Indian World - volume 3, number 3 (June, 1980) · UBCIC Periodicals

Indian World - volume 3, number 3 (June, 1980)

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Indian World - volume 3, number 3 (June, 1980)

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1.06-01.04 Indian World

1.06.-01 Newsletters and bulletins sub-series

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June 1980

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volume

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1.06-01.04-02.06

pages

Editorial......................................2

Resources Conflict: Trappers' Forum..............4

Atlin Band Land Use Study......................6

President's Message............................7

News News News............................... 8

Cultus Lake and Seabird Island Festivals...........9

Sumas Band: Going Strong.....................10

Open House: Peters Band Crafts.................12

I Think......................................13

Our Homes: Living with Federal Policies..........14

Our Health: Supplement.....................15-21

Traditional Healing.........................16

Continuing the Life Cycle.....................17

Of the Spirit................................18

Healing in the Sacred Way....................20

Kwakiutl Medicines.........................21

Traditional Nutrition........................22

Education Conference.........................23

New Minister Visits B.C........................25

LSA May Be Dead But.........................26

Updates.....................................27

Our World...................................28

In the News...................................30

Communications has no colour..................31

Shaman's Daughter: Book Review...............32

Our Nation's Story............................33

Letter to the Editor............................34

Help Wanted.................................34

The Raven and the First Humans.................35

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INDIAN WORLD
"THE

CHOICE IS OURS"

$1.00

UBCIC

JUNE, 1980

NEWS

EDITORIAL

We who are young parents to-day will live to see the
Fourth World. Our Children will pull us through and
our grandchildren will be the first generation of a new
human existence. There is much to do to prepare for
the human world and so little time. I feel there is a real
urgency for us to become as healthy as we have the
power to be, day by day, for the rest of our lives.
To be healthy is to respect and take care of the four
parts of our being: our minds, our emotions, our
physical bodies and our spiritual beings. During my
stay in your land I have been privileged to come to
some understanding of that responsibility. It is a
responsibility to which each one of us must give
serious thought and action. Each one of us has the
responsibility to become healthy so that our Nation
will be strong; strong so we can enter the Fourth
World; and strong to survive the cataclysmic change
that is coming—so that the human world can be born.
As individuals, we cannot do it in isolation from one
another. We have the responsibility to give as well as
to receive; to live in harmony with the four parts of
our being and to live in harmony with each other,
giving and receiving good thoughts, good food, good
feelings and good power: one to another. This will
make us healthy and this will make us strong. Each
one of us, from the new born baby to the oldest grandmother, and all of us in between have the power and
ability to do that.
The ravages of the last one hundred years have left
us scarred with anger, hostility and frustration. Our

bodies are flabby and weak with dis-use. Our minds
have not been fed in the proper manner and our spirits
need the strength and power of a healthy people. No
one outside has the power to doctor us and no one
outside has the power to legislate a solution. We must
do it ourselves.
Personally, I am concerned about my health and
that of my family. I have driven my mind and body
beyond the limits of their endurance and it is affecting
my spirit and my emotions. I allowed myself to
become unbalanced by failing to respect and take care
of the four elements of my being. It has now become
an urgent necessity for me to put all my energies into
becoming healthy once again. I will find my health in
the land of my ancestors, with the prairie wind, the big
sky and the hot sun. I will find it in our songs, our
dances and in communication with our grandmothers
and grandfathers. I will find it in my aunties and
uncles, my cousins, my sisters and my brothers.
So this is my last editorial for your paper. I feel
good that the people who take over are all B . C .
Indians: strong and capable. I feel good for all that I
have learned in your land and I thank you for giving
me the opportunity to learn and grow along with you.
I am confident that somewhere down the road I will
dance and sing with you again.
And if I have but one prayer for the Mountain and
Sea people, it is that you live in good health.
The road ahead is long and rough, but our strength
will see it to its natural conclusion. In a circle there is
no beginning and no end.

The Editor.

OUR COVER: The canoe races at Cultus Lake (see story page 9).

INDIAN
WORLD
V O L U M E 3, N U M B E R 3

INDIAN W O R L D 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 of the
political and social issues affecting the Indians of
British Columbia.
Signed articles and opinions are the views of the
individuals concerned and not necessarily those of the
UBCIC.

Table of Contents
Editorial
Resources Conflict: Trappers' Forum
Atlin Band Land Use Study
President's Message
News News News
Cultus Lake and Seabird Island Festivals
Sumas Band: Going Strong
Trappers Forum chairman Stanley Stump and Atlin Band Open House: Peters Band Crafts
representative Andy Williams listen to problems voiced by I Think
Our Homes: Living with Federal Policies
northern trappers.

Contributors
Editor: Beth Cuthand
Assistant Editor: Faye Edgar and Darrell Ned
Written Contributions: Peters Band members, Larry
Ned, Bill Chelsea, George Manuel, Irene Bryson, Les
Casimir, Nick Lambert, Shannon Point, Lynn
Jorgenson, Archie Pootlass, Bess Brown, Debbie
Hoggan, Willard Martin, Ronald Dan, Lillian Basil,
Herman Thomas, Loretta Todd, Judalon Jeffries,
Violet Birdstone, Derek Wilson, Angela Matilpi and
Valerie Dudoward.
Supplement Illustrations by Angeline Eagle
Photographs: UBCIC staff unless credited
Typesetting: Mary Schendlinger and Penny Goldsmith

Our Health: Supplement
Traditional Healing
Continuing the Life Cycle
Of the Spirit
Healing in the Sacred Way
Kwakiutl Medicines
Traditional Nutrition
Education Conference
New Minister Visits B.C
LSA May Be Dead But
Updates
Our World
In the News
Communications has no colour
Shaman's Daughter: Book Review
Our Nation's Story
Letter to the Editor
Help Wanted
The Raven and the First Humans

2
4
6
7
8
9
10
12
13
14
15-21
16
17
18
20
21
22
23
25
26
27
28
30
31
32
.33
34
34
35

INDIAN W O R L D 3

RESOURCES

CONFLICT

Trappers
Forum
For the first time trappers from
across northeast B . C . gathered at
Williams Lake for a Trappers Forum
June 25 and 26.
They met in the hopes of gathering
ideas on how to protect their rights
and solve some of their problems.
One Indian from Ontario came and
spoke of Ontario Indian trappers and
their problems. The meeting may be
the beginning of organizing the fight
for the protection of Indian trapping
rights. One point that came out was
that because Indian trappers weren't
organized, many of them didn't know
their rights, which makes it difficult
to protect them.
Indian
trappers
face
many
problems which are slowly eroding
their rights. As development in the
North expands, so do the headaches.
The oil and gas industry has caused
more than its share of trouble. When
INDIAN W O R L D 4

the companies search for oil or gas
deposits, seismic lines are cleared. In
the past, these lines were blocked off
and allowed to grow back, but
companies don't always do that now.
These corridors, and their access
roads sometimes cut through the
traplines and some lines are even
partly bulldozed over. As well, the
ready access allows other trouble
makers into the area, such as
poachers and snowmobilers. The new
access to the bush also attracts sportsmen who deplete the game. The trappers are angered by this because most
of them use trapline territories for
hunting and sometimes fishing. Many
trappers believe that in the future
sports hunters and fishermen will
become the groups that most threaten
their rights and livelihood.
In the Northeast, pipelines cause a
problem. Especially of concern are

the access roads and greater population. Again, the access roads crisscross the area and sometimes cut off
traplines. When drilling takes place,
drilling mud is formed. Stan
Napoleon of Blueberry Band, said
that the drilling mud attracts moose.
Once a moose laps up the mud it becomes diseased and in many cases.
dies. Often the moose carcass is eaten
by fur-bearing animals. The result is
that the fur-bearing animals also
become sick and lose much of their
hair, making pelts worthless.
Logging is a major concern of
many trappers. Until just recently
logging companies have been logging
right up to the shores of rivers and
lakes. One animal especially affected
is the beaver. Once the area around a
river or lake is cleaned out, the
animals leave in search of a better
area. As well, when whole tracts of

land are logged out often traps are
lost, which is hard on trappers, who
have a hard time making ends meet at
the best of times.
When mining moves into any area,

ranchers blow up beaver dams in
order to drain extra land for grazing.
One trapper from the Canim Lake
area told of an area where he was
trapping and ranchers did just that.

been ripped off for years by the fur
buyer. They expressed concern that
not only do they have to support
themselves, but also the middleman.
The fur buyers are taking advantage
of the trappers. They explained that
when there are small knife cuts on the
skins, the prices of pelts are sharply
lowered, but this shouldn't happen
because it's the fur that matters.
Because of all the damage done to
traplines, the trappers were concerned about how to get compensation. One lawyer present explained
that the government's policy puts the
whole burden on the companies or
individuals responsible for the
damage, not the government.
The forum examined some compensation plans and discussed how to
draw one up that they could use as a
basic compensation plan in the
future. It was stressed that the plan
must take in areas not covered by the
company
plans,
such
as
compensation for food lost from
hunting when trapline areas are
destroyed. Most plans only count the
loss of pelts. However, because the
trapline areas are used for hunting
and fishing for food, that must be
taken into consideration.

it seems that everyone feels the effect.
Trappers are not left out. Trappers
told of times when mining has moved
in and the companies have gone
about their plans without regard to
the interests of trappers. The traplines are bulldozed over with the land
and trappers never find them. If the
traps aren't destroyed, the activity
scares away or kills off the wildlife.
As the north opened up to
development and settlement by nonIndians, farming and ranching areas
were sold. This has also caused extensive damage to the Indian trappers'
way of life. Traplines sometimes run
right through an area that has been
cleared. The situation forces trappers
to continue the trapline on the other
side of the ranch or farm, which
means more time moving around,
and more work making new trails.
An added problem is that some

