Salish Sea Sentinel February 2018 by Salish Sea Sentinel

Volume 14 . Issue 1

February 2018

HƐHƐWŠƖN RECONCILIATION CANOE

PAGES 21-23

WEAVERS BRING ANCESTORS’ BLANKETS HOME

PAGES 10-13

NAUT’SA MAWT TRIBAL COUNCIL NATIONS

Naut’sa mawt - Working together as one EDITORIAL TEAM Cara McKenna – Editor editor@salishseasentinel.ca Todd Peacey – Photographer Celestine Aleck (Sahiltiniye) - Columnist DESIGN & LAYOUT Kelly Landry & Carmel Ecker ADVERTISING & DISTRIBUTION Manoj Sood ads@salishseasentinel.ca 604-943-6712 or 1-888-382-7711 PUBLISHER Gary Reith, CAO Naut’sa mawt Tribal Council 330-6165 Highway 17A Delta, B.C., V4K 5B8 604-943-6712 or 1-888-382-7711 The Salish Sea map was created in 2009 by Stefan Freelan at Western Washington University

PUBLICATIONS MAIL AGREEMENT #42922026 Undeliverable mail may be returned to: 330-6165 Highway 17A Delta, B.C., V4K 5B8 circulation@salishseasentinel.ca The Salish Sea Sentinel is published monthly, ten times a year, by the Naut’sa mawt Tribal Council, representing 6,500 people in 11 member nations. © Salish Sea Sentinel is all rights reserved. Contents and photographs may not be reprinted without written permission. The statements, opinions and points of view expressed in articles published in this magazine are those of the authors. The publisher accepts no responsibility for unsolicited manuscripts, photographs, transparencies or other materials.

COVER PHOTO: The Hɛhɛwšɩn reconciliation canoe is presented during a celebration in Tla'amin late last year. –Submitted photo. CORRECTION: In our Dec 17-Jan 18 issue, a story about the new ‘Yos’ pole in Malahat territory wrongly stated that one of the artists who worked on the pole was Luke Marston. In fact, it was John Marston. We apologize for the error.

1. HALALT (250) 246-4736 chief@halalt.org www.halalt.org 2. HOMALCO (250) 923-4979 3. KLAHOOSE Qathen Xwegus Management Corp (250) 935-6536 www.klahoose.com 4. MALAHAT (250) 743-3231 caroline.harry@malahatnation.com www.malahatnation.com 5. TLA’AMIN (604) 483-9646 clint.williams@tn-bc.ca www.tlaaminnation.com 6. SNAW-NAW-AS (Nanoose) (250) 390-3661 chris.bob@nanoose.org www.nanoose.org

7. SNUNEYMUXW (Nanaimo) (250) 740-2300 www.snuneymuxw.ca 8. STZ’UMINUS (Ladysmith) (250) 245-7155 Ray.Gauthier@coastsalishdevcorp.com www.stzuminus.com 9. TSAWWASSEN (604) 943-2122 info@tsawwassenfirstnation.com www.tsawwassenfirstnation.com 10. TSLEIL-WAUTUTH (604) 929-3454 cao@twnation.ca www.twnation.ca 11. T’SOU-KE (Sooke) (250) 642-3957 administrator@tsoukenation.com www.tsoukenation.com Naut’sa mawt Tribal Council 8017 Chemainus Road Chemainus, B.C., V0R 1K5 (250) 324-1800 • www.nautsamawt.org

SALISH SEA SENTINEL • 1

AROUND THE SALISH SEA

NEW YEAR, NEW ELDERS COUNCIL By Edith Moore, NmTC Communications Liason This year the Naut’sa mawt Tribal Council hosted its Annual General Meeting at the River Rock in Richmond. As it fell during the Christmas season, we combined it with a wonderful Christmas banquet where our Elders Council, Board of Directors, and staff attended. “Gaining Momentum” is the title of this year's Annual Report. We are so proud of all the accomplishments of our staff and advisors that work for Naut’sa mawt Tribal Council. We can honestly say we are gaining so much momentum, that within this new year, we will have to strap on running shoes and possibly even wings so we can keep up with this ever growing, ever changing Tribal Council! With all this growth, it was recognized at the AGM that we need to expand our 2 • SALISH SEA SENTINEL

I believe we will remain strong as an organization because we value our Elders with their teachings and guidance.

Elders Council from four members to all eight of the Elders who were nominated, as well as seek an Elder to represent the additional three communities that aren’t represented. I believe we will remain strong as an organization because we value our Elders with their teachings and guidance. We need them as we endeavour to protect our language, history and culture. We are pleased to announce our elected Elders for your communities:

• • • •

Janet Moore from Halalt, Vera Peacey from Homalco, Jessie Louie from Klahoose, George Harris Sr., Wholwolet’za, from Stz’uminus, • Germaine Sutherland, Hi ah watt, from T’souke, • Elsie Paul, Qaxustala’s, from Tla’amin, • Tony Jacobs, Thaymut, from Tsawwassen, • Deanna D. George from TsleilWaututh. It is clear that we as a NmTC team listen to the needs of our member nations and in turn, this gives us the confidence in our work to come along side each of you as we continue to build an even stronger path to success. Happy New Year to all of our friends and relatives, 2018 could not have started any better.

