Periodical
UBCIC News - volume 2, number 3 (June 1979)
- Title
- UBCIC News - volume 2, number 3 (June 1979)
- Is Part Of
- 1.06-01.03 Nesika: UBCIC News
- 1.06.-01 Newsletters and bulletins sub-series
- Date
- June 1979
- volume
- 2
- issue
- 3
- Language
- english
- Identifier
- 1.06-01.03-03.05
- pages
- 48
- Table Of Contents
-
ditorial 2
Freedom of Religion? 4
President's Message 5
Kwakiutl District Council Demands Public Enquiry into Health Care 7
Central Interior Tribal Councils meet at Tobacco Pains 9
More Fishing Victories in Court 12
RCMP Ignore non-Indian Trespassers 14
Working on an Indian Court System 15
Band Training 16
Up-Date 17
Uranium Hearings 18
New Minister Introduced to NIB Executive Council 20
Beecher Bay: Protecting the Life Chain 21
Harmony of All Life 23
Provincial Health Forum 27
CHR's: On Call 24 hrs. a Day 28
Aboriginal Hunting Rights: A Question of Jurisdiction 31
Protecting Hunting Grounds 31
Province Argues Chilcotin Hunting Rights 32
"He's a Good Moose": A Short Story 34
Resource Centre 36
Copyright: Protecting Indian Designs and Products 37
Range Seeding 38
Socio-Economic Development Strategy 39
Women of All Red Nations 40
"Sasquatch": A Poem 41
Writer's Workshop 42
North Coast Salmon Festival—Indian Days 43
"I was all the People who had no home Dancing" 44
Youth Development 46
Don't Eat at the Muckamuck 47 - Contributor
- Beth Cuthand
- Pauline Douglas
- Violet Birdstone
- George Manuel
- Veronica Alex
- Randy Chipps
- Vera Manuel
- Darrell Ned
- Art Shofley
- Rosalee Tizya
- John Rodgers
- Carmel Nanimahoo
- Derek Wilson
- Julie Newman
- Ethel Gardner
- John Warren
- Val Dudaward
- Dinah Schooner
- Penny Goldsmith
- Type
- periodical
- Transcription (Hover to view)
-
VOLUME 2,
ONE DOLLAR
NUMBER 3
JUNE 1979
HUNTING
RIGHTS
ALERT BAY:
HEALTH
ENQUIRY
HARMONY OF
ALL LIFE
EDITORIAL
It was an island of firm land in a sea of muskeg. My
brother found it one day when he was snaring rabbits
with some other boys. They never said anything about
it, but every day after school they would disappear
into the muskeg.
Boards, nails, hammers and saws began to
disappear. After several weeks, old stove pipes, pots,
dishes, matches and one day a small barrel stove dis-
appeared from the charred wreckage of an old
trapper’s cabin.
And they continued to snare rabbits and hunt
grouse. At least two or three days a week one or other
of the boys would come up the hill, strutting proudly
with a rabbit or a bird. The grown-ups would congrat-
ulate the successful hunter and his family would eat
fresh meat.
One Saturday, my brother took us with him and the
other boys took their sisters and brothers too. The
muskeg was nearly frozen and a blanket of early snow
covered the September land. After many turns we
ducked into a thick clump of trees on a small river.
When I stood up I found myself in a clearing and in
the clearing were three little log cabins complete with
doors, windows, roofs and from each, a little stove
pipe jutted. ‘‘You can cook,”’ my brother said, and led
me into the main cabin. Inside was a little moss bed
covered with a ragged old sleeping bag, an oil cloth
covered table and the barrel stove. ‘‘You make a fire
and some tea,’’ he told me as he left. I was alone. All
the kids were either hunting or gathering wood. I
listened to the wind rustling the pine trees around me.
Except for the wind, the land was quiet and
still.
Then I heard a rustling sound and an animal chatter
high in the trees. I wonder if that’s a flying squirrel?’’ I
thought. I stepped outside and searched the tree-tops.
Then I saw him. He looked like a little old grey haired
man wearing a shirt that was much too big for him.
The squirrel looked down at me and chittered and I
looked up at him and tried to chitter back. Then as if
to show me squirrels really could fly, he leapt, his feet
outstretched, soaring through the air. Suddenly a shot
rang out and my friend the squirrel tumbled to the
ground, struggled for awhile, then lay still.
Soon the clearing was full of kids who gathered
around us. My brother walked over and picked up the
animal. ‘‘Billy,’’ he said, ‘‘you killed a flying
squirrel.’’ He held the squirrel by his front feet so
everyone could see. A hush fell over the group. We
gathered around my brother, leaving Billy alone. ‘‘He
killed a flying squirrel! He just killed for fun!’’ said
one of the little boys. ‘‘What should we do?’”’
**T think we should take the squirrel back and tell his
parents,’’ said my brother decisively.
We all trooped back to town, my brother carrying
the squirrel and leading the way, Billy walking behind
the group all alone. After we told his parents we held a
funeral complete with a shoebox coffin and plastic
roses.
Billy’s sin was not forgotten. Nobody played with
Billy and he wasn’t allowed to go to the island. Even
his parents were embarrassed by the incident.
After a week of this, my father suggested to the boys
that Billy had been punished enough. ‘‘Billy didn’t
know any better,’’ he said. ‘‘Now you should give him
another chance.’’
Billy was the most careful hunter after that, and
never again did he ever kill just for fun.
And the island? Soon after the flying squirrel
incident, the village council announced that area
would be turned into a housing development. And
though we fought it with everything we had, a big cat
went in there one day and all that was left of our island
was a big mound of ripped up trees and a broken
barrel stove.
The Editor
ks
UBCIC NEWS 2
OUR COVER: Caroline Gravelle, an Elder from Tobacco Plains, opened
the Conference that her Band hosted June 27th-29th. About two hundred
people were camped around the beautiful lake where the meeting was held.
The UBCIC NEWS is the official voice of the
Union of British Columbia Indian Chiefs.
It is dedicated to building a strong foundation
for Indian Government by providing an awareness
N E WwW of the political and social issues affecting the
Indians of British Columbia.
Signed articles and opinions are the views of
Editor: Beth Cuthand Assistant Editor: Pauline Douglas
Summer Editor: Violet Birdstone
the individuals concerned and not necessarily
those of the UBCIC.
Written Contributions: George Manuel, Veronica Alex, Randy Chipps, Vera Manuel,
Darrell Ned, Art Shofley, Rosalee Tizya, John Rodgers, Carmel Nanimahoo, Derek Wilson,
Julie Newman, Ethel Gardner, John Warren, Val Dudaward and Dinah Schooner
Typesetting: Darrell Ned and Penny Goldsmith
Photographs: UBCIC staff unless credited :
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Freedom of Religion? nie ae Wee buced ete ea a PATS Fa Rw cis Bie os Was egw Clk eee ;
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Kwakiutl District Council Demands Public Enquiry into Health Care .... eoieaat, secs 7
Central Interior Tribal Councils meet at Tobacco Pains ............02ee0e0: eee 9
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RCMP ignore non-lidian Presnassers od iss lS sh rb ew cece ea edie ee 14
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New Minister Introduced to NE BXCGUGVE COOMECH ok cis take ta ees claus ceveie dee eaeiats 20
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Bee ere ee I A LIAS aS cg ph wwe pals Adis OES WAR Osos aes chee eaEE eee ae 28
Aboriginal Hunting Rights: A Question of UDR UMARCEAON TY iy, ARE a's oho wah a dA os ws ae 31
Br em OILS aes se cae eee ps cd vale secs set eseener nau ds 31
Province Argues Chilcotin Hunting Rights pee eet ech dae w et ete ce ee 32
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SPCR MEM Awe MNED ME BEEIE CSETMECEE io cy fa wclpeuiss Ess bee ctepaee dec eae beens ens 39
Women of All Red Nations ................. Rea ay tse ace wis Sto ep TELE ERR OSE Lp 40
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Porth Coast Salmicn Festival— Inga Dave ose ccs cde vwnccscsrocceccewavavcers 43
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_
UBCIC NEWS 3
DOES B.C. WILDLIFE ACT
~ CARRY MORE WEIGHT
THAN THE BILL OF HUMAN
RIGHTS?
The extent that the Bill of Rights really does protect our right to practice
our religion has already been questioned in the struggle to preserve Spotted
Lake as a sacred place. Now a B.C. court has handed down a decision that
gives the B.C. Wildlife Act more weight than the Bill of Rights protecting
our freedom to practice Indian religio_s ceremonies.
On June 28th, Judge Allan found George Charlie and Anderson Jack
guilty of hunting and possession of a deer out of season in spite of the fact
this was needed for a religious ceremony. _
On that day, Judge Allan passed
decision on the George Charlie,
Anderson Jack hunting court case.
The issue that the two men stirred up
was the religious freedom of Indian
people to practise Indian religion.
During the May of 1978, Anderson
Jack and George Charlie went
hunting and shot a deer. They did this
to get meat for a religious ceremony
called Waoxdud Skaiyo. This is a
ritual in which food is burned to feed
a dead relative. The ritual is an essen-
tial part of the religion of the Saanich
people, and it is an essential part of
their way of life.
The way that burning is done is
very important to its success, which is
two-fold. First of all, the burning is to
feed and dead ancestor. The other
thing that can be derived from it is
peace of mind for the person offering
the food. To burn, the person who
the relative has told to get food must
make sure the correct food is
available. In the case at hand,
Elizabeth Jack was told by her Great
Grandfather, in a vision seen by
Louie Charlie, her father, that he was
hungry. She knew that the food he
was accustomed to on earth was Deer
meat. Therefore, deer meat is all that
can be used for his burning.
To prepare for the burning,
Elizabeth went to Louie Charlie, the
religious leader of the Tsartlip Band,
to consult with him. He told them
UBCIC NEWS 4
that they did have to get deer meat
and that that was all that could be
used. To do the hunting Elizabeth
chose George Charlie, her brother,
and her husband, Anderson. They
went to Pender Island to hunt.. On
May 26, 1978, Elizabeth saw the deer
*
a
“
- -
ee i
——
To feed a dead relative, Elizabeth Jack needed fresh meat. Anderson Jack
possession of deer.
During the course of the trial on
May 31 and June 1, the accused
admitted to have hunted and shot the
deer. Their defence was that the
B.C. Wildlife Act didn’t apply to
them in this case because it would
restrict their constitutional right to
practice their religion. The main
defence was put by several witnesses
who testified of the importance of the
religion for the Saanich people.
Chief Tom Sampson of the Tsartlip
band said, ‘‘The second you think
about burning, it has to be done. You
ook
[right] and George Charlie shot a deer for the religious ritual.
that she knew was the right one, and
it was shot. They put the deer in the
trunk of their car and left. Hearing
' shots, a nearby resident called the
police. The police stopped Charlie
and Jack and arrested them for
hunting deer out of season and
go see Louie (Charlie) and he tells you
the type of food to be burned. He
knows what to look for. He will
council us on how to clear our minds
so we can do the burning. It’s part of
our responsibility (to the dead) to
recognize these things. If we don’t do
[continued page 6]
PRESIDENT’S
MESSAGE
The freedom to hunt, fish, and trap is slowly
diminishing in the life of Indian people all across Canada
—not so much from lack of game but from controls by
the federal and provincial governments. It is very hard
for these officials to accept the fact that Indian people
have to hunt for food in this day and age. The laws are
tightening up on our right to hunt, so much so, that our
people are nervous when out hunting for food for their
families.
The right to hunt is constantly being questioned by
non-Indian people, tried by the courts, and challenged by
the governments. In February 1978, the Fish and Wild
Life Branch of B.C. announced that they prepared a
Wildlife Chart which will decide the future management
of B.C. WILDLIFE. Quoting from the Province news-
paper of August 1978, this plan was designed to ‘‘set out
present and potential animal numbers and...to quickly
expose any drop in populations due to industrial in-
cursions, habitat destruction or careless wildlife
management.”’
The two principal goals for the Wildlife Management
plan are: to maintain the diversity of species and to
ensure that wildlife is available to meet the recreational
and economic needs of society.
The only reference made to Indian people is: ‘‘Before
European settlement of B.C., the Native people depended
upon wildlife for food, clothing, utensils, and many other
basic needs. Animals played an important role in their
culture and were often used for ceremonial purposes.’’
Very little importance is placed on Indian food hunting.
No mention is made of our concern or our Management
of Wildlife. This new plan does not reflect the goals of
Indian people.
We have suggested before and repeat again that there is
a need for parliament to enact safeguards to our hunting
rights by providing that hunting rights cannot be taken
away by either provincial or federal law.
We see here another deliberate plan to wipe out the
rights to hunt, and policies are being implemented to
control all our hereditary rights to hunt for food. This
new Wildlife Management plan is a threat to the tradit-
ional hunting rights of our people.
We have never given up our rights to control our own
lives and the means to live. I believe that-we will continue
to hunt, fish, and trap on our land and to continue to
enjoy this right promised us. Even if a thousand Indian
people have to go to jail in exercising their right to hunt—
we will continue to hunt for food. Let the governments
and its people prove we are in the wrong because we are
determined that the evolution of hunting laws, and any
other laws that affect our people will recognize Indian
Rights. ‘
Yours in struggle,
Marae Memb
UBCIC NEWSS5
[from page 4]
it, it may cause more problems.’’
Sammy Sam used burning to help
himself after losing two children. He
said that no psychiatrist could ever
have'done the job as well.
‘‘There’s a lot of satisfaction,
spiritually and emotionally. If- we
didn’t have those things that are
Indian, like burning, what else could
we look to. I could never go to a
psychiatrist. If they took that (burn-
ing) away from me, I’d be finished as
an Indian.”’
Elizabeth Jack got up on the
witness stand and described how she
Louie Charlie has done burnings for
years to help families from all over
the area with spiritual matters.
saw in a vision her great grand father
asking for food. She said she tried
to put it off at first but it bothered
her from her spirit to do so.
‘“‘My great grandfather wanted
food and I couldn’t get over it. I had
to get some. It’s the way the Indians
used to live. I had to go and look for
it because it was bothering me.”’
Louie Charlie was one of the most
impressive and important speakers
during the two day trial. Being the
UBCIC NEWS 6
religious leader of his people, he knew
exactly what the importance of the
burning is. Through a translator he
told the Judge many things. He said
that if there’s problems in the family,
burning can be used to help them. He
said he’s also called upon when the
spirits of the dead come to the family.
He explained that the work that he
does is very sacred.
Charlie explained that because
Elizabeth Jack was trying to put off
the burning, she was not well—she
couldn’t concentrate on her work. So
she went to him for help. He
explained that they weren’t stealing
food from anyone, it was just needed
and they went to get it. He said that
the reason why they got that parti-
cular type of food is because it was
what was asked for. If the wrong type
of food was gotten, Charlie said it
could cause family problems.
Anderson Jack, Elizabeth’s hus-
band was one of the men to talk
during the trial. He said he has been
helping his father-in-law with burn-
ings since 1942. He and George
Charlie helped in whatever way they
could. He would cut the kindling in
the way that was required otherwise,
the burning would be wrong.
‘‘We felt bad because we couldn’t
get that meat,’’ Jack said. ‘“‘We
weren’t doing it for ourselves, we
were doing it for the old man
(Elizabeth’s great grandfather.)’’
Although the Judge said he be-
lieved the testimony of all the
witnesses for the defence and was
impressed by the speaking of the
Elders, he decided that the law was
the law and the men should be
charged. He found the men guilty of
possession of a deer and hunting out
of season. They received conditional
sentences. If they stayed out of
trouble for six months, they won’t
have to pay any fine and they won’t
have a criminal record.
The judge said that if the Wildlife
Act impaired the religious rights of
any person, it would be considered
invalid, and he would uphold that it
would be invalid. However, in his
decision he stated, ‘“The fact that the
deer was to be used for a religious
ceremony is not a defence.’’
That statement seems contradictory
to his prior claim that he would
uphold religious freedom. He also
claimed that the Indians could use a
freezer to keep their deer in for
burnings. But, he didn’t take into
consideration that the people don’t
plan for the burnings, they just do
them when they have to. There is no
way to plan for that.