He said there were dead beavers all
along the stream. The ones that did
live left the area and are just now
beginning to return. That's after
more than ten years.
After overcoming all of the problems and the pelts are ready for sale,
the trappers must face one more, the
fur buyer. The trappers feel they've

The need for more organization
was probably the most important
point of the forum. The various trappers decided to try to get funds that
could go towards setting up an Indian
trappers association. The trappers are
going to push for the support of the
Chiefs of B . C . at the General
Assembly at Vancouver in October.
INDIAN W O R L D 5

Atlin Band Land Use
Study

During the Royal Commission into
Uranium Mining, Atlin was identified
as an area where there was a high potential for Uranium mining. A l though uranium mining has been
banned in B . C . for the next seven
years, Placer Mining Ltd. is proposing to mine molybdenum in the
highly radioactive Surprise Lake
area, which is 12-15 miles from Atlin.
The Atlin Band, after becoming
aware of the new proposed development, immediately became concerned
about the negative impacts it would
have on their traditional way of life.
It was on this basis that the Atlin
Band gave further direction to the
UBCIC to continue with the studies
we had planned during the Uranium

Inquiry. Chief Sylvester Jack came to
Vancouver in March 1980, again
stressing the importance of conducting a land use study in the Atlin area.
We immediately undertook the study.
In April, 1980, the West Coast
Environmental Law Association on
behalf of the Atlin Community Association, the Atlin Band and the
UBCIC, requested a public environmental assessment hearing on the
proposed Placer Development Ltd.,
plan to mine molybdenum near Atlin.
There has been no response from the
government.
The Land Use Study that the Band
and the Union are undertaking will be
presented to the public hearing if the
government holds one. This study

Second Anniversary Bridge River
Fishing Celebration

will also be part of the UBCIC submission to Commissioner Bates interim report on the Royal Commission
of Inquiry into Uranium mining and
milling. It is expected to be completed
and released in early fall this year.
Once the initial research preparation was done, the Band and the
Union agreed that one of our staff
would spend the months of April and
May in Atlin basically interviewing,
mapping, researching and transcribing it on to maps, as well as training someone from the community to
do mapping.
Our fieldworker found immediately that the basic life-style of the
Atlin Band consists mainly of hunting, trapping, berry and root picking,
guiding big game hunters, guiding
fishermen as well as various other
jobs within the Atlin community.
The following is by no means the
end of the list of what people rely on:
moose, grizzly bear, sheep, goat,
porcupine, martin, gopher, lake
trout, king salmon, sockeye, humpfish, dog salmon, pintail, mallard,
golden eye and greylings.
It was made very clear in every visit
by Union staff that the people rely
heavily on the lands for their survival
and that any developments, whether
it be uranium or molybdenum, would
certainly have a negative impact on
their way of life.

courts would never hear an Indian say I'm
guilty.
Society through various regulations has said
July 17-19, 1980
Indians were guilty of the wrong culture, guilty
of the wrong parents, guilty of the wrong
language. They have been saying more and
Bradley Bob fished during a closure
more that Indians are guilty of illegal fishing,
imposed by federal fisheries in Lillooet, That
hunting and trapping. That is not so during
anniversary date is fast approaching and there
1978-79 and no doubt will continue to be
is a potlatch being plannedfor that weekend.
during the 1980 fishing season and for all time
During 1978-79 this was the most outstanding
to come. Indians shall be singing, 'not guilty
victory for Indian people. Indians finally exerbecause i'm simply exercising my right to fish.'
cised their right to fish and when approached
by fisheries and charged for illegal fishing,
they pleaded not guilty, not guilty, not guilty. Supporters of Indian fishing rights are
Regardless of eventually being found guilty the welcome to join the festivities

INDIAN W O R L D 6

PRESIDENT'S
MESSAGE

In the 1770's there were over 125,000 Indians in British
Columbia. At first, the Indians dominated the IndianWhite trade relationship, because the B . C . Indian
Governments had the full authority, control and power
over its territorial waters, lands, economy, language and
culture.
They were healthy and strong because they had their
own form of medicinal institutions. Our people lived lives
of natural dependence, on the forests, coastal regions and
northern plains. We used hundreds of different types of
natural foods and over two hundred types of medicines.
Some of them are now being used by pharmacological
institutions in Canada and the United States.
The Indian doctor form of ceremonial healings gave
spiritual, physical and psychological strength to our
people, during times of sickness, psychological distress or
emotional stress in the same way white psychiatrists treat
and sometimes cure their patients.
But, by 1827, when the Hudson Bay Company established a trading post in Fort Langley, the Indians in the
lower mainland and Vancouver Island had been exposed
to the Europeans for 57 years, and all their diseases such
as measles, influenza, V . D . , tuberculosis, smallpox and
malaria had broken out near Fort Vancouver and wiped
out three quarters of the Indian population. In the
Interior the Indians contracted the white man's diseases
before they traded or even saw any white men, either
from blankets passed on to them or from a passing,
visiting Indian brother from another territory.
By 1850 the Indian population had been reduced to
60,000 Indian people from the white man's diseases and
the British claimed B.C. as a colony.
We are talking about the white man's ideology of
"might is right by any means." In that part of history,
they used their diseases which our bodies could not cope
with. Our Indian herbal medicines, women, men, and
Indian doctors, in spite of their skills and talents,
encountered these diseases for the first time and did not
know what Indian medicines to use to bring them under
control.
Now, over one hundred years later in the 1980's we are
plagued by the same white man's ideology of "might is
right." We are out-numbered. Our economic and
political bases are extremely weak. But we have survived.

And because we know British Columbia is our only home
land and no white laws or white political institutions can
change that fact, even if they have the "might", we are
determined to continue to struggle for justice.
If our intention is to survive as a nation of people, who
are the first inhabitants of this country, then our
traditional Indian medicine must be as strong as the white
man's medicine and our hearts and mentality must
conform to our own values, philosophies and ideology.
Our Indian Governments must assume the responsibility
and authority for bringing back into active reality the
collective action of the Indian community; to provide an

enriched life for the well being of the whole community.
It is only after we have achieved the will to collectively
work together as communities, that we will find the
strength and well-being of our traditional Indian health.

INDIAN W O R L D 7

NEWS, NEWS, NEWS
ATLIN BAND COMMERCIAL FISHING
A three year experimental commercial fishing began
last year on the Taku River. Chief Sylvester, Jack and
Band member Harry Carlick took part. This year's
opening was to start June 23rd 1980. Sylvester was
notified his licence would be reissued but not Harry
Carlick.
Chief Sylvester would not stand for such a decision and
wrote a letter to regional director of fisheries Wally
Johnson. He demanded six licences be issued to his Band
this year to fish the Taku River.
After numerous conversations with fisheries and
telexing of Atlin's Band's demands the matter was finally
discussed at the all Chiefs conference in Ottawa with
Romeo Le Blanc. It was then that fisheries finally agreed
to the demand and telexed the fishing portfolio of the
decision.
Not only did Atlin Band receive six licences but also, at
their request, got the licences in the family name rather
than the individual. Through the whole ordeal Atlin band
stood behind their Chiefs and exhibited Indian strength.

INJUNCTION ON GAS WELL
After being forced to evacuate their reserve last
summer because of a deadly sour gas leak, Blueberry
Band members are trying to get an injunction against the
Kildonan Oil and Gas company to stop the company
from operating until the well is truly safe. The company
claims it is.
On June 6, 1980, the two parties took the matter to
court in Vancouver for a hearing. The hearing continued
on June 16 and 17. For the three days Kildonan and
Blueberry presented their evidence.
The Judge's decision is expected about the middle of
July.

HOPE BAND'S GRAVEL PIT
In 1923 there was an arrangement made between DIA
and CPR in which the C P R bought 11.22 acres of Hope
Band's Scham reserve to be used as a gravel pit.
INDIAN W O R L D 8

The Band was never consulted about the exchange and
is now suing the DIA. Because of the way the land
changed hands, the Band is standing firm on its position
that the land was illegally surrendered, according to the
DIA's own regulations.
For the past few months, the Band has been consulting
lawyers and are now ready to move to the next step. In
early July the Band will try negotiating with the DIA and
the CPR.

KEMANO II

Opposition to Kemano II is growing daily. Various
Indian organizations have called for an inquiry process to
look at Kemano II. The Provincial Government has
guaranteed them an inquiry but has not specified what
type of inquiry that would be.
The Aluminum Company of Canada (ALCAN) has
committed itself to expanding its Kemano Power Plant
that would supply three new aluminum smelters.
Commitments have been made to go ahead with the
project. Alcan already has a contract with B.C. Hydro
to sell surplus power for export. Up to 700 megawatts per
year will be surplus to Alcan's needs until all of the three
new aluminum smelters come into production several
years down the line.
A 1974 environmental impact study has concluded that
Indian food fishermen would suffer from the Kemano II
project planned by Alcan. More flooding and construction of a new dam will begin this year says Alcan,
ignoring the protests and not waiting for impact studies
to be completed.
The Union's Energy and Resource Portfolio have said,
"There should be a look at the whole history of power
development in the North. Especially Kemano I. They
should be going right back to the beginning to see what
happened and to research Alcan's actions since then."
Alcan is directing all the attention towards the
development of Kemano II which they have no intention
of developing. "Kemano II, if developed, will be
developed by B.C. Hydro, not by Alcan. What Alcan is
really interested in is three new smelters."
"What they want is a guaranteed supply of power so
they can develop their smelters, they don't give a damn
about the dam."

