Category Archives: First Nations

Council of the Haida Nation Youth Videos

Scene from Our World, a film created by Kiefer Collison.

The Council of the Haida Nation has an informative website with many links to documents and other material, giving a vivid picture of the vibrancy, and challenges, of contemporary Haida culture.

Among the interesting items on that page, the “Our World” series of short videos which deftly mix ancient and modern are particularly worth checking out:

These are the among the visions of young Haida today.

Geist: Memory and the Valley Photo Essay

Sxwòyeqs (The Place that Everyone Died) | Stave Lake. Source: Geist Magazine.

A while ago I linked to a beautiful photo-essay from Geist Magazine on decaying towns on the BC coast.  I see they have another excellent photo essay, this one on the subject of the superposition of Euro-Canadian towns and spaces onto Aboriginal archaeological sites and significant places.  The text by Sandra Shields and David Campion is sensitive and evocative and the photographs are well taken — in some ways they are banal – an overpass, and access road – yet knowing what lies underneath triggers emotional reactions. UVIC’s own Duncan McLaren is featured as well so it must be a good article – Stave Lake (above) has two of the oldest archaeological sites in Canada (each more than 12,000 years old), parts of which miraculously survived the reservoir inundation.

The Geist authors are interviewed here, which is also well worth reading:

Interviewer: it’s not only peo­ple that are miss­ing in “Memory and the Valley”; you touch on the dis­ap­pear­ing salmon, the white pine, the waters drained away. There’s def­i­nitely that tone of loss through­out the whole work.

Campion: That is why we’re hav­ing the exhibit here in the old city hall in Chilliwack, with a wall of the orig­i­nal pio­neers look­ing down on the work. It’s because you strug­gle with these two nar­ra­tives. One says: When Canada started, we came to a land that had no peo­ple in it and we strug­gled really hard and made a won­der­ful life for our­selves and a future for our chil­dren. Whereas, for abo­rig­i­nal peo­ple, it’s a story of huge pain and suf­fer­ing, and a huge loss of peo­ple to dis­ease, even before con­tact. Then res­i­den­tial schools, cul­tural mod­i­fi­ca­tion, and so on.

So you’ve got this prob­lem at the base of Canadian soci­ety. For soci­ety as a whole to move for­ward, we need to find a way to acknowl­edge that loss, not just to have it mean some­thing in that on/off, negative/positive sense. As non-Natives, we need to find a way to absorb the real­i­ties of our com­ing here into our national narrative.

The notion of a “palimpsest” in archaeology is common, borrowed from manuscript studies: parchments would be scraped clean and re-used, yet, the older writing can still be seen and read, a ghostly precursor image.  Writing over writing, material culture over material culture, names over names and the living over the dead.  Every time you walk across the concrete apron in front of the MacPherson Library at UVIC you walk across an archaeological site.  Every time you leave the Elliot Lecture hall you walk across a site.  The Legislature is on a site, the Fraser Arms Hotel, the Willows Beach Tea House, all superimposed, a collective blotting.  Our feet tread the scraped parchment of the dead.

Leq’á:mél | Nicomen Island

Wapato, Camas, Tyee

4,000 year old Wapato tubers from archaeological site in Katzie territory.

The Tyee has a nice feature on invigoration of traditional use of Wapato (“Indian Potato”) and Camas.  I visited an open house at an archaeological site in Katzie territory a year or two ago and so here’s a couple of pictures of 4,000 year old Wapato tubers and a digging stick of presumably the same age which would have been used to help cultivate the wet beds.  At that site (almost completely destroyed by the new Golden Ears suburban commuter bridge), there were signs of the creation of enhanced “water gardens” for Wapato, and not just the harvesting of what occurs naturally.  Similarly, camas productivity was greatly enhanced by selective weeding and by the practice of tilling and selective bulb harvesting as well as deliberate burning to manage the camas fields.  All in all, exploitation of many plant foods (and shellfish) formed a practice intermediate between farming and gathering, and thereby are a powerful line of evidence for traditional use of large areas of SW British Columbia.  The Tyee article seems to me to be clear, accurate and informative.  I recommend it.

Tip of a wooden digging stick, ca. 4000 years old, Katzie territory. Two others of the dozens found can be seen in the background.

Replica Tlingit Armour

Replicated Tlingit body armour.

The Tlingit artist Tommy Joseph has replicated a traditional set of armour:

… body armor made of alder slats and rods and woven together with hemp. Wooden panels are stitched together with leather lacing. Moosehide straps. Two alder toggles fasten the armor around the body.

It’s for sale: $3,500.

I was looking into this because of a recent post on Linen Armour (!) at Heather Pringle’s blog — I tried to leave a comment there in response to a question about NW Coast armour but wordpress ate it — probably because I had a bunch of links.  Dan form there, if you read this, most likely the armour Simon Fraser saw was made of two or more layers of stiffened elk hide.