The Saanich people do not accept
the decision of the court. Chief Tom
Sampson. was one of the most
outspoken in this regard.
‘“‘We’re not satisfied with the
decision. He (the Judge) didn’t take
George Charlie, son of Tsartlip
Band’s_ religious leader Louie,
helped his father with many burn-
ings.
into consideration how long we’ve
been doing the burnings,’"*‘ HE SAID
AFTER THE DECISION. ‘‘He
doesn’t understand it. There’s no way
we will go along with this decision.
We haven’t changed anyone else’s
religions, and we won’t let them
change ours.”’
The decision will be appealed. So,
as far as the courts and the Saanich
people are concerned, this matter has
just begun. °
DISTRICT COUNCIL DEMANDS
PROPER PUBLIC ENQUIRY OF
HEALTH CARE
The death of an
eleven-year old girl
due to doctor’s
negligence in Alert
Bay Hospital is not
considered an iso-
lated case. Nimp-
kish Band has
affidavits from
Indians across
B.C. testifying to
cases of sub-
standard health
care.
An I] year old Indian girl from the
Nimpkish Band near Alert Bay died
Jan. 22, a needless death. Renee
Smith died of generalized peritonitis
and a ruptured and gangrenous
appendix, due to the negligence of the
only doctor in Alert Bay, Doctor Jack
Pickup.
On Jan. 17, Leonard Smith,
Renee’s uncle, who was looking after
her while her parents were on holi-
days, brought her to St. George’s
Hospital after she complained of
stomach pains. The doctor ordered
that she take painkillers and come in
for an appointment the next day. The
next day she was admitted to hospital
with acute stomach pains. That was
the only diagnosis made until she died
in the late evening of Jan. 22. The
doctor never did make the correct
diagnosis.
Some doctors since then have
stated that Renee could have been
saved if the doctor had made the
correct diagnosis and operated on
her. During the inquest, Dr. June
Miller, an expert witness brought in
by the Band from Saskatchewan, said
she could have been saved right up to
10 a.m. the morning before she died,
if she’d been sent to a better equipped
hospital.
Dr. Mills also said that on a scale of
one to ten she would rate the treat-
ment of Renee at two. The inadequate
care that she listed were: improper
examination, no rectal examination,
inadequate x-rays, incorrect charting
and incorrect drugs.
Witnesses said that on the day the
young girl was dying, the doctor had
been drinking. Apparently, it was
common knowledge in Alert Bay that
Dr. Pickup drank too much. The
doctor denied accusations that he was
intoxicated while treating the girl.
All of this evidence was brought
out during an 11 day inquest into the
death of Renee. A jury of four whites
and two Indians, as well as about 100
spectators were in the community
hall, where the inquest was held.
There were more than 30 witnesses to
take the stand during the course of
the inquest. It was this jury that
found Dr. Jack Pickup negligent in
his medical care and procedures.
However, the doctor is still practis-
ing as usual. The hospital board
refuses to ask for Dr. Pickup’s resig-
nation. The Nimpkish Band, backed
by the sixteen member Bands of the
Quiyous District Council, requested a
public enquiry into the hospital care
standards in Alert Bay. However the
enquiry that did take place was only
public in so far as members of the
public were allowed to give presen-
tations. No one was allowed to ask
questions. The presentations were not
made public. This was not what the
Band wanted.
The Band felt that the inquiry held
by representatives of the provincial
government, the B.C. Health Associ-
ation, the B.C. Medical Association,
the B.C. College of Physicians and
Surgeons and the Registered Nurses
Association, was not the kind that
would inspire any confidence that
their health care was being properly ©
investigated. The Band could have no
representatives on the inquiry. Most
of all, the Band wants a public
inquiry that will show that Indians in
B.C. do receive sub-standard health
care.
‘“‘They wanted us to participate in
their inquiry by making a private
presentation but we weren’t willing
to do that. We’ve put a lot of work —
into our presentation: we want
other people to hear it and we want
to hear what other people are
saying,’’
explained Nimpkish Band Manager
Pearly Alfred about the Band’s
refusal to participate in what they
considered a whitewashing process.
“It’s a farce, I think, held behind
locked doors. There are questions
of the hospital board and admini-
stration, but we are not able to hear
what they have to say then.’’
The Band is concerned that this kind
of ‘‘in-house’’ enquiry will just leave
things as they were. This is why they
have taken the issue further and the
District Council is demanding a full
and public inquiry into the medical
care of the area and of all isolated
Indian communities in B.C.
UBCIC NEWS 7
_ **We are requesting a publicinquiry’’,
stated Pearly Alfred, ‘‘and we are
also requesting a meeting with the
Provincial Health Minister and the
Federal Health Minister. People
should know what the standard of
care for Indian People is in B.C.,
with some doctors in some areas.
We really do think that the care
here is sub-standard for Indian
people. I would think that this is
not an isolated incident. I would
think that Indian people every-
where suffer from substandard
care’’.
To back up this accusation, the Band
has about thirty affidavits from
across B.C. of cases where Indian
people have received poor health
~ care. These contradict the claim by
the hospital board that the case of
Renee Smith is an isolated one.
The other major concern of the
Band is that Dr. Pickup be fired from
his job at Alert Bay and that his
icence be suspended at least until
such a public inquiry is held.
UBCIC NEWS 8
“They had a jury that deliberated and
listened to evidence for eleven days
and that doctor was found guilty of
negligence. But the hospital board
refuses to act on this, feeling that
that was one isolated incident,
which we feel is ludicrous.’’
The Band has been reluctantly
supplied with another doctor by
Medical Services until this is all
cleared up. After the inquiry, they
want to get another doctor, having
lost all confidence in Dr. Pickup.
They don’t want to depend on him
for their medical care. This attitude
was shared by the Jury who found
him negligent. At one point some jury
members got food poisoning and they
had to choose between Dr. Mills, Dr.
Pickup and other expert witnesses to
treat them. They all chose Dr. Mills.
However, in the past, the people have
had to go to Dr. Pickup as there was
no one else to go to. The Band is
. afraid that this situation will continue
and afraid of the results if it does.
‘I think that as long as we’re put in
a position that we’re looked after
by a doctor with a drinking prob-
lem, anything could happen. And
that is the fear of most people here,
that at times we cannot get off the
Island and in case of emergency,
you would still have to go to him.
That is not right. It just isn’t
right,’’ insisted Pearly Alfred. ‘‘If
it were another white community
along the coast, he’d have been
gone a long time ago.”’
The general feeling of the Nimpkish
Band is one of frustration and indig-
nation. All they want to do is to have
an inquiry and have everything out in
the open.
The goal of the inquiry was
best summed up by Renee’s father,
Richard Smith, when he told the
Press ‘“‘We do not want what
happened to our daughter to happen
to anyone else, white orIndian.’”’ ®
Tobacco Plains, a small Band in
the corner of Southeastern B.C.
hosted their first Regional Confer-
ence on June 27, 28, 29th with major
support from the other four Bands in
the area, the St. Mary’s, the Shush-
wap, the Columbia Lake and the
Lower East Kootenay Bands. Every-
one camped out in tents around
Edwards Lake which made it easier to
concentrate on the issues that arose
during the three day conference.
The CITC Redbook’’ was discus-
sed at great length. Some of the major
points from the CITC Redbook were
that funding should come directly
from the Minister of Finance to
Bands in the same way the Territorial
Governments receive their funds; that
the Tribal Councils must have
technical and advisory staff available
to the Bands in order that they could
promote the kind of Indian Govern-
ment concepts and directions that
Catherine
Gravelle,
an Elder
from
Tobacco
Plains,
| gave the
opening
prayer
in her
Kootenay
language.
a very
happy to see
you people
gathered
here in my
country to
Participate
with what’s
going on here
today.
may it always be this way where-
ever I go. I am happy that you
people came to help us out with
what we are doing here today. I am
the oldest person here today: my age
is eighty-four.”’
UBCIC NEWS 9
rc
The Elders’ wise words and
special touch. One of the Elders
from the Okanagan Tribe, Tommy
Gregory, shared a legend with us:
‘*It is said in our history, there
came a great flood where there was
sky and the water. There came
upon the earth a person we call the
Creator, and even he could not do
Coyote. The Coyote asked this
standing on the water ‘‘What have
everything out?’’
‘‘What can I do about this?’’ he
says, “‘I can’t make the waters go
down; every time I try something,
all I create is waves.’’
The Coyote told the Creator,
“*You’re sure foolish, look at that,
you’ve killed everything, now there
is only the two of us left. Creator,
you had better do something here
and create some dry land around
here.”’
‘*Well, how can I do this, the water
or halfway up to the clouds?’’
[from page 9]
they desire; that bands would manage
their programs, meaning that they
would set the policies and change
those policies that they saw fit. The
discussion was closed with two reso-
lutions.
*‘That we set it (CITC Red Book)
aside for two months and let each
Band take it to the Band level and let
them really study it; and have the
minister come out here and visit the
representatives from each Tribal
District so that their voices are known
to the Minister.’’
Mary Leonard presented a prelimi-
nary report from the Kamloops Band
completed by Blair Harvey concern-
ing the possibility of opening a Band
Training Centre using part of the Old
Kamloops Indian Residential School
Facility. The Kamloops Band feels
that such a centre should be under the
UBCIC NEWS 10
man, this creator, as they were ©
you done here, you have flooded é
taking The Guaran
counselling gave the conference a 38% et
no more land, there was only the Mya
anything about this great flood g eg 4
that came on. And there came to ~ .
him his friend, which we call the —_-
“Look, because you were so
foolish, I will take it from the
beginning. There is a place in the
east where the sun comes up and in
the west where the sun goes down;
there is also a north and a south.
What we will do, we will make a
land of frozen waters, of ice, and
that will take the water away.’’
‘‘How do we create a land of
frozen waters?’’
The coyote said, ‘‘Listen, you hear
the frozen winds that blow up in
the north?”’
The Creator having felt this cold
coming on said, ‘‘What’s going on
here?”’ So the coyote told him,
**Now you can move the water up
there, and it will freeze!’’ At this
time, when we talk about the north
pole we know that there is ice up
there and it never melts, when
water flows up there it freezes. Do
you believe that? This is one of our
legends.’’
/
Saul Terry, Chairman of ITC, “‘I think there’s a kind of gold rush [in
salmon] everyone for himself.”’ He foresees Federal Fisheries playing off
the commercial fishery against Indian food fishing. Saul invited everyone to
feast at Bridge River on July 17th, anniversary of the events leading to
coe
t to Fish to the courts.
teed Reserve Righ
A , he)
SS
control of the Indian People from the
Central Interior.
‘In the interest of training our
people to better control their econom-
ic, social, and cultural future, and to
enable a better pursuit of self-deter-
mination, be it resolved that this
assembly approve the immediate
development of a Band Training
Center to be situated at Kamloops,
B.C. at the site of the former
Kamloops Indian Residential School
and that,
A committee be struck immediately
to pursue its development.’’
Regardless of the great distance
people travelled from all over the
Central Interior to Tobacco Plains,
almost every Band was represented by
at least one family.
For
other
participants
keeping
during
the
record
wave
was
major
task
. _ ea ini
a ar ’ ae =
o tasty meals prepared outdoors were
—
: mS a!
served daily to everyone—
followed in the evenings by Bingo, Stick Games, drumming and dancing.
The closing prayer was said by
Marianne Michele:
‘*My Brothers and Sisters: when I
say that I mean everyone that has
made it here and are the same colour
as me. We are all brothers and sisters,
we are all one neighbour, the animals
and trees are our neighbours, like it
was mentioned earlier, they are our
protectors. You have been here for
the last few days. What I have learned
and I have heard is very interesting
and I hope you younger people that
are doing this kind of work will keep
on, no matter how discouraging it is;
ask your Maker and his servants to
help you. The animals and trees and
grass and rivers are all his servants. It
was mentioned earlier that you can
talk to the trees and they can talk to
you, just ask and they will help you.
Nature is not ours to abuse, it is ours
to use. Our Maker put us on this
Island and we must thank him every
day, no matter how hard your work
will be, it will help. Another thing is
the way most of you are talking about
going to jail for hunting and fishing:
they make their own laws so they
won’t starve. Our ancestors never
surrendered this Island we call North
America. It still belongs to us no
matter how many governments there
is. You must get together with one
mind, one spirit, one word. Together
ask your Maker and ask his servants
to make you strong to give you know-
ledge, to teach you how to go about
trying to make everything good for
your future and your children’s
children.’’ 8
UBCIC NEWS 11
MORE FISHING VICTORIES
IN COURT
June saw two more fishing cases
added on to the growing list of about
25 that the Union has tackled this
year. These recent cases were heard in
the Lilloet Provincial Court by Judge
Debolt, June 1. Edward Thompson,
63, from Boothroyd Band and Victor
Adrian, 20, a member of Seton band
were the Indians charged in these
cases.
Edward Thompson was charged
with possession of fish during a
closure. He pleaded not guilty.
During the time of his arrest last July,
there was a closure imposed on
fishing in his area. The fishing days
were from Thursday to Sunday.
Thompson went fishing with his son
on Sunday and caught six fish.
Sunday was a fishing day and
Thompson had a fishing permit.
After bringing the fish home, a friend
from Surrey came and asked if he
wanted to go to Kamloops. Thomp-
son decided he did and put the fish in
the freezer. He returned home
Thursday and that evening put the
fish outside in a tub of running water.
The next day he took the fish out and
began cleaning them. After cleaning
three fish the heat got to him so he
went inside to have something to
drink. While inside, a Fisheries
officer came into his yard. He saw the
fish under a plywood board where
Thompson put them to keep the dogs
and cats away. When questioned
about the fish, he asked the officer to
go down the river with him so he
could prove that his net was dry, since
he hadn’t fished that day. The
Fisheries officer refused to walk the
one and a half miles from Thomp-
son’s house to his fishing site.
Thompson was angered at the
needless charge of possession during a
closure, when he had caught the fish
during the time when fishing was
allowed.
UBCIC NEWS 12
UBUIL NEW 20
not fishing during a closure.
Louis Edward Thompson hugs a supporter as the court recognises he was
‘‘There’s no timetable regulation
that says when I can eat my fish,”
Thompson said in court. “‘I can eat
fish anytime I want, because I’m an
Indian.”’
The Judge said the case was one in
which he had to make the decision by
whether or not he believed Thompson
to be telling the truth. Eventually he
realized that he was telling things
straight and the charge was dismissed.
Judge D ebolt said that a person, must
be set free if there is even a shadow of
a doubt that the person is guilty. He
explained that in Edward Thomp-
son’s case there was more than just a
little doubt. He was quite clear in
saying that Thompson was not guilty
of any charges.
The
confiscated
salmon
is returned,
twice frozen
and
one year
old.
The second case was similar in the
way that the Judge also had to decide
on whether or not the defendant was
telling the truth. Victor Adrian was
charged with fishing during a closure.
Adrian and his common law wife
were on their way from Lilloet to
Seton, his home Band. As they were
driving along they spotted some fish
in a pool of water along the river. He
needed some fish to feed himself and
his wife, so he took out his fishing
pole and caught two fish. Meanwhile, |
a Fisheries officer was watching him ©
with a pair of binoculars and came
down to where Adrian’s car was. The
officer asked how the fishing was and
Adrian said it was good.
Adrian was charged with fishing
during a closure. However, the
charges were dismissed because of the
circumstances. Adrian didn’t plan to
go fishing, so he didn’t check to see
HELP WANTED
OKANAGAN COLLEGE
Whlouge”
2 ae : a
Charges against Victor Adrian were
dismissed because he had not inten-
tionally broken the law.
whether or not there was a closure in
operation. He said he carries his
fishing pole with him most of the
time. The defence argued that since
he didn’t know there was a closure, he
really didn’t break the law—there was
no intent at all. The judicial term for
this defence is mens rea.
The other circumstance was that to
be a legal closure, there must be
proper notices posted to inform
everyone. However, between Lilloet
and where Adrian caught the fish,
there was only one. It was so ripped
arid tattered it couldn’t be read.