CULTUS L A K E

It's festival time again, and to show
their spirit, Seabird Island Band
hosted its 11th annual Indian Festival
May 31 and June 1.
About 1,500 Indian people from
across B.C. and Washington State
showed they were ready after a long
winter to celebrate the coming of
summer. There was something for
everyone to do during the two days
festivities. Activities were available
for both the young and old to watch
or participate in.
The canoe races at Cultus Lake are a major social event each year for Indians
The festival was also a time for the
around the Lower Mainland and Washington State.
people to visit with friends or
relatives who they may not have seen
The Cultus Lake Indian Festival has taken place for many years; Indians still
for a while. People seemed to spend
gather each year to enjoy themselves and each other.
almost as much time doing that as
watching the activities.
The two main events, both of
which spanned over both days, were
the canoe races and the soccer
tournament. After two days of
exciting play, a Musequeam team
took first in soccer.
Then people went over and
watched the games and races,
undaunted by the rainy weather of
the first day. Few left because of rain.
The second day's weather was much
better, though.
Besides the races and games, there
were other activities, including a
salmon barbecue, Indian dancing,
bone games, arts and crafts for sale, a
display by Coqualeetza, a dance and
raffles. There was never a moment
throughout the festival when there
was nothing to do.
INDIAN W O R L D 9

SUMAS BAND
GOING STRONG

by Chief Councillor Larry Ned

Upper Sumas Band is a closely-knit
community of 119 people from four
family clans—the Kellys, Neds,
Silvers and Williams'.
Our community is fifty miles from
Vancouver in the central Fraser River
Valley. The Reserve cover is 500 acres
of land, of which 400 acres are some
of the best agricultural farm land in
the Fraser Valley. We have two
sources of water for irrigation, Marshall Creek and the Sumas River.
Our people have been luckier than
most other people on reserves in our
area, as far as jobs are concerned.
About 50% of our men worked for
the clay sewer pipe manufacturing
plant located on our reserve. Two of
our men had 67 years' seniority
between them—A.R. Silver, 35 years,
and H.L. Kelly, 32 years. The Band
now owns the plant, but more about
that later.
All four family clans fish for
salmon with set nets in the Fraser
River year round. We fish from the
Mission Bridge to Spuzzum in the
Fraser canyon. Some of the best set
net fishing grounds in the Fraser are
used by our people.
Ray Silver and his boys are the only
Indian trappers left in the Fraser
Valley. Their trap line runs from
Kilgard to Chilliwack and to the
Matsqui reserve. They trap beaver,
mink, muskrats and occasionally get
otter. For the last 20 years Ray Silver
has been taking the men from the
Kilgard area moose hunting in the
Fort St. James moose hunting
country and the Nation Lakes area.

Chief Larry Ned (left) and Ray Silver are concerned with more than money.
Fishing and hunting are important. Ray is the last active trapper in the area.

The success of the brick manufacturing plant and farm on the reserve will mean about 30jobsfor the Indian people.
INDIAN W O R L D 10

With thefarm and brick plant now going strong, the Upper Sumas Band is lookingforward to afinancially stablefuture.
This year will be the fifth successful
year in operation for our farming
company, Sumas River Growers, run
by two Band members, Lester Ned
and Ray Silver. Actually S.R.G.
Ltd. is 100% owned by Lester and
Ray. They lease 300 acres of Band
land with the consent and full support
of all Band members. The Upper

Sumas Band will buy this farming
operation by 1985 and pay these men
for their effort and hard labor in
starting the highly successful farming
operation for the Band.
Sumas River Growers Ltd. has a
200 acre pea contract with Snowcrest
Frozen Foods of Clearbrook, B . C .
The other 100 acres is planted in

After negotiating for months with the previous owners of the plant, the Band
has gained control and isn't looking back.

raspberries, corn, carrots, beans,
cauliflower and broccoli, which will
be sold directly to the public from the
new produce barn built by the Band
and members last October. Not
including the land, S.R.G. owns
outright all farming machinery and
buildings, worth about $300,000.
This successful venture, we are
proud to say, was started by our two
Band members five years ago with no
help from the DIA.
In the fall of 1978, negotiations
started between the Band Council,
John Kelly, Sid Kelly, and myself for
the Upper Sumas Band to buy and
operate the old clay manufacturing
plant owned by Flex-lox company but
located on Band land. The Council
for the Band approached UBCIC for
some business and legal advice in
dealing with Flex-lox.
The lawyer and Band council took
the bull by the horns and Flex-lox did
some hard bargaining and negotiating
for over eighteen months. The
outcome of course was very
rewarding for the Upper Sumas Band
in that we now own and operate a
Brick manufacturing plant, Sumas
Clay Products, Ltd., which in the
first year will employ 23 Indian production workers and four office staff.
Thanks to the help and sound
advice given, the future of Upper
Sumas Band is financially bright.
I'd like to tell you more about our
community plans, but the fishing is
good on the Fraser River this time of
year, so I have to go to set my net.
INDIAN W O R L D 11

Open House
Peters Band
Indian Arts
and Crafts—
April 19,
1980

Peters Band Arts and Crafts Shop: from June 9 through July and
September. Weekdays: 9-5, Sat. and Sun.: 11-9.
For sale are: sweaters, socks, toques, beadwork, moccasins—we take
orders. Phone Minnie Peters 794-7646; Ema May Joe 794-7910.

story and pictures from Peters Band
Chief Ron John was the honoured
guest.
It is a great honour to have friends
which support us in behalf of the
opening. Working with Minnie Peters
is an honour. I wish there were more
people like her. Minnie has given her
time when you ask for her help. I
know this centre will be a success, because of her ability. She has our support, she gives us support without
selfishness.
Peters Band members appreciate Minnie Peters' help in setting up
their craft store.

There
is a real future for us by keeping our
nature alive. Chief Ron John presented Minnie with a gift and Chief
Robert Peters.
Chief Robert Peters and Minnie
were honoured to have George
Manuel as a guest.
"What is happening here at the
centre is really nice. It strengthens our
culture all over, future and true
nation of Indian people," he said.

Peters Band Training Centre has
been having programs for tutoring,
sewing, knitting, study class.
There is something going on every
evening except for Fridays. The children are right here to learn. We also
have sports for them. The children
are going to play against the parents.
INDIAN W O R L D 12

I THINK...

by Chief Councillor Archie Pootlass
Bella Coola

Vice-President for North Coast
Region Union of B.C. Indian Chiefs

Of all people, I think Indian people are the most
affected by the national economic trend towards high
costs, high inflation, and high unemployment. At the
best of times we face little or no work opportunities in
this province and having a Provincial Government
which is one of the most racist governments in North
America does not improve our employment opportunities. Indian people are never considered for many
positions offered by the Provincial Government or
Crown corporations. How many Indian people do you
see working in the Department of Highways, B . C .
Hydro, B.C. Tel, B.C. Forests or Fish and Wildlife
management?

On the whole, industry has a poor record of Indian
employment, with the exception of the forest and
fishing industries, which are caught in the inflation
squeeze. Rising costs are contributing to our lack of
employment. For example, in the forest industry,
logging costs have risen resulting in high-cost lumber
which has caused the building industry to come to an
almost complete standstill. This has resulted in high
lay-offs among Indian communities who rely on
logging for employment.

In the fishing industry, international trade markets
have been very poor. In order to maintain the price of
herring roe in the international marketplace,
commercial fishermen participated in the herring roe
strike this spring resulting in loss of income and heavy
debts.
A l l around times are
tough, and the prospect of a turnaround in the
national economy in the future does not look good.
I am certain that these conditions, are part of the
reason that our President, George Manuel is urging us
to become self-sufficient. We must become
self-sufficient and adjust to these adverse conditions
through the gathering of Indian foods, planting vegetable gardens, fishing and hunting. But self-sufficiency
is more than just providing food, it's also contributing
your work free for the good of your community. If
you need a long house, for example, you should pitch
in with labour, materials, and supplies as our ancestors
did in the past. Self-sufficiency is a way of life and I
think we have to adjust our way of thinking in order to
practice it. Our Elders are our strength in this and they
can teach us, if we are open to their advice.
The coming of winter is going to be rough and if we
don't prepare for it, it will be even tougher still.

INDIAN W O R L D 13

Living with
OUR HOMES:
Federal policies
Though Indian people were placed on Indian Reserves,
the basis of the Indian life cycle changed very little until
the early 1900's.
In the 1900's, church, police and government officials
stepped in to enforce the Indian Act upon Indian people,
thereby restricting or preventing us from living or
practicing our culture.
Since the government has restricted us from the vast
resources available, we have become poor and dependent
on the whiteman's welfare system. Indian people are now
relying on the government's agents to provide food,
shelter, clothing, and education on their terms and
conditions. Indian people are now saying that the
government should provide for their needs.
Since the Indian people have become poor and cannot
afford to build homes, they feel that the government
should fully subsidize Indian housing. This does not
mean that we are selling our Aboriginal Rights, but just

Poor design and cheap materials: our homes don V get
finished and they don 7 last.
that they are using our resources and Indian people
should be compensated.
When government disrupted traditional settlement in
1945 and installed a program to deal with the housing
conditions in Indian communities, all their programs
failed.
If government provided us with adequate funding 35
years ago, so that houses could be properly built, the life
expectancy of the house would be much greater and a lot
of money would have been saved.