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HOMALCO BASKETRY RESONATES THROUGH GENERATIONS Elder Vera Peacey is preserving her mother Irene Joseph’s baskets at the Campbell River museum Photos and story by Todd Peacey, Homalco Nation Growing up I never had the chance to meet my mother’s mother— my granny Irene Joseph. She had passed on at an early age in 1957, leaving my mum, myself and three siblings, and my Grandfather Paul behind. I did, however, learn over the years that Irene was an avid cedar basket weaver and that she had her own style of weaving. When I was growing up, mum would always fill a basket at Easter for me and I always looked forward to that basket every year for the chocolate and treats, not knowing that the basket itself was one of many that my grandmother had made by hand. My mother Vera was taught to weave as a child by Irene while she was growing up in Redonda Bay, a small fishing village near Cortez Island. She can remember collecting roots and bark from various trees and locations near Vancouver Island and how much hard work it was weaving those beautiful baskets. My Mum recalls Irene spending many hours, if not days, completing an order for baskets which was requested by a family far from where they had lived. No payment was given, but back then an honour system was normal for most people, and my grandmother had finished the basket order and simply mailed them off with hopes of receiving a cash payment from the buyer. But time went by and she ended up receiving nothing more than a box of used clothes in the mail. It was a payment, but not what she had hoped for. Back in those days it was considered a fair trade by most to simply send something of use. Many years went by, and mum kept what baskets and memories she had of her mother and never expected to see any more baskets come her way, until a dear friend of the family presented her with a basket which her mother had made. My mum was overjoyed and decided to preserve the weavings she had collected over the years in the basket collection at the local Museum at Campbell River. She now has tracked and collected more than 10 baskets ranging in size and purpose —keep in mind that the baskets were made to have a purpose more than they were for decoration, and most were made for many common uses such as serving trays, vinyl records holders and comic books. My mum has a keen interest in learning about other weavers and has collected and returned other such baskets to their rightful owners which finds highly rewarding and feels that is helping to preserve our culture and roots. SALISH SEA SENTINEL • 5

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SALISH SEA SENTINEL • 7

MULTIMILLION DOLLAR PILOT PROGRAM

‘LIFE CHANGING’ FOR INDIGENOUS STUDENTS Access to Excellence now supporting 63 Indigenous students at VIU, set to be expanded across Canada

VIU Indigenous Education Navigator and Snuneymuxw First Nation member Emmy 8 • SALISH SEA SENTINEL Manson at the university.

By Tessa Vikander Emmy Manson supports 15 Indigenous scholarship recipients at Vancouver Island University, a job that ties her to her phone as she constantly checks in with her students via text messages and social media. Manson works about 70 hours per week as an Indigenous Student Navigator providing logistical and emotional support to the group of students who she lovingly calls her “kids.” And sometimes it’s a job not unlike motherhood; during one morning in early December, for example, Manson was up early to give one of her students a ride to an exam. Her role is a key part of a new $13.5 million pilot program at VIU called Access to Excellence. The program funded by the MasterCard Foundation aims to increase Indigenous students’ access to post-secondary education through scholarships and support systems. Manson, a member of Snuneymuxw First Nation, is one of several navigators who support the Indigenous learners. “When they ask me for support, I follow up right away … and just really think outside of the box for [ways to support them in] some of the stuff that’s happening to them,” Manson said in an interview. “I’m just really grateful that they’ve trusted me to walk with them.” The funding has come in response to the Truth and Reconciliation Commission’s

Calls to Action, which foundation members wanted to help address. The funding goes to Indigenous students who don’t fit the criteria to receive funding from their nation’s band office, or who might be stuck on a funding wait list or have missed a funding application deadline. One recipient, Amanda Jones, is a single mother who is in her third year of the creative writing program. As a Métis woman with Coast Salish ancestry, Jones couldn’t access funding through a band office. She was paying for her education through student loans before she began receiving the MasterCard foundation funding at the start of this school year. “It’s life changing, because to have the added support, whether it’s financial or emotional support,” she said. “It just secures my future that much more, knowing that not only am I going to graduate, but I’m going to be encouraged in reaching my goals after graduation.” Jones says that the financial support has not only paid her tuition, but it is allowing her and her children to live more comfortably. “It’s just made it possible to have that peace of mind that if I have vehicle problems, or my kids need something, that I’m able to take care of some things that are outside of school,” she said. The Access to Excellence program is currently supporting 63 of VIU’s 1,569 Indigenous students. Manson said with her new position through the program, she feels she has come full circle. Twenty-two years ago, when she first started studying at Malaspina College (now VIU) as a young adult, she didn’t believe that she would ever graduate. As the first generation in her family to attend post-secondary, she didn’t realize the importance of connecting to student services, and she had little help navigating the dizzying academic and administrative bureaucracies. “My family never ever prepared me to come here, it was my own will…being the first one,” she said. “[I remember] them wanting me to be successful, but not knowing how to support me.” She did, however, have an auntie who helped edit her papers.