Therefore, there was no adequate
notice of the closure in that area. Part
of the reason that the Judge believed
Victor Adrian was that when the
Fisheries officer asked him how the
fishing was, he said it was good. He
didn’t try to hide the fact that he was
fishing.
Also scheduled for the same day
was the Harry Campbell case and the
Bradley Bob decision. Both were
postponed until August 2. e
f
in cooperation with the
OKANAGAN TRIBAL EDUCATION COMMITTEE
requires a
CO-ORDINATOR
for its
NATIVE LEADERSHIP
TRAINING PROGRAM
This is a six month position with a
salary of $1,200.00 per month.
The successful candidate must be
famililar with DIA policies, struc-
| tures and funding procedures; and
| with band political structures. The
co-ordinator should also be
experienced in the development and
co-ordination of educational
programs for native peoples. Two
years post-secondary education while
| mot necessary would be beneficial.
Some understanding of basic office
procedures would also be helpful.
The co-ordinator would be
required to conduct a needs assess-
ment at the band and tribal council
level; to assist the College and Tribal
Education Committee in developing
courses to meet those assessed needs;
to supervise instructors; and to act as
a liaison with other bands, native
organizations and educational
institutions.
Interested parties should direct
their enquiries to:
W. Christensen, Director,
Penticton Centre,
Okanagan College,
P.O. Box 640,
Penticton, B.C. V2A 6P1
The application deadline is August 10
| Employment Assistance Program
(L.E.A.P.) Ability to prepare
monthly narrative reports.
CHRISTMAS’ TREE
MANAGER
RESPONSIBILITIES:
Responsible for the day to day oper-
ations of the Christmas tree farm
project. Must have a_ working
knowledge of pruning, thinning,
shearing, cutting and grading of
Christmas trees.
Will be expected to develop
marketing areas both in Canada and
the United States.
QUALIFICATIONS:
Possess a valid drivers licence. Exper-
lence in working with persons of
Indian origin. Personnel management
ability. Knowledge of the Local
FARM
Knowledge of financial management
and accounting procedures.
Salary is negotiable.
Job will commence July 15, 1979.
Applications should be sent to:
St. Mary’s Band
Site 15, Mission Road _ SS #1
Cranbrook, B.C. VIC 4H4
For further information, phone
Sophie Pierre 489-2464
UBCIC NEWS 13
A WIL! D PARTY during th he
raekiens of the Chase indian Band. Chief
In the early hours of
Sunday, June the 3rd, a
fight broke out at Nesk-
ainlith Lake, between
white youths who were
partying at one of the
lakeside cabins and four
Indian youths from the
Neskainlith Indian RHes-—
erve. A rifle was prod-
uced, some shots were
fired and at approx-
imately 9 a.m. the four
young Indian men were
taken into custody for
questioning.
These lakeside cabins lie
on quarter of an acre otf
land, which is leased from
the Neskainlith Band by
non-—Indians. The invasion
by approximately 100 young
people, invited to an
alleged graduation party
at one of these cabins,
began on the Friday
before. Throughout the
weekend Band members asked
the party guests not to
wander around and to make
sure that all the gates
were kept closed. These
requests were repeatedly
ignored; fences were torn
down and gates and
cattleguards were wrecked,
allowing the cattle to
escape from the pastures.
Partiers on dirtbikes and
UBCIC NEWS 14
Robert Mar
harassed cattle with motorcycles and damaged reserve r
four-wheel
drives were in |
totally unauthorized
areas, chasing and
disrupting the cattle.
No one can say for sure
what incidents led up to
the confrontation. How-
ever, four young Indian
men decided to try to stop
the wreckless invasion of
their private property.
Three of these young men
suffered quite serious
beatings and the fourth
had to swim out to an is-
land for safety, where he
stayed throughout the
night. The windows were
smashed on a Band-owned
vehicle and the whole area
was littered with empty
bottles and beer cases.
The next morning, while
the police were taking our
three young men into cust-
ody, they were asked by
the parents to conduct a
search of the lake area
for the missing youth.
When the police expressed
disinterest, Chief kKobert
Manuel, the concerned fan-
ily members and Band mem
bers proceeded to search
the area for themselves.
When the young man spotted
the searchers, he swam
back to shore and rejoined
his family. A police of-
2
ficer then appeared on the-
scene and immediately be-
gan questioning him. The
youth was advised by other
any statements until he
‘had seen a lawyer. The of-
é& asked permission to search
the house of one of the
The Band member refused
permission. The Chief and
‘several other Band members
began to question the of-
ficer. They asked if the
officers arrested anyone
from the party, and if any
of the cabins or the ve-
hicles surrounding the ca-
bins had been searched. At
one point, a group of
young visitors were ident-
ified and the officers
were asked to arrest them
for assault and property
damage. The officer kept
repeating that they were
only investigating and
that they only desired
that justice be done, but
added that the partiers
were on leased property,
seeming to suggest that
perhaps they therefore had
the right to do what they.
pleased. They were repeat-—
edly told by the Chief and
by individual Band members
that the partiers were
guilty of trespassing,
that they had not stayed
within their tiny leased
lot, but had run over qto
the Reserve land. They
were told by one of our
Elders and several other
Band members who had vis-
ited the leased area about
an hour’ earlier, that
there were cars parked on
Reserve land, with part-
iers drinking and passed
out inside. There was
debris and broken bottles
scattered around the cars.
Band members indicated
that they wanted = the
trespassers removed,
It was only much later
in the-day-—-long after
most of the party guests
had departed, that the
officers finally agreed
to accompany Chief Kobert
Manuel to the leased ar-
ea. They said that they
would arrest anyone out—_
side the confines of the
leased property, a fu-
tile effort on their part
to appease us.
Throughout the day,
concern was expressed for
the physical condition of
the young men held in
custody. Hobert Manuel
related this concern to
ohne of the police offic-
ers, who assured him that
medical attention would
be made available to
them., After they were re-
leased from custody many
hours later, it turned
out that no medical ser-
vices had even been of-
fered. Some of the mem
bers of the Neskainlith
Band took the young men
to see a doctor. Their
injuries were diagnosed
as: a cracked nose, lac-
erations, severe bruises,
a broken finger and a
punctured kidney.
Throughout this incid-
ent little or no consid-
eration or co-operation
was shown to the Neskain-
-lith Band from the Chase
Detachment of the
K.C.M.P. On the days fol-
lowing these incidents,
members from the Neskain-
lith Band combed the lake
area, gathering our own
evidence and generally
carrying out’ our own in-
vestigation.
As a consequence, the
members of the Neskainlit
Band no longer feel very
secure with our law
enforcement agency. We
feel that our rights have
been infringed upon and
that we are not offered
the same protection and
security that is offered
to the (rest of Canadian
_ CHIEF ROBERT MANUEL
can rely on and depend on in
the community, is ourselves. We ©
can handle our legal matters. te
this incident have come to the —
conclusion, there is no way that
_ wecan have a decent relationship
_ with the RCMP. Maybe we are
going to have to look at ourselves —
that will really meet the needs of
our community.
_ Because of this whole thing there
. is alot of discussion and talk with |
our people about establishing an
Indian court. Part of the author-
ity, our Band authority, is pretty
limited. There will certainly have
to be some authority extended to
_, Ways down the road before we
’ can set that up. If we had our
own court we could have been
trying those people before they
got out of the reserve. I look
forward to when we have our
society.There is a feeling
of apprehension at the
prospect of another
incident, similiar to this
one, happening in the
future. This is what was
contained in a letter sent
to the solicitor-General,
Mr. Lawrence, from Chief
Robert Manuel. To date,
there are no charges a-
‘ Working to setting |
up an Indian Court
gaat COMMENT BY -
It appears that the only people we : :
terms of dealing with problemsin __
are beginning to examine how we |
people in our community through |
to develop something of value — i
our tribal body, but that is quitea —
%
/
gainst any of the young
men. The police are now
conducting a thorough in
vestigation.
Following this incident,
four of the five lakeside
cabins were burnt down.
Absolutely no charges have
been laid and there is no
evidence to connect these
fires to any of the mem
bers of the Neskainlith
Band. We don't know how
thoroughly the partiers
are being investigated.
However, four more of our
young men have recently
been taken into custody
for questioning in connec-
tion with this incident.
There has been a past in-
cident reported in the
Salmon Arm Observer, about
a party of young white
people that got out. of
hand and burned two cab—
ins. If only Indian youths
are being taken into cus—
tody for questioning,
there appears to be a sug-
‘gestion of discrimination.
There is no evidence
clearing the white youths
in the area at the time,
from any blame.
Throughout this crisis
Situation, it seems that
the Neskainlith membership
has gained strength and
held together very strong.
Everyone has been very
Supportive in aiding the
Chief and Council, the
members working out this
Situation and the lawyers
in sorting out the facts
and gathering evidence.
The Photography Club has
been taking pictures of
all the damages and devel-
oping them for evidence. A
closer bond seems to have
developed between those
members involved and the
rest of the membership
that has been standing be-
hind them in support. o
UBCIC NEWS 15
(PROVINCIAL
CONFERENCE
| In response to all those Chiefs
and Education Workers for our
Bands in B.C.:
We will convene a special Indian
Education Conference in
September.
We need your suggestions on
date, place, and issues to discuss.
We will be happy to hear from
you before we send the official
notification in the mail.
BAND
TRAINING
The purpose of Band Training is for Bands to take
control of their own funds and programs and to direct
them according to the needs of the Band. The DIA saw
this transfer as possible only on their terms, where the
Rules and Guidelines would be taught by DIA officials
and material.
CENTRAD
* In order to get material for training Band Councils and
staff, the DIA created a special agency, CENTRAD.
Centrad has been in existence since 1977. However, all
the Provincial and Territorial Indian organizations have
rejected Centrad materials on the basis that they are not
geared to Band needs and priorities.
NIB FREEZES CENTRAD
On June 20, 1979, the National Indian Brotherhood
Executive met to decide on the future of Centrad.
Centrad’s future has been under review since it was
formed. It’s now to be put under Indian Control under
the NIB and there is a freeze on Centrad production until
the transfer takes place.
DIA TURNS ELSEWHERE FOR BAND TRAINING
PROGRAMS
In the meantime the B.C. Regional Office of the DIA
UBCIC NEWS 16
EDUCATION |
has been making alternate plans for getting their
material. They have been discussing possibilities with the
Ministry of Education. Manpower is also involved in
their discussions because their dollars are needed. For the
same reason, the DIA has approached National Health
and Welfare, National Justice Dept., 5 DIA programs,
Canada Works, Young Canada Works, etc.
Their discussions narrowed possibilities down to the
Community Colleges. The Colleges are now ll
scrambling to be the main college to prepare Band
Training Material and to conduct the training session.
They are already arranging funding and writing papers.
_ From initial discussions with the Education Dept. to
preparing Band Training material and courses by the
Colleges, Indian input has been zero. It should be noted
that the Colleges would be using the same funds that we
use. There are only so many pots of money, and only so
much in each pot.
WORKSHOPS AVAILABLE BEFORE BANDS
NEGOTIATE LOCAL SERVICES AGREEMENT
In line with our Band Training workshop held in
November, the UBCIC has been working on the Local
Services Agreement. After four months of negotiations,
the UBCIC and DIA have jointly prepared a draft Agree-
ment, part of which includes Band training. In addition,
we are preparing training packages on Finance, Admini-
stration and Planning for workshops for those Bands
that want them before they negotiate any Local Services
Agreement with the DIA.
These should be available by early August. The July
issue of UBCIC NEWS will carry an indepth report on |
the Agreement itself and stressing the legal, financial,
administrative and negotiable aspects.
JULY 20, 21, 22
NECOSLIE FESTIVAL ’79
on NECOSLIE RESERVE
Fort St. James, B.C.
—EVENTS—
Softball Tournament
Boxing [mixed M & F] Talent Show
Arm Wrestling Tug-o-war
Bannock burning Contest Lahal Water Sports
Horseshoe Throwing Children’s Sports Bingo
Food & Refreshments Available
For more information phone Earl or Aileen
996-8228 or 996-7524
UP-DATE
CHIEFS DELEGATION TO BRITISH PARLIAMENT
Preparations for the Chiefs visit are going well. Over
300 Chiefs from across Canada will make the journey to
England. Among those going are ten Chiefs and two
wives from B.C. Delegates from B.C. include Chief Bill
Roberts of Campbell River, Chief John L. George of
Burrard, Chief John Thomas of Omineca, John Baptiste
Tom of Omineca, Chief Roger Jimmie of Kluskus, Chief
Murray Alexis of the Okanagan and four Band council
members of Kitseguika, David Milton, Ken and Sheila
Russell, Raymond and Sally Jones, and Dan Mitchell
of Morice town . The Chiefs have
requested ‘‘no drinking’’ throughout the journey.
OWEEKENO
Early this year the Oweekeno people were informed
about plans for the closure of their school. (See UBCIC
NEWS, March issue). The people felt that the closure
would destroy their community, forcing them to find
formal schooling elsewhere for their children.
The Band send delegations to Victoria, beseiging the
DIA offices and contacted the Press to protest this threat
to their community.
At the beginning of June, the School Board phoned the
teacher of the Oweekeno School to inform him that the
school would remain open after all.
SPOTTED LAKE
The Okanagan Tribal Council has requested a meeting
with the Minister of Municipal Affairs, Bill Vander
Zalm, scheduled for the end of July.
In May the Regional District of Okanagan and
Smilkameen had approved the rezoning application for
Spotted Lake, from a Forestry Grazing area to Tourist
Commercial Development. Now Bill Vander Zalm is re-
sponsible for making the final decision on Spotted Lake.
The people have not given up. It is not only a struggle
to preserve the lake but it is the infringement of the rights
to practice religion for Indian People across the Province.
A group of Elders will be coming together and a
number of people are willing to commit their lives in
seeing that the Lake is preserved. This group will be
advising the Tribal Council on future steps to take when
dealing with Spotted Lake. :
The people are asking for your support in this struggle
and throughout the month of July spiritual gatherings
will be held for Spotted Lake. __
FISHING CASES
The Lillooet Band asserted their guaranteed reserve
right to fish last summer despite a closure set by the
Federal Fisheries Department. The results of this stand
was seen through the Bradley Bob versus the Queen case
which began April 17-20 and which will determine the
outcome of other Lillooet fishing cases. This decision was
to have been handed down by Judge Diebolt June 25, but
was postponed so that the judge could look further into
the case and study the Archives. This decision is now
expected in August.
Herbert Hanse was charged last fall with illegal
possession of fish, the decision on this charge is to be
handed down in Prince George on July 4, 1979.
Herman Thomas was also charged with illegal
possession of fish last fall plus illegal transporting of the
fish. The decision to be handed down in Langley on July
16, 1979.
Russell Williams also charged last fall with illegal
fishing. After several postponements the decision will
finally be heard in Chilliwack on July 24, 1979.
Chief Robert Peters of Peters Reserve was charged last
fall with failure to cut off the nose and dorsal fins of 115
salmon fish. This decision will be handed down in Hope
July 31st, 1979.
HUNTING CASE
Joe Bartleman was charged last winter with illegal
hunting and the court decision will be handed down at the
end of August in Duncan.
HAT CREEK
The Hat Creek Committee and UBCIC are nearing the
completion of a film which documents the concerns
people have about the project. The editing is underway
and the finished product is expected sometime by mid-
summer.
A final report on Hat Creek Project was prepared and
approved by the committee for submission to DIA.
UBCIC is still receiving letters of support from groups
and individuals for the Hat Creek Project ‘‘Environ-
mental Statement of Risk.’’ Steven Basil, is also
continuing to receive requests from around the province
for the slide presentation on Hat Creek.
B.C. Hydro has been pretty quiet lately and has given
no indication as to whether or not the project will go
through.
UBCIC NEWS 17
Two companies are exploring for Uranium behind the hills that shelter the
Okanagan Band, I.R. 7.
“THE RISKS OF URANIUM MINING
FAR OUTWEIGH ANY POSSIBLE
BENEFITS TO INDIANS”?
The Inquiry into Uranium
Mining held its first
community hearings at
Kelowna, Clearwater, and
Kamloops. from June 4-11.