Because the cost of living is going up so fast,
but not the subsidy allowed for housing, the
houses must be built smaller. The smaller hou
ses, high freight costs, cheap materials and incomplete construction means even more
expenses because of constant future repairs. I
all boils down to substandard housing.
In remote areas, the freight costs are extremely high.
Centralized supply centres are needed that could hold
quality materials at a bulk price, thereby cutting costs.
There are houses that have basements that can't be
used because there's water under the flooring, houses
with only one exit, houses with septic tanks improperly
installed and sometimes broken, houses with poor
insulation and houses being built by non-professional
carpenters.

Small Bands sometimes don't even get the housing they
need because their population is considered insignificant.
Bands want better quality housing with more variety in
design and increases in the housing subsidy to at least
keep up with the cost of living.
The housing policies presently followed have been
designed by the Federal Government. These policies need
to be changed as Indian people are not consulted nor even
considered as participants when policies are drawn up
and yet it is the Indian people who have to live with these
policies. Government is making other non-Indian
agencies like L E A P , C M H C , and DIA the authority to
make housing policies for Indian housing.

Such policies create poor and inferior houses.
Such living conditions affect other aspects of
life such as education, health, social and
economic status of our people. We need to find
alternative ways for better housing policies to
The cost and waste is also a major concern. improve all aspects of our lives.

Bands have expressed many complaints concerning the
construction of DIA houses. They are small, unsafe and
poorly built with poor quality materials. Some aren't
complete, with no plumbing or electricity, and some have
even been condemned by health officials.

INDIAN W O R L D 14

Mind, body, spirit and heart in harmony, each respected and cared for—this will
us healthy and thiswill make us strong.

INDIAN W O R L D 15

TRADITIONAL POWERS OF
HEALING
Indian doctors existed for decades in our Indian
communities, working towards the good health of
individual members and the community as a whole.
Beliefs and values of Indian doctors across the country
were virtually the same with varying differences in the
rituals performed.
There were many kinds of Indian doctors, for example
in Shuswap territory they had Spiritual doctors, Herbal
doctors, Witch doctors.
To become a doctor, discipline and training were
incorporated into everyday practices. Shuswap boys and
girls were chosen and trained from birth by their

grandparents to become future doctors, leaders, etc. For
spiritual training the chosen boys and girls at puberty
were sent to the mountains or baileys depending on the
season to learn and become one with our creation. Their
survival depended on the teaching of their grandparents
about the creation which led to the development of good
strong discipline.

They were taught that the trees would give warmth by
the fire, the air we breathe gives us life, our Mother earth
produces food for our survival, and the water we drink
quenches our thirst and purifies our bodies from any
sickness. To give of oneself and to be one with these
things which were created for us, prepares the young
person mentally, spiritually, emotionally, and physically
to receive a spirit. The young boys and girls slept through
the day preparing for their evening activities of gathering
and dancing.
As the days and nights passed and their daily rituals
continued the spirit animal world would come to the
INDIAN W O R L D 16

young person in the form of a person. A song would be
given to the young Shuswap who had given totally of
himself to the creation. This person form would say, "I
feel sorry for you and I've come to help you," then
begins to sing a song. "This song is your song to sing
when problems arise or when curing others.'
The new Shuswap doctor had a power very special to
him and his family. A robe of skin from the animal was
usually worn signifying that that was the spirit animal
which had chosen him.
Herbal doctors of the Shuswaps would receive herbs
and roots to make the medicinal cures. The person had to
prepare for the taking of the herbs through being one
with the creator and the creation around.
Witch doctors were love doctors and matchmaking was
their game. The doctor would give potions to eligible
Shuswap to attract one to the other.

These traditional practices which the Shuswap people
have done and still do to some extent are very important
ceremonies and a reawakening and continuance of these
rituals should be documented and encouraged by our
people. The Indian doctor program is such a program, it
emphasizes the good values and beliefs of our people and
uses modern techniques to assist.
The Indian Doctor Program began in April 1979,
through our Chiefs mandate, as a result of the high
incidence of T.B. in the Northeast region of B.C. It was
also initiated through the recognition of our growing
health care needs and our dependence on outside agencies
for the well-being of our people.
The Indian doctor is a person in the community who
has the skills and knowledge to contribute to mental,
physical, emotional and spiritual health of the people. It
includes those who know the traditional medicines,
ceremonies, and their values and those who have been
trained in modern medicine. This health program is not
something that has to be considered and delivered, but
rather something to be encouraged.

CONTINUING THE LIFE
CYCLE
One of the many traditional methods the Indian people
developed to a very sophisticated level was the delivery of
babies. There were no hospitals to send the expectant
mothers to at that time, so babies had to be delivered at
home or wherever the mother may be at the beginning of
her labour.
The sacred art of midwifery was passed along from
generation to generation. A midwife was chosen in a
special way, not every woman could be a midwife. Once
you were chosen you had to go through a very lengthy

preparation which took many months of intensive
training.
Each group of people had their own special rituals a
woman had to go through in her time of preparation.
In time, an older and experienced midwife took you
along when the time came for a baby to be born. She
chose to be your teacher and guide until the time came
when you were ready and would be allowed to bring life
into the world.

Bringing a life into the world was one of the most
sacred gifts a woman could receive from the Creator for
she was assisting in the continuation of the life cycle.
The midwife taught the methods the people used to tell
how many months pregnant a mother was, herb teas to
drink to control morning sickness, and foods to avoid, or
to eat to have a well and healthy baby. She counselled
and taught the mothers all throughout the pregnancy on

proper behaviour, the amount of exercise to do (i.e. horse
back riding), prayers to say and objects or animals to
avoid, so as not to endanger the unborn child. When the
time came near she watched for the signs the midwife
instructed her to watch for and would then ask her
husband to call for the midwife to come and assist.

The methods which the mothers were taught to use
varied in style and method according to the tribes and
life-style of the people. If the midwife expected a difficult
birth she asked for assistance from another midwife.
Most tribes had at least two midwives at one time.
There were set rituals the midwife had to follow during
the whole labour and after the baby was born to welcome
the new person into the world and to thank the Creator for
granting her a successful delivery. She prayed for the
whole family along with the newborn asking all brothers
and sisters to help the family and give them a rich and
long life together.
The mother also prayed and gave thanks to the
Creator. The mother then prepared and clothed the baby
ready to have the father join them.
The midwife would then give instructions to the whole
family on the care of the newborn and give the mother
instructions on how to care for herself.
Her work was now complete but certain preparations
were made to prepare herself for the next baby to be
delivered.
INDIAN W O R L D 17

The
Of
We are told that alcoholism is a white
man's disease. Regardless of that
statement, it is killing our people and our
culture just as surely as the chickenpox,
smallpox and measles did in the old days.

It is wiping out whole Bands as effectively
as any attack by the infamous General
George Custer of legend. It is killing our
ways, our language and our youth and we
are, for the most part, standing silently by
and watching.

There is much talk today of reviving
our native culture. There is talk of
bringing back our language and of
relearning our history, in order to survive
as a nation. Among the returning ways is
that of "Spirit Dancing". For five or six
months of the year this inner-force takes
over and many return to the ways of their
ancestors during the winter season.

For this period of time many are joined
together in true brotherhood and sharing,
forsaking the worst of the world around
us. For most of us this is good, as it
should be. But can we continue to live a
divided life? Can we continue to return to
the old ways and the old teachings for this
time and then turn around and live the
summer months as if the winter and the
teachings had never been?

Spirit
We watch our youth turn further and
further away from the old teachings, we
watch respect for our Elders disappear
and some wonder why their children do
not give them the respect and attention they feel is due them as parents. Yet
in fairness to our children can we expect
them to give us their respect and loyalty
when time and time again they see our
people give in to alcohol, when their
own parents leave them for hours, sometimes days at a time to go drinking,
forgetting their responsibilities and their
homelife? Can we in good conscience ask
our children to follow the teachings of our
Elders, when the living example they see
around them is such a poor one?

For our people there is no such thing as a
social drink. We are in a death struggle
for our very survival. We need clear
minds and healthy bodies if we are to hold
on to our heritage and pass this knowledge on to our children. To wipe out
alcoholism from our communities is to
live again in the ways of our people. Not
to fight this disease on every occasion is
to kill our children's future.

by Shannon Point
Chehi Reserve

The

Spirit
We are told that alcoholism is a white
man's disease. Regardless of that
statement, it is killing our people and our
culture just as surely as the chickenpox,
smallpox and measles did in the old days.

We watch our youth turn further and
further away from the old teachings, we
watch respect for our Elders disappear
and some wonder why their children do
not give them the respect and attention they feel is due them as parents. Yet
in fairness to our children can we expect
them to give us their respect and loyalty
when time and time again they see our
people give in to alcohol, when their
own parents leave them for hours, sometimes days at a time to go drinking,
forgetting their responsibilities and their
homelife? Can we in good conscience ask
our children to follow the teachings of our
Elders, when the living example they see
around them is such a poor one?

by Shannon Point
Chehi Reserve

taught that we have to put our mind and heart and spirit
in harmony with all of creation, for we are taking the life
of our relations. A l l these medicines have been given to us
to help our people, not to hurt our people. When we pick
these medicines, we talk to the plant, we talk to the spirit
of the plant, the spirit of the root, the leaves, the bark
and ask them for forgiveness for the weaknesses we have.
We pray to them and ask them to give us strength so that
we may use their body in a good manner, so that our
people may not suffer anymore, so that their relations
may not suffer anymore.

