producers of The Handmaid's Tale. It's easier to accept a story than believe that the people around you are monsters. The battle isn't over. There comes a time when you have to take action, when you have to choose your own destiny. Never quite as it seems. Watch the new Hulu original series, The Testaments. Streaming on Hulu and Hulu on Disney Plus for bundle subscribers. Terms apply.

0:30It's only getting every customer's order right. It's only a point-of-sale system connected by Spectrum fiber-powered business internet, helping you track hundreds of secure transactions. And it's all backed by 24-7 U.S.-based customer support and local technicians. It's only everything. Get business internet advantage free forever when you get four mobile lines from Spectrum. Visit spectrum.com slash free for life to find out how. Restrictions apply.

The Cayuse Five Story

0:56Service is not available in all areas. Felix Bunnell here, producer and host of Unsolved Histories. The episode you're about to listen to is, simply put, about the search for the bodies of five men who were executed for murder more than 170 years ago. The men faced trial in Oregon with a judge and a jury and with many elements that we would recognize from a modern American legal proceeding. But there were some critical things missing, and there's so much more to the story that wasn't addressed in court.

1:30This story is about seeking bodies, seeking justice, seeking human dignity, and seeking healing.

Monument to the Cayuse Five

1:37We are standing a few yards back from the edge of the promenade, and there is a large basalt stone with a plaque on it that basically asks for the land to hear the prayers. This large basalt stone with a plaque is a monument to five indigenous men who were tried for murder in 1850, here in Oregon City, Oregon, when it was the capital of Oregon Territory.

2:10Denise McGriff is the mayor. There's a poem that was created by one of the Umatilla tribal members, and basically it's saying that the land is bearing witness to what happened, and it talks about the ancestors are buried nearby, far from their homeland. We don't know that for sure, but the families long to bring them home.

History of the Cayuse Five

2:281850 is a long time ago, but the monument in Oregon City is much more recent. Mayor McGriff was there when it was dedicated on a blustery day in June 2024. Every time the tribal elders said prayers, the wind raged and blew, and just trees were bending.

2:53When they finished the prayers, it quieted down. And this happened four times while they were saying the prayers and blessing this place. Between 1850 and 2024, and this is dedicated, was there any notice, any sign that said this had happened? No. It's 174 years. Yes. Well, it's better late than never, I say. You know, Oregon City has stepped up, and basically we said we are sorry. We are very deeply sorry, and this is going a long way to heal.

3:25And so this is really meaningful to them, that we can come together as people to say something really bad happened.

The Conviction and Execution

3:36The really bad thing that happened was the conviction and prompt execution of that group of men. A group of men who have come to be known as the Cayuse Five. They didn't speak English, they had no knowledge of the American legal system, and when they turned themselves in, they may have believed they would be assisting with the investigation, not facing a capital murder trial. For more than 170 years, they've been something of a footnote to one of the most violent yet little-known chapters in the history of the American West. Worst of all, for their descendants and for other modern-day tribal members,

4:07the bodies of the Cayuse Five are missing. No one really knows what happened to the men after they were hanged. But all of this is changing thanks to the efforts of tribal members working to find answers to questions and solve long-standing mysteries. And thanks to people like Mayor McGriff of Oregon City and historians and legal scholars who are willing to try and help salvage what justice might still remain within reach.

4:32We are acknowledging it, and we are now recognizing that that was a wrong and that we want to make it right. And this is part of helping to make it right.

4:43From KSL Podcasts, I'm Felix Bunnell. This is Unsolved Histories, The Search for the Cayuse Five. The Search for the Cayuse Five Enjoy the sunshine with sales on grill-ready favorites from Whole Foods Market. Take cookouts to sizzling new heights with their marinated salmon and made-in-house marinated beef and chicken. Entertain with low-priced 365 brand chips and dips like hummus and guacamole.

5:14And sweeten every party with brown butter chocolate chip cookies. Remember to pack the cooler with probiotic sodas, sparkling waters, and more. Summer savings await you at Whole Foods Market.