Four mining companies
outlined their proposals
for deve Lopment of
uranium mines if they are
permitted to go ahead.
But group after group in-
cluding churches, labour
unions, medical people,
ranchers, orchardists,
and environmentalists
opposed the establishment
of mines until the
uranium mining process
can be proved sale to
British Columbia's people
and environment. The
Union of B.C. Indian
Chiefs also attended the
hearings and expressed
concern over the special
hazards uranium mining
UBCIC NEWS 18
could have on our people.
Lillian Basil, Coordinat-
or of the Energy and Ke-
sources Portfolio stated
that the "The risks
involved in uranium min-
ing far outweigh = any
possible benefit.
ABORIGINAL RIGHTS
Natural resources have
been exploited without
the consent or partici-
pation of Indian people
and in denial of our
aboriginal rights. Until
land claims are settled,
every new development is
a further step in this
denial of our rights to
the land. Therefore, "We
*do not want any develop—
ment until aboriginal
claims are settled
because of the resulting
prejudice to our claims."
ENVIRONMENTAL RISKS
Lillian Basil expressed
the fear that uranium
might have a disastrous
impact on fish, game, and
other products of the land
and water upon which many
Indian people rely.
Adequate research has not
been conducted regarding
the effect of uranium
mining on the natural
enviornment. A special
concern to many Indian
people is the proposed
uranium mine beside the
North Thompson kKiver at
Clearwater and the uranium
exploration permit which
has been issued in the
upper Adams kKiver area.
The Thompson—Adams Kiver
run of sockeye is’ the
province's biggest, and
many Indian people depend
upon the run for food and
livelihood. We do not want
to. see it threatened.
HEALTH
sort of projects and if
hired, their jobs inevit-—
ably involve the greatest
exposure to radiation."
TAILING PONDS
Other speakers at the
hearings, including medi-
cal doctors, noted the
health hazards such as
lung cancer which may
result to mine workers and
other people who live
close to a uranium mine.
Lillian pointed out that
the risks may even be
greater to Indains as they
tend to have both a much
higher rate of x-ray
exposure and a greater in-
cidence of respiratory
diseases.
ECONOMIC GAIN
The mining companies esti-
mated that mines would
operate from only 4 to 10
years. No long term jobs
would be created and it is
unlikely that much of the
money generated by the
mine would reach Indian
people. "In terms 0of
employment, our people
have experienced time and
again that Indian people
are rarely hired on these
Uranium mining produces a
vast amount of excess
waste rock which is
collected in tailing
ponds. These tailings con-
tain much radioactive
material which can remain
a potential danger’ to
health and enviornment for
up to 1,600 years. The
Union exprssed its deep
concern about the creation
of these ponds as no
satisfactory method to
ensure their safety has
yet been developed.
BANDS AFFECTED BY
URANIUM MINING AND
EXPLORATION
Certain Bands have been
initially identified by
UBCIC as having reserves
close to established
uranium permit areas.
(These permits are issued
to mining. companies when
they have indicated that
they wish to actively
explore for uranium in a
specific region. ) The
Bands identified so far
UBCIC representatives tell Uranium Enquiry: ‘Until land claims are
Settled, every new development is a denial of our rights to the land.”’
*
are the Osoyoos, Lower
Similkameen, Penticton and
Okanagan Bands in the
Okanagan region; the Canoe
Creek Band in the Cariboo
region; the Chesslatta,
Stellaquo and Stony Creek
Bands in the Lakes dist-
rict; and the Atlin-Teslin
Band in the Atlin region.
However, the exploration
activity in these regions
has only been identified
because the companies in-
volved have taken out per-—
mits. If any other Bands
feel that uranium explora-
ation actively had
oecurred in their area
the UBCIC would really
like to hear about it.
But the issue involves
much more than just those
Bands where exploration
is being carried out. The
_Inquiry's task is to det-
ermine under what condit-
ions uranium mining
should take place in B.C.
UBCIC has taken the posi-
tion that until uranium
mining is proven by the
companies to be complete—
ly safe, the potential
risks far outweigh any
benefits to the Indian
people of B.C. Therefore,
the Union has conmitted
itself to attending the
hearing and asserting the
concerns and interests of
. Indian people. But it is
also very important that
as many individual Bands
as possible become invol-
ved in this struggle. If
any Band requires assist-
ance, in the form of in-
formation, workshops or
aid in presenting evid-
ence at one of the In-
quiry hearings, please
contact John kogers or
Barbara Kuhne at _ the
Union offices. Your part-
_~icipation is crucial! .
UBCIC NEWS 19
NEW MINISTER OF INDIAN
AFFAIRS INTRODUCED TO
NIB EXECUTIVE COUNCIL
The National Indian Brotherhood
(NIB) Executive Council held a
meeting here in the Union office June
19 and 20. About 30 representatives
from across the country met to
discuss national concerns.
The majority of the Indian Organi-
zations reported that one of the
major concerns told to them by their
Bands is the socio-economic stability
needed for strong Indian Govern-
ment. The council discussed funding
for provincial socio-economic
conferences for Bands in preparation
for a national conference.
The council resolved that a review
be done on the possible restructuring
of the NIB, with constitutional
changes to accompany them. The
members expressed concern that the
changes must embrace the principles
of Indian Government. These
changes would help the NIB to work
more as one body, rather than several
separate voices.
On this subject Sol Sanderson of
the Federation of Saskatchewan
Indians said, ‘‘We say that the white-
man speaks with forked tongue. They
can damn well say that we speak with
many tongues, by the way the
structure is.”’
The council also discussed the trip
by 300 Chiefs and delegates to
London England. There was much
discussion of the possible take-over
of CENTRAD by the NIB. (see page
16)
On the second day, the new Federal
Minister of Indian Affairs was intro-
duced to the Executive Council. He
gave what was considered ‘‘the usual
political speech.’’ Minister Jake Epp
claims that the Conservative Govern-
ment shares the concerns of the
Indian Pecple.
“I and my government want to be
satisfied that Indian Act Amend-
ments accurately reflect the attitudes
of Indian people. My overriding
concern is that Indian people, and
those individuals affected in a dis-
criminatory way by the present Act,
jointly review their positions on
certain sections of the - Indian
Acts.
**T believe in the concept of Indian
self-determination. Indian local
government can begin to be practised
now, and to me, this means your
taking the initiatve in dealing with all
issues affecting your communities.”’
*“We know there is a need to ensure
that Indian people have the ways and
means at their disposal to manage
their own affairs more fully than they
ro
=——
% ‘ “
-_ i ¥ . we
i . a _ ——
u
io
TH:
vi.8
ee
68
_"
Minister of Indian and Northern Affairs, Jake Ep
; have for more than a century. I trust
that we in the government and you in
the associations can overcome any
awkward uncertainty quickly and
- that we can get on with the task of
providing for Indian self-determi-
nation in an appropriate constitu-
tional and legislative framework.’’
Minister Epp quoted the new Prime
Minister as ‘Shaving a committment
as a nation to recognize and live up to
the spirit of the treaties... We should
be seeking settlements that provide a
self-sufficient life for native people.’’
However, the new Government
doesn’t support Chiefs and delegates
who are in England lobbying with the
British Parliament to make sure our
Indian rights are securely entrenched
in the Canadian constitution. The
minister reported that his government
will request.that the Queen not meet
with the delegates. '
Sol Sanderson, from the
Federation of Saskatchewan Indains
responded in icy tones, ‘‘I would like
to state that the words of the Minister
this morning about the Prime
Minister honoring the spirit of the
treaties has conveniently and
purposefully denied the spirit of the
treaties. Throughout negotiations,
there has been no such thing as us
having to go through your office to
gain access to the Queen’s ear.’’ @
[standing] rep
eats
Conservative pledge to settle outstanding land claims.
UBCIC NEWS 20
g
S|
me
s
o
6
BEECHER BAY:
Log Storage and Log Booms are Choking The Life from Beautiful Beecher Bay
By: Randy Chipps
Beecher Bay is a com
munity 19 miles west of
Victoria B.C. Victoria, a
city of flowers borrowed
and then settled by the
Hudson's Bay Company, led
by Sir James Douglas, who
was commissioned by the
Queen to obtain land from
the Beecher Bay Band and
also to appease andprotect
the culture that had sur-
vived for thousands of
years with the land. But
now in Beecher Bay,more
than ever before, the fin-
gers of a fate called pro-
gress, a blessing of the
present majority, is
breathing remnants of life
out of beautiful Beecher
Bay.
The main source of
income for the small Band
comes fron large
investments made by the
Band, Indian Affairs and
various other sources, is
fishing, but. this is
threatened by polluted
waters mainly due to the
log storage and log boom
ing productions. Laying
unwanted waste in the wa-
ter, for example, dead-
heads, barks ,overflowing
log booms is not only a
threat to the livelihoodd
but also lies with the
boater property. .
For exam
ple Saturday, September
5/79, log boom breaks
loose from Navy Mooring
Buoy, a landing on Little
Island just 50 yards from
the marina proper where
Bob Hope had caught a 90
lb. Spring Salmon 58
years ago along with Les
Wilson. A call to Seaspan
turned us over to a CPSLT
employee who when reached
was to arrive on the’
scene about nine hours
later. Monday 28th, 1978,
b- Welw “up «to Land
Management and complained
about trespass,
overflowing log booms
cutting off access to the
marina; three days later
they were moved.
Wednesday, 13th of June,
ISS a: Tug, "Sooke
Prince" ,while towing a
log boom decides to fish
closer to Beecherhead gets
in too close, boom gets
caught and runs aground
at Aldridge Point. Also
it appears that the tug
is using polypropylene
for towing.
All of this
indicates to m _ the
companies inability to
operate within the
community surrounding
where there are a volume
of people using the same
resource. It has been
UBCIC NEWS 21
brought to my attention
that this land designated
to be our land for our
own use and livelihood,
this area has been legal-
ly designed and approved
by the Municipalities'
CRD as ae recreational
area,which is borne out
by the surrounding parks
zoning and the zoning a-
round Rocky Point arsenal
which is close by.
The B.C. Fisheries has
reserved for all time a
sports fishing area
between Victoria
sherringham Point and it
is well know this is
the best year round fish-
ing outlet on the Island
and that our. marina,
Cheanuh Marina is the best
equipped marina on the Is-
land. The marina campsite
now employs 11 permanent
staff. The marina campsite
alone turned over a
quarter of a million dol-
lars last year. Inner
Beecher Bay which had 28
acres of water is so pol-
luted, the bay cannot sup-
Cheanuh Marina, belonging to the Beecher Bay Band, is the best equipped
project:
and —
port a plant, oyster, clam
and salmonoid enhancement
program that 7; yaad
proposed for Inner Bay and
applied for it. I and the
Band now suffer a loss of
wages and security which
we might otherwise have
had, for the Inner Bay if
not polluted would have
been, ideal for such a
but given time
and conditions it can be
productive again.
This bay
as early as ten years ago
produced tons of herring
and some shell fish, this
being a site reportedly
given up by CPSLT some
fours years ago. In the
words of an employee of a
CPSLT, "I don't know why
you'reworried you always
have access, I even made
the lease smaller." It
seems to me that the part
about the smaller lease
applies only to the part
closer to the CPSLT
employees' property and
the access at low tide is
questionable.
on the Island and a main source of income to the Band.
Further, I would like to add: the
juice of the hemlock that gives life
to the tree has been known to take
the lives of humans when ingested |
and that the bark of the tree which |
protects it when it is alive on land,
takes away life in the water; for
when it decomposes it takes away
oxygen from the water and kills |
plant life such as kelp and other
seaweed needed to produce oxy-
gen. Also the kelp and the seaweed
is needed to spawn herring which
in turn feeds the salmon, salmon
feeds us and even if one of these
are missing then the chain of life
| ends. We the natural people have
lived in North America for more
than 30,000 years in perfect
harmony with nature, respecting | °
and protecting it. The future of
Mother Nature still lies in our
hands. We still have some say.
Only we, the rightful occupants of
the land, care enough not to defy
| mature or waste our natural
resources.
sddiyD "y :o1oyd
UBCIC NEWS 22
The
whiteman has lived in
North America not even 400
years and look at the des-
truction they have cast
upon the land and the
peoples. Destruction is
the legacy that the white-
man leaves. his children,
we must not continue to
allow ourselves to be
tempted by money or imp-
ressive talking, not to
hand our children’ the
whiteman's burden. What we
sell out now we are steal-
ing from our children, the
land and nature is not
ours to sell, it is only
ours to honor, respect and
protect for our children,
and our children's chil-
dren and I say that only
through protecting our
land and our children can
we again hope for complete
self-respect and peace of
Itind.
HARMONY OF ALL LIFE
Harmony of all Life basically
means that all of the creation of life
has been given to us by the Creator of
all good things. To live in a sacred
manner in everyday life everybody
needs each other. There are many
different peoples of this earth: I don’t
mean the different races of this earth,
but in the Indian way the things I’m
going to talk about, animals or any-
thing like that, we call them people—
human beings.
The first one is the two legged
people, the ones that walk on their
two legs; the four legged people,
those are the ones that walk on their
four legs, the bear the deer, elk; the
fin of the sea, the salmon, halibut,
whales; the feather of the sky—the
eagle, owl, raven, hawk; the plants
that live closest to the earth—plant
life, the plant people; the trees,
different roots and the berries that we
eat. All these are called human beings
in the Indian way.
One of the things that I have been
told many times is, in the Indian way,
these are called your brothers and
sisters because they help you in a
sacred manner, they help you in your
everyday life.
Within these two legged people,
there are four sacred colors, and the
colors are red, yellow, black and
white. Each of these colors represents
a people or a nation of red people.
The yellow people, black people and
the white people have been given to us
in this creation of life.
The two-legged people are the
weakest of all creation. Each one of
these need the other four brothers and
sisters to help them live in everyday
life. The Elders have told many of the
young people that I deal with that the
rest of the four brothers and sisters
are so humble and so powerful that
they sacrifice their lives to the two
legged people many times so they can
feed themselves, and grow strong in a
sacred manner. First of their most
humble brothers and sisters is the
four legged—the deer, elk, moose,
mountain goat, beaver. All the four
legged animals that walk upon this
earth give themselves up for the two
legged people. They allow their
bodies to be taken, to be killed so they
may be eaten. The flesh used to give us
strength. In the old days of clothing,
the furs that had been given by the
four legged people were used for
clothing. That’s how much they loved
us, and that’s how much they sacri-
ficed themselves for us in order for us
to live.
The second of the four brothers
and sisters is the fin ones, they also
sacrificed their lives for the two
legged people. Salmon, oolichans, the
shelled ones that live in the ocean—
clams, oysters, abalone, seal, whale,
many of these, also, they sacrificed
their lives for the two legged people in
order for them to be strong. They
humbled themselves so much as to
give up their lives for the rest of their
brothers and sisters to live.
Third of these brothers and sisters
is the Feathered People, the people of
the sky. The eagles, ravens, hawks,
owls, many other birds that fly in the
sky; ducks, geese, many of these also
give up their lives in different ways
for us to live. Many of them feed us
with their own bodies, many of them
give up their own bodies so we can use
their feathers in sacred ways to help
our people, when we pray in the
by: Derek Wilson
Indian way, like the eagle, hawk and
the owl. Many of these have done that
because we, the two-leggeds, are the
weakest. They sacrifice their lives for
us in a sacred manner.
Last of the brothers and sisters are
the Plant People, the ones that set
their feet deep into the earth to live.
They spread their arms out close to
“9 Pa
4,
oe
the sky in thanks given for the life
that has been given to them, the
branches and leaves, they thank the
grandfather, the Creator, for the life
that has been given to them, They
also humble themselves so much as to
allow their bodies to be used, to help
the two legged people. The trees, if it
wasn’t for the trees, we would not
have paper, we would not have homes
to live in, we would not have warmth
when we set the wood on fire. The
plants that live into the earth like the
potatoes, corn and many of the other
plants that we can eat, they sacrifice
their lives for us.
We need all of these things, we
need all of these human beings, to live
in a sacred manner, to live in a
harmonious manner. At the same
UBCIC NEWS 23
At gis .
