Salish Sea Sentinel November 2018

Volume 15 . Issue 9

November 2018

WILD SALMON CARAVAN CALLS SOCKEYE HOME

PAGES 10 - 13

REVITALIZING TRADITIONAL FISH WEIRS

PAGES 14 - 15

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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 Edith Moore - Columnist DESIGN & LAYOUT Kelly Landry & Marissa Nahanee ADVERTISING & DISTRIBUTION Todd Peacey ads@salishseasentinel.ca 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 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: Senaqwila Wyss of Squamish Nation opened a salmon ceremony on the Vancouver seawall on Sept 22 with a song. The event was the beginning of the annual week-long Wild Salmon Caravan.

CORRECTION: In a story in our October issue about a Coast Salish totem pole being carved to honour residential school survivors, the Sentinel erroneously reported that the pole is a half-metre long. In fact, it is roughly seven-and-a-half metres. We apologize for the error.

The Salish Sea map was created in 2009 by Stefan Freelan at Western Washington University

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SALISH SEA SENTINEL • 1

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AMAZON EXPANDS TO TSAWWASSEN FIRST NATION New fulfillment centre at TFN will be company’s first on lands leased from an Indigenous community

Tech giant Amazon has partnered with Tsawwassen First Nation to build a massive shipping warehouse on the community’s industrial lands.

Amazon announced plans in late September to build the 450,000-squarefoot facility at the nation’s Delta iPort industrial business park. The fulfillment centre will be Amazon’s first to be built on lands leased from a First Nation. It will be the company’s third in B.C. During an event at Delta iPort, Tsawwassen Chief Bryce Williams welcomed Amazon to the nation’s lands.

“This is a promising advancement that will continue to unlock the potential of Tsawwassen First Nation as a leading development partner and key economic driver in Metro Vancouver,” he said in a statement.

According to a statement from Amazon,

the new facility will create more than 700 fulltime jobs with benefits, with employees doing work that involves picking, packing and shipping items.

The centre is expected to open in 2019.

Glenn Sommerville, Amazon’s Canadian director of operations, said the expansion was made possible thanks to a network of support from Tsawwassen’s leadership and other project partners.

“We are excited to continue growing in British Columbia and especially in the Lower Mainland community known for its talented and diverse workforce dedicated to innovation,” he said.

The centre is part of Tsawwassen’s larger development plan that has included a larger industrial park, new homes and mall developments.

Chief Williams said initiatives such as the new Amazon warehouse have great potential for the community as it works towards a strong economic future.

“The investments we’ve made in infrastructure, and the industrial and commercial projects that we’re moving forward, are creating opportunity and contributing to our community’s long-term economic sustainability,” he said.

SALISH SEA SENTINEL • 3

The granddaughters of former Squamish Chief Mathias Joe stand with a thunderbird and lightning bolt carving that their grandfather presented to Vancouver sprinter Percy Williams

RECORD-SETTING SNUNEYMUXW RUNNER RECOGNIZED

B.C. Sports Hall of Fame highlights William Good’s 1898 victory in new Indigenous Sports Gallery

Members of the Good family shared songs at the opening of the new Indigenous Sports Gallery

In 1898, Snuneymuxw runner William Good (Skinahan) is said to have set a world record for the 440-yard dash.

According to the B.C. Sports Hall of Fame, Good travelled to San Francisco to compete in the race and won in record time -- giving him the title of “the Fastest Man in the World” at the time.

However because of discriminatory rules, Good’s title was taken away when judges found out he was Indigenous, and he was never formally recognized.

But on Sept. 25, Good finally received recognition during the opening of a new permanent Indigenous Sports Gallery at the B.C. Sports Hall of Fame in Vancouver.

A group of Good’s family members, including his grandson and namesake Elder William Good (Tseskinakhen), led a group into the new gallery while drumming and singing.

The younger Good was raised by his grandfather, and described what an impressive athlete he was.

“He was only about 5’ 4, and his stride was about 10 feet,” Good recalled.