5:31The Cayuse Five, some are believed to be members who participated in the killing of Marcus, the nurses of Whitman, and several of their ranch hands, and capturing of about 50 prisoners. But some of them are also believed to not have actually been participated in the raid. Nowadays, Charles Sams is director of the National Park Service. When I spoke with him a few years ago, he was executive director of the Confederated Tribes of the Umatilla Indian Reservation in northeastern Oregon. It's across the state and 250 miles from Oregon City.

6:02I have a strong personal connection. My sixth-generation great-grandmother, who was married to a non-Indian, was the godmother to the Cayuse Fives. She was a Cayuse woman living in Oregon City at the time. The fate of the Cayuse Five is not some abstract historical vignette for Sams. It's part of his family history. And the archbishop for the Oregon Territory, a Catholic archbishop, had asked her and her husband to be their godparents. Sams believes what his sixth-great-grandmother believed, that the bodies of the Cayuse Five

6:35belong in their homeland. And so, I think she had every intent as a Cayuse travel member, hoping to see that they would at least be sent home after they had been hung, and probably was very disappointed that they weren't, because she knew the cultural significance of being placed back among the bones of your ancestors. So, that's a very personal aspect to me. The word confederated in the name Confederated Tribes of the Umatilla Indian Reservation means that three historically separate, completely autonomous groups of Indigenous people were

7:09combined by the U.S. government to simplify the process of moving tribes to reservations in the 19th century. The three confederated tribes are the Umatilla, the Walla Walla, and the Cayuse. So, here at home, we call them the Cayuse Five. Tara Farrow-Furman is Cultural Resources Manager for the tribe and a tribal member. In the Cayuse language, she says there's no direct English translation for Cayuse Five. We've kind of switched the wording to the five Cayuse men, because they have names.

7:42And so, the tribute is to really honor them and their names as individuals. The names of each of the five men don't easily translate into English either, and the spelling of each name varies across documents and time. On the monument in Oregon City, which Tara calls the tribute, each man's name has finally been set in stone. And it's now a place where tribal members can go anytime they're in Oregon City and in that

8:21area to go and visit and reflect upon their ancestors and what they sacrificed for us, for our future, and for the tribal people there at the time. She says the men became the Cayuse Five when they were chosen by and from among tribal leaders to go and make peace with the Oregon authorities after two and a half years of warfare. Histories and traditions have said that the five that agreed to go forward and talk about the incident weren't directly involved in the incident, and that the ones that were involved

8:54in the incident, many of them had died during the Cayuse War. And so, they were there to just give testimony on what had happened. The Cayuse War began in the autumn of 1847, when more than a dozen non-Indigenous people were killed by members of the Cayuse tribe. Civilians, militia members, and army troops then sought revenge for the deaths by attacking villages and driving the tribe into the hills. Two and a half years into the conflict, when the five Cayuse men appeared at Fort the Dalles

9:27along the Columbia River, east of Oregon City, their intent, like their names, proved difficult to translate. Attempts to bring an end to the conflict because they were tired of fighting and the Cayuse people dying in the war. And so, they held counsel to, you know, go in peace to talk about what had happened. To understand what they were trying to bring to an end requires going back to the start of the Cayuse War.

The Whitman Incident

9:57On November 29, 1847, members of the Cayuse tribe killed 13 people at a Presbyterian mission operated by Marcus Whitman and his wife Narcissa near present-day Walla Walla, Washington. The Whitman Massacre is what the deaths used to be called by white historians and by the National Park Service. The Park Service operates the old mission as a National Historic Site. Charles Sams calls it the Raid. Tara Farrow-Furman calls it the Incident, which is also what the Park Service now calls it,

10:30the Whitman Incident. In 1847, Walla Walla wasn't officially Washington or Oregon. The land had only recently been acquired by the United States through negotiations with Great Britain. But there was no formal government. This is an important point we'll come back to later. Migrants from the East Coast and Midwest were pouring into the old Oregon country by the thousands in the late 1840s. And the Whitman Mission became more like a rest stop on the Oregon Trail. The migrants were perceived as a threat by the Cayuse.