We must pray everytime we pick something. We pray
to the Creator in thanksgiving for what he has given to us
or for what he has given to us to help our people. We
thank him for the life of the medicine and for our own
lives. We ask all creation, all the spirit of each living

HEALING IN A SACRED WAY:
It's a lifetime process
There are many forms of medicine which we use to
help each other in a sacred way. With spiritual healing we
heal the spirit when the mind and body are not in
harmony with each other. And we use many herbal
medicines to heal our body.
First we will talk about the herbal medicine our people
use. You don't just give a person a certain herb or a
certain root to be healed, there is much preparation to be
made. The healing begins right from the time you pick
the medicine or the root or the leaf or the bark away. We
have to make an offering of food, tobacco or whatever
you think is good as an offering to the medicine.
We must pray to the one who gives us life, to the
Creator. Our heart, our mind, our body and our spirit
must be one with each other. We ask for the strength to
use this medicine in the proper manner so our people will
not be sick. We ask the Creator of all good things to
purify us so we may be worthy to carry on with picking
the medicine and so we may be worthy to help our people
with this medicine.
Our mind, our heart, our body and our spirit must be
set in a good way so our people will not be hurt because
of the weakness we have. It may take days or weeks,
sometimes it may take months to pick medicine. It takes a
long time.
When we go and pick this medicine it has always been
INDIAN W O R L D 20

being on this earth to help us.
When all of this has been done then we can use this
sacred medicine that's been passed on to us from
generation to generation. In order to learn when, how,
why and where we should pick the medicine, you have to
be there to watch the ones who have the knowledge of
these medicines to understand how they prepare
themselves. You have to be there and listening patiently
to the many things a certain medicine can be used for.
There are many different preparations you have to go
through in order to boil medicine or apply it to a person's
body. This knowledge cannot be learned just by sitting
down and listening to a tape or by reading a piece of
paper that talks about our sacred medicines, you have to
be there to watch. You have to be there when someone
prepares a medicine to give to a certain person in order to
understand why many things are done, what different
properties a medicine has and which medicines are used
for what parts of the body. You have to experience all the
suffering the person has to go through and understand
how a certain medicine is used to cure a certain sickness.
This cannot be learned overnight, you can't learn
everything in a week, a month or a year. It is a lifetime
process that you have to go through. You may know
many things at age twelve about medicine then when you
are a hundred years you may not know much.

KWAGIUTL PRACTICES OF
PLANTS AND HERBS

INDIAN CONSUMPTION PLANT:
The seeds were highly valued as a medicine. The Indian
people around the Fort Rupert and Alert Bay areas
obtained them by trade from the Campbell River
Kwagiutl and the Coast Salish near Comox and
Courtenay.
When a man had a carbuncle, his wife would chew the
seeds and spit them on the sore, placing a warm skunk
cabbage leaf over top. When a man had a headache, his
child would chew up the seeds and blow them on the head
of his parent.

Photos by Basil Ambers

KELP:
Kelp was one of the most useful plants among the
Kwagiutl people. The broad blades were weighed and
placed under water at river mouths to catch herring
spawn. After the herring had spawned on them, the
blades were dried in the sun, bundled up in groups of ten
and stored in boxes for winter use.
The long hollow strips were used to store oolican
grease and other kinds of oil. They were soaked in fresh
water and dried. One end was tied before the grease was
put in then the other end was tied and the tube was coiled
and stored in a wooden box.
The tubular strips were also used to make ropes,
fishing lines and nets and harpoon lines. As a medicine,
damp kelp was heated and applied to the stomach and the
back of a pregnant woman, in hopes that the child would
become as slippery as the kelp and delivery would be
easy.
Scabs, burns, non-pigmented spots and swollen feet
were rubbed with the long leaves of kelp. When a wound
bled badly, a small pebble was placed over the artery and
was tied on with kelp. The powder from dried kelp leaves
was rubbed into a child's head to make his hair grow
long.

Salmon berries (above) were picked and eaten fresh or,
oftentimes with oolican grease.
The outer roots of thistles were dried and held in the
mouth to heal gum sores and cankers.
DEER FERN ROOT:
The inner part of the deer fern root was taken as a
medicine for diarrhea. It was held in the mouth and the
saliva was swallowed. Otherwise, it was boiled with the
roots of spruce, gooseberry, hemlock, blackberry vines,
juniper berries and licorice fern roots and the extract was
drunk in place of water.
CREEPING JUNIPER:
The berries were boiled with hemlock bark and roots of
deer fern and was drunk for diarhhea. The wood and bark
were boiled, sometimes for a whole day until the gum was
given off. This was taken as a medicine for short breath
and to purify the blood.
NODDING ONION:
Cooked onion bulbs were eaten by the Kwagiutl
people. The plants were marked in the spring and the
bulbs dug in August. They were steamed in pits lined with
pine boughs and covered with lichens and alder boughs.
The bulbs were soaked in hot water and applied as a
poultice to sores and swellings.
INDIAN W O R L D 21

CASCARA:
The bark is the natural source of
the drug cascarin. The Kwagiutl and
most other Northwest Coast tribe
used it as a laxative. The bark was
gathered in July and used for future
use.
It was soaked in boiling water and
the extract was drunk. It was also
used as a medicine for biliousness.

The following is a chart explaining the amount of vitamins and minerals found
in traditional and non-traditional foods and how these affect a person. Each
food portion is one pound.
Name

GOAT'S BEARD:
The roots were collected at
Knight's Inlet. They were used as a
medicine for coughing. The root was
dried, soaked, scraped and held in the
mouth. It was also rubbed in water
and used as a soap.

THIMBLE BERRY:
The leaves were dried and boiled
with blackberry roots and vines and
taken for vomiting and spitting of
blood. The leaves were dried and
powdered, then sprinkled on wounds
to make them heal. The berries were
also eaten for internal disorders.
STINGING NETTLE:
Nettle roots were washed, pounded
and the juice was extracted to make a
drink for pregnant women, who were
overdue, to make the baby come
faster.

INDIAN W O R L D 22

Calories

Fat

Vit. A

Iron

Calcium

Vit. C

—lessens
—builds
—aids in
—forms
—used
healing
good
chance of strong
to give
infection
bones
of bones;
a person
blood
& forms
& teeth
fights
and
energy.
infection
strong
and
—too much strong
bones &
blood
and colds.
lungs.
causes
clotting. —deficiency
obesity. —deficiency good
—deficiency causes
blood.
causes
easy
anemia —deficiency causes
muscle
bruising,
and
causes
slow
slow
cramps,
tiredness
tooth
healing &
healing
decay,
less
of infecfragile
tions &
resistance
bones&
to inskin
slowed
fection.
diseases.
growth.

—builds
materials
for blood,
muscles,
skin and
the brain.
—aids in
growth
& getting
blood to
clot.
—deficiency

BLACK HAWTHORN:
The leaves were chewed and
applied as a poultice to swellings.

WILD CHERRY:
Wild cherry bark was peeled off the
tree in long strips. The roots were
rubbed on sandstone and held in the
mouths of children with canker sores.
Ashes off the bark were smeared on
the chest of a newborn baby to protect it from rashes and mouth sores.
An extract made by pouring boiling
water over the bark and allowing it to
steep for awhile was drunk for
tuberculosis,
eczema or
heart
trouble.

Protein

causes
poor
muscle
growth &
sometimes
death.

TRADITIONAL FOODS
(mg)

(grams)

(grams)
abalone
apple

98.4
1.2

483
232

2.3
1.6

blueberry
cherry
corn
duck
huckleberry
oyster
raspberry
salmon
sturgeon
venison

2.7
5.0
16.8
95.7
2.7
44.5
5.4
78.9
82.1
90.7

278
278
469
1055
278
374
259
1012
428
633

2.7
2.3
5.4
71.7
2.7
9.5
1.8
74.8
8.6
27.2

(mg)

(i.u.)

(gm)

1.2

360

.024

18
20

3.6
1.8
2.3

1270
2810
1770

.073
.082
.041

45
36
54

—

—
—

4.1
25.4
4.1
4.1
5.4
13.6

1450
1180
1410

—
.118
.426
.181

—

—
—

.109
.05

—
—

—

136
136

104
41

—
—

Non-Traditional Foods
hamburger
bologna
chocolate
hot dog
ice cream
pastry
peanut
butter
macaroni

72.6
67.1
27
64.4
17.7
34

1456
1004
2282
1164
951
2209

127.0
72.1
152.0
93
59
122

10.4
10
18.1
8.6
.1

—

.100
.041
.98
.186
.771
.05

118.4
58.1

2613
1723

216.8
6.4

8.6
6.8

—
—

.335
.1

680

—
2360

—
—
—

Indian Education Conference

UNDERSTANDING OUR
OWN VALUES

The theme at the special general
assembly on education in Penticton,
B.C. June 17-19, 1980, was "Implementing Indian Control of Indian
Education", but everyone there felt it
was more of an educational lesson to
understanding our traditional Indian
values.