“They say he ran like a deer. He was such a powerful runner.”

Good said finally seeing his grandfather get recognition in the new gallery recognizing Indigenous athletes is “monumental” for his family and all of Snuneymuxw.

Another Snuneymuxw athlete, soccer player Harry Manson, is also among those featured in the gallery’s more-than 1,000 square feet of exhibition space.

A number of other First Nations and Métis athletes are also honoured including Tsawout softball player Reg Underwood and Squamish boxer William Nahanee (Kwel-a-nexw).

Jim Lightbody, chairman of the B.C. Sports Hall of Fame, said officials from the hall and its partner organizations wanted to celebrate a long tradition of Indigenous sport.

“Historically Indigenous stories have not been properly celebrated and honoured in our province, and that needs to change,” he said.

“The stories are incredibly important because they inspire youth from all backgrounds across B.C.” Tewanee Joseph, a board member for the B.C. Sports Hall of Fame and member of Squamish Nation, gave a special acknowledgement to the Good family for sharing the special occasion.

“When we all come together it’s amazing what can happen,” he said.

“When (William Good) won the 440-yard dash and they found out he was Indigenous, they denied him his victory. But not today.

He’s celebrated in our hall.”

SALISH SEA SENTINEL • 5

6 • SALISH SEA SENTINEL

HOMALCO CEREMONY WELCOMES SURVIVORS HOME

SALISH SEA SENTINEL • 7

Residential school survivors blanketed by loved ones on Orange Shirt Day

By Cara McKenna and Todd Peacey Photos by Todd Peacey Residential school survivors were officially welcomed home to Homalco during a ceremony held by the community on Orange Shirt Day. A group of about two dozen survivors were blanketed by loved ones during the event at the community’s hall on Sept. 30.

Homalco Councillor Marilyn Harry said the nation was initially talking about planning an event for Orange Shirt Day – an annual day that recognizes the harm done by the residential school system.

But leaders realized that the survivors living at Homalco had never officially been welcomed home.

“My first thought was, we really need to welcome home our survivors,” she said. “I think that’s the first step.”

During the ceremony, survivors sat in a cir8 • SALISH SEA SENTINEL

cle surrounded by community members while Homalco leaders and guests shared speeches and songs.

Homalco member Glen Pallen then acknowledged each survivor and had them step forward so that a chosen supporter

"This welcoming home ... is way overdue."

could wrap them in a blanket to represent the community’s support.

“The welcoming home is … way overdue,” Pallen said.

“You have survived residential school, you made it, you did it, you’re home.”

People at the event were also given the chance to recognize their loved ones who

didn’t survive residential school by writing their names on an orange painted rock, a pile of which were placed in the centre of the circle. The names were later read aloud.

Chief Darren Blaney, who is a residential school survivor himself, spoke about the resiliency of Homalco people. He said the community was down to only about 87 people because of the smallpox epidemic before the residential school system even began.

“We’re lucky to be here, we’re lucky that we have some language that we can share,” he said.

“What we’ve been able to salvage of our culture is from different elders who know stuff and are able to pass it on to another generation. Those kinds of things are really important. If we can connect back to the culture, connect back to the land, we can help out our kids.”

Top Left: Byron Harry blankets Herman Francis Below: Chief Darren Blaney shares some words

SALISH SEA SENTINEL • 9

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10 • SALISH SEA SENTINEL

Left: Bernice Heather of Secwepemc celebrated by doing a salmon dance Right: Women led the way during a march through downtown Vancouver on Sept 22

WILD SALMON CARAVAN CALLS SOCKEYE HOME Colourful convoy follows sockeye on annual run from Salish Sea to Fraser River

A week-long journey that follows wild salmon on their annual run to Adams River began with a day of ceremony and celebration in Coast Salish territory.

The Wild Salmon Caravan 2018 involved dozens of people who participated in events following sockeye on their migration from the Salish Sea and up the Fraser River.