Nettle winding around wooden slats and rods plus toggle fastening.


Victoria-Songhees reburial

Mayor Fortin builds a bridge to the Songhees First Nation. Picture: Johnstonstreetbridge.org

Last summer there was a sad incident with human remains being disturbed in the Dallas Road area of Victoria. The remains, of a young SLENI (woman) were subsequently reburied and since then a burning ceremony has been held.  I’ve been privileged to attend burning and reburial ceremonies and they are powerful and sincere events.  Interesting then to see this news snippet today , focusing on the cost ($9,400) — I can hardly wait for the informed and balanced commentary to ensue.  But kudos to Dean Fortin for doing the right thing – it is no more (or less) than most developers have done over the last decade when human remains were disturbed.  I have to say, though, it is disingenous for Mayor Fortin to note the Songhees reserve is not in the City of Victoria — memo to the Mayor: Victoria is within Songhees territory; the remains are from Songhees territory, the current reserve boundaries are completely irrelevant to this issue.

Victoria News

The cost of being freindly [sic]

By Lisa Weighton – Victoria News

Published: January 11, 2010 3:00 PM

Updated: January 11, 2010 3:34 PM

Mayor Dean Fortin is making First Nations relations a priority.

Last month, the city invested $9,400 in a traditional reburial ceremony after discovering 300-year-old human bones during a sewer retrenching project on Dallas Road, Aug. 27.

“We feel like we have an obligation to work with all other levels of government including our First Nations,” said Fortin.

The cost was a drop in the bucket in the overall $2.4 million-project said Derk Wevers, the city’s sewer and storm water quality technician.

Following consultation with Esquimalt First Nation elder Mary Anne Thomas and Songhees First Nation elder Elmer George, a reburial service was held Dec. 8.

The city also financed a traditional burning ceremony and feast on the Songhees First Nation reserve late last month, which included wages for a city contractor, gifts, food and the gravestone.

Fortin said he was eager to take part despite the reserve not being within Victoria’s boundaries.

Decaying resource towns of the BC coast.

Inside the school library at Ocean Falls.

Inside the school library at Ocean Falls.

Photographer Christopher Grabowski has a beautiful photo-essay at Geist magazine on the subject of decaying resource towns of the British Columbian coast, with emphasis on Alert Bay and  Ocean Falls.  You can read the essay alone, or as the multi-page photo essay, and also read an interview with Grabowski here.  A fuller set of his Ocean Falls photographs can be seen here. (2018 edit: here)

It is striking how Europeans and other settlers were so active on the coast.  Hundreds of communities have come and gone, and settlers are now concentrated in only a few major towns.  Meanwhile, the First Nations remain on their land – in the long term, perhaps, European presence on the remote coastal lands will come to resemble a blip more than an occupation.

In the meantime, these fantastic photos remind us of the wasteful ways of the culture with perhaps the shortest attention span on earth: Canada.

The inscribed fireplace in the ballroom at Ocean Falls: Archie Martin … Ocean Falls community is a monument to his memory. Indeed.

Captain Vancouver and Camas

Saranne, or lily, harvesting on the Strait of Juan de Fuca in May 1792.

I am sure it is well known to local ethnobotanists, but I don’t recall seeing the above account of plant cultivation reference before.  It is from page 123 of Captain Vancouver’s “Voyage of Discovery …. ” (1801 edition, which you can browse online here).

I didn’t figure out the exact locale of this camp but it is probably very close to Port Discovery, near Port Townsend at the north end of Puget Sound.  The camp is carefully noted as a plant-harvesting camp and also a place where shellfish were being processed. The houses are mere lean-tos.  It is interesting to see that the considerable number of “eighty or a hundred” women, men and children were engaged in turning over the earth here, “like swine” (!).  It gives a vivid impression of a well-orchestrated, community-level harvesting event.  Vancouver comments favourably on the product, a sort of paste or flour.

Vancouver refers to one plant as a species of wild onion, while the other two plants being cultivated are termed as resembling “saranne”.  That being a new term to me, I turned to the OED only to find it not listed, which is quite surprising.  Googling turned up some interesting historical references though, in which it is clearly a term used for members of the Lily family (camas is also a member of this family).  For example, see this 1792 clip from Pennant’s Arctic Zoology Volume 3, on the use of Saranne, or Lilium kamchatschense, by the inhabitants of (yes) Kamchatka (let your eyes skim, gentle reader, over the foregoing section on the use and abuse of hallucinogenic mushrooms). Perhaps this term, Saranne, was in use around the North Pacific at that time but it strikes me as odd it did not find its way into the OED.

Anyway, a few pages down from p. 123 you can also find a nice description of the Coast Salish wool dog, which is described as being much like a Pomeranian.