11:02The passing flood of settlers upset the Cayuse, who feared the emigrants might take their land. This audio is from a film produced by the National Park Service, which used to play in the visitor center at the historic site. Significantly, Whitman also appeared more interested in the new settlers. He seemed resigned to the fact that the Cayuse had little interest in the ways of the white man. In hindsight, it's easy to see that Marcus Whitman, as a missionary, as a doctor, and

11:41as ally of the white settlers who were settling on what had been native ground, was on a collision course with the Cayuse, especially during the measles outbreak of 1847. The ominous mood of the Cayuse was no secret. Dr. Whitman had several arguments with their chiefs. His friends repeatedly urged a move to the comparative safety of Fort Walla Walla. Also, Marcus understood the Indian tradition that held the medicine man responsible to the

12:13family of his patients. On the morning of November 29, 1847, several Cayuse men appeared at the mission, on the grounds outside and inside the main gathering hall. This wasn't necessarily unusual, since a Cayuse village was essentially next door, and had been when the mission was built a decade earlier.

12:44But this time, the men had come seeking revenge. The violence began when a Cayuse man inside the gathering hall struck Marcus Whitman in the forehead with an axe. The blow wasn't immediately fatal, but it signaled other Cayuses to begin striking, stabbing, and shooting others at the mission, including women and children. When it was over, 13 members of the mission community were dead, including Marcus and Narcissa Whitman.

13:15Dozens of others, who were mostly white or mixed race, including girls and young women, had been kidnapped, with some sexually assaulted or forced into slavery.

13:26Regardless of what it's called, raid, attack, massacre, incident, the origins of the deadly events stretch back many years earlier. The attack on the Whitman mission had its roots in the Whitman's presence as Presbyterian missionaries for more than a decade on Cayuse land, and in misunderstandings around attempts to teach the Cayuse how to farm crops. But most of all, the cause lay in the death and destruction visited on the Cayuse in the weeks leading up to the raid by disease, for which the indigenous population had no natural immunity.

14:00In the measles outbreak of 1847, the white people at the Whitman mission did okay. They got sick, but most had likely been exposed before and had some immunity, and so most survived. Among 80 residents at the mission, only one person died. Lacking immunity, the Cayuse population was decimated. Of the 50 people living in the Cayuse village, 30 perished. Missionary Marcus Whitman had been trained as a physician, which meant something different in the 1830s than it does now.

14:32Medicine was crude and unsophisticated, and there were no proven remedies for communicable diseases such as measles. Still, he spent time tending to ill tribal members during the measles outbreak. Cayuse people didn't experience these types of diseases and sickness before, and so our people weren't immune to those types of illnesses, and so it wiped out a lot of our tribal people. Tara Farrow-Furman says that in Cayuse culture and tradition, the fact that Marcus Whitman's

15:05treatments were ineffective meant the Cayuse believed Whitman was practicing bad medicine. If they practiced bad medicine and weren't doing things appropriately, those people were killed. However, the Cayuse mistrust and anger toward Marcus Whitman went beyond his bad medicine. But also, some of our tribal people had overheard the Whitmans talking and wanting to take over

15:36the tribal land for their mission, and in a sense, were trying to get rid of the tribal people there. And so that got back to a group of younger tribal pacemen, and so they decided to take things into their own hands into their own hands and go and attack the mission and kill Marcus Whitman. When the scope and scale of the death and destruction at the Whitman mission became clear, white American

16:12settlers moved quickly to seek revenge. In December 1847, a few weeks after the attack, rescuers traded blankets and other goods for return of the hostages. In the nearly three years of the Cayuse War that followed, blood was shed on both sides as settlers pushed to punish the Cayuse. And while historians believe that death and battle-wariness among the tribe led to the five Cayuse men turning themselves in, or that they were, perhaps, captured, the record is unclear.