Sacred pipe and prayer ceremonies
were held each day before the conference began. Everyone stood in a circle
and in their own way, prayed for each
other to be of one mind. The Elders
played an important part in the direction of the meeting.
Elders share their education
learned from the Indian way
They spoke of education the Indian
way. Sam Sampson of the Tsartlip
Band told the delegates, "I think Indian education for Indian people
starts at the home. Teaching our children what is Indian. We have to start
at the family life the way our Elders
teach us.
"We have to change our attitudes
towards one another. For us people
who are older, we have an education
to offer. If we stand together, we can
improve the education system. To do
that, we have to understand who we
are first, we are Indian people and we
will never change."
John George, Chief of the
Aitchelitz Band, talked of Indian
children in the early days. "Indian
children never walked the streets,
they stayed home. Today they are up
till daylight because Indian education
is gone. We've got our own government now, let's get stronger at it and
don't fail on it. Let our Indian Government control us."
Hilda Smith, Indian language
teacher
from
Rivers
Inlet,

When you want your rights and
remembered when her grandmother
told her stories at night to make her
stay home. "I'm sure this has helped
me. I learned the Indian language
from my mother. Six years ago I was
led away from Indian way of life by
liquor.
"I beat that by remembering what
my mother and grandmother taught
me. My grandmother taught me how
to cut fish at an early age. That thing
I have not forgotten. If I hadn't been
taught this when I was small, I don't
think I'd be where I am today.

power, you've got to take it.

"We should try and keep our children home and teach them the good
way of life, to live off the land the
way we used to. A lot of us are
forgetting to teach our Indian
children that. I'm glad I came back to
the Indian way."
Philip Paul, Vice-President in
charge of the Union's Indian
Education Portfolio, said the opting
out clause agreement was approved
by the Federal Government and the
DIA Regional Office up until December 10,1979.
INDIAN WORLD 23

MASTER TUITION AGREEMENT
The Master Tuition Agreement was signed between
Canada and The Province of B.C. in June, 1969 for
the education of Indian children in public schools.
This agreement was signed with no Indian input.
The effect is—Bands have no control over jurisdiction,
quality of education and accounting of funding for
educational programs, schools or development.
In 1971, the "Indian Control of Indian Education"
policy was put together by Provincial Indian Organizations and adopted by the National Indian Brotherhood, then in 1973 by the Department of Indian
Affairs.
By 1974, it was realized the M T A did not fit with the
Indian control policy and since then Indian people
have been trying to make the right changes to the
M T A . These changes would allow Band control over
education.
The 'opting out clause' was decided by the Chiefs of
B.C. at the request of Band Councils in 1978, as the
way to allow local control of education for those
Bands who want to use it.

"They suddenly decided they
didn't agree with some of our principles in the agreement. We said 'that's
fine', we'll set up one agreement with
the Federal government and one with
the Provincial government."
It was anticipated that Fred
Walchli, Regional Director of DIA,
would sign the opting out clause at
the conference but he refrained by
saying, " A number of 70 Bands With
about 50% of the population made it
clear to us they represented themselves.
"We simply could not unilaterally
enter any agreement such as education without getting some input from
the whole province." Jeannette
Bonneau, Indian Education teacher
at Owl Rock Camp told Walchli,
"That's bullshit and you know it! If
one Band asked for this to be done,
you would have to act on it because
each Band is a government in itself.
"You don't have to have all the
other Bands in the province except
what one Band wants and it's a
collection of these governments who
are asking for this opting out clause."
INDIAN W O R L D 24

Maxine Pape, Indian Education Coordinator said we have never been
given a crack at designing an Indian
school system.
"Education is white people teaching our children or white people
making curriculum and white people
teaching Indian people to teach Indian
children. This is what they call Indian
education and that's not what we've
been talking about.
Indian education is top priority
of Indian Governments.
"I've been told from DIA people
all across the country that you will
only fund those things and call it
Indian control of Indian education as
long as it's the way you think what
Indian control of education is, not at
all having to do with what the Band
wants to do."
George Manuel explained how education was a tool of the government
to assimilate Indian people. "In
learning the white man's way, we've
lost and forgotten true Indian values.
If you want to opt out of the educa-

Standing together will improve
our education system

Our beliefs as Indian people
will achieve what we want in
education

tion system to design the kind of
education you want—just opt out!
Louise Mandel, Lawyer for the
Union said, "The only thing which
these agreements do is make it possible for Indian people to start implementing their own education system.
"What the agreement basically sets
out is we are asking the Federal Government to sign to the fact that Indian
people have the right to be educated
within the principles of Indian
Government and the principles of
parental responsibility and there's
adequate authority within the present
legal system to allow this to take
place."
With the prayer and pipe
ceremonies each day, many of the
delegates expressed they felt a powerful presence that went far beyond the
M T A and the opting out clause. Jack
Kruger, Chairman of the conference
wrapped it up by saying, "Using our
Indian medicine power and our
medicine men, to me that is what
Indian education is all about. You
can't get that from a white man's
school, you can only get it by
practising what's yours, that was
given to you."

NEW MINISTER
VISITS B.C. CHIEFS
A familiar scene

Incorporating is Assimilating
George also discussed the idea of
incorporating Bands. He warned that
this action could seriously affect the
power of Band Councils. The corpor-

George Manuel, President of the
Union, tried to set the Minister
straight on the ideals and attitudes of
Indian people.
The main reason "the Indian
problem" still exists, he explained, is
because of the difference in attitudes
between the government and the
Indian people. The Federal and Provincial governments have been pushing their attitudes and value structure
upon Indian people and we've been
resisting such values. We have chosen
instead to work out problems
concerning all aspects of life using
our own values.
This is the reason why Indian people demand to have a real say in how
the Canadian constitution is changed.
Indian people must be real participants in the constitutional talks, not
just observers or advisors. Indian
rights concern every aspect of our
lives and must be officially and specifically entrenched into the constitution forever.

Hunting and F i s h i n g Charges
He plans to meet with the Justice
and Fisheries Departments to discuss
fishing rights. Part of those
discussions would involve having
moratorium imposed concerning
fishing and hunting charges.

Religious Rights

The most recent Minister of Indian
Affairs, John Munro, met with Indian people at the UBCIC office in
Vancouver, May 30. It was almost
exactly a year ago that the former
Minister, Jake Epp, met in the same
office.
The meeting seemed very similar to
the one a year ago: Band representatives explained what feelings they had
and told Munro how he could help
solve some of the problems. In response, Munro promised to aid in
achieving strong Indian Governments.
Why we should participate in
Constitutional talks

provinces could be pushed into setting up mechanisms to promote and
push for Indian rights.

John Munro (second left) introduced
DIA position paper on Indian rights.
ation would deal directly with the
Department of Indian Affairs, rather
than the Band Council. Indian reserves would become nothing more
than municipalities in which nonIndians could buy parcels of land.
The government would then be well
under way to assimilating Indian
people and Indian land into the larger
society.
Federal double talk on Constitutional Talks
After George Manuel spoke, it was
John Munro's turn. He said that he
agreed with the idea of having real
Indian input into the constitutional
talks in Ottawa. Munro added that
Prime Minister Trudeau held the
same opinion. However, not long
after the meeting, Trudeau said
Indians could act as observers only.
Munro said that the talks could also
be a good forum during which the

One topic brought up by a Band
member was the recognition of
Indian religious rights. This was
brought up as it concerned Spotted
Lake. Munro said he wants to have
an appraisal done on the money value
of the lake. He said he'd then try to
get money to buy the lake for Indian
people. In addition, he promised to
try to pass legislation guaranteeing
religious rights.
The other major part of the
meeting was the Minister's presentation of his government's position
paper on Indianrights.This is now
being anlaysed by Chiefs Council and
the Legal Task Force. The Union's
position on the paper will be made
public shortly.

ARE YOU PART OF OUR

L A N D CLAIM??
Did YOU or any of YOUR
ancestors live in any of the
following villages:
Moricetown, Hagwilget, Kuldo
Kisegas, Kispiox, Glen Vowell,
Gitanmaax (Hazelton), Kitsegukla,
Kitwanga
The Gitskan-Carrier Research
eam needs information from you.
This will assist the Tribal Council
to develop a strong land claims
position. Please help us by sending
your name and current address to:
The Land Claims Office
Box 337
Hazelton, B.C. V0J 1Y0

INDIAN W O R L D 25

THE L.S.A. IS DEAD BUT
By whatever term, the infamous document has created
Havoc with most Indian Band governments in the
country. The entire process was originated by the Department of Indian Affairs as a result of direct criticism
towards the department's fiscal accountability from the
Auditor General's office.
For decades the DIA has administered funds allocated
to the supposed betterment of the quality of life of the
Indian peoples in the most shabby manner. When it was
taken to task, it placed the responsibility on the Indian
Bands, a reaction quite unfair, as only a handful of
Indian Bands in Canada were given the opportunity to
administer their own affairs in the late 1950's.
Bands reject first contribution arrangements outright.
In 1978, the concept of the contribution arrangement
was first introduced by the Department. Needless to say
the draft agreement was designed to serve only the
interests of the Department. As a result, it was almost
unanimously rejected by the Indian Bands in Canada.
From this point on, a committee within the UBCIC
had undertaken a process to negotiate with the Regional
Office a more acceptable agreement for Bands in British
Columbia. In the early part of this year, the two parties
reached agreement on a draft document which was
regarded as one that would be of mutual benefit.
In the whole process, the Department had successfully
distracted the negotiators from the terms and conditions
attached to the agreement.
Government Terms a n d Conditions have more
force than LSA.
As the deadline for signing agreements was near, it was
casually announced by the Ministry that no matter which
type of arrangement each Band had chosen, the terms
and conditions had the greatest effect. That was a fact as
it was legislated by the Treasury Board by minute
#763729, in collaboration with the Department.
This new development resulted in total rejection of the
proposed agreement by two provinces. This led to serious
hesitations and reconsideration on the part of many
Bands in the country.

effect transfer of funds and those that had already signed
could withdraw their agreements. There was also
provision for direct consultation with Indian Bands
before deliberation on the issue was resumed.
The UBCIC immediately undertook a project by which
it could realize the much needed consultation with said
Bands. At first contact, local reactions have been varied.
There is apparently increased confusion amongst Indian
Governments. And there is understandable animosity.
More recently, at a local meeting with the UBCIC, the
Minister stated that the issue is dead. He assured that
previous practises for the transfer of funds would be enough.
The real issue is revealed.
Yet, in recent consultation with his bureaucrats, it was
explicitly stated the terms and conditions in question do
and will always apply until rescinded or altered by
whatever means.
This being the case, one would have to concede that the
whole exercise is just another attempt on the part of DIA
to jeopardize the process of establishing and strengthening Indian Government. This cannot be, as it
jeopardizes also the survival of Indian Nations.
There will be further confrontation and the Indian
people of British Columbia will be in the forefront.