“The one auntie who read my papers was always very positive with me and helped me to get to be a better writer. I had to really let down my barriers of letting people help me, I had been quite independent.” Although Manson’s experience was more than two decades ago, Indigenous students still face similar obstacles. Sharon Hobenshield, director of Aboriginal education, said Indigenous students face many obstacles in succeeding at post-secondary studies. There are the everyday barriers, such as lack of access to transportation, housing and childcare, and those, combined with negative experiences in elementary and high school and the ongoing impacts of colonization, leave many students with a low sense of self/thinking they won’t be able to do it. However, she sees Indigenous students find resilience when they connect to campus services, on-campus Elders, and their nation’s traditions. This, she said, is part of why having navigators is important to the program. Planning for the launch of the pilot program, which Hobenshield said is intended to be expanded to the rest of Canada, took nearly a year. “It really was a co-creation model,” she said, because the foundation approached VIU with the interest of helping, and allowed the university to consult with nearby communities and current students. “Usually there are calls for proposals and they come in little boxes and you fill them out...but this was a very different experience.” During the consultations, Hobenshield says VIU discovered an even greater need than it had expected. Additionally, Hobenshield said the foundation has been very clear with her that the scholarship program can be adapted as they discover more about what works and what doesn’t. And, after 12 years at VIU, Hobenshield says the Access to Excellence program is more than she’d ever hoped for. “I never would have even dreamed [of this], for someone to come and say ‘we’re going to match all these students [in need] with scholarships.’”

Amanda Jones, the recipient of a new SALISH SEAstudents SENTINEL scholarship for Indigenous at VIU.• 9

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THREADS OF TIME:

WEAVERS BRING ANCESTORS’ BLANKETS HOME

Musqueam women who prompted new MoA exhibit brought weaving back to community after 85 years By Cara McKenna Some of the oldest existing Coast Salish blankets from museum collections around the world are being reconnected with their ancestors at Musqueam Indian Band. "The Fabric of Our Land" exhibition at the Museum of Anthropology was prompted when master weaver Wendy

John saw some Salish blankets on display at the Smithsonian museum in D.C. John worked with MoA and her fellow community members at Musqueam to select blankets from collections and work to bring them home for a visit. A couple dozen blankets spanning the late 1800s to today—a mix of blankets on loan and from an existing collection—

are now being shown at MoA until this spring. John’s sister Debra Sparrow said bringing the blankets home has been a transformative experience for her community. “They’re here for a visit but they have reawakened who we are as people,” she explained. Continued on page 12

Very little is known of this blanket’s history, it entered the collection of the University of Helsinki, Finland in 1828. –Photo courtesy of Collection of the National Museum of Finland, VK-1. Photographer: Markku Haverinen. Continued from page 11

“They are the foundation of why we exist. Everything that we did, and do today, is tied to the blanket, it’s spun through time, all of the messages that we need in order to exist as people are spun into each of these weavings today.” Sparrow is part of a modern community of weavers at Musqueam and is working with others to pass the art along to other women. But the art of blanket making was dormant in the community for about 85 years, she said, because of government assimilative efforts including residential schools and the potlatch ban. “In (Musqueam) the visual beauty of these blankets had already disappeared 12 • SALISH SEA SENTINEL

Debra Sparrow.

and gone dormant before we were born,” she said. “The last one that we know of…to see these blankets in Musqueam was our grandfather, the late Ed Sparrow.” Sparrow said it was her sister Wendy who also prompted the resurgence of weaving at Musqueam – she was able to learn the basics of the craft from someone at the Vancouver Indian Centre, and then started her own lessons in her community in the early 1980s. “She came back to Musqueam where she gathered 10 women,” Sparrow said. “It all began there and my sister Robin joined the group…There are three sisters who, yes, are weaving but I feel like all the women are my sisters. We have been

Zigzags and diamond motifs create a sense of movement within this blanket woven from mountain goat, woolly dog and stinging nettle fibres. Collected at Fort Langley between 1828 and 1833. Photo courtesy of Perth Museum & Art Gallery, Perth & Kinross Council.

connected and reestablished what weavings are in our community.” Sparrow said the process has involved a lot of self-reflection, because the women are largely self-taught. She said, along with their lessons, they have had to rely on their instincts and DNA to relearn traditional ways. “We call upon our ancestors to come and weave with us, to guide us, and always remember who we are,” Sparrow said. “You can start to inspire yourself to think what they meant. When you sit at lookout point and sit down at the water and start seeing the ripples and what they look like on that water.” Sparrow said when she looks at the blankets in the Fabric of Our Land

exhibit, she feels some sadness that there was such a huge gap in knowledge. But she is grateful for the opportunity to study the blankets and connect with the knowledge that they hold. The blankets are made up of a diverse range of materials including extinct woolly dog hair, fireweed, feathers and stinging nettle fibres—the exhibit also includes an interactive room where weavers can closely study the pieces. Curator Sue Rowley said she hopes that the exhibit will provide the public with a greater understanding a history of Salish weaving. “Visitors will experience these textiles while learning about the resources required in their creation, the domesticated

dogs used in their production, the spiritual and cultural significance of these robes, their role in the economy, as well as their power as symbols of family protection and wealth,” she said in a statement. “Today’s weavers demonstrate the ongoing power of this art form as an integral part of community life and as a symbol of contemporary vitality, creativity, and strength.” Sparrow said she is also hopeful that the display will educate the people living in her nation’s territory, because “it all comes back to blankets,” she said. “We wrap ourselves in our history at all times.” "The Fabric of Our Land" will be on display at MoA until April 15. SALISH SEA SENTINEL • 13