16:43We have multiple competing narratives about how it is that the five came under the control of the posse that had been organized shortly after the killings. Michael Moffitt is professor of law at the University of Oregon. I think it is one of the most consequential trials in Oregon history. With help from students and in cooperation with the tribe, he's been researching the Cayuse Five for several years.

17:15The team has tracked down official records, newspaper accounts, and personal diaries to create as complete an archive as possible to understand exactly what happened during the trial. Some say that they voluntarily surrendered. Some say that they were turned over. Some say that they were captured. Hadaday presents, in the red corner, the undisputed, undefeated, Weed Whacker Guy!

17:45Champion of hurling grass and pollen everywhere! And in the blue corner, the challenger, extra strength, Hadaday! Eye drops that work all day to prevent the release of histamines that cause itchy, allergy eyes! And the winner, by knockout, is Hadaday! Hadaday, bring it on! Some follow the noise. Bloomberg follows the money. Because behind every headline is a bottom line.

18:16Whether it's the funds fueling AI, or crypto's trillion dollar swings, there's a money side to every story. And when you see the money side, you understand what others miss. Get the money side of the story. Subscribe now at Bloomberg.com. As Tara Farrell-Furman of the tribe says, the five Cayuse men may have been acting as emissaries or diplomats, seeking an end to the war.

18:47Whatever the circumstances, once the five men were in custody, they were quickly taken to Oregon City.

The Trial of the Cayuse Five

18:54There, they were formally indicted for the murder of Marcus Whitman and put on trial. Ultimately, I think it might fairly be characterized as a travesty of justice in the sense that there were so many flaws with the way the trial was conducted, at least judged by modern understandings of due process. Still, in a legal journal article, Professor Moffitt wrote that as flawed as the legal proceedings in Oregon City were, it wasn't a sham trial or what some might call a kangaroo court.

19:26It was astonishing to me to see the sophistication of the arguments that the defense attorneys made, the complications of not only the testimony, but the cross-examination, the judge's amendments to his own rulings. This was a complex legal trial that took place. And it led to exactly the outcome that one would have predicted simplistically from the outset.

19:57The complexity was that a trial with so many elements still recognizable today even took place at all in Oregon City in 1850. Along with the motions and wranglings, one distinctive aspect of the proceedings was a jurisdictional issue arising from the fast-moving history and shifting borders of the United States in the middle of the 19th century. When Marcus Whitman was killed in 1847, there was no formal government presiding over the old Oregon country. The Treaty of 1846 with Great Britain meant the United States had possession of the land,

20:31but Congress had not yet taken steps to create a formal structure. Oregon Territory did not yet exist. So we have this vague, in air quotes, Indian country, close quotes, in which the killing took place, raising lots of questions about which law ought even to govern here. Before Oregon Territory was created in 1848 then, it's not unreasonable to say that Cayuse Law was in fact the law of the land, and that as a failed medicine man, Marcus Whitman's

21:06death was justified. Remember, as both Tara Farrow-Ferman told us, and as it says in that old Park Service movie, under tribal custom and law, it was permitted to put to death a medicine man whose patient had died. However, Judge Orville C. Pratt rejected all defense motions related to jurisdiction matters, as well as a request for a change of venue, and the trial got underway on May 21st, 1850. It lasted just four days.

