UBCIC News - volume 2, number 3 (June 1979)

1.06-01.03 Nesika: UBCIC News

1.06.-01 Newsletters and bulletins sub-series

June 1979

2

3

english

1.06-01.03-03.05

48

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

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

periodical

 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 : Pe oy cries ek thy ce Cer eee PEER OO FE LR Eat Ce eae es bee cats ook Freedom of Religion? nie ae Wee buced ete ea a PATS Fa Rw cis Bie os Was egw Clk eee ; POPE TAL Bh VICSONLNE © ola bat oe elk CE ec cee ETRE eer ead Gh bed treed eiaase oO Kwakiutl District Council Demands Public Enquiry into Health Care .... eoieaat, secs 7 Central Interior Tribal Councils meet at Tobacco Pains ............02ee0e0: eee 9 Pere Pisin WCU bee IEE IEE oe, yee oa ks ee gigs cg eT ws wee ae 12 RCMP ignore non-lidian Presnassers od iss lS sh rb ew cece ea edie ee 14 Withee Oller Miusal) © OME SYBLONNS cc sal ve we sss Sess cw Soe ware ewes ere ese aes 15 BBO Re DPIC Sy 5 can 6 0's Stren ve cd RR ER Ow 8 Oaeces CA ae es vce cates 16 Ree NR re ese cr 8 slack go's die ask Cun ATE aN UP TEED 0 aco apareteh ahued Cece ew PE aos cee 17 Mire ANNE PRPMEIIINE <5 6c, ccs Cals ped AROMA A Nes ie SGV Ce eb bees wae Face wae ae 18 New Minister Introduced to NE BXCGUGVE COOMECH ok cis take ta ees claus ceveie dee eaeiats 20 PCM Ve © POCOCUIIG CONG LANG COMBI calc oa bis oo 6K As Ue va b ces Kee vee sed bpae sic ae 21 RIA LO geri e ea ota teat ks BiG Mee ak © c-c'wn cee rere ee woe 23 Doreen a MEI OE UNITE aco koko os Sk 0 Ge RS ov WEA Tb ne Balt op S's bw bbe ean we Sie und 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 ORIG SG Cree Olt ROLY a ajacd onc ake te wlemee eee e css ceelblaaeiee beans 34 IR GOUITCE CaN ee oy eo asp ga ee ee ees Eas wv a hee base ctacwe ne’ 36 Copyright: Protecting Indian Designs and Products .............. 0 cc cececeeeeeeees 37 RES SSORCr eel e cs cb vc te OE WE eek Oiicda Conn cecccsacesaee’ Reps oc 38 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 Deemed CAGLCUN cP eC fe ie arcs cbc 6b cp asera bc rerwe eid as obip web e.s cis Gera eR ete as 41 WEEE SVN OTM SUG DEe See eee Gees ae Cereal ee bias Sebel weee set gewt tet ty eae 42 Porth Coast Salmicn Festival— Inga Dave ose ccs cde vwnccscsrocceccewavavcers 43 **] was all the People who had no home Dancing”’ ..............cccccecesccaucucees 44 PPI DOC VELODINICNE ocr ere ee owe on eo once os -a's 06.0 ace Vines rakes Senet eed wa et 46 Hon’ t-Bat at the Muckamuck’ 7. 3c 5 ocd ce es bee ee as Peace vada ree oer rT ie hoes 47 _ 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