Oe. a
lid AS os We
a
A)
time these four people need the
weakest—the two legged people—to
live. Because of the greed and the
jealousy, the hunger, and the plain
stupidity of the two legged people,
many of our brothers and sisters are
dying away. This one old man told me
one time that it’s the two legged
people that are going to have to stop
themselves, from the destruction of
the rest of our brothers and sisters.
There are many other things that
have been given to us to live in this
creation of life. The earth has been
given to us to live on, the air that we
breathe, the water that we drink and
cook with has been given to us to live
with, the moon and the sun also have
red ways of helping the creation to
ve.
The earth, in the Indian way, we
call it our Mother, mainly because she
sacrificed her body for her children to
live upon her in many ways. She
allows us to build homes on her, to
grow food, to travel and to live on
her. That’s how much she sacrifices
her body for us.
The air is considered our father,
without the earth and the air we
cannot live. We breathe everything to
give us life, all the rest of the creation
needs air to live with. The air, we call
it our grandfather, sky world and star
nation.
The water we need to cleanse our-
selves, purify our selves. It’s used in
many ways to help our people, used
for many things to grow, the plants
and all that. The fin ones live in the
water.
The moon is our grandmother,
she’s the one that controls the waters
of this earth. At the fullest of our
grandmother moon that’s when the
highest tides come. It also controls
the water of our bodies, that’s why in
the full moon, we get active. We want
to move fast all the time. She also
gives us light during the night time.
She gives protection during the night-
UBCIC NEWS 26
time. That’s our grandmother, the
moon.
The sun, is our grandfather, he’s
the one that gave us fire. Also, he is
the one who gives us warmth during
the day time. With this warmth there
are many other things he’s given to
the children of Mother Earth. He
gives us strength for the plants to
grow, gives warmth for the rest of the
Creation to grow. Gives them protec-
tion with his blanket of warmth. Also
gives us the power to see, with his
powerful light that comes down upon
us.
All of these things here twine to-
gether in a circle, bind together. Each
one of these elements of life that has
been given to us needs each other to
live, to live in harmony. That’s why in
the Indian way, everything that we
talk about on earth, our mother the
Earth, is our relation and we must try
and teach and to help our children
understand that everything that lives
on this earth, our mother the Earth, is
our Brother and Sister. One of the
things that have been given to us,
passed on from generation to genera-
tion, taught to us by grandparents,
great grandparents, is respect. Re-
spect of our own selves, our own
bodies, our own minds, our own
heart, our own spirit, and most of all
respect for the rest of our relations on
this earth has been taught to us and
we must carry it on.
To show great respect for the rest
of our relations, we must try to stand
up and help them live on longer so
they will not die off. Because if they
die off, there will be nothing left for
our children and our children’s
children. This respect must be
brought back to the two legged people
once again. There is pollution in the
air that we breathe. There is pollution
in the water that we drink, and the
Fin ones that live in there, they will
die too, because of that pollution.
There is the mass destruction of our
brothers and sisters, the Plant People,
the trees and all of their relations. The
birds the four leggeds are being
crammed and pushed away from their
natural life, natural land where they
understand and know every inch of
that land that they live on. They are
being pushed by the logging compa-
nies and many other things.
We must try and stop many of these.
things that are harming the rest of our
brothers and sisters. We are the ones
that are helping them to be harmed by
not standing up and acting against the
many bad things that are going on
towards our brothers and sisters. We
used to have respect for everything
that was given to us, respect of our
Elders, the men should have great
respect for the women and the women
should have great respect for the men.
The parents should have great respect
for their children and not abuse and
hurt them, bring them up in the
proper manner that has been given to
us since the creation of time.
Teaching the great values of our
Elders, the children must have respect
for their parents, also, and most of all
for their Elders, their grandparents.
They are the ones that have the great
wisdom that has been passed on by
their grandparents and their grand-
parents before that. And going back
to the beginning, respect for our
bodies, each one of us must have a
great respect for our bodies. There
are many things that are harming the
bodies of the Indian people: the
poisons in the air, the poisons in the
water that we drink, and also the
poisons that we willingly drink in the
whiteman’s bars—the alcohol. And
the drugs that we take should be
stopped in order for us to be strong
and fit again, strong of mind, heart
and body. We must be able to stand
up and do what we have to for our
children and our children’s children.
In this way we must be grateful for
the life that has been given to us
because every living thing that lives
along with us on this earth helps us in
their own way. That is the way that
we must live on this earth. That is
why the Elders always say we must
live in harmony with all life on our
sacred Mother Earth. That is the way
it should be. That’s the way it will be
in this manner. °
PROVINCIAL HEALTH FORUM
Approximately 150 delegates atten-
ded the Provincial Health forum and
have stated they totally reject the
Federal Government’s proposed cut-
backs on non-insured services. These
cutbacks are scheduled to be imple-
mented on July 24, 1979, and are
viewed by the delegates as proposed
cutbacks to an already inadequate
services. The conclusion of the three
day forum was that Indian people
must demand control over their
health and over the health programs
currently administered by the Gov-
ernment. The delegates also believe
the Federal Government must live up
to its responsibility for facilitating
Indian Health, but that more control
must lie with the Indian People.
BUILDING
“Building Indian Strength with
Indian Control of Indian Health’’.
was the theme adopted by the
delegates. The delegates left the
forum with a strong commitment to
the concept of Indian people assum-
ing control over our own health and
health programs. As a people, our
concept of health is very different
from the non-Indian. We must begin
a deeper involvement with traditional
Indian medicines for the body and
spirit. We are not rejecting non-
Indian medical technology, we are
beginning to recognize our own
medical technology, which at one
time enabled us to reach an extremely
high state of mental, spiritual and
physical health, before non-Indian
contact.
The purpose of the forum was to
discuss existing health care programs
available to us and to formulate goals
and programs for the future.
Much discussion was carried out on
the proposed cutbacks to health care
and how to deal with them.
RECOMMENDATIONS
Another major topic was the Com-
munity Health Representatives and
their problems and role in the
Community. The following was re-
commended to the Union:
1. The development of training pro-
grams that utilize Indian people as
resource personnel in an effort to
deliver services that are consistent
with the needs and values of the
communities served.
2. The appointment of Community
Health Representatives on the
basis of need rather than popu-
MAY 29, 30, & 31, 1979,
by Julie Herbert
on and off reserve; decisions on what
type of assistance is to be provided
should be made at band level. We
must find ways to stop depending on
National Health and Welfare, we
must set our own priorities. We must
establish an Indian Advisory Board to
direct the use of funding for Indian
Health Care, should be based on
need, not on population.
INDIAN DOCTOR PROGRAM
Another topic discussed was the
Indian Doctor Program. In the past
medicine people and socities were an
important part of our lives. Today the
individual medicine people have
INDIAN STRENGTH
lation.
3. The establishment of the practise
of holding annual meetings.
Two counter proposals were pre-
sented. The first from Alkali Lake
band, stated that funding should be
provided to research traditional In-
dian medicine and to train Indian
Doctors. Negotiations should begin
for gradual taking over control of
health by Indian People.
Second from Kitimaat Village
Council, calls for Land Claims settle-
ment so that Indian people will have
control of resources and the potential
for economic development; there
should be no reductions in the level of
health care yntil Indian people reach
self-sufficiency.
Brief Summary of other recom-
mendations: It is our position that
basic health requirements are not
being met now; therefore, further
cutbacks are totally rejected. It is
recommended that there should be
full medical coverage for all Indians
different medicines they serve. Some
are with herbs; they make their
prayers and gather herbs to cure those
with sickness.
Others see with the inner seeing.
They search out the future and tell
people what is to come in their lives.
Others have the responsibility of
teaching the old ways. Each way is
respected. We are not rejecting the
non-Indian medicine, we are begin-
ning to recognize once again our own
medical technology. We have our
own traditional foods for proper
nourishment. We have our Elders for
mental and spiritual health. And the
development of an Indian Doctor
Program under the control of Indian
Government, is a step towards once
again respecting our traditional ways.
The Program was started in
response to a high rate of tuberculosis
in the northeastern communities.
There were the problems of our
people not taking their medication,
the events indicated that the present
UBCIC NEWS 27
“CHR’s: ON CALL 24 HRS. _
A DAY
Diane Brown of Skidegate was at the Provincial Health
Forum in May. She has been a CHR for about ten years
now, working in her own community. She is a strong
speaker for the health care needs and responsibilities and
the rewards of working with her people in this area of
health care. Diane is a Haida from Skidegate born and
brought up there, married now with two children, Jud
aged 7 and Lauren aged 5.
There were many CHR’s from all over the Province at
the Health Forum. Those who aren’t directly involved in
the day to day health care of communities expressed a lot
of interest in, and amazement at, the amount of work this
means and also the very wide variety of duties. We talked
to Diane a couple of weeks later about her job.
As a community health rep. who are you responsible to?
We are responsible to the Band Council. A few years ago,
we used to be paid directly by National Health and
Welfare (Medical Service), but now we have switched
over to the Band Council. However, the Council does
sign a contract with Medical Services that ‘states how
many reports have to be made, how many conferences we
have to attend, how many special courses, and so on. I’ve
just got back from a refresher course.
At the health forum it seerned that the CHR’s have a
pretty heavy workload. What are all the things the CHR
has to keep up with?
Well, we’re responsible for prenatal care, like making
sure the mother gets the doctor’s check-up, having pre-
natal classes, then postnatal care. After the baby is born,
we visit the mother and baby weekly. We help set up
well-baby clinics, when the nurse comes in and immunizes
the babies. It’s our job to get in touch with the mothers
some way or another, by post or phone. Some of us go
into the schools on reserve. In Skidegate we have just a
nursery school. We go in to show films to the kids and
have brush-ins (laughter). Let’s see, back in the clinics,
some of us have doctors visiting the clinics, we help the
doctors with that, make appointments and so on. A lot of
us translate. I think most CHR’s know how to speak their
own language. I do and speak it a lot. So translating is a
big part, though unfortunately many-.of our old people
are going now. Also at the local hospital here, they asked
me. to give talks on death and dying, the cultural and
traditional way we have. So 1 was only too glad to come
in and talk about these things. It helps the staff
understand our people and things got easier. Because we
have different ways. I thought that was good.
And we look after the sanitation of the village. That
involves making sure of proper. garbage collection,
making sure the sewer system is OK. Also we look at the
water system. We take water samples once a month. We
go and check the dump, make sure it is covered.
Right now in Skidegate I find myself doing a lot of
- health education. Like the most popular thing in the
Skidegate clinic at the moment is the scales for people
weighing in, becoming aware of their weight; and people
wanting vitamins. To me that says a lot, makes me feel
good. Nutrition education is becoming more important.
Like before, it was more day-to-day treatment.
Tuberculosis testing does take a lot of our time. It’s not
something we’re mad about (laughter) but we do it. Just |
(from page 27)
Halfway River and Gold
Rive Welfare, David Crombie, with a
program was not working, our people
felt that they would respond to one of
their people working in this area.
Limited funding for the project was
obtained from the B.C. Lung Assoc-
iation and a training program was
worked out with the University of
British Columbia. The purpose of the
pilot project is to demonstrate that an
Indian controlled program will be
more effective than the existing
programs. Initially, the two Indian
doctors are being trained in tubercu-
losis control and are working on the
UBCIC NEWS 28
Reserves. The results of this program
will not be known for a number of
months.
The Health and Social Develop-
ment Portfolio is working on the
Summary Paper of the Health Forum
and will be mailed out to the Bands as
soon as it is completed, and we are
also working on a Health Bulletin,
which will follow the Summary
Paper, within two weeks.
UBCIC has sent a telex to the new
Minister of National Health and
carbon copy to Joe Clark, informing
that the proposed cutbacks are totally
unjustified and that the delegates at
the Health Forum totally reject the
cutbacks. Also we asked what his
Government’s position is on the
former Liberal Government’s pro-
posed health cutbacks. When the
Summary Paper is mailed we will
have full details enclosed on the
above.
If you have any questions or
further recommendations, please ad-
vise. ®
Photo: J. Edenshaw
‘‘NOBODY GETS SICK BETWEEN
9 AND 5!”’
for example, we recently did a skin test on all the people
in the village, everybody down to four years old. We
didn’t get full turn-out, but a lot. The nurse would give
the skin test, the CHR would read it, and if there was a
positive reaction, we would then go and collect sputum
and urine samples three times over. There is a lot of work
involved in this. I remember in 1972, I was in labour
myhson, but still filling out sputum samples
(laughter). There was no way I was going to
do it over. I wasn’t due for a week or so, so I’d gone out
and taken the samples, and they’ve got to be perfect if
you live in an isolated area. It has to be in the mail on
Monday morning and so you collect them Sunday night. I
was labouring Monday morning but I got them done all
right (laughter).
Taking care of the elderly patients and the chronically
ill means a lot of home visiting and that’s a part I really
like. I like to spend a lot of time with the elders, and I
learn a lot from them.
Is there an awful lot of paperwork involved?
O yes. (groan) Personally I don’t like the paperwork. It
takes about two hours a day to fill out the day’s visits.
And with the computer system that NHW has it is more
difficult still. You have to use special cards; you have a
special HC2 pencil or something and if you go over a line
the computer spits back the card. If I wanted to be a
secretary I would have. Although I know some paper
work is necessary, what I like about my job is being with
the people.
I gathered from the Health Forum that CHR’s are hired
according to Band population. Does this work out in
practice?
Well, there are approximately 100-140 people who are
CHR’s and they are sometimes quarter-time, or half-time
or full time CHR’s. And my opinion over the past few
years is that there doesn’t seem to be such a thing as a
quarter-time or half-time CHR with any of the girls I’ve
talked to. Once you’ re trained as a CHR you’re on call 24
hours a day. As long as you’re home, you’re on call. I
personally feel that as long as they have got their training,
they should be there full-time.
In my area, I’m the only one right now. I had a half-time
helper but she had to quit. There are 400 people on our
reserve that I look after. But it’s not as bad as other
places where they are miles away from a hospital. Federal
Health Nurses come and visit about twice a month for
UBCIC NEWS 29
baby-clinics. I feel there should be more trained people so
that you don’t burn yourself out.
It is a job that takes a lot out of you, eh?
Well, I grew up here, right, I’m a Haida, and out of a
population of 3-400 people, I’m related to a good many
of them. So I’m very close to a lot of them. It’s hard to be
objective. You get very emotionally involved. You can’t
shut your feelings off. You get involved and you feel for
a =
wogriet %
y dig
the people. It’s one job where you can’t shut the door at
5:00 p.m. and go home. You tend to take the problems
home with you and think about them. Or else you are
called out. Few people get very sick between 9-5. Most
people get sick after 5 p.m. (laughter) you know, and you
have to make allowances for that. I guess I find this part
the hardest. I am also a Durg and Alcohol Councillor.
Is this part of your training? It seems that a lot of the
CHR’s are involved in this counselling?
No, it’s totally up to the individual. Each year we have to
have a refresher course to bring us up to date on various
things, and about three years ago, Nichi offered to put on
a program for interested people in alcohol related
problems. And we were interested, of course, because
half the problems we deal with are related to alcohol and
drugs. So most of us took the training. I trained and
became the co-ordinator of our alcohol program, called
Taaxwi laan, which means Good Friend. It does take a
good deal of time and I’m not getting paid for it. But
since it plays such an important role I don’t feel bad.
Are there many other related services that come into your
work this way?
Oh yes, everything to do with health. Like I was on the
local hospital board for 5 years, because I was the CHR.
And I learnt a lot. And I was also on the Human
Resources Board for a while—on all kinds of Boards—
until I ran out of fuel. I found I was spreading myself
pretty thin so I tried to cut down on these. So I focus
mostly on the drug and alcohol program now. I’m very
busy with just that and my CHR duties.
What training did you take to become a CHR?
UBCIC NEWS 30
MBySUIPT 'f:0}0ug ie.