A LOOK AT SALISH BELONGINGS IN NYC MUSEUM COLLECTIONS By Anni Irish Salish belongings have come to inhabit a unique space within North America and beyond. Various Indigenous objects such as carvings, blankets, spindle whorls and regalia were taken or sold away from communities after colonization, and many have now found their way into major museum collections. The acquisition of Salish art and other Indigenous belongings into museum collections has a complicated history, because many Indigenous people are now disconnected from their ancestors’ belongings and cultural practices. Often, not much is known about where the objects originally came from. However museums have played a role in helping to preserve and interpret the works for future generations and for them be seen on a bigger scale. New York City is home to many world class museums and cultural institutions. Recently, The Sentinel took a look at some of the Salish belongings that are sitting in collections at the Brooklyn Museum of Art and the American Museum of Natural History, and the story of how they ended up there. Brooklyn Museum of Art The Brooklyn Museum began acquiring Salish objects at the turn of the century under the curator Stewart Culin. Culin, who was an ethnographer, would come to play a major role in the gathering of Coast Salish objects among other Indigenous belongings. In 1903, he would take up a new post as the Curator of the Ethnology Department at the Brooklyn Museum. By 1911, Culin had collected over 9,000 objects related to Indigenous peoples of North America. He acquired these items through a series of expeditions in the American Southwest, California, and Northwest Coast at the turn of the 19th century. These items would also help to build the Brooklyn Museum’s Arts of the Americas collection. 14 • SALISH SEA SENTINEL

American Museum of Natural History Born out of the same era as the Brooklyn Museum, the American Museum of Natural History opened the Northwest Coast Hall in 1899. The hall contains thousands of artifacts from various Indigenous groups across North America, including many Salish objects. The hall was the brainchild of German scholar Franz Boas, who is considered by many to be the father of American anthropology. The hall was opened in an effort to “value indigenous cultures on their own terms, not in relation to Western cultures” and was the first museum to do so, according to the AMNH’s website. Many of the items that are on display today were acquired between the late 1800s and early 1900s. The museum has continued to grow relationships with various Indigenous communities through various educational and public programs, as well as making the return of items when a specific request is made. The artifacts housed in both the Brooklyn Museum’s and AMNH’s collections run the gamut from decorative, ceremonial, and utilitarian artifacts. The AMNH’s collection even includes a series of screen prints by Coast Salish artists they acquired as late as the 1980s and 1990s. American Salish Basket One such item can be found in the AMNH’s North American Ethnographic collection is an American Salish coiled basket with lid. It was acquired by the museum in 1938 and is made from plant fiber, wood, cord, and pigment. The body of the basket is approximately 46 x 26 x 21 cm. The piece features a decorative flower that can be seen in front, surrounded by a checkered pattern that frames the flower and continues onto the lid of the basket. The design alternates between

red and green, with hints of the brown of the basket showing through. With the whimsical details this piece has, it could have served both every day and more formal purposes.

Cowichan spindle whorl Another piece in the AMNH’s collection includes a beautifully hand-carved maple spindle whorl from Cowichan. The piece was obtained by the museum in 1929 and is 22.4 cm in diameter. It was originally used as the fitted piece on a spindle to increase and keep the speed of the spinning distributed evenly. The detailed carving features a thunderbird catching a salmon and another fish on the bottom side. While it is classified as an equipment item, it does possess decorative qualities.

Interior Salish gloves One other unique item in the AMNH’s collection is a pair of gloves that the museum received as a gift in 1946. The gloves which are made from hide, cloth, and thread measure 33.5 x 16 x 1.5 cm.

They feature an embroidered flower pattern with leaves sewn with purple, red, periwinkle, dark blue and pink thread. The pattern starts in the middle portion of the glove continues down to the edge of the glove. The edges have a scalloped pattern that have been sewn in to blend in with the rest of the glove. This item is listed as part of the costume category of the museum’s collection and look as if they could have been used in a ceremonial context. Stz’uminus spindle whorl The Brooklyn Museum’s collection contains some similar artifacts. Dating from the turn of the 19th century, this hard wood, hand-carved spindle whorl from Stz’uminus was acquired by the museum during a collections expedition. The carved whorl measures 18.4 x 18.4 x 1.9 cm. Like the other whorl housed at the AMNH, this one has a similar design with a either a salmon or whale motif. The image repeats several times and is only carved onto one side. It something that was used for everyday spinning, but the decorative pattern elevates the art aspects of it. Skowkale Salish blanket Another piece within the Brooklyn Museum is a blanket dating from the 19th or 20th century. According to the museum, the piece was purchased for $12 from the wife of Chief Billy Sepass at Skowkale First Nation near Chilliwack in 1911. It is made of commercial sheep’s wool and measures 119.4 x 127 cm. The blanket features a bold red, white, and blue check design that repeats throughout the entirety of it. Both the top and bottom edges of the blanket feature a solid red piping as which breaks up the pattern. Although this item is not currently on view, it was featured in the 1991 exhibition “Objects of Myth and Memory.” The extensive number of Coast Salish items at both the AMNH and Brooklyn Museum are showcasing the larger history of the Coast Salish people while also offering a glimpse into how artifacts become part of institutional memory and collections. Anni Irish is a writer and cultural critic based in Brooklyn, NY.