The annual caravan took place between Vancouver and Chase, B.C., from Sept 22 to 29.

The events kicked off with a colourful parade through the streets of Vancouver, with many people dressed in costume to reflect this year’s “mermaid” theme meant to highlight the mysteries of the water.

A ceremony was then held at the seawall that involved a blessing to ask the salmon to come home. Organizers prepared an offer-

ing of traditional food and guests held cedar to their hearts before presenting it to the salmon.

Event planner Dawn Morrison, who is Secwepemc, said Salish people have been utilizing ceremony to call wild salmon home since time immemorial.

She said the caravan is meant to connect people and to “transform the darkness” surrounding the industry and pollution that has been threatening wild salmon populations.

“Our foods are suffering. We must hold these foods up in highest honour. Wild salmon is not just a product, not just a commodity,” she said.

“We know that as Salish people we are connected from our Interior Salish ancestors in those mountains to the Coast Salish people here on these sacred lands and waters.”

Glida Morgan of Tla’amin closed the ceremony with a song to honour grandmothers before a feast took place nearby featuring live poetry, music and speakers.

The caravan went on to stop in Indigenous communities around Chilliwack, Lillooet, Merritt, Kamloops and Chase in following days, with more parades, ceremonies, community forums and salmon feasts.

Events closed on Sept 29 with a ceremony at Adams Lake, calling for a commitment to protect wild salmon.

“Wild salmon need us now more than ever to celebrate and honour their amazing generosity as a keystone species, and to show the world how important they are to our Indigenous land and food systems,” Morrison said in a statement.

SALISH SEA SENTINEL • 11

Glida Morgan of Tla'amin handed out cedar to people participating the salmon ceremony 12 • SALISH SEAinSENTINEL

Caravan organizer Dawn Morrison, left, hugs Senaqwila Wyss of Squamish Nation

SALISH SEA SENTINEL • 13

Photo by Bryant DeRoy

NATION REVITALIZES TRADITIONAL FISH WEIR TO MANAGE SALMON Heiltsuk has brought back the ancient technology for modern stewardship and wants to share what its learned with communities along the coast

By Cara McKenna Traditional fish weirs were once used by Indigenous communities all along the B.C. coast, but the technology was banned by the federal government during colonization.

Now, the Heiltsuk Nation in Bella Bella has revitalized the use of weirs as a way to manage its salmon stocks, and wants to share what it’s learned with other communities that want to do the same.

Heiltsuk’s Koeye River fish weir has been in operation for about five years now as part of a partnership between the nation, its non-profit Qqs Projects Society, the Hakai Institute and scientists from Simon Fraser 14 • SALISH SEA SENTINEL

Photo by Grant Callegari

University.

William Atlas, a salmon ecologist with SFU who has been working with Heiltsuk on the project, explained that the weir is essentially a cedar picket fence that spans the nation’s Koeye River.

The weir is used during spawning season to guide migrating salmon into a trap box on the river – the salmon are then sedated, tagged for tracking and released through a removable panel.

“So any fish that want to move upriver have to move into our trap and be tagged and then released to continue their migration,” Atlas explained.

“It’s a really perfect tool for adaptive management, because you can gauge the strength of the run during the fishing season.”

Heiltsuk Coun. Jess Housty said the information gathered through the tracking process has been crucial for the nation to understand salmon movements, survival

rates and relationships between humans, bears and salmon. The salmon are tagged with different colours each week that the weir is in operation to give researchers a better understanding of the runs in relation to the time of year and river temperatures.

“It’s really incredible having the level of detailed information about one of our major salmon streams, so we have a really good sense of what the returns are looking like,” she said.

“What I think is really exciting about that, is that’s the level of intimacy that our ancestors had in stewardship.”

Before colonization, weirs were used by First Nations for at least 5,000 years to evaluate salmon returns and use that information to selectively harvest fish.

Atlas said the technology was used in many communities all along the B.C. coast from up north to Coast Salish territory – historic photos show there were once five or six along the Cowichan River.