In 1970 we were trained in Miller Bay, Prince Rupert. It
was a six week program. In that time we covered a really
wide area: like of course First Aid was a major part. Then
over-the-counter drugs like aspirins and things like that;
sanitation played a big part—like looking at septic tanks,
learning to build outhouses, take water samples and tests;
then there was prenatal and postnatal care. It was a
general crash course in all aspects. But a lot of what I
know now was learned on the job—dquickly (laughter).
Anyway I’m quite comfortable now, in most situations.
How long did it take you to become comfortable in your
job?
For me it took about four years. I was retrained again in
1973. And every year we have refresher courses and
updating courses.
Do you think that there are any resources that aren’t
being used?
I feel the Elders could be used more, with their knowledge
of the different types of medicine. I use the Elders an
awful lot. I think, for the most part, that CHR’s do speal
with their Elders. Like whenever I can, I will use Indian
medicine, the little I know. The amount depends on
building up the trust of the Elders and this is up to each of
us. It takes time.
I don’t think I could cope with more courses: we seem
to have courses right and left! I’m quite happy with the
work I’m doing. And at the last regional meeting of the
CHR’s in our area, we were told that the Indian infant
mortality rate (0-1 yrs) has gone right down; it is now ona
level with the rest of Provincial society. Medical Services
personnel told us that a large part is because of the work
of the Community Health Reps. And that made me feel
really good. e
OKANAGAN
inter-tribal
POW-WOW
July 20-22, 1979
Penticton Indian Park
WAR-DANCE_
COMPETITION
trophy prizes
OPEN STICK GAMES
No Drugs or Alcohol
(for more information call 763-9654)
HUNTING RIGHTS: A
QUESTION OF JURISDICTION
So far this year, the UBCIC Legal
Task Force has been involved in three
major hunting cases in the provincial
courts: the George Charlie and
Anderson Jack case is reported on
page 3; the case of Joseph Bartelman
and Doug August continues on
Vancouver Island; and the Province’s
Appeal in the Francis Haines case is
covered on page 32.
After all these years, as case after
case drags on through the courts, the
province of B.C. still refuses to
recognize Aboriginal Hunting Rights.
The cases that come to court usually
result from charges under the B.C.
Wildlife Act, and each time the court
has to decide whether the provincial
wildlife regulations have priority over
or are secondary to those hunting
rights guaranteed by the Federal
Government.
The Provincial regulations were
drawn up with no input from Indian
leaders, and recognize no special
Indian rights. Under the B.C. Wild-
life Act, a hunting season is set by
wildlife officers, and no one is
allowed to hunt out of this prescribed
season. One needs a permit to hunt in
season, and there are provisions for
giving what are called ‘‘Sustenance
Permits’’ to people who need to hunt
for food, out of season. However,
decisions to give out permits are up to
the local wildlife officers. This has
often lead to unfair practices. For
example, in Quesnel about one
hundred Sustenance Permits were
given out last year; while in Alexis
Creek, not one has been issued in the
last two years, though there have been
many applications.
Under Section 91 (24) of the Con-
stitution, the Federal Government is
responsible for ‘‘Indians and lands
reserved for Indians’. Provincial
laws only apply to us if they do not
“impair our Indian status or Indian-
ness’’. Being Indian means that we
are free to hunt for food when we
need it.
There aren’t many Treaties in B.C.
to ensure our right to hunt. Most of
the treaties were signed on Vancouver
Island; one near Nanaimo, one near
Port Hardy, and twelve in the
Victoria and Saanich Peninsula area.
The terms of the treaties in these areas
state that Indians would give up the
land in exchange for the right to hunt
and fish on unoccupied lands during
the whole year, just as they were
accustomed to doing. However,
Indians in these treaty areas have still
been charged with hunting out of
season in the past.
Treaty 8 is another major treaty
that affected many B.C. Indians. This
treaty guarantees hunting rights for
north eastern B.C. Indians, in
exchange for ownership of much of
the land. The terms also stated that
the hunting rights were subject to
regulations set up by the Federal
(continued page 33]
‘PROTECT
tthe
The Baker Leke case that is
_-being argued at the moment in
the North West Territories is one
which is important to B.C.
Indians too. The Inuit of the
Baker Lake area trying to seek a
permanent injunction to freeze
exploitation in that area by the
mining companies. The exploi-
tation by the companies would
affect the hunting in the area.
_Low-flying aircraft, camps and
roas disrupt the migration of the
Cariboo, and could drive the
HUNTING GROUNDS
herd right away. The people rely
very heavily on the Cariboo.
Inuit lawyers and representa-
tives of the mining company are
still at court. The issue of exploi-
tation destroying B.C. Wildlife
will be carefully watched. Al-—
ready many of our hunting
grounds in B.C. have been
destroyed by industry. Once our
hunting grounds are gone, hunt-
ing rights won’t be of much use
to Indians.
UBCIC NEWS 31
A second court decision on
Indian hunting rights in the Chil-
cotin probably won’t be made
known until sometime in August.
Aboriginal Hunting Rights had
been confirmed in the Alexis Creek
court last October, but the Prov-
ince immediately appealed the
decision. The Appeal was heard on
June 13, 1979.
The case centres around a moose
found dead outside Francis Haines’
house in February 1978. Francis
Haines was charged with shooting
a moose out of season without a
permit. Since that time he has gone
from court to court to win the
case, to establish solid ground for
Indian Hunting Rights.
After going to court in June and
again in July last year, the decision
was finally handed down by Judge
Barnett in. October 1978. The
charges were dismissed. The Judge
told Francis Haines that he
UBCIC NEWS 32
HUNTING RIGHTS
thought Indians did have the right
to hunt at all times of the year:
“IT am going to dismiss the
charge of hunting the mosse out
of season without a permit
because I believe that your
Francis Haines, wearing the white hat, was charged one and a hal, ‘years ago
PROVINCE ARGUES 22..00".2 2%
reserve out of season, because
that is no offense if you have a
right to kill the moose in the first
place.’’
Louise Mandell, UBCIC lawyer
assigned to the case, tried again
and again to make the Judge
understand the rights of Indian
people, but the Judge was having a
hard time of it. One area he
couldn’t grasp was the fact that
provincial laws don’t always apply
to us. The Prosecutor argued that
the B.C. Wildlife Act applies to all
people living in B.C., including the
Indians. However, this isn’t true.
Provincial laws only apply to us
when they don’t impair our Indian
status.
The Judge seemed to be afraid
that a ruling in favour of Francis
Haines would allow Chilcotin
Indians to hunt anywhere and
everywhere, including downtown
Williams Lake (in spite of the fact
that they would be breaking laws
such as disturbing the peace, tres-
passing, carrying a firearm in an
unallowed area, etc.).
The arguments weren’t finished,
+ a
¥
Sn
for possession of a moose out of season. The decision on the Province’s
Appeal will be heard in August.
people have the right to hunt for
food during all seasons,’ the
Judge said in his written deci-
sion. ‘‘I am going to dismiss the
but time was up. The rest of the
arguments had to be written down
and sent to the Judge. He
promised a decision for August.
It was a depressing day for those —
who were at the courthouse on
June 13. This is a case that
concerns our Hunting Rights very
directly: but it felt as if we were
back at square one, trying to get an
understanding of our basic hunting
rights across to yet another court.
This was a decision that made
many B.C. Indians pretty happy.
It seemed that, at last, our hunting
rights were being recognized by the
court. But this victory was short-
lived. The decision was appealed
by the Province. So once again, the
fight was on. This time it was in
the Williams Lake County Court.
The case was scheduled to take one
day and many of the Indian people
from the area were at the court-
house. They had gone into the
court with a much more positive
feeling than when they left that
evening. The Judge made com-
ments from the bench that indi-
cated that he didn’t seem to agree
with the fact that Indians should
have a special right to hunt for
food at all times of the year. Right
at the beginning of the argument
he stunned our lawyer by asking,
“‘Now Council, you don’t really
expect me to believe, in this day
and age, that people still rely on
hunting for: food?’’ He wasn’t
sympathetic with the statement
that Francis didn’t try to get a
sustenance permit because there
hadn’t been one given out in the
last two years and because every
other person who had tried to get
one had been turned down. It was
common knowledge among the
people that the district conser-
vation officers weren’t giving
permits out to anyone, no matter
how desperately they needed them.
The Judge said that he should at
least have tried to get one, even
though he had to get food
immediately to feed his family of
ten.
‘a
Ez tee
"eal are omer in mp middle Federal and Provincial line con flict ¢ on
Aboriginal Hunting Rights.
[from page 31]
Government. Thus Provincial laws
concerning hunting should not apply
to Indians in this area.
The conflict between the Provincial
and Federal game laws has never been
settled. Our hunting rights have con-
firmed, then lost, then questioned
again. Our first major victory was on
Vancouver Island.
In 1964 in the White and Bob case,
the accused were charged with
hunting out of season under the B.C.
Game Law. The B.C. Court of
Appeal found that the men were
descendants of certain Nanaimo
Bands who had been a part of one of
the Vancouver Island treaties. Be-
cause of this treaty, the court found
there was a conflict between the
Federal treaty and the Provincial
Game Law. The Judge decided that
the treaty would prevail over the
provincial laws. White and Bob were
acquitted. This was a case in which
our rights were recognized. They were
again recognized in 1965 when the
Supreme Court of Canada stated that
Provincial laws don’t override treaty
guaranteed rights.
Another major hunting court case
took place in 1973 when Jacob
Kruger and Robert Manuel killed
four deer while hunting in an area
traditionally used by their tribe. They
were charged with hunting out of
season without a permit, contrary to
requirements of the Provincial Wild-
life Act. In the B.C. County Court
they were acquitted. The Judge said it
was because they had the aboriginal
right to hunt for fod under the Royal
Proclamation of 1763. However, the
Court of Appeal decided that the
Wildlife Act applied to everyone,
including Indians and convicted the
men.
The conflict between provincial
and federal jurisdiction is now being
fought over in the Francis Haines
case.
The most important question of
why we hunt, our preference for
hunting and trapping as a lifestyle
over welfare, our need to hunt for
food to supplement welfare or
minimum wages, our concern for the
good management of our hunting
grounds and the special relationship
we have with all creation: these
questions seem to get lost in the battle
of jurisdictions.
It is sort of ironic, though,
watching the two foreign govern-
ments fighting away over something —
that belongs to ‘neither of them.
Indian Hunting rights properly be-
long under the jurisdiction of Indian
Government.
UBCIC NEWS 33
HE’S A GOOD
feb eat Al TE ° (PD *
) MOOSE
by BETH CUTHAND
A \
The big bull moose had an aura of majestic power even
in death. Steam rose from his body as he lay on the back
of the half ton, his hind feet dangling over the tailgate.
**He’s a good moose,”’ said Two Toes as he sharpened his
knife, back and forth, back and forth over the stone. The
men nodded in agreement. Canute spread cardboard on
the floor of the band machine shop, then eyeing the size
of the moose and mentally measuring the cardboard-
covered floor, he rummaged around the back of the shop
for more cardboard. Two Toes sharpened the knife back
and forth, back and forth. ‘‘Let’s get him out of the
truck”’ he said finally.
The men strained under the weight of the moose. His
heavy thick black hair prickled their hands as they
. Manouevered the body off the truck, Canute jumped up to
move the antlers off the spare tire. ‘‘Pull!’’ grunted Two
Toes. ‘‘Push!’’ grunted Canute.
After much effort, the big moose rested on the card-
board floor.
UBCIC NEWS 34
Two Toes moved in with the knife. The sweet warm
smell of blood filled the cold room, steam rising from the
nearly naked sinew and muscle of the moose as Two Toes.
deftly wielded his knife.
GRANNIE GETS READY
Grannie was standing in her messy kitchen yelling at
the girls. ‘‘Canute is bringing meat. Hurry!”’
Melinda and her sisters came out of the bedroom
followed by loud music and cigarette smoke. Soon the
house was filled with the sounds of splashing water,
clinks and slams as the girls first washed the dishes and
put them away.
Grannie picked up around the house, sweeping the old _
floors so hard. She soon raised a cloud of dust. The loud
music continued to blare from the girls’ bedroom and
soon the sounds of a big baby, squalling loudly, joined
the din. Sammy went to the bedroom and brought the
baby into the kitchen to sit in his high chair. He was a
very dignified baby, looking out on the world through
somber wise old eyes.
Grannie looked at her grandson, ‘‘Turn off the
music,’’ she said, ‘‘Baby wants things quiet.’’ The house
became still. The girls began to prepare the vegetables for
the feast to come.
That’s how Canute found them. The three girls lined
up at the cupboard, peeling potatoes, carrots and turnips.
““Where’s Sammy?” he asked. “‘I need him to carry some
meat to the elders.’’ ‘‘Sammy’s gone to borrow some
onions,’’ said Melinda, ‘‘I’ll send him over after.’”’
Canute watched his family. It would be a good meal.
He touched Baby’s chubby face with his cold blood-
stained hands. The baby looked up at him soberly...
Two Toes was sweating. ‘‘Why do I hunt,’’ he asked
Canute, “‘I got no family, my Grannie’s got no teeth.
Why do I hunt?’’ ‘You just like to eat,’’ said Canute,
patting his friend’s big belly. ‘“You guys going to invite
me to dine?’’ asked Two Toes who could be very elegant.
Soon the work was finished. As if by some unspoken
signal, the machine shop was filling with people, picking
up their share of the moose. Two Toes stood back and
supervised the distribution of the meat. Canute helped by
dividing the cardboard to wrap it. Both men were very
proud and accepted the compliments and the teasing.
Two Toes even allowed himself to smile once or twice.
His belly, though, was telling him it was time to eat...
AND THEN THEY EAT
By the time Melinda got the moose, it was already
nearly frozen through. The vegetables were cooked, the
bannock baked and the frying pan was heating on the
stove.
Grannie and Melinda sawed off the slivers of meat, cut
up the onions and threw them into the hot pan. The
grease sizzled and a great cloud of steam rose to the
ceiling. The girls were setting the table with Grannie’s
best dishes and Sammy was collecting all the chairs,
stools and benches he could find so everyone could sit
down together.
Finally the family was ready. No one said or did
anything for a moment, just sat there looking at the fine
food. Two Toes cleared his throat, ‘‘Being as this is a
special occasion, I’d like to pray.’’ Grannie nodded her
approval. The girls giggled. Canute silenced them with a
look.
Two Toes looked at the ceiling tentatively then down at
his plate. ‘‘God,’’ he said, ‘‘This is Two Toes. Me and
‘Canute would like to thank you for the moose. It isn’t too
often we get one anymore but today was different and
now all of us is getting full. Like I said before, thank you
for bringing him to us. Amen.”’
‘‘Amen,’’ said the family. They ate till they could eat
no more and then they rested.
Two Toes sat on the rocker, rocking back and forth,
back and forth. The girls were playing cards. Canute was
teasing them and Grannie was dozing in her chair. Two
Toes patted his belly and sighed, a happy sigh of a moose-
eating Indian, who’s just been filled in body, mind, heart
and soul. He rocked, back and forth, back and forth,
sipping his tea. ‘‘He was a good moose,”’ he said to
himself. He crossed his arms over his full belly.
Then the game warden knocked on the decor. ‘‘Mr.
Toes,’’ he said coming to the point, ‘‘I heard you got a
moose today.’’ Two Toes just smiled. The game warden
continued. ‘‘I’m going to have to charge you with
hunting out of season.”’ °
UBCIC NEWS 35
[RESOURCE CENTRE
HUNTING AND TRAPPING MATERIALS IN THE
UBCIC RESOURCE CENTRE
Bilson, Beth.
Aboriginal hunting rights: some issues raised by the
case of R.V. Frank. From: Saskatchewan Law Review.
Vol. 41. No. 1. n.d. 101-124 pages.
Dolby, Elizabeth.
The fur trade and cultural change among the
Okangan Indians. From: Okanagan Historical Society,
37th Annual Report, November 1, 1973. 134-151
pages.
Krag, K.
Survey of native rights as they relate to fish and wild-
life protection in British Columbia, Victoria: Depart-
ment of Recreation and Conservation, B.C. Fish and
Wildlife Branch. 1975. 31 pages.
National Indian Brotherhoold.