Camas flowers and bulbs. Source: Brenda Beckwith Ph.D. thesis, 2004. http://hdl.handle.net/1828/632

Haida, Argillite, and the Pig War

Carved argillite from Belle Vue Sheep Farm, San Juan Island. Source: NPS.

I don’t know as much about the 1859 Pig War as you might think, having spent an awful lot of time on San Juan Island. This “war”, which was more of an armed standoff between British and American troops, was a key event in the various mid-19th century boundary disputes.  One key location was Belle Vue Sheep Farm, near the southern tip of San Juan Island, where there has recently been some interesting historical archaeological work by the U.S. National Parks Service.

One interesting find at this dig is a piece of carved argillite, shown above, which most likely stems from Haida Gwaii (see page 7 of this PDF report, browse other NW NPS reports here).  Around this time there were plenty of Haida and other North Coast Nations around the Victoria area, and so it is not surprising, really, to see this piece.  And yet, it is also a stroke of massive good fortune to have such a distinctive piece of the turbulent 19th century history of First Nations.

Intriguingly, a key figure on the American side of the Pig War was George Pickett, who later achieved substantial fame for leading Pickett’s Charge at the Battle of Gettysburg in the American Civil War,

Ironically for someone who later fought for the racist Confederacy, Pickett was once married to a Haida woman by the name of Sâkis Tiigang.   (More often known as “Morning Mist”, this site gives her Haida name as beSakkis Tiigang while the Pickett Society in a detailed article gives her the slightly more authoritative-seeming name Sâkis Tiigang, meaning “Mist Lying Down”).  They had a son together, the artist James Tilton Pickett who, without wanting to generalize overly, certainly looks like a Haida man.  Shortly after the birth of young James in 1857, Sâkis Tiigang passed away.

Probably there is no tangible connection between Morning Mist/Sâkis Tiigang and this carved piece of her homeland, but surely there is a poetic one.

James Tilton Pickett, son of Sâkis Tiigang and George Pickett/ 1857-1889. Source: Pickett Society.

Google and the Indigenous Mapping Network

Nisga'a Place Names. Click for interactive version.

Google is putting together a workshop together with the Indigenous Mapping Network:

On February 25th and 26th, 2010, Google and IMN will host a workshop on the Google campus for members and staff of indigenous groups who want to learn about Google geospatial and mobile technologies. This hands-on workshop will approach Google technologies with the special concerns of indigenous communities in mind, and will focus on the technical aspects of using Google Earth, Google Maps, Sketchup, Android mobile phones and Open Data Kit, among other technologies.

I’m pretty sure both parties are on it, but despite Google’s corporate motto of “Do No Evil” uploading sensitive, spatially-referenced cultural information to their servers seems like something that would need some thought.  Nonetheless, it is interesting to see this as a pro-active direction Google is taking.  Canadian First Nations are some of the most GIS-savvy anywhere in the world.  One of their main networks seems to be the Aboriginal Mapping Network, who have an excellent-looking book coming out soon called Living Proof: The Essential Data-Collection Guide for Indigenous Use-and-Occupancy Map Surveys by Terry N. Tobias.  Also see their handy link to data sources especially for BC.

Speaking of Wilson Duff and Bill Reid

Roy Jones of Skidegate climbs a pole at SGang Gwaay. Source: CBC.

Yesterday I noted the upcoming musical about the Bill Reid-Wilson Duff expedition to “rescue” carved poles at the Haida Village of SGang Gwaay (Ninstints).  I’ve just found that the CBC has posted online a short documentary, (2013:edit, use this link)  first broadcast in 1959 and narrated by Bill Reid, showing the removal of these poles to the Museum of Anthropology at UVIC.  The expedition also included Wayne Suttles and Michael Kew, as well as Wilson Duff of course.  The Haida crew consisted of Roy Jones, Clarence Jones and Frank Jones of Skidegate. Some aspects of the trip are recounted in the BC Provincial Museum Annual Report of 1957, which I will scan and post some other day.

The spoken component of the documentary is a fascinating account by Reid, at that time just beginning his carving career, but the real jaw-dropping element is the depiction of the use of axes and saws and climbing spikes to log this forest of poles.  Necessary, of course, but jarring nonetheless.

Broadcast Date: May 21, 1959

A small boat ferrying Bill Reid and a team of anthropologists approaches the southern tip of the Queen Charlotte Islands. Reid documents the rescue mission to salvage and relocate the last of the crumbling Haida totems as revealed in this CBC documentary. With a sense of excited urgency, Reid describes and catalogues the enormous poles on the approaching shore. As they are gently felled, the majestic cultural landmarks will creak and groan before they are prepared for transport.

It’s low resolution and grainy, but the general impression is a very powerful one.

Felling a tree, surely, not a pole at SGang Gwaay. Source: CBC.