“Weirs and fish traps are actually banned in the Fisheries Act in 1878, or somewhere around that time, because they were perceived by the federal government to be a threat to the emerging canning industry,” Atlas said.

“They wanted Indigenous fishers to have to work for the cannery, and so you see that all around Canada.”

Although weirs are now not commonly seen in coastal communities, Housty said the Koeye River weir has piqued interest from other nations.

“We’ve had a number of other communities send delegations out to Koeye to see the weir in action,” she said.

“We love having people come to visit and learn about what we’re doing and how we’re doing it.

We’ve learned a lot from the generosity of other people and looking at archival information about weirs. It’s been a collaborative project.”

Leaders of the project are making their research available for any community that wants to make use of it. A full scientific paper on the Koeye River project was published in the academic journal Ecosystem Health and Sustainability and can be found at www.tandfonline.com.

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SALISH SEA SENTINEL • 15

BEAR TOURS CONNECT HOMALCO MEMBERS TO T

16 • SALISH SEA SENTINEL

TERRITORY

Excursions connect Indigenous guides to former village sites, now business looks to bring more members and guests to remote territory File photos by Todd Peacey When Homalco member Ella Paul started out as a guide for her nation’s grizzly bear tours, it also gave her an opportunity to reconnect with her territory.

The community’s former village sites are remote and accessible only by water, but the nation was relocated outside of Campbell River and away from the ocean during colonization.

Many members have not spent time in the far reaches of Homalco’s territory.

But for Paul and a group of guides who have worked in Orford Bay for Homalco’s long-running grizzly-viewing business, the job also means spending time where their ancestors lived.

“When I first went up, I just fell in love with the place,” she said.

“For our ancestors, that was a winter camp.

Once you get your feet on the soil you feel that welcoming.”

Paul now works in the band office but her husband and nephew still work as guides.

Homalco recently wrapped up another season of its grizzly tours, which run each year between August and October.

The nation has been hosting various forms of the bear tours for nearly two decades and employs up to a dozen guides at a time.

The current tour consists of a twoand-a-half hour boat ride from Campbell River to Orford Bay, where guests are met by guides who stay in camps at the site in shifts during bear season.

The guides give guests an orientation before

taking them to the bear viewing area for several hours.

JP Obbagy, a tourism development officer who started with Homalco in February, said the experience has been life-changing for a number of guides. He said it’s an ongoing goal of the company to give other members the same experience to connect with their territory, and to educate guests about Homalco culture.

“The primary reason our guests are coming out is to see the bears, but seeing as how it’s a Homalco First Nation experience, it’s Homalco’s opportunity to have a conversation,” he said.

Obbagy said the stronger cultural component has involved historical education, traditional food, singing and drumming.

The company is experimenting with extending the tour season and having a Homalco guide come along on boat trips rather than meeting guests on the other side, so that the guides can speak about the history of village sites along the way including Church House and Old Church House.

“We have a fish hatchery out there that’s all part of a salmon enhancement program and that is being more incorporated into the conversation that we’re having with guests,” Obbagy said.

“There’s also more storytelling that’s now taking place of some of the Homalco legends and Northern Coast Salish legends.”

The cultural element has also meant an education for the guides – last year, the nation partnered with Sonora Resort to offer purely cultural tours for guests.

Paul was part of a group of guides who were intensively trained for the cultural tours over a two-week period. She said the group would work from dawn until dusk learning songs, language and stories.

“It was very intense,” she said.

“It was tough but we got through it, and we showed chief and council and community, ‘this is what we’ve learned.’”

Obbagy said as this year’s bear season wraps up, Homalco Wildlife Tours is looking at more opportunities for the tours, revamping the bear viewing towers, and getting more members out on the water.

More information and updates about the tours is available at www.thebearsofbute.com.