COAST SALISH STORIES

ENGLISHMAN RIVER STORY I recall hearing this story in the early 1990s from a friend of the family who hadn’t, at the time, believed in this story, but they had learned that this was a true story by suffering a great loss and made sure to share it. In the mid 90s Englishman River was cleansed out by the two nations because it was a great location for youth groups, day Told by Celestine Aleck camps and families to go (Sahiltiniye) swimming. of Snuneymuxw First Nation Long ago there was a time when there was a woman who couldn’t have any children. She had tried time and time again only to lose her baby to a miscarriage. All she had ever wanted was to be a mother, and to have a first born. One day, she had again become pregnant and had thought she was doing well throughout her pregnancy. But one morning she awakened with such pain and had lost her baby. Once her body had healed she had gone to Englishman River to wash away her tears, she went into the water, crying and praying. She had cried out: “All I want is a first born,” then went underwater and came up. She went under a second time praying and crying. She had come up a third time crying, and on the fourth dunk she had cried so hard she must have taken in water and drowned wanting a first born. It was said that our people could not swim at Englishman River because her spirit was stuck in the water and anyone that had gone swimming there would lose their first born. It had taken Coast Salish and West Coast nations to come together and help cleanse out Englishman River where the woman’s spirit was. Celestine is a published writer/illustrator who considers herself very fortunate to have learned some of the rich stories of Coast Salish territory from her elders. She can be contacted at celestinea@snuneymuxw.ca.

SALISH SEA SENTINEL • 15

SNUNEYMUXW SOCCER STAR HONOURED WITH ‘STOP OF INTEREST’ SIGN Plaque for Harry Manson placed in Nanaimo park 125 years after historic game On Nov 12, 1892, a barrier-breaking Snuneymuxw athlete took part in B.C.’s first soccer game between Indigenous and non-Indigenous players. One hundred and twenty-five years later, Harry Manson (Xulsimalt) was honoured with the unveiling of a special plaque the field where the historic game took place. The provincial government has unveiled the new “stop of interest” sign at Deverill Square Park in Nanaimo on Dec. 18. The “stop of interest signs” are placed in history-making locations across the province. It’s the latest recognition for the soccer star, who has gathered attention in recent years thanks to historian and author Robert Janning. Manson has also been recognized with four sports hall of fame inductions across Canada. The sign unveiling was attended by many local leaders as well as Manson’s descendants from Snuneymuxw including elder Gary Manson – Harry’s grandson.

16 • SALISH SEA SENTINEL

The Nanaimo Football Team (Nanaimo United), which won the B.C. provincial soccer championship in 1903. Harry Manson is sitting to the right of the Grand Challenge Cup trophy. Louis Martin and Joe Peters, two other Snuneymuxw soccer players, were also on this championship team. Submitted photo. Below: A historic photo of the 1917 Snuneymuxw Soccer Club, taken five years after Harry Manson’s death in 1912. Submitted photo.

Historian Robert Janning, back centre, stands with Snuneymuxw children who attended the ‘stop of interest’ sign (left) unveiling in Nanaimo’s Deverill Square Park on Dec. 18. Submitted photo.

WHAT’S NEXT FOR SNUNEYMUXW SOCCER LEGACY Submitted by Robert Janning My heart was filled with hope and joy when I found myself gathered in the park, celebrating a very special historic moment, on a chilly December morning. Not only did we honour the past by formally recognizing a soccer match that was played 125 years ago, we also honoured the future by showing all of the beautiful Snuneymuxw children in attendance that elders from the Manson, Wesley, White, Wyse and other Snuneymuxw families, along with members of the Nanaimo community, the Nanaimo United Football Club, the local media, and provincial and civic leaders are able to come together for a common good. My hope is that the sign unveiling does not turn out to be the culmination of a journey that began more than a decade ago. Reflecting back on the early days, Gary Manson and I had no idea where this odyssey would take us. The first to join us were members of his family. Soon after, Bill Yoachim, Mike Wyse, Doug White and his father became involved.

Andrew Martin inspired the nominations for Harry Manson’s induction to four sports halls of fame. These nominations received strong political support, and media coverage that proved to be instrumental in bringing this history to the public’s attention. All of the nominations were successful. First in Toronto, then in Calgary, Nanaimo and Vancouver. Last year, Laurie Gourlay inspired the nomination for the Ministry of Transportation and Infrastructure’s Harry Manson “Stop of Interest” sign. Sadly, Laurie passed away late last year. So what comes next? During this journey, the Grand Challenge Cup of the Nanaimo Football Association—1891, a trophy that predates the Stanley Cup by one year, and which was emblematic of the British Columbia soccer championship from 1892 to 1904, was acquired and restored through the donations of many who believed in the importance of preserving the oldest provincial/national sports trophy in Canada. This was the trophy captured by the 1903 Nanaimo

United team, which featured three Snuneymuxw players: Harry Manson, Joe Peters and Louis Martin. Judging by the attention this trophy received yesterday, it is obvious that the Challenge Cup needs a permanent home. A permanent Nanaimo home! The Challenge Cup also needs to be put up for competition, as that is its raison d’etre. Would it not be great to watch the power of the Challenge Cup attract a team of Snuneymuxw children and a team of children whose fathers compete for Nanaimo United, play an annual match at Deverill Square Park, just like the game that was played there 125 years ago? And would it not be great to have the Challenge Cup put on display in a prominent Nanaimo location throughout the year, for all to see? Would it not be great to see an institution willing to support such an undertaking? I would like to express my heartfelt gratitude to all who celebrated the sign unveiling as we look toward the future in 2018. SALISH SEA SENTINEL • 17

Snuneymuxw leaders start the groundbreaking ceremony at the health centre’s lot in Cedar, just outside of the City of Nanaimo.