I.C.G.

An Indianowned general
development
consulting
group

(Indian Consulting Group) Ltd.

•
•
•
•
•
•

Economic feasibility studies
Preparation of funding proposals
Project planning/implementation
Socio-economic impact analysis
Negotiations with government/industry
Band organization and training

Bands force c o n c e s s i o n s .
There was direct confrontation with the Minister
nationally on the issue. This resulted in certain concessions, namely an extension of the deadline to July 15th.
Also, Bands were not required to sign any agreement to
INDIAN W O R L D 26

225-744 West Hastings Street
Vancouver
V6C1A5
(604) 682-7615

UP-DATE
COURT CASES
Angus Davis: The examination for discovery on the
Angus Davis vs. Majestic Wiley Co., has been put over
to August 5,6,1980 in Prince George, B.C.
Fishing case: Peter John, a member of the Hope Band
was charged for fishing with a net near Hope on
August 6, 1979. His case was adjourned to September
11,1980 from June 12,1980.
Most of our fishing and hunting cases have been put
over to the fall of 1980. The Jack and Charlie appeal will
be heard in the fall, along with Francis Haines,
Bartleman and August and Herman Thomas.
However, we will be updating you oh any upcoming
cases from now to September.

SPOTTED LAKE
The UBCIC Legal Team were successful in adjourning
the zoning hearing on Spotted Lake from the middle of
May to early June, 1980.
Before this time, the Provincial Government would not
pass or approve the zoning by-law that was recommended
them by the Regional District. However, an agreement
was made by the Minister of Indian Affairs and the
Provincial Government whereby the Minister of DIA will
seek funds from Treasury Board to buy the lake.
It was at this point agreed the Provincial Government
would co-operate in permitting the DIA enough time to
acquire the lake for the Okanagan Tribal people. Since
the agreement, there has been an estimate submitted to
the DIA evaluating the worth of Spotted Lake.
The Legal Team also received a letter from the
president of treasury board in Ottawa, saying he will be
looking forward to receiving a recommendation from the
DIA Minister about the acquisition of dollars.
The Legal Team is still pushing this process along to
see that the deal is completed. Spotted Lake will then be
turned over to the Okanagan Indian people.
ALERT BAY
Since the last meeting Nimpkish Band members had
with Minister of National Health and Welfare, Monique
Begin, an agreement has been signed to fund the first
four months of operating costs for the health board and

co-ordinator.
The Band is now advertising for a health clinic coordinator and are in the process of nominating their
health board. In a recent meeting with Fred Walchli,
Director of Indian Affairs, the Band says he is in full
agreement to acquire funding for the health home on
reserve.
July 1,1980, marks the arrival of a new woman doctor
at Alert Bay. She will be there for two months and has
indicated she may consider staying if she likes the area.

NATIONAL NATIVE ALCOHOL ABUSE PROGRAM
EVALUATION

The Health and Social Development Portfolio held an
information meeting last month with some of the
NNAAP councillors to discuss the evaluation process and
to seek some direction on how to assure community
involvement.
Due to the short time given to the evaluation, it was
decided to hold a provincial meeting to act as part of the
evaluation process and to determine a final action plan to
complete the evaluation.
The meeting was scheduled for June 23-27, 1980, in
Williams Lake, B.C. to be hosted by the Williams Lake
Tribal Council. Since the calling of the meeting, further
developments have occurred effecting the nature of the
evaluation.
The Provincial Territorial Organizations (PTO's) felt
there was insufficient time to complete the evaluation by
the deadline of July 15, 1980 and a resolution was passed
at the NIB National Commission Inquiry, PTO meeting,
calling for the government to extend the evaluation until
next year.
The extension would give the provinces time to put into
application the NECHI data base whcih would serve as
the basis for the evaluation. Since the data base has been
developed by the Indian people and would be in the
control of Indian people, there would be little risk of the
governments manipulations of the data.
We are currently waiting for the government's position
on the extension. At the Williams Lake meeting, the
extension of the evaluation will now be discussed with an
explanation of the NECHI data system. From there, B.C.
will decide on its evaluation action plan.
INDIAN W O R L D 27

OUR WORLD
Alkali Lake 4H
The beginning of something long awaited for, the
Alkali Lake 4-H Club, is a
newly formed club, started
with a lot of help from its
members.
This first season has eight
members: president, vicepresident, secretary, treasurer, reporter and members.
The funding was a loan
from the Band for eight
steers and a little extra for
feed. Towards the end of
the season perhaps the feed
money will be hard to come
by, unless the kids keep up
their great job of raising
money. For eight young
members they hold pretty
good bingos and bake sales
—with a lot of help from
the parents. The parents
can't be forgotten. Without
them and their help I figure
we would have one helluva
4-H. It would be sort of

As part of the cultural exchange activities, seven
students and the child care worker were trained as Indian
dancers by an Elder, Mabel Hall, supported by a group
from the Bella Coola cultural centre including Karen
Anderson, Gert Mack and Emily Schooner. The classroom
teacher (the writer) was honoured to be the drummer for
the dance troupe.
It is trips such as these which make learning, and
teaching, not only bearable but enjoyable. And ultimately,
what the student has to say tells it all:
"During this trip I very much enjoyed myself. I also
liked to meet new people. Our group was able to find out
how the city was. I mean to live in the city. It did us very
good because we had reached our goal that we had
started at the beginning of the year. And during life we
will have more goals and more things to look forward to.
This trip allowed us to get to know our own country. For
that is very important. Not just the trip but to meet the
people. I think this trip was a success and very worthwhile. And I enjoyed it very much. It was also very
educational"
INDIAN W O R L D 29

impossible.
If their first year is a
success the way I figure a
first year should be, then
next year we plan on
expanding the group, calves,
pens and corral.
Later in the summer we
plan on taking a field trip to
Stoney Creek if it can be
arranged. So far this year
we've gone to two 4-H
rallies and the kids did
pretty good in the judging.
Soon in the season we've
got plans for two more
clubs outdoors which has a
few members already signed
up.
But what we badly need
around here is a bike club.
There's so many around
here that I think every kid
on the reserve has a bike.
Maybe the way to start one
bike club is if I get one and
join them, since they are so
hard to get all together.
by Billy Chelsea
BELLA COOLA TRIP

by Nick Lambert

Nicola Valley Graduates

John L. George, Chief of
the Burrard Band, went to
Rome at the end of June to
visit the Vatican.
He, and other Indian
people from Canada, went
to watch the "beatification" of the Lilly of the
Mohawk, an Indian woman
of the Mohawk Tribe, John
said that she will be one step
from Sainthood.

Nineteen Indian high school
graduates from the Nicola
Valley area (counting two
non-status students) were
honoured last June 20, 1980
at a banquet and dance held
in Merritt, B.C.
Each graduate received a
parchment scroll—tied with
a buckskin ribbon—from
their respective chiefs. "We
are not trying to buy our
way into the white world
through education," Chief
Gordon Antoine told the
students and their families,
"but to improve ourselves
in our own eyes."
Nicola Valley has the highest number of Indian
graduates per capita than
the rest of the country,
says Nicola Valley Indian
Administrator, Len
Marchand. "When I went
to high school, I was one
lonely little Indian. You've
got to be true to yourself
and realize you can do
anything."
"When you go out into that
great world, think of it as
your world too, think you
can have any part of it you
want."

Clayton Pierre, Herman Wallace, Gary Edmunds, Bruce
Edmunds, Roger Wallace, and Mark Dan.

Mount Currie hosted an Indian Youth rally at Owl
Creek, near Mount Currie June 6-8.
About 175 young people from Anaham Lake,
Chehalis, Douglas, Vernon and Shalath joined in the
two-day camp out. Young people held campfire celebrations, sing-songs and wiener roasts.
During one afternoon, the group was taken on a hike
to Mosquito Lake and one of the Elders accompanied
them and shared her thoughts about the walk. Elder
Nancy Phillips, of Chehalis, also spoke to them about the
fact that they shouldn't be afraid to ask the Elders for
help.
There are already plans to hold another such rally
next June in Vernon.
INDIAN W O R L D 29

IN THE
NEWS..

RECREATION
It certainly is nice to see the sun and green countryside
once again. Soon school will be out and people will be
heading out to their favorite camp ground. To swim, fish
and just enjoy the great outdoors. It is a good time to
stock up on dried salmon and other food for the winter
months. People should be encouraged to grow their own
vegetables—sure it takes a little bit of work, but it's
worth it. You'd save some money and the food would be
nutritious. It would also be nice to see the various homeowners clean up their yards or maybe plant some
flowers? It is nice to see that a few of the families do look
after their yards. So keep it up, you're a credit to our
community.