18 • SALISH SEA SENTINEL

SALISH SEA SENTINEL • 19

Clockwise from top left: Malaya Malipitan, Glen Pallen, Marilyn Harry, Cheryl Francis, Rita Pimlott, Vera Peacey, Caroline Francis

HOMALCO WEAVING WORKSHOP BRINGS RECONNECTION Wellness group crafted cedar handbags during three-day workshop Photos by Todd Peacey Homalco First Nation’s wellness group practiced twill cedar weaving during a three-day workshop at the community’s cultural centre that wrapped up in late September.

The group crafted woven handbags under the guidance of instructors Violet Elliott of Snuneymuxw and her husband Joe Elliott of Cowichan Tribes.

The couple has been weaving for more than two decades, learning from both mentorship 20 • SALISH SEA SENTINEL

and study, and now host community sessions to teach others. Homalco was able to host its workshop after receiving a grant from the First Nations Health Authority.

Homalco Elder Vera Peacey participated, and said hearing about the process of gathering and prepping cedar brought back memories of her mother, the late basket weaver Irene Joseph.

“I remember her spending weeks stripping the cedar for the baskets and having it in water,” Peacey shared.

“That’s what she did in the kitchen -- a cup of coffee on the table and a pan of water and a knife. Everything had to be precise.”

During the workshop, Violet also spoke about the spiritual process of weaving, telling participants to put their hands on the cedar to connect with ancestors.

“It’s about praying to it, putting your hand on it, it’s about reintroducing it,” she said.

“Trust the process because it’s in us, it’s who we are as people.”

T’SOU-KE CHIEF RECOGNIZED

Malaya Malipitan

FOR ‘LEGENDARY’ COMMUNITY VISION Gordon Planes (Hya-quatcha) has led the nation’s success in renewable energy, food security, cultural revitalization

Workshop facilitator Violet Elliott

T’Sou-ke Chief Gordon Planes (Hya-quatcha) has been honoured with an award for his community vision and achievements in sustainability and renewable energy.

Planes was presented with the prestigious Individual Achievement award at the annual B.C. Indigenous Business Awards gala in Vancouver on Oct. 15.

The gala is hosted by the B.C. Achievement Foundation, and its board of directors selected Planes for the award.

After various business awards were given throughout the evening, Planes received the final honour of the night.

Planes was introduced by Robert Louie of Westbank First Nation, who won the award in 2016. “(Gordon)’s guiding principles are planning and foresight for future generations, and his efforts to achieve this are legendary,” Louie said.

“He is a leader in renewable energy and green technology. His community has many visitors from across Canada who look over and examine what they have created at T’Sou-ke.”

Guests at the gala heard about T’Sou-ke’s 100-year community vision that focuses on four pillars: autonomy, food security, cultural renaissance and economic development.

Since Planes became chief in 2007, he has led the way in making T’Sou-ke the most solar-intensive community in Canada.

The nation also has an aquaculture business that produces millions of oysters per harvest, commercial wasabi greenhouses, a thriving community garden and more.

During his acceptance speech, Planes acknowledged T’Sou-ke’s council and members for being part of the community vision.

“It’s all about good governance at home, and it’s all about our babies, our little ones,” Planes said.

Planes said that in the future, he wants to see the provincial and federal governments walking their talk with Indigenous communities, and to support their efforts in sustainability, language revitalization and formal reclamation of land.

“I’m very glad to be a leader of our community along with all of the members … who think on the same lines,” he said.

“We’re trying to strive for something, and we’re going to ensure longevity. We’re going to ensure a healthy environment.”

Sophia Seward-Good, left, and Aunalee Boyd-Good accept their award on Oct. 15

SNUNEYMUXW DESIGN DUO HONOURED WITH BUSINESS AWARD

Clothing company Ay Lelum received accolade month after showing new collection ‘White Raven~P’UQ SPA:L’ at Vancouver Fashion week The Snuneymuxw design duo behind the fashion house Ay Lelum have been honoured with an award for their achievements in business.