NEW HEALTH CENTRE BEING BUILT AT SNUNEYMUXW The larger facility in Cedar will replace the nation’s current, too-small centre Photos and story by Cara McKenna A huge new health centre that’s now being built at Snuneymuxw First Nation is the culmination of about two decades of work inside the community. The multimillion-dollar, 780-square metre centre is being constructed on the community’s land in Cedar. It will allow the community to move out of its current facility which is too small to service everyone’s health needs. The new centre is expected to be large enough to serve both Snuneymuxw and the wider community. It’s set to be completed by December 2018. During a groundbreaking ceremony on Nov. 29, longtime former health director 18 • SALISH SEA SENTINEL

Sandra Good was acknowledged for her vision and hard work around the project. Before she retired a couple of years ago, Good put many years into planning the new centre and working with government organizations to find funding. Good said she is honoured and excited that the project is finally becoming a reality for her community. “We just kept on and on, with the help of the chief and the council, to make sure that we have this new health centre,” she said. “We’ve outgrown (the current) health centre now and we have to improve the quality of healthcare for our elders and for our community. And that’s what we’re going to do.”

Current plans for the health centre include outdoor gardens, an elders’ room and the utilization of traditional medicines along with Western healthcare. There are also talks around a pharmacy, a lab and a dental unit. The buildings’ architecture is being handled by David Nairne and Associates, and Built Contracting is overseeing contruction. Current health director Charles Nelson, who has been working with Snuneymuxw for the past three years, said community talks around the centre officially began in 2015. Though the project was in the works for much longer, Snuneymuxw was waiting on

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the federal government to transfer its health services in B.C. to the First Nations Health Authority, which happened in 2013. “When they built the current health centre they received the funding and they built it, and it was already too small for the needs of the community, and Health Canada, at that time, knew that,” Nelson explained. “That was a reason to move forward to where we are today.” Nelson said knowing that the larger health centre is in the works has allowed Snuneymuxw to start physician services last January and a Chinese medicine in April. “We’ve done a lot of work in not even one year,” he said. “It’s taken a lot of support and a lot of insight, concerns and hope for the community for this to move forward today.” Snuneymuxw Coun. Regan Seward said in a statement that the community, particularly its elders, had a strong vision for the new health centre. “After all these years, our people deserve this,” he said. SALISH SEA SENTINEL • 19

MALAHAT, TIMBERWEST COMMIT TO SUSTAINABLE FORESTRY

Renee Racette, CEO of the Malahat Nation Economic Development Authority, and Jeff Zweig, President and CEO of TimberWest. –Photo courtesy of TimberWest.

Malahat Nation has renewed an ongoing agreement with TimberWest Forest Corp. as part of the community’s larger goal of keeping its business efforts sustainable. Malahat renewed its Memorandum of Understanding with the company that commits to partnering on cultural, environmental and economic opportunities around forestry operations. A release from TimberWest said that means sharing knowledge and expertise on sustainable forest management, and keeping an open dialogue on cultural and environmental initiatives. Malahat Nation Economic Developent Authority CEO Renee Racette said it’s part of the community’s larger goals for business. “Malahat Nation has a long-term vision to work in collaboration with businesses who respect our cultural practices, and support our vision for a sustainable future,” she said. “We are confident that our future projects will continue to materialize good works.” 20 • SALISH SEA SENTINEL

HƐHƐWŠƖN

THE WAY FORWARD

After successful ceremony to present the reconciliation canoe, Tla’amin resident Alex Sutcliffe reflects on moving ahead together By Alex Sutcliffe This article originally appeared in Tla’amin’s Nehl Motl Newspaper and is reprinted here with permission. The Hɛhɛwšɩn reconciliation canoe project wrapped up with a huge celebration in Tla’amin. I say ended, but really, it’s just the beginning. The grandfather tree was transformed into a beautiful eight-metre canoe by skilled canoe builder Joe Martin from Tla-o-qui-aht Nation, and his team of carvers: Alvin Wilson, Sherman Pallen, Ivan Rosypskye, Phil Russell, Mathew Louie, Dakota Gustafson and John Dominic. The canoe was given its first taste of the ocean in a special ceremony held on Willingdon Beach on Saturday, Nov. 18. Joe performed the blessing of the canoe alongside his family who came down to take part, with more than

500 people who came out to witness this special event. The canoe was then placed into the waters where the carvers paddled it out for its maiden voyage before returning to the beach. The original plan was to paddle the canoe from Willingdon into Tla’amin with a Tla’amin canoe escorting, but due to the unpredictable weather and gusty winds it was decided to err on the side of caution and the canoe was driven into Tla’amin instead. From the waterfront, children from both communities climbed into the canoe and the canoe was then escorted up to the Salish Center before being carried (children and all!) inside, where it was blanketed. The gym was packed full of people who came out to welcome the canoe into the community and take part in the presentation ceremony. I was asked to be a witness on this day,

alongside Scott Galligos, Devin Pielle and Shelley Chaney. I was very honored to bear witness to these important ceremonies. I have watched the project from the beginning. I feel I am in an interesting position in that I represent both communities. I grew up in the non-Indigenous world, but my wife and children are Tla’amin citizens and I live here now too, this is home and I see everyone as part of my extended family. I am grateful to be where I am and I will do my best to represent both communities to the best of my ability. Growing up in Australia, I never really understood the kinds of issues Indigenous people have had to deal with. It wasn’t until I came here that I began to really learn. I understand a lot more now, and I continue to learn. Continued on page 22