The summer months are the best time to get out of the
house to enjoy the fresh air and the warmth of the sun. It
would be nice if people would start planning for trips out
of town. It's always nice to get away once in a while—
just take the family and camp out for a weekend or so.
I'm sure you'll feel better and maybe plan more picnics
and trips. A cup of camp fire tea and fresh fish cooking
over the open fire is always a very relaxed feeling. Try it,
you might like it! Anyway, we should be thankful that we
made it through another winter and prepare for next
winter.

from Lake Babine Band Newsletter.

Social Work on the Inkameep Reserve 1937-49
Our
grandfather
was
Chief
Narcisse Baptiste George. He was
considered one of the kindest, most
conscientious and dignified persons
in the Valley. He was the Chief for
the Okanagan, from the time his
father died in 1937 until his death in
1949. The Chief in days gone by had
to take care of all the social problems
on the Reserve. Our grandfather did
all his work voluntarily. His area was
near and far. His duties consisted of
settling Estates, helping groups get
organized, i.e. North American Brotherhood. Also he helped individuals
with personal problems. Just doing
everyday social work. When his work
INDIAN WORLD 30

took him away from home he paid
out of his own pocket for meals,
transportation and accommodation.
On the Inkameep Reserve he assisted
many by providing them with meat,
vegetables and fruit grown by himself
and our grandmother in their garden
and orchard. They were noted for
growing the best vegetables and fruit
in the Valley, but that's another
story.
I can remember when fall time
came, families travelled up to Baldy,
where the men hunted for their winter
supply of meat. Deer was seen close
and far and in herds. The men took
their choice and killed only the bucks
from 4 points and up. Our grandfather distributed the meat amongst

by Les Casimer

the people before camp broke up.
When we all got home, he would get
ready to kill a yearling bull for our
winter supply of meat. In the old days
it didn't matter or make any difference whether you were from the Reserve or town, if you were present
when he killed and quartered the
meat you got a share of meat,
vegetables, dried apples, apricots and
peaches, for their winter supply.
Nobody
left
empty-handed
personally.
We were indeed very fortunate and
I am personally very proud to be one
of Chief Narcisse Baptiste George's
descendants.
from Inkameep News by Irene Bryson

COMMUNICATIONS TECHNOLOGY
HAS NO COLOUR
by Val Dudoward
Communications. It's an important part of our political movement, a
very crucial one, and yet we don't
often discuss our work in communications in this magazine.
Recently, two of our communications staff members spent three days
talking about Indian communications
in North America, at the National
Indian Media Conference held last
month in Anaheim, California. The
conference was actually a series of
workshops, in which about 250
Indian people skilled in various communications media shared their
knowledge with others in the same
fields.
Some of the information shared at
these workshops came as a shock to
us. Laws exist in the United States
which ensure that Indian people have
a voice in the media. No similar
provisions exist for Indian people in
Canada.
Technology as a political tool was
debated in several workshops. Some
Indian people and groups in the
United States are almost ready to
move into highly technological communications systems, such as national
computer banking operation. Federal
government agencies and corporations already have these systems in
place, They are able to relay and
receive information quickly, efficiently and effectively. The world
isn't going to wait for us to catch up;
we have to take the initiative at some
point and develop the technology that
will meet our needs. Technology as a
political tool has no color. It is there
for all people to develop as they
choose.
At the workshops, a community
of Indian resource people was available
to those of us who were anxious to learn
And we did learn.
The workshops returned our optimism. A small but stable beginning
has been made in laying the foundation of Indian communications. On
both sides of the border, an increasing number of Indian people are gain-

ing communications skills and entering the media work force. Finally,
after a long silence, our words,
philosophies and feelings are going
out to the people, both Indian and
non-Indian. And this is how social
change is brought about.
One of the things that most
affected our political thoughts on Indian communications was the work
done in the United States. Indian
people have succeeded, through lobbying and making sure that laws are
implemented which promise Indian
input into communications, in formly
establishing Indian communications.
We have a lot of work to do in
Canada. Our federal government and
most provincial governments do not
adequately recognize Indian communications. Perhaps it's time to make
some legislative changes, to lobby
provincially and federally, with other
Indian people across the country who
share our philosophy of Indian communications.
We see Indian communications as
coming under the jurisdiction of
Indian government. The people must
know what is happening, and we are
that bridge between leadership and
the people, helping each to be accountable and responsible to the
other. Indian communications is not
a propaganda machine or a mouthpiece for leadership or individuals.
Our responsibility rests on objectivity, from an Indian point of view.
We are honest and responsible gatherers and producers of information.
In order to carry out the work we
envision in Communications, we need
to build a bigger community of Indian resource people, such as the one
which gathered in Anaheim, California. One way we've begun to do this
is through our second annual twentyweek Radio Communications Training Program, which began this
month. Six people are being trained
in the fundamental skills of radio
communications. This program was.
designed by Indian communications

people for Indian people. This year's
trainees are: Fran Smith of Port
Simpson, Marshall Goulet of Quesnel, Gordon Jack of Hazelton, Gail
Stump of Anaham Alexis Creek,
Angela Matilpi of Alert Bay (hired
from the Communications staff portfolio) and Brenda Leon of Chehalis
(hired from the Union staff).
After the training program ends
we'll have added another group of
people to our slowly growing bank of
Communications resource people.
It is difficult in Canada and especially in British Columbia to obtain
radio air time. And it is doubly difficult for Indian people to get on the
air. One option open to us which we
have been taking advantage of since
last September is Vancouver Cooperative Radio CFRO-FM. The frequency is 102.7 F M in Vancouver,
and reception outside of Vancouver is
available through some community
cablevision companies.
The three radio people in
Communications produce a monthly
program, heard the first Thursday of
each month at 8:30 p.m., called "The
Law of Our Land." The program
exlores Indian issues from a legal perspective. The program will be part of
this year's training for the radio trainees.
Within the next year, the radio
portion of the Communications
portfolio will continue to make
inroads into radio programming and
production. We are working our way
toward the production of short items
or "packages" which we will regularly send to radio stations. In addition,
we hope to work with different communities who have received approval
for air-time from local radio stations
Radio is in a young stage within
our Communications portfolio, but
its power and potential can no longer
be ignored. Both radio and print have
their places in Communications and
in the implementation of Indian Government, and will work together to
complement each other.
INDIAN W O R L D 31

The Shaman's Daughter, an excellent novel by Nan F.
Salerno and Rosamond M . Vanderburgh, is the story of
an Ojibway medicine woman named Supaya. While the
book's main focus is Supaya, it also encompasses many
of the attitudes and values of the Indian culture.
The novel could in fact be relevant to many tribes in
Canada. The time period the novel covers is from 1897 to
1967.
It was during this period that many of the Indian
cultures throughout Canada were in the midst of a very
difficult transitional period. Many of the changes were
brought on by the missionary mentalities so often
exhibited by government officials or religious fanatics
claiming that they simply wished to help the Indian
people.
I found the characters in The Shaman's Daughter
likeable and easy to relate to, as they were portrayed in a
very realistic manner. The problems which they were a
part of were in many respects similar to ones we ourselves
have experienced or we know someone who has had such
an experience. The following examples are just two of the
many that can be found in the book.
The first is Supaya's unhappiness over the fact that she
has no one to pass her vast knowledge of the Ojibway
culture on to. It was not many years ago that many Elders
throughout British Columbia and probably the whole of
Canada were extremely distraught and unhappy because
they felt their culture was literally dying. Many felt as
Supaya did, that it was only a matter of time until they
would be totally assimilated then forced to live a life
that was completely foreign and for the most part
meaningless to them.
The second example involves Supaya's first husband,
Eli. As he was not raised on the reserve, he found it
extremely difficult adusting to this new way of life.
Though he had an education, he felt that the white
community would continue to treat Indians only as
second class citizens. Consequently he went through
much of his life feeling that he belonged neither to his
own native culture nor to the dominant white society. I
am sure there are many Indian people today who are
having a difficult time coming to terms with the
contradictory values imposed on them by both cultures.
On the one hand he is being pulled towards his native
culture, with the promise of peace and peace of mind and
on the other hand he is offered a better and much easier
life. Now he must decide which life he prefers, the
traditional or contemporary lifestyle and the choice is not
always an easy one to make.
The author's ability to stay away from stereotypes,
whether they were Indian or non-Indian, made the book
that much more enjoyable. The characters were in fact
portrayed in such a manner that the reader could feel
with them. The readers of The Shaman's Daughter will
not be put off by feelings of frustration and anger, as
they often are, at many authors' lack of knowledge and
insight into the Indian culture.
INDIAN W O R L D 32

The Shaman's

Daughter
Book Review
by Bess Brown

A flag tells a nation's story
and since at present we have
no symbol that represents
Indian country this idea,
which originated from our
poster on Aboriginal Rights,
was forwarded to us by one
of our Chiefs. At the 11th
General Assembly of Chiefs
last year, your provincial
organization was directed
to make this flag available
for discussion at their
meetings. Our flag has this
to say:
Flag-raising ceremony of
the Hope Indian Band.

OUR NATION'S STORY
The Colours
The white represents the purity of our reserve lands
where equality and respect for all life forms exists. Our
grandparents left us the land so that we may continue to
practice the value system that complemented our way of
life. The white centre of the flag also allows a Band to
place the name of their reserve or clan insignia within.

The red colour symbolizes our people. It signifies the