21:36There was no courthouse. Oregon legal scholar, the late Ron Lansing, wrote a factual narrative in the voice of a composite character, describing the place where the trial was held, a dance hall on the second floor of a saloon. This is a voice actor. The rail was set across the middle of the room to separate court people from the crowd. Lawyers called that rail a bar. The railing cut down on places to sit. Folks was packed in everywhere. Along the walls, up and down the stairs. There's simply no room big enough in Oregon City in 1850

22:12One of the most difficult to imagine aspects of the trial is how much the defendants, none of whom spoke English, understood what was happening to them and what was being said about them and their alleged actions by the judge, the prosecutor, the witnesses, and even their own defense team. It does raise a lot of questions for us. The translation sequence, as I understand it, is that

22:43testimony was provided in English, the lawyers made arguments in English, the judge made rulings in English. That was then translated into Chinook jargon, used by a bunch of different tribes and the traders in the area, and then would go from jargon into the language that the Cayuse would have spoken. Imagine a session at the modern-day United Nations, where multiple languages are spoken and translated simultaneously, fed through specific audio channels to headphones so that diplomats can discuss and argue

23:19sensitive topics. Then, try to imagine the trial of the Cayuse Five, in a crowded room above a saloon, where complex legal arguments and emotional testimony from witnesses are given in English and translated to a simplified jargon meant for conducting 19th-century trade. How the process in Oregon City actually worked, or if it didn't work at all, is not clear from the written record of the trial. We don't have any record of the actual translations that were provided. It was almost certainly

23:51some version of oral sequential translation that was happening. And again, it wouldn't meet modern standards of due process. I also don't know what the alternative would have looked like at the time. And though the Cayuse Five were assigned a capable three-man defense team at Oregon Territory's expense, Moffitt says there was at least one serious flaw in how the defendants were represented. From a modern due process perspective, the flaw is that the court appointed a team of lawyers

24:22lawyers to represent all five defendants. And it is very clear that at least one and perhaps two of the five would have been better served to have their own attorneys because what it forced these attorneys to do was choose one theory of the case in the defense of these five. And the five were very differently postured from a legal perspective. At least one of the five was nowhere near the mission on the day of the killing.

24:56Simply put, Moffitt says, one of the five was clearly not guilty. So you can imagine that that defendant's defense should look very different than defendants who may have been there but didn't commit certain acts, right? They're just very different things. And under modern due process, we would not expect one attorney to represent all of them. In fact, we would expect the opposite. For the other defendants, Professor Moffitt says the evidence of their innocence, or their guilt, is not conclusive.

25:27I think it is likely that at least three of them were there. I think it is unlikely that any of the three of them delivered fatal blows. But I'm guessing here, based on, again, testimony that that was made available in the trial, there really wasn't any direct evidence that any of these five were directly involved in the killing. Still, the facts of the case ultimately mattered little to an Oregon

26:03Territory judicial system then in its infancy. And this is perhaps the most shocking piece of all of the trial evidence. The judge at the end of the trial said to the jury that they not only could, but should, make meaning of the fact, again, fact in air quotes here, that the Cayuse handed these five over. And the logic the judge was urging upon the jury was, well, the Cayuse must have known who the actual

26:39killers were, and they handed these guys over, so you should go ahead and assume these are the right guys. At the conclusion of the four-day trial, the jury deliberated for less than two hours. They found the five men guilty of murdering Marcus Whitman, and Judge Pratt sentenced them to death. The sentence was to be carried out in public in Oregon City ten days later, on Monday, June 3rd, 1850, at 2 p.m. Some believed the schedule was set according to how long it would take using freshly milled local lumber

27:14to build gallows or a scaffold capable of hanging five men.

27:21Hundreds of people crowded into Oregon City to witness the execution, but Cayuse tribal members who had come to watch the trial had already gone back home to their villages, 250 miles away. As they awaited execution, the men were baptized by the Catholic bishop for Oregon Territory and may have been given Christian first names. This is when Charles Sam's ancestor became their godmother. Despite the records Michael Moffat and his students have gathered that shed light on the time before and during the trial, what happened to the bodies of the five Cayuse men after their executions is not clear.

27:57Which, of course, is where we began this story. The reality is we don't know. We made the assumption early in our involvement in the search that the bodies were treated with no dignity, that they were treated potentially as the bodies of paupers would have been. In the 1850s in the West, paupers, or people without money or property, were typically buried in unmarked graves or mass graves, sometimes within cemeteries or sometimes not.