SALISH SEA SENTINEL • 21

Continued from page 21

From what I saw on the day of the ceremonies, there was a huge turn out from both communities. This tells me we are moving in the right direction. There is a significant number of people from the non-indigenous community that are understanding these issues, that want to come together and many that also want to learn to see the world through Indigenous teachings. In my experience, the world is not what we see on TV. All the doom and gloom, conflict and separation that you see on the news is one tiny fraction of our world that seems to have a magnifying glass placed on it to keep people in fear. In reality most people are decent, caring and loving. We can see this with our eyes just by looking around us. We know from the teachings that we are all connected, and it is also common sense. We are all related to each other, we all have a mother and a father, brothers, sisters, children, aunts, uncles, cousins, friends, people that we love, and they all have people they love and it expands outward, on and on across 22 • SALISH SEA SENTINEL

the whole planet. There is no separation, we literally are all one people. Most people have an intuitive understanding of people-to-people connections. But teachings from the Indigenous world take it even farther and after living in this community for the last five years— I’ve been coming and going for another 10 years before that—I am starting to understand the relationship with the land,

the deeper connection to the land. This is something that is hard to put into words and is more like a feeling in your soul. Once you feel that, you start to see the world through different eyes. When you understand that everything is alive, everything has a spirit or is part of one spirit, and you can feel it, then you start to really understand how everything is connected. Once you have that understanding, it

changes you. You move into your heart. The heart understands that all life is connected and when you begin to create and shape your reality from here, the heart would never create anything that could be harmful to life. Reconciliation has a number of layers to it (people to people/nation to nation, people to nature, and individual with Creator) and it seems like these are areas for everyone to be doing the inner work to heal those things in our lives that are no longer serving us. By Tla’amin opening the doors to the non-Indigenous community, you are creating other pathways for bringing people together, and facilitating healing on so many levels. By sharing Tla’amin culture and Tla’amin teachings you are also helping the world see through different eyes, which ultimately leads to the heart based understanding I spoke about above. This will change the world. I’d like to acknowledge everyone who has been working behind the scenes to make all of this a reality, John Louie and Cyndi Pallen for their guidance and contribution throughout the whole process, and Phil Russell who was the brainchild of this project. I know firsthand that the main concern that Phil had was preserving the integrity of this project throughout the entire process and he worked tirelessly to make sure that happened, I saw it and I truly respect him and the amount

of effort he put into this project. I’d also like to thank the entire Hɛhɛwšɩn committee and all the volunteers who helped along the way, there have been so many people...I also want to acknowledge Joe and all the carvers (old hats and youth!) for their commitment to this project, they were there, day in day out, transforming the grandfather into something amazing, and sharing their culture and teachings with everyone who came to visit. I should also mention the canoe has a sibling made from the same grandfather, a smaller canoe that is yet to be completed by the youth so stay tuned for that. I’d also like to acknowledge the drummers and singers and everyone working in the language—

After living in this community for the last five years...I am starting to understand the relationship with the land, the deeper connection to the land. This is something that is hard to put into words and is more like a feeling in your soul.

the cultural revitalization happening here is inspiring to watch and it is so much more, it is the rebuilding and remembering of the Nations identity which is so important. I also want to acknowledge the entire Tla’amin Nation, I’ve seen how this community has grown and changed over the last 15 years, it’s been an amazing journey to see and be part of and I really hope everyone is proud of who they are and where they come from. I see how the nation is moving forward collectively, and now I also saw—through these ceremonies—everyone coming together, Indigenous and non-Indigenous, and I know deep down we will all move forward together and create a unified world filled with amazing opportunities and experiences for all of our children, and their children, and their children’s children. In the end, they are all that really matters. čəčəhatanapɛč

SALISH SEA SENTINEL • 23

Tsleil-Waututh Elder Leonard George with Elder Amy George at a ceremony at Wh e y - ah - Wi ch e n (Cates Park) several years ago.

24 â&#x20AC;¢ SALISH SEA SENTINEL

LEONARD GEORGE LEAVES BEHIND ‘INCREDIBLE LEGACY’ The renowned former chief continues to make an impact Tsleil-Waututh Elder Leonard George is being remembered as a visionary who pushed to improve his community and was always able to make people smile. The renowned spiritual leader and former elected chief died on Dec. 6. He was 71 years old. On Dec. 9, hundreds of George’s friends and family members gathered at the nation’s cultural centre to pray, sing songs and share stories about his life. Three of George’s friends delivered his eulogy: Dr. Lee Brown, David Negrin and Steve Edge. Edge, a fellow actor, said George’s

smile made all his worries disappear, and the two were always laughing together. Brown also said he will miss George’s humour, and spoke of how much he loved his wife, family and community. “When I would travel with Leonard, he was known everywhere we went,” he said. “And Leonard was always kind, no matter how tired we were. He extended dignity to everyone he met, and that is a great thing.” A news release from Tsleil-Waututh Nation said that George touched many people with his smile, compassion and

sense of humour. George led Tsleil-Waututh Nation as chief between 1989 to 2001. He was also a leader in the business community as well as an actor and musician. George oversaw the growth of the community and played a critical role in the community’s healing in the era after residential schools. In the days and weeks after George’s death, many people and political organizations released statements in celebration of the Elder’s life. The Sentinel gathered some of the memories, posted below:

Leonard was truly one of our most gifted visionaries, empowering him to create change for the betterment of our Nation.

His focus was always on the people, first and foremost and he dedicated his life in pursuing ways for our people to prosper in today’s world, from introducing simple reading programs to young families to mega economic development projects. – Tsleil-Waututh Chief Maureen Thomas

On behalf of the Squamish Nation, we wish to express our condolences to the George family and the Tsleil-Waututh Nation. The passing of Leonard George is a loss to all Coast Salish people.