Sisters Aunalee Boyd-Good and Sophia Seward-Good were presented with a 2018 Business of the Year award at the B.C. Indigenous Business Awards gala in Vancou22 • SALISH SEA SENTINEL

ver on Oct. 15.

Ay Lelum – The Good House of Design received the honour in the one-to-two person enterprise category.

Guests at the event hosted by the B.C. Achievement Foundation heard about Ay Lelum’s growing success in the fashion world and how the family works together

to create and preserve Snuneymuxw art.

The sisters use family artwork by their father William Good (Tseskinakhen) and brother Joel Good – transforming the designs to work on clothing while keeping the traditional style and meaning intact.

Their mother, Sandra Moorhouse-Good, is a fashion designer in her own right and

helps to guide the process.

In a video played at the award ceremony, William spoke of how his daughters’ work and growing knowledge about Snuneymuxw culture has educated people around them.

“My daughters have brought back a lot of our cultural ways,” he said.

At the gala, both sisters wore pieces from their latest collection “White Raven~P’UQ SPA:L,” which was debuted at Vancouver Fashion Week about a month before the awards gala.

Boyd-Good said the Spring/Summer collection was based around a legend that has been documented in many of their father’s carvings.

“In our dad’s artwork over many years you will find a white and a blue-black raven,” she said.

“There’s a legend that’s been passed down by our dad of the white raven who stole the sun and when he stole the sun he was burned and turned into a blue-black.”

Most of the garments shown in the collection featured designs of white ravens, and the show was closed with a long gown featuring an image of a blue-black raven in front of a sunset pattern to make it appear as if it had just stolen the sun.

The collection also incorporated ravens of many colours to symbolize diversity.

The sisters debuted their first Vancouver Fashion week collection this spring, with a Fall/Winter collection called “Thul Te Lada” that incorporated family serpent designs.

“We just feel really good that we were able to have another show that we feel has surpassed our first show artistically,” BoydGood said.

“For us we felt we were able to plan it out a little more knowing what to expect. The music and the garments were all coordinated together as part of the artistic process.”

Seward-Good added that she is proud to be able to showcase culture through contemporary fashion. Both of their collections have incorporated Coast Salish songs and language throughout.

“There’s no guidebook to what we’re doing, we’re just going for it,” she said.

“I think (the support we’re getting) is inspiring us to continue on.”

SALISH SEA SENTINEL • 23

‘SING YOUR SONGS LOUD AND PROUD’:

KESPAHL AIMS TO ENRICH TLA’AMIN CULTURE FOR YOUTH Community’s new culture and heritage manager hopes to build on the work of his elders

By Edith Moore, NmTC communications liaison

At 25 years old, Tla’amin member Drew Blaney (Kespahl) is a champion of his culture. Blaney grew up learning from his grandmother, the late Mabel Galligos.

He can often be found in his community supporting language revitalization, drumming and singing songs or participating in canoe journeys. More recently, Blaney became Tla’amin’s new culture and heritage manager. The Sentinel asked Blaney some questions about his influences and new role.

The Sentinel: Your Tla’amin name is Kespahl, tell me more about that.

Blaney: The name was given to me by the Tla’amin elders in 1998. This included Agnes Mcgee, Katherine Blaney, Mary George, Dave and Annie Dominic, Elsie Paul, Emily Francis & my grandparents Bob & Elizabeth Blaney amongst other elders. This name was given to my father, Darin Blaney when he was a young boy. It is a name his grandmother would call him.

Who is your biggest mentor?

I don’t really have just one mentor. I spent a lot of time with the elders of my community when I was growing up and they had a big influence on me. I had spent a lot of time travelling with these elders on the annual B.C. Elders Gathering trips, listening to them speak the language and tell stories.

For singing, it wasn’t until 2007 when Tla’amin was hosting the Kwakwaka’wakw & Bella Coola people during a stopover for the Paddle to Lummi. William Wasden Jr. (Wa) was paddling with his relatives from Port Hardy, and when they began their protocol I was amazed because I had never heard such a powerful man and group perform their songs and dances.