Memorandum respecting hunting and trapping and
the Indian people of Canada. Toronto: National
Indian Brotherhood, August 1972. 9 pages.
National Indian Brotherhood.
National Indian Brotherhood presentation on
proposed gun control legislation to the Standing
Committee on Justice and Legal Affairs. Ottawa:
National Indian Brotherhood, May 13, 1976. 12 pages.
National Indian Brotherhood.
Native kunting and. fishing rights paper and
Migratory Birds Convention Act. Ottawa: National
Indian Brotherhood, 1972. 17 pages.
Native hunting and fishing rights. n.p.: n. pub., circa.
1973. 39 pages.
Paish (Howards) and Associates Ltd.
Status report on wildlife resources in B.C, in relation
to the Indian people of the province. Va.acovuer:
prepared for the Dept. of Indian Affairs, March 1973.
46 pages.
Parris, Robert.
Report on Indian traplines in the western section of
the Lakes District, prepared for the Lakes District
Council of Indian Chiefs, July 1973. 31 pages.
Ruttle, Terence.
How to grade furs. Ottawa: Canada, Dept. of
Agriculture, 1969. 91 pages.
Sanders, Douglas Esmond.
Hunting and fishing cases. N.p.: n. pub., January
30, 1975. 4 pages.
UBCIC NEWS 36
BOOK REVIEW
Weagamow Notebook, by Sophia and Saul Williams.
Toronto: Amethyst Publications Ltd., 1978. 46 p.
Weagamow Notebook was written and illustrated by
twelve year old Sophia Williams and her fifteen year old
brother Saul while on their family traplines in Northern
Ontario in the winter of 1969. In this diary-like notebook
they give us a glimpse of a young Indian trapper’s view |
and love of his family’s trapping life, land and animals.
Saul’s sketches not only illustrate the hunting and
trapping life but also contain drawings in the Ojibway art
form.
This book is recommended for young people as it gives
an unedited Indian version of a way of life which was and
is still a part of the Indian culture today.
Sanders, Douglas Esmond.
Hunting rights—provincial laws—application on
Indian reserves. From: Saskatchewan Law Review. Vol
38. No. 1, 1974. 234-242 pages.
Starblanket, Noel V.
Submission to the Standing Committee on Forestry
Fisheries from the National Indian Brotherhood.
Ottawa: National Indian Brotherhood, 1977. 11 pages.
Union of B.C. Indian Chiefs.
Regina v. Kruger and Manuel: the right of
non-treaty Indians to hunt free from any restrictions or
regulations by provincial law. N.p.: pub., circa., 1974.
6 pages.
Whitman, Joyce.
Multiple use of resources on Crown land: registered
trap-line holders and forestry and logging interests.
N.p.: n. pub. April, 1974. 28 pages.
Youngman, Gary.
Hunting, trapping and fishing laws which affect the
Iskut and Telegraph Creek Bands prepared for the
Dept. of Indian Affairs, Terrace District, B.C., 1977.
45 pages.
Due to the high cost of printing the Resource Centre finds
it necessary to charge 10 cents per page for photocopying
any of the above material.
If the Resource Centre can he of any assistance to you
please contac: us by letter, phone or a visit.
COPYRIGHT: PROTECTING
INDIAN DESIGNS |
A Copyright meeting was held June 15, 1979 to discuss
the need for protection of the artistic property of B.C.
Indians in particular Indian Arts and Crafts.
Among the people to attend were several knitters and
weavers, a Provincial and Federal Representative of
Consumer and Corporate Affairs, also Chief Dennis
Alphonse of the Cowichan Band.
During the last few years more and more Indian Crafts
have been sold as being Authentic Indian Art work, when
in fact they have not been.
One example is the sweaters being sold as Cowichan
Indian sweaters by Yarn Barn Holdings Ltd., Dohnalek
Knitting Mills and Kalpakian Knitting Mills located in
Vancouver. :
The Trade Practices Act prohibits ‘‘deceptive and mis-
leading trade practices’’, such as referring to a sweater as
being ‘‘hand knitted’’ when it is machine knitted or
referring to items as genuine Indian Arts and Crafts when
they are manufactured by non-Indians.
The name Cowichan means ‘‘People of the Valley’’ but
this name has been a registered trademark of Yarn Barn
Holdings Ltd. since September 1974. A New Zealand
Company on behalf of its Canadian affiliate, Yarn Barn
Holdings, has applied to have the name ‘‘Shepherd’s
Cowichan’? registered as a trade mark.
Mr. Addison, Provincial Representative of Consumer
and Corporate Affairs, advised the people attending the
meeting to file an opposition to the registered trademark
as soon as possible. Until this trademark is removed from
the register it will be difficult for the Provincial Ministry
of Consumer and Corporate Affairs to prosecute anyone
who sells sweaters as Cowichan Indian sweaters when
they are not.
The UBCIC is planning to oppose the registered trade-
mark “‘Cowichan”’ on behalf of the knitters and weavers
who attended the meeting. This has to go through the
courts by September this year since it was registered in
1974 and there is only a five year waiting period during
which this can be contested.
Chief Dennis Alphonse of the Cowichan Band reported
that their lawyers are in the process of developing a
registered logo which would identify the hand knitted
Cowichan product which his people make today.
Another development to come out of the meeting is the
proposal for an association to represent knitters and
weavers that will support the activities and protect the
work of its members as well. Suggestions for this group
included a registered certification mark which would
entitle the owner the exclusive right to use the name in
association to his/her wares (product). This would ensure
that no other person could use the trademark and the
owner could sue for damages and get an injunction if
someone did.
The association would also check the work of crafts
people and ensure that it meets the high standards of
quality. Therefore anyone buying an article with the
mark on it would be receiving a high quality item.
A meeting to further discuss the structure of the
association, its goals, functions and memberships is
planned for sometime in the near future.
COWICHAN KNTTTER AND PROUD HUSBAND—KOKSILAN
Editor's Note: Shirley Milburn who had attended the
meeting, and several other weavers have gotten together
to form ‘‘Luma’’ which means ‘‘new beginning.’’ This
new company is working out of the Vancouver Indian
Centre on 4th and Vine St. They will be weaving Indian
Crafts such as wall hangings, blankets, and jackets which
will be made of raw shepherd wool and natural dyes.
Luma has applied for a grant from the Government but
the group is willing to do it on their own money if the
results don’t prove favourable. .
UBCIC NEWS 37
RANGE SEEDING
There are a few Band
members from the Osoyoos
Indian Band that make
their living from ranch-
ing, with herds up to 250
head. Summer range for
Indian cattle is limited
and the range land that
is available is infested
with knapp weed, and sage
brush.
This motivated the Oso-
yoos Band Council to draw
up a Band Council HKesol-
ution, requesting the sum
| Of $8,000.00 fron our
Capital Appropriation
Fund, the approximate
cost estimate of the
range seeding. Upon appr-
oval from the Department
of Indian Affairs, the
Band was contacted and
told to fence the 200
acres location before the
fall of 1978, as fall and
| spring are the best times
for seeding.
UBCIC NEWS 38
photo: Osoyoos Band
The range seeding is to
be carried out by the
B.C. Forestry (Grazing
division) using their
specialized equipment and
Indian labour as requir-
ed. Range seeding has ta-
ken on a new look in the
SF LET
last two years, through
the development of a
specially designed disc—
seeder-packer. This m-
chine discs, seeds and
packs, in one pass over
the range. The Forestry
Division then keeps a
close watch over the newly
~
BY OSOYOOS INDIAN BAND
seeded range for approxi-
mately two (2) years, as
it takes about that much
time for the seeding to
become established. With
this project underway, we
hope to provide a higher
quality of range grass for
the stock on our kKeserve.
If we are successful in
the endeavour we will be
looking at the possibility
of reseeding various other |
locations on our Keserve.
Most ranges on or off Re-
serves can benefit from
new seeding. Range seeding
makes good Economic sense.
The Osoyoos Indian Band
extends their appreciation
for this opportunity to
let other Bands know what
we are doing. We hope
this article has been in-
formative as well as in-
teresting to other Bands
and readers.
A
SOCIO-ECONOMIC
DEVELOPMENT STRATEGY
On May 29th and 30th a meeting
was held in Vancouver to discuss a
Socio-Economic Development Stra-
tegy for British Columbia. The
meeting was sponsored by the Union
of B.C. Indian Chiefs, the Alliance,
the native Brotherhood and the
Department of Indian Affairs Eco-
nomic Development section. Over 80
Bands and District Council people
attended the two day meeting to
discuss the direction that socio-
economic development should go
within this province over the next five
to ten years.
Staff from the three Indian organi-
zations prepared a paper which was
discussed in some depth by the district
representatives. The paper made
several proposals in terms of the best
way that community-level develop-
ment could be supported across the
province. The representatives discus-
sed the paper and made a number of
recommendations as to what additi-
tional points should be covered.
At the end of the meeting it was
: agreed that there would be an
informal working group made up of
one representative from each District
/Tribal Council which would meet
over the next three months to expand
the paper and to work out some of the
details of a strategy. The first meeting
of the District/Tribal Council Work-
ing Group will tentatively be held on
July 27 in Vancouver. Each Council is
invited to send a representative. This
person will be responsible for bring-
ing ideas from the Bands of his/her
area and also to take back for
discussion the ideas that are devel-
oped by the working group. The in-
tention is that a final plan will be
developed that can be presented to the
General Assemblies of the partici-
pating organizations for ratification
iW
TRAINING AND EXTENSION SERVICES FUNDING FOR WESTERN
INDIAN AGRICULTURAL CORPORATION
At the Board of Directors meeting in Chilliwack, April
at a later date. Copies of the intial
paper have been sent to all Bands and
points raised at the conference will
also be sent out to each Band and
District Council.
This process is important because it
is a way of telling government what
the communities need in order to
support their own development initi-
atives. It is an attempt not to respond
to new government policy but to
develop the policy through the
involvement of Band and District
Councils. This is a difficult and time-
consuming process. However in the
end the result will be worth the effort
after ten years of problems and diffi-
culties in the area of economic
development. This strategy will pro-
vide a method of supporting develop-
ment that will be successful in our
communitites.
Copies of the May meeting have
been sent to all Band and District
Councils. Anyone wishing further
copies can contact the UBCIC office .
27, 1979, the Western Indian Agricultural Cooperation
(WIAC) accepted an offer of $530,000 from DIA for
training and extension services.
The Training Services will provide for the Indian
farmer and his family a wide variety of training oppor-
tunities. This training would help them improve their
technical, managerial, and productive abilities required
for today’s modern farming operations.
The WIAC hopes to effectively train 145 farmers with
existing farming operations, and up to 220 prospective
farmers in the first five years (1977-1982).
The Extension Services would up-grade the skills of 145
Indian farmers, in the areas of technical, managerial and
production, also within the first five years.
It also hopes to improve communications between the
Indian farm families and the farming community at
large.
Services would also be provided during the five years
by three agrologists, up to 12 on farm advisors, and 4
Indian assistant extension workers.
The cooperation works closely with the B.C. Ministry
of Agriculture and other existing agricultural programs.
WIAC is a non political cooperation which will provide
agricultural services to all bands when requested.
SATURDAY JULY 28 SUNDAY JULY 29
INTERTRIBAL
POW WOW
MISSION CITY
BRITISH COLUMBIA
EVERYONE WELCOME!
BONE GAMES TOURNAMENT
CRAFTS
SALMON BARBEQUE
UBCIC NEWS 39
WOMEN OF ALL RED
Women of All Red Nations
is an international organ-
ization formed by Indian
women, for Indian people.
One year ago W.A.R.N. was
founded by women who be—
lieved that issues specif-
ically affecting Indian
women, and therefore men
and children, were not be-
ing dealt with as well as
they could be. Out of this
belief grew an orgaization
which today is involved
with issues ranging from
the sterilization of In-
dian women to the nuclear
fuel cycle. ~-
as"
ara eS
ee concern.
factor at the conference,
Vecause “it is at the
foundation of W.A.H.N.
Many of -W.A.R.N.'s members
are also AIM supporters.
Some of the discussions
and speeches were held
outside the meeting hall
in a great circle. Spirit-
ual discussions and talks
relating to Leonard Pel-
tier and other political
prisoners were held in
this circle.
A’ slide show presented
at the meeting hall by the
Pueblo Indians of the New
Mexico area was.of special
NATIONS
workshops, or else travel-
led from campsite to camp-
Site, holding private, or
more specific, talks. Some
- groups of people drummed
and sang, others talked
into the morning, others
attended the sweats.
On the fourth day of the
five-day conference, the
children were the day's
"agenda"; there were phys—
ical events and discus-
sions arranged for them.
This was important espec-—
ially because it is the
"Year of the Child".
The organizers of the
conference were women,
mostly in the mid-twen-
ties. Their commitment to
their work, their love
and respect for all In-
dian people and the land,
and their feeling that
time is short and not to
be wasted on long wander-
a ing speeches or confused
= - in-house arguements was
People came ‘from all across Comme ‘and the States to mca ae ea of
* evident
= conference. Yes,
= were differences of opin-
3 ion between them, and
On June 7, Indian women ,
children and men began
_meeting at Fort Lawton,
outside of Seattle for the
second. annual W.A.K.N.
conference. About 200
people camped out at night
and met in the meeting
hall during the day to
share information, news
and concerns.
The American Indian
Movement (AIM) was a big
UBCIC NEWS 40
interest to B.C. Indians,
because it dealt with the
Pueblos' struggles with
uranium mining and dumping
of wastes on or near their
land. A Provincial uranium
Inquiry is soon to be held
in B.C. to determine
whether uranium mining
will be allowed in the
province.
Every night, the people
either continued to attend
formal discussions and
thoughout the
there ©
sometimes the delegates,
# but this did not disturb
the fast pace of the con-
ference.
There were no
"official" resolutions’ or
conclusions, but then
this was not the purpose
of the conference. This
year's W.A.R.N. confer-—
ence was designed to im
prove current communica-
tions systems’ between
groups and organizations
within the U.S. and Can-
ada, and to share inform
ation and instructions on
issues and problems. This
was accomplished.
SASQUATCH
All along the mighty Fraser
Tales are told by those who know
Of the Sasquatch who roamed freely —
Through this land so long ago
Leaping from the crags on mountains
Tearing through the forest wild
Screaming in the night they courted
Some have seen the Sasquatch child
Women of the tribes who lived here
Feared when giant raiders came
Swiftly leaving with their quarry
Never to be seen again
Once, they said a young girl captured
Did escape from guarded caves
Made her way back to her people
All her life in dreams she raves
Told of women held in bondage
By the wild and savage beasts
Living in a life of terror
Waiting for death’s kind release
No trace of them now remains
Lost these phantoms from the past
But there are folks who sometimes
Catch a glimpse of something fast
Moving through the misty forest
Giant hairy shadows stride
Leaving dazed and wondering memories —
Quickly gone from mountain side
Were they really here among us?
Why these tales from long ago?
Of the Sasquatch people living
In these parts: where did they go?
In the early morning hours
One can stand beside a stream
Where the Sasquatch once roamed freely
Stand, and hear the Sasquatch scream
But don’t tell if in your waiting
One appears and looks at you
They will give you special power
Only felt by very few
If by chance you have a sighting
Keep the secret in your heart
Rich rewards will follow silence
In telling it they will depart
Tales of Sasquatch are so ancient
Dating from times far away
But the part about the riches—
I just made that up today!
by Art Shofley
UBCIC NEWS 41
THE STORYTELLER
Maria Campbell, author of best-seller, ‘‘Half-breed’’,
and ‘‘Little Badger and the Fire Spirit’? and many other
books, was the resource person at our second Writers’
Workshop, held in Vancouver June 5th-7th.
Maria has a powerful spirit and a strong soul, and yet a
gentleness that fills the whole room and touches every-
one. She has a passion to right all the wrongs and injust-
ices done against our people. The philosophy used in her
writing was developed and fashioned after the storytellers
of yesteryear, before newspapers, radio or television, and
Maria reminded us of the importance of storytellers. The
Elders passed down through the generations, our legends
and history. A storyteller had to be tolerant, sensitive,
respectful, gentle, emotional and self-disciplined to
listen, even when a subject may seem boring. As Maria
said, ‘‘stories are like documentaries’’ and humorous just
like in real life. And a storyteller always remembers to
balance bad with good.