He was a champion in the boardroom and in the big house honouring our traditions and advancing our people through negotiations.

Leonard will be remembered for his determination and commitment. Our heartfelt love and respect are extended to his family in this time of mourning.” – Squamish Chief Ian Campbell Continued on page 26

SALISH SEA SENTINEL • 25

Leonard made an impact as a community leader through his work as past chief of the Tsleil-Waututh Nation.

His work on advocacy, economic development, and as an actor in many major motion pictures has not only benefitted his community but has also been an inspiration to Indigenous youth in Canada. His contributions to this country are felt by many and the legacy he leaves behind will live on in our memories and in our hearts. The Nuu-chah-nulth shares in the sorrow of his passing and sends our prayers and strength to his family and community. – Nuu-chah-nulth Tribal Council statement

We are deeply saddened to learn of the passing of our dear relative, Leonard George of Tsleil-Waututh Nation.

Leonard was a great leader who helped progress the Nation and our Partnerships in many ways. He constantly reminded us of our family ties, culture, and history. Our thoughts and prayers from the Musqueam family.” – Musqueam Chief Wayne Sparrow

On behalf of the Union of BC Indian Chiefs, we offer our sincerest sympathies and heartfelt condolences to you, your family and to the Tsleil-Waututh Nation for the great loss of the late chief Leonard George. He will be so dearly missed not only by the Tsleil-Waututh but by all who looked to him for his highly perceptive and visionary leadership. Chief George shone on the screen and in life, his guidance— always peppered with his quick wit—led to immense positive change around him. Chief George’s contributions to cultural restoration and to strengthening our nations will be sorely missed. With heartfelt acknowledgement, we are thankful to the George family for sharing Chief George with us all.

While we will no longer be able to hear his voice, his wisdom and spiritual guidance will continue to ripple throughout our lives and into the future. – UBCIC statement

On behalf of the BC Assembly of First Nations, I send heartfelt sympathies and condolences to Leonard George’s family, friends, community and the Coast Salish families. I am deeply saddened by this loss. We fondly remember Chief Leonard George’s accomplishments in B.C. and beyond…

Leonard George was a significant leader and committed himself to highly successful pursuits and ventures in economic development, and cultural restoration. I’ve known Chief Leonard George since I was young; he was a close friend to me and my family, and was always an inspiration for me. We are so grateful to have had such a strong community leader and advocate within our circle for all these years. – BC AFN Regional Chief Terry Teegee

26 • SALISH SEA SENTINEL

KLAHOOSE FIRST NATION

In collaboration with Klahoose First Nation and Alterra Power Corp, the Jimmie Creek run-of-river hydro project was completed in August of 2016. HazelwoodConstruction.com

BUILDING FIRST NATION ECONOMIES I’ve known Leonard since the late 1960s, when he was a young man and so was I. I was in the Mounties and he was at the Burrard Band. His father, Chief Dan George, was the leader of the Burrard Band at that time, which is out on the Indian Arm. It was at that point considered relatively inaccessible. It was through the hard work and vision of Leonard that the Burrard Indian Band rightfully took back their heritage in the Tsleil-Waututh name. Tsleil-Waututh means ‘People of the Inlet,’ referring to the Burrard Inlet and the Indian Arm located in the Lower Mainland of British Columbia. Leonard overcame many obstacles and difficulties throughout his life. He was always a visionary and intensely protective of the Tsleil-Waututh peoples.

He was a smart negotiator who helped the nation through the treaty process and several successful business ventures.

In my opinion, however, his biggest impact will be his efforts to preserve his First Nations culture and heritage. Chief George led by example and always listened and took into consideration the thoughts and wishes of his people. Because of him, there are many young leaders within the Tsleil-Waututh Nation who will carry on his incredible legacy. Leonard is survived by his wife of 47 years, Susan, and three children—Justin, Gabriel and Zachary. You will be greatly missed, my friend. – Canadian Senator Larry Campbell

SALISH SEA SENTINEL • 27

NEW $5.2 MILLION DEVELOPMENT AT T’SOU-KE T’Sou-ke Nation is set to soon begin construction on a new $5.2 million development project. Victoria News reported that T’Sou-ke began clearing a site in December for a new Tim Hortons, Petro-Canada gas station and convenience store. Construction is planned to start on March 1. Chief Gordon Planes told the News that he is looking forward to the jobs and economic benefits that the project will bring the nation.

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28 • SALISH SEA SENTINEL

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T’Sou-ke has approved an agreement with local government that acknowledges the nation’s relationship with park lands in its territory. The nation and Capital Regional District ratified an agreement in December on traditional use and access in the Sea to Sea Regional Park. The CRD said in a release that the agreement is meant to be a step in its goal to advance relationships with area First Nations. The agreement means that T’Sou-ke will have access to the park at certain times for ceremonial purposes including hunting. It’s the first agreement of its type within the CRD’s park system. Chief Gordon Planes called the deal “a critical step towards reconciliation,” while CRD Board Chair Steve Price said it’s an important approach to government-to-government relations. “The Sea to Sea Traditional Use and Sea to Sea Regional Access Agreement Park sets out meaningful approaches to building and strengthening relationships with a neighbouring First Nation,” he said. “The agreement will be of interest to provincial, federal and other regional Sooke Basin governments.” CRD map of the Sea to Sea Regional Park.

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