When it was our turn to perform for our guests, we really didn’t have much to offer, maybe a song or two. This motivated me to start composing songs in our language, and trying to find songs in museums and archives around the world. We were lucky enough to be left 16 songs by my great-great grandfather who recorded these songs with Frances Densemore in 1926 while in the hop-fields in Chilliwack. We revived these old songs and composed many more to add to our handful of songs and these songs are now being sung loud and proud amongst the Tla’amin people and I am so happy about that!

What inspires you?

My inspiration for what I do comes from our young people. When you see the young kids dancing out on the floor, picking up the drum and singing proudly. It makes me feel great about the work I do and it gives me hope for the future.

Tell me about your new role as Culture and Heritage Manager for Tla’amin.

I am hoping to revive aspects of our culture that are still missing or asleep in our community. The longhouse and race canoe, for example. But I am also happy to expand on the programs that we already had. Bringing in more carvers to broaden our knowledge of carving, pulling in more families to participate in weekly Culture Nights and encouraging our people to speak our language by having language immersion programs. We have started all of these programs, over the last month and the community has definitely embraced it as we have had a great number of people participating.

What are some upcoming projects you are working on?

There are a lot of amazing events happening in Tla’amin over the next couple of years that I am happy to be working on. The biggest being Tribal Journey in 2021 where we expect to host 100 canoes and upwards of 6000 people. I am also hoping to have our longhouse constructed by that time so we can have a place to share our songs and dances with our guests. We will also be hosting another canoe journey in 2019 so stay tuned for an announcement regarding that canoe journey.

Is there anything else you’d like to say?

It’s time for the younger generation to step up and be the leaders that I know you can be. Visit the elders. Learn their stories, hear about how hard they had to work to get to where we are today. And honour these elders, honour our past, make our ancestors proud.

If you are ever struggling in life turn to your culture as it will never disappoint you. If you are feeling sad go and collect yourself by the water. Do your morning baths to cleanse your spirit. Sing your songs loud and proud, it will bring you out of your darkness.

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TRADITIONAL WEDDING JOINS TLA’AMIN COUPLE IN CULTURE ‘It was a proud moment in time in our community, as it has been more than 100 years since this type of ceremony has taken place.’

By Cyndi Pallen (čɩnɛ) Tla’amin Nation A beautiful Coast Salish wedding ceremony that took place on the shore of Tla’amin Nation’s territory will be remembered for generations to come.

The sacred union of Mario Brandon Paul (Chegah gewmotl) and Tana Harry (Kiyah) took place at Willingdon Beach on Aug. 11.

The ceremony reflected the culture and traditional teachings of Tla’amin and the ancestors and forefathers of the Tla’amin, Klahoose and Homalco.

Both the bride and groom were brought up in Tla’amin and their families reside here.

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It was Mario’s dream to have a traditional wedding ceremony, and this became a reality with the support of family and friends.

The day will be remembered by a vision of the beautiful bride dressed a white Coast Salish shawl with a deer buckskin skirt. Kiyah was paddled ashore on a traditional canoe called Ohtaqken, which means “a way of life” in Tla’amin. It was a very proud moment for Kiyah’s father Leonard Harry, who escorted his daughter from the canoe to the ceremonial location on the beach overseeing the Salish Sea. The canoe was skippered by Mario’s father Sherman Pallen, with eight groomsmen including Mario’s son Jayden. The grooms-

men wore t-shirts that featured prints of traditional designs and paddles that were designed by Sherman Pallen. These proudly painted paddles took months to create, and took careful consideration. The paddles complemented the traditional component of this wedding and were gifted to the groomsman.