She said we are all potential storytellers and should not
feel discouraged or feel—it’s never good enough—or
that—it’s not the same story—as everyone is unique, with
their own way of telling their own observations and per-
ceptions. I have just learned today what she meant when,
after spending one entire day, just trying to do this story,
I felt horror as words, feelings abandoned me and my
cryptic notes I kept failed to make any sense. I asked Beth
what part of the workshop she felt of importance to her
and she thought it was the last day. I felt it was the second
day. I decided to sit on it for a few days and then tried to
write again, feeling more and more frustrated. I talked to
Pauline who thought it was the conclusion. I began a slow
process of remembering. I talked to Violet, and for her it
was the first day—about storytelling. This just simply
illustrated what Maria said: that we all had something
that was so important to us that we remembered it so
It was exciting to us to see all the new talent that is
vividly and could tell our story again and again without
changing anything. Every aspect of the workshop that
was remembered was important.
around us, just waiting to tell their stories. Maria said
that she felt a tremendous burden being lifted from her
shoulders. She was so happy to meet talented Indian
writers to share with. She felt alone no more.
UBCIC NEWS 42
hale ees Lee
Maria Campbell talked of listening, seeing, feeling—
and telling stories in the Indian way.
SUMMER WINDS
Our tongue carrys the message.
History is our witness
Mute or not. Yes.
Wisdom, often confusing,
Is in the elders
Setting youth’s course.
Yes, that is how it is
How it always was
Land & water.
As it should be
Now, tomorrow & for ever.
It’s called being a brother.
Cyril Prince
‘INDIAN DAYS’’—NORTH COAST
SALMON FESTIVAL
by VAL DUDOWARD
The annual Salmon Festival in Prince Rupert touches
the life of almost every Indian in the area—and there are
at least 6,000 Indians in Prince Rupert alone.
On June 15th and 16th this year, more than 1000
people from the villages on the North Coast travelled to
Prince Rupert for the weekend celebration of the Salmon
Festival.
The Haida from the Queen Charlotte Islands, the
Tsimshian from the coast, the Nishga from the Naas
River, the Tlingit from the north, the Haisla from the
Kitimaat area, the Gitksan and Carrier from the Hazelton
area all met to share art, food, music and stories.
For many years, the Salmon Festival has been held at
the Fisherman’s Hall, which comfortably seats 500. This
year, the crowds of up to 700 were a sign that the Hall has
become too small.
The Salmon Festival has been an annual event in Prince
Rupert for more than fifteen years, and is held to honour
the fish that we as a people value, and have always
valued, as an important part of our lives.
The people of the North Coast call the Salmon Festival
“Indian Days’’, and this is a good name for it. The streets
and stores of Prince Rupert were filled with Indian
people, talking in their own languages as well as English.
|| it—an
| good, too, that these smells had survived the last one
The hotels and motels were all filled. The restaurants
were incredibly busy. Walking through the city, I felt the
strength of our people, and it was a good feeling.
On the first evening of Indian Days, I walked to the
Hall alone. As I got closer to the building, I could smell
incredible aroma of oolicans, salmon, and
buckskin and leather. I felt swept back in time, but I felt
hundred difficult years. It meant, to me, that our people
have survived. And will always survive.
Inside the Hall, food was for sale—but it wasn’t
hamburgers and hotdogs. There were fried cockles, deer
meat stew, seaweed, herring eggs, salmon, and many
other delicacies. Real food. After the eating, there was the
artwork and crafts to admire and maybe to buy—argellite
carvings from the Queen Charlotte Islands, silver and gold
and beaded jewelry, crocheted and knitted blankets and
clothes, oil paintings. The talent and skill filled the Hall.
UBCIC NEWS 43
And then the dancing. A new dance group from Port
Simpson. The Kaien Island Dancers. Haida dance
groups. Kitwancool dancers. Performers from Metla-
katla, Alaska.
The buttons on the capes flashed, and made the Raven
and Eagle and Killer-Whale come alive and dance. The |
small children danced with the young teen-agers and
| young adults and middle-aged and elders.
The children were everywhere—dancing, sitting among
the crowds, playing outside. Everyone danced and sang
and drummed and met old frields and new ones, too. I
was home again.
“I WAS ALL THE PEOPLE WHO HAD NO HOME
DANCING”’
by DINAH SCHOONER
Home—what a lovely word to say. Up to now the
feeling of having no home was beginning to take hold, of
not really belonging anywhere, of having no real roots to
speak of. I’ve been living away from home for a number
of years. People from my town just didn’t see enough of
me and my family. A gap began to widen, as familiarity
with the people I grew up with grew less and less. I had no
real family to go home to. This was a reality I just faced
and the real meaning of loneliness and dejection set in.
The feeling that I had nowhere to go, no place that I
could just rush into the door and just say ‘‘Hi! I’m
Home’’. I was afraid of rejection, I just couldn’t handle
that.
When I saw people going to sisters, to brothers,
mothers—it was then I realized I was really alone, I had
no brother, no sister because we are living somewhere
else. The only real person that made Bella Coola home to
me was lying in the cemetery. Self-pity flooded my whole
and entire being, like I’ve never_felt before. Alone.
Bella Coola is a community well on the way to
becoming one of the strongest, independent reserves.
They are extremely fortunate to have their Elders who
have been patiently waiting for the day that the children
UBCIC NEWS 44
4
awaken and heed their predicament of nearly losing their
culture. The Elders were patient for years waiting, and
are exercising that same patience in working with all the
members of the community who are wanting to learn
dancing, singing and the language. The children in the
nursery school dressed in button blankets dancing, the .
young mask dancers, the young singers. It was a moving
experience for me indeed.
During the time for the dancing at the conference in
Bella Coola, I thought and reflected on the past when I
used to dance before with my grandmother. Then two
years ago when I came to dance it was different. I felt
hurt doing that dance. So this year I’m going to be
hurting the same way I was hurting before. I chose to just
sit. ‘‘I’ll be a spectator,”’ I thought, ‘‘that way I’ll protect
myself.’’ Then Rose Andy came and asked me if I was
going to dance. She told me to get moving if I was going
to do the dance. Part of me was so happy I couldn’t
believe what I was hearing. It seemed so unreal. As I
walked up those stairs, I was still waiting to hear some
remarks that were going to be made. But it wasn’t until I
looked around at some of the faces in that little room and
I put the blanket around my shoulder, that the flood gate
and emotions came, it just broke. I washed away all my
hurt and I cried, I cried tears of happiness. Everything in
the past that had hurt before had been washed away. As I
put the blanket around my shoulder, I just can’t describe
the feeling I had, it was just pure Joy.
All that time we were waiting the little kids were
wondering what was wrong, you know that this is a time
that’s happy for everyone and they couldn’t understand
that these were just tears of joy. It was as if all the spirits
in the whole country had come alive to witness that
moment, because they had known the kind of hurt that I
felt. And as the dance began, the possession began and I
walked down the stairs a different person took over. It
happened to me after; I could always go home. I was
healed; I was one.
The tears that came down were just tears that flow free
they were no longer tears of hurt, they were just tears of
pure joy of the prodigal daughter who had gone home,
cause that’s the way I felt. A person in search of
something when it was at home all the time. I found an
answer. When I left, and I finished that dance, I had no
more hurt, but only just joy. Being and standing there
and witnessing the little children and feeling the joy that
my grandmother would have felt and seeing all this,
seeing her little grandson doing sacred dance that only
conference last month
© od ae
‘Taking so much Pride in Putting on the Blanket’, that’s Dinah standing
second to the right with her people of Bella Coola during the regional
wasn’t me that was dancing; I was too joyful—I was only
witnessing something though another pair of eyes. As I
danced a whole new person, I wasn’t me, it wasn’t Dinah
that was dancing; it was my grandmother. It was all the
people that had no homes dancing. The meaning of that
thing was so overwhelming I still cannot describe it. It
was to me the bridge back to my spiritual roots. It was at
that moment as I was going across that dance floor to
where many other dancers have been before me that I
became whole. I became one with Bella Coola again. I
had a home and my spirit was not going to be tossed
around and scattered and burned no matter what
spiritual strong people could have done.
Seeing the young ladies doing and taking so much pride
in putting on the blanket, wearing the red sacred colour
of my people. Seeing the old women sitting there,
increasing their numbers by new people who had never
gone in that direction before. Witnessing the joy that my
grandmother would have felt was just more than I could
take, it was just too much for me to bear in one evening,
that I could only still just cry again. When I left and
travelled through that valley, I knew that the doorway to
home was always opened. It is a joy I can speak of verv
freely. It is a joy that I hope everyone will experience. e
UBCIC NEWS 45
YOUTH DEVELOPMENT
Youth Development is the responsibility of the Indian Government
Portfolio. Bobby Manuel, responsible for this Portfolio, talked to us about
the program and the part he sees it on in the development of Indian
Government—and vice-versa.
Eight young people will be working in
various parts of British Columbia and
collecting information on youth
activities. Right now we’re starting to
get travel money so that we can bring
this body of eight together and
establish them as the Youth body that
implements and develops youth pro-
grams. Some of the areas that we see
them getting involved in is planning
various mini conferences aside from
their Youth mini conferences through-
out the province and getting involved
in understanding Indian government,
working in their areas to see how the
youth want to relate to the assembly
next fall. They will be an independent
unit even if they end up shaking up >
the organization a bit. Chasing us
around that’s fine. It’s healthy and
it’s those young people that are going
to put Indian Government in place.
Our generation is kind of getting to
the point of going over the hill. The
major population of B.C. is under 25,
they can begin to grow and develop in
the direction they want to.
We'll just function as a supportive
body in terms of what they want to
do. Even in their conferences, if they
don’t want anyone here to partici-
pate, that’s fine, but if they want us
to participatee we'll provide them
with the support. We’ll do some fund
raising to get their initial gatherings
going.
I guess we look at youth develop-
ment as all encompassing . These are
people whose lives are going to
encompass everything. I guess it is a
development process. You got to help
young people acquire all the tools that
are necessary to survive in society,
that means everything, recreation
being part of it, understanding
councils, understanding organizations
UBCIC NEWS 46
understanding governments, under-
standing economics, education, cul-
ture, everything that will give them
strength to live in society today. So
we are really going to leave it oper in
terms of the young people that we
|
ea
r 4 , es
bring together, if recreation is a
priority then that’s priority and that’s
where they can go. But I think young
people today have a multitude of
interests. I think it has to be broad
enough to address the interests they
have. Otherwise it is just going to be a
little club or little group. I think with
bringing eight people from different
parts of the province it is going to be
most definitely a broad interest base.
If they have mini-conferences, there is
going to be more things that young
people are interested in. We are going
to have a heck of a time to keep up to
those.
I wonder how many parents realize,
how many people in the community
realize, that they are really educating
these young people and what they
result in at 15-25 is really a reflection
of what they see in their younger
years. I think an important fact that
parents and people in the community
have to realize is that no matter what
they do they are educating their
young people.
Education doesn’t stop just in the
school it’s not a total educational
system, the parents, the community,
the way the chief reacts, the way the
council acts and all the other people
in the community educate all the
time. Whether they like it or not. If
parents want good young sound
people in their community they are
just going to have to reflect that.
Because those ones that are five,
- three, four, five, six, seven, now,
what are the examples now? The
parents are concerned about the
booze involved and drugs involved in
sports—you know you hear about
these young people involved in sports
and after the game they get heavily
involved in booze. If adults start
thinking back they realize that it was
them that started it. It was people my
age who adopted that as part of their
culture of sports, to have a beer after
the game. What’s happening is that
their sons and daughters are getting
involved in that now.
They really don’t know what to do
about it. They have created their own
monster. How can they really go to
those young people and tell them you
shouldn’t do that when they did it
themselves, they were the teachers,
they were the educators? That’s
something alot of people have to
think about. Where does it end, once
we’ve created a pattern of doing
something where does it end? Who’s
going to make it end? It’s kind of
cycling going over and over again. »
Don’t Eat at the
Muckamuck
Please don't eat at the
Muckamuck until the lab-—
our dispute is settled.
It's true there are
Indian staff working
there, but the good guys
(Indian and non-Indian
union members), are on
the picket line.
Muckamuck is a restaur-—
ant that specializes in
Northwest Coast native
Indian food and hires
mainly Indian staff, al-
though it is owned by
non-Indians, Doug Christ-
mas and Jane Erickson.
February, 1978, the mj-
ority of the Muckamuck #
workers chose to be rep-@
resented by a democratic =
Union, Service Office and
Retail Workers Union of
our rights as workers
protected under a union
contract.
_ On June 1, 1979, exact-
ly one year after the
majority of the employ-
ees voted to strike, the
employer obtained a court
order banning all picket- =
ing at the restaurant, |
depriving us of our right
to strike. One June 6,
1979, the Court of Appeal
overturned that decision
but ruled that we are al-
lowed only six people
picketing at anytime until
June 18th. Then, the case
goes to court again. We
hope the Court Order will
be lifted.
On June 5, 1979, the La-
bour Helations Board re-
jected an application by
strike breakers to have
our cerification cancel-
led, because the majority
of the Muckamuck workers
continue to support the
Union (SORWUC). We are on
strike for:
Union secur-
ity, decent wages, a
grievance procedure and
improved working condi-
tions.
Being able to bargain
collectively with Mucka-—
muck management, we can
negotiate a just and equi-
table contract so thatin |
the future Indian people
who choose to work there
Will be treated with dig-—
nity and respect. In this
society, being in a Union
is the only way we can
guarantee that our rights
as workers will be
re—
In om
Canada (SOKWVC) to have ae
Our picket line is still
strong. Your support can
help us end this strike
soon and win our rights.
How can you support us?
Respect the picket lines,
walk our picket lines,
write to management (en-
courage then to negotiate)
and donate money to our
strike fund.
SORWUC Local 1
#114-207 W. Hastings
Vancouver, B.C.
684-2834 or 681-2811.
Yours for Indian self-de-
termination,
Ethel Gardner
THE UBCIC NEWS WANTS TO
KNOW ABOUT YOU AND YOUR
COMMUNITY. DO YOU HAVE A
STORY TO TELL? A JOKE, A
POEM, PICTURES TO SHARE?
THE UBCIC NEWS IS ALWAYS
OPEN TO YOUR SUGGESTIONS,
OPINIONS, NEWS AND PHOTOS.
THIS MONTH
Veronica Alex of the Osoyoos Band
sent in an article and photographs
on the Range Seeding Project in
their area [page 38]
Vera Manuel describes an invasion
of non-Indians on the Neskainlith
Reserve early this month: when the
Band asked for RCMP protection,
the police arrested Band members.
[page 14]
Art Shofley of the Vancouver
Indian centre submitted the poem
“‘Sasquatch’’ [page 41]
and Chief Randy Chipps wrote a
moving story of how bad logging
practices are breaking up the life
chain in Beecher Bay /page 21]
They will be receiving a free
one-year subscription to the UBCIC
NEWS as a token of our appre-
ciation.
Vancouver Indian
Centre Televised
Pow-Wow
Featuring: Vancouver Indian Centre
Drummers
Fraser Valley Singers
Lillooet Dance Group
Bella Coola Ceremonial Dancers
will be shown on Sunday, July 15th from
9 p.m.-11 p.m. on cable 10, Vancouver,
Richmond and Burnaby. Copies of this
program can be made at a small cost if
interested people send their own video
tapes [2 hrs. worth] to the Vancouver
Indian Centre, 1855 Vine St., Vancouver
UBCIC NEWS 47
THE ELEVENTH ANNUAL
GENERAL ASSEMBLY
OF THE UNION OF
B.C. INDIAN CHIEFS
WILL BE HELD IN VANCOUVER
OCTOBER 15th to 18th, 1979
OONVA
SAM OPP
W
‘O'd “WAAN
SONILSVH L
1°O°ad JO NOINN ‘WOW
Part of UBCIC News - volume 2, number 3 (June 1979)