28:31We considered the possibility that they were treated with even more disdain because of the stigmatic nature of their death. They were baptized in their jail cells before their execution and so it's possible that they would have been treated as any other Catholic bodies were treated at the time. Bodies of Catholics were treated with much more dignity and respect, likely placed in caskets and then buried in marked graves. Still, with no record of their burials as yet discovered,

29:05it's impossible to say with any certainty what happened to the five Cayuse men. The answer is we don't know for sure and I don't think we will know for sure until or unless we find the bodies.

29:21For more than a century after the men were hanged, nobody made much effort to locate where they were buried. If there was any record of the location, it was lost. If there were any markers on the graves, they disappeared. Tara Farrow-Furman says that Charles Sams, former director of the Umatilla tribe, is credited with reviving recent efforts to find the Cayuse Five. Our past tribal leader, he took the initiative to really establish a relationship with Oregon City

29:55so that we could create some type of monument to memorialize them, not knowing where their burial site is at, but to never forget them and to let them know that we're still looking for them. You know, he installed into us that, you know, we need to keep looking for them and we still need to, you know, continue with a tribute to them. The relationship with Oregon City led to the recently dedicated monument, or tribute,

30:30and indirectly to a renewed effort to search with help from Michael Moffitt and his students. The technical staff kind of just started working more closely with Oregon City to work on the tribute for the five Cayuse men and honor them. And all of our tribal leaders of the past have passed that tradition down of, you know, we need to continue working for them. We've really made a more conscious effort within the last decade to really move it forward.

31:01Much of the search is through archival records and documents and is the work led by Michael Moffitt. It's not so much out in the field with ground penetrating radar. Occasionally, though, archival research does point to specific places on the landscape. We have an individual who we've worked with on Oregon trail issues, which, you know, a lot of the trails are Indian trails that the Oregon immigrants used to get to eventually Oregon City and Oregon

31:32territory. And so he had been in contact with an elderly lady in Oregon City who she believed she knew where the location of five men were buried, just from accounts that her father had told her about. This was one of only a handful of times when archival research has raised hopes of finding the graves. It didn't pan out, but there are other stories that point to other possible locations and which will take

32:03time to thoroughly check out. One site which the researchers feel has great potential is the area immediately adjacent to Willamette Falls, an acreage below the bluff where the monument stands. This spot is believed to be very near where the gallows were built and thus where the men were hanged. The area has been home to lumber processing and other heavy industries for more than a century, but today is being redeveloped, which presents an opportunity. They have future plans for that location and we've had discussions with them about

32:38our five Cayuse men and potential working relationship with them to also honor them at the actual official location. Tara Farrell Furman is realistic about the likelihood of finding the graves in an Oregon City that looks very different and is much more developed and much more paved over than it was in 1850. The big picture goal is to find them and to return them home if possible. If that's not possible, then to try and put some type of dedication to where they were buried at. But it's always been told

33:16that by our tribal leaders and elders that we need to bring them home.

33:22While the closure that can come from having a body to bury is universal, there's clearly a spiritual and cultural element to the search for the Cayuse Five. They'll be back on their homelands and the unjust trial. The unjust killing of them will help settle their spirits. Being on their homelands where they come from rather than being in a place that's somewhat foreign to them is our belief that they'll be at rest again. And knowing that we have given them a proper burial because they weren't

33:54properly burial with our traditions and our culture. At the University of Oregon, Professor Moffitt is

Justice for the Cayuse Five

34:02philosophical about what justice for the Cayuse Five could look like more than 170 years later. Some have suggested seeking a full pardon for each man is an appropriate course of action. But which entity might be asked for a pardon is not clear, and a pardon involving admission of guilt could be problematic. And if you talk to tribal people, I'm not sure that they're looking for something that hinges on an acknowledgement of guilt, which then raises the question of exoneration.