Lillooet Elder Gerry Oleman conducted the wedding ceremony for the young couple, which was a remarkable experience for guests and onlookers to witness. The ceremony began by having both families called on and to acknowledge the families are now together. The couple was placed on four layers of blankets to represent the

teachings of the Medicine Wheel: the four directions, as well as emotional, physical, mental, spiritual wellbeing and the four races of the world. Gerry had directed Sherman to prepare two cedar woven headbands, which both the bride and groom wore to represent their thoughts moving forward as a union. The headbands were to remind them to regulate the words spoken and their thoughts and they move towards the future. A braided rope with leather strands was wrapped around the bride and groom to represent two becoming one.

After the ceremony was over, the couple was wrapped in one blanket, and were told that they are loved and cared for by all the family and friends who were there to share in this important day. The official guest list was 125, however many people passing by the park were able to witness. The traditional ceremony was followed by a formal wedding with a tuxedo and a white dress, and an evening of celebration with family and friends.

Acknowledgements to my husband Sherman Pallen, who spent months preparing the carved paddles, the designs on t-shirts worn by the groomsmen and the bride’s shawl. Sherman was significant in giving the name “Ohtaqken” to the traditional canoe, which was used to mark this day in the traditions of our forefathers. It was a proud moment in time in our community, as it has been more than 100 years since this type of ceremony has taken place. This day represented one aspect of decolonization and a historic moment. We are sure that our families who have gone before us would have been so proud to see this day and the practice of language, art, culture and traditions through songs and dance. It will be remembered by many for years to come.

All my relations, Emote, Qui’he’gunne’.

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‘BLANKET EXERCISE’ HOSTED AT TLA’AMIN

By Devin Pielle (Koosen)

Tla’amin Nation facilitated a “blanket exercise” for approximately 15 people on Oct. 4, giving participants a chance to reflect on the hard truths of colonization.

The blanket exercise is an experimental workshop that covers Indigenous history from contact to today. The exercise was facilitated by myself, Lisa Wilson and Zoe Ludski. The elder support was Randy Timothy Sr. The workshop began with blankets being laid on the floor, representing Turtle Island (Canada) pre-contact. Throughout the 45-minute workshop, the facilitators walked participants through Indigenous history – a history that has only started being shared. Over time, participants saw the blankets break apart and dwindle in size. This is symbolic of our land being taken away.

For myself, partaking in this workshop helped me see the bigger picture. When you understand colonization from the very beginning, it helps to understand our communities better. Why we are the way we are, why things are the way they are. You cannot break a cycle until you know it is there. Everyone deserves to know the exact truth of what has happened to us. We need to understand our own resilience in order to regain our strength. Until we understand our parents, grandparents, great grandparents better – there can be little to no healing.

Following the 45-minute exercise, there was a talking circle. This is for participants to share what they felt, learned, or who they were thinking of while learning this history. The talking circle is just as important as learning the information firsthand. After the talking circle, each participant is brushed off by our elder.

If you are interested in booking a blanket exercise workshop, you may contact Koosen Pielle at taxumajehjeh@gmail.com, or visit their website at https://taxumajehjeh.ca

Photo by Phil Russell

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Naut'sa mawt TRIBAL COUNCIL

Governance Administrative Assistant

EMPLOYMENT OPPORTUNITY

Providing administrative support to the Director of Advisory Services.

Permanent part-time (30 hrs pr week) • Delta, BC Visit www.nautsamawt.org/employment-opportunities to view the job posting!

Naut'sa mawt Tribal Council (NmTC) is a non-profit society, incorporated in 1983, that proudly serves eleven member First Nations. NmTC receive funding support from Indigenous Crown Services and from its own-source revenue which includes joint ventures, corporate subsidiaries, event management, and project management services. Working Together as One, NmTC's mission is to supports its member nations in realizing their efforts towards self-reliance, self-governance, connection to culture, and quality of life now and for future generations. NmTC does this by providing advisory services in five core delivery areas that include: economic development; financial management; community planning; technical services; and governance.

If you have the skills and qualifications and are interested in this employment opportunity, then please email your resume and cover letter, including salary expectations, to Valerie Cross-Blackett at valeriecb@nautsamawt.com.

Preference will be given to persons of Indigenous ancestry.