34:35But but as you know, then exoneration through what process? Are we going to retry the five? Is that just is that just political show? Weighing exoneration and pardons and legal strategies, Professor Moffitt ultimately comes back to the search. The fact that they are not laid to rest in their ancestral homelands is deeply disturbing and problematic for the Cayuse people. And if there's a way that we can address that, I think that probably would be more meaningful

35:12than any of the legal avenues I just described. In the meantime, he also says there might be a way the public could help. This is going to sound really crazy, but maybe you or one of your listeners has a way to help us crack this. As legal scholars, Moffitt and his team have assembled a massive archive of documents related directly and indirectly to the trial and the execution to create as full and accurate a picture of Oregon City as possible. My students and I have found

35:43extraordinarily detailed records from 1847. And then several years later, we are missing a few years of records and every archive we have thought to look in doesn't have just a few years of records. Almost like there's a it's not the missing Watergate tapes, but it is really weird that we can't find things like payroll records for just a couple of years there. We can't find journals for just

36:15a couple of years there. One of my research assistants one day came in and said, you know, there was a paper shortage that year and the best week, but that's a crazy answer. And because the people were writing things down, but we just can't find, I don't think it's going to be a smoking gun or anything, but just as a historical matter, I suspect they are somewhere that some helpful soul just consolidated them all and then they got separated somehow. But I wish we could connect more of those

36:47dots because I think it might help us to identify actual human beings who were in Oregon City that day. We've got a spreadsheet of everybody we know to have been there that day, but there were more. All the newspaper accounts suggest there were more and we can't figure out who they were. Knowing the names of everyone in Oregon City during the trial and the execution might lead to diaries or journals that could reveal some previously unknown facts which might then lead to the graves. It's important to point out here that the Caillous Five weren't charged for

37:20the other 12 deaths at the Whitman mission that day. Their conviction and execution were only for the death of Marcus Whitman. Still, for former Tribal Director Charles Sams, the goal for the men is complete exoneration. As an American who has looked at our legal system and understands constitutional law and has an understanding of our treaty law, that this wrong perpetrated by the territorial government in an illegal action in trying to enforce jurisdictional control over

37:53territory they don't have, has to be corrected in some way. And my hope is one day that at least the governor of the state of Oregon will exonerate the Cayuse Five in recognition that the state actually had no jurisdiction over the Cayuse Five or the incident that happened at the settlement. For Tara Farrow-Furman, the search is not so much about justice as it is about healing and about never forgetting and making sure that the five Cayuse men know that they are still remembered.

38:23Just our presence in the area, us singing their songs, us saying their names, us remembering them, that they will hear that, they will know that, and that if they know that we are going to continue looking for them, that's healing for us. And I think it's healing for them as well to know that we haven't forgotten them.

39:17For more information, including photos, maps, and nautical charts, find us on social at Unsolved Histories Pod, or visit our website, unsolvedhistoriespod.com. Episodes are posted every other Tuesday. Each covers an unsolved, little-known, or mysterious event in history. Follow Unsolved Histories by KSL now, wherever you get your podcasts. Unsolved Histories is researched, written, and hosted by me, Felix Bunnell. Production and sound design by Trent Sell.

39:53Voice acting by Aaron Mason. Special thanks to Andrea Smartin, Kellyanne Halverson, Ryan Meeks, Amy Donaldson, Ben Kebrick, Josh Tilton, and Dave Cauley. Our executive producer is Cheryl Worsley. Unsolved Histories is produced by KSL Podcasts in association with Rhapsody Voices. Which gladatorio's comment was known, was it possible to criticizeара animal? Is Valentino's üç Porter? On Patreon wasn't necessarily always able to say ,

40:24Name on Productions and Vicelaughing, Muncie 페肉. Not believes they were here, much more and more concerned. And making it easy for anybody to achieve their level of success is academic research over the authorized technology. They are also known as CHAOS, and mostrar皮 design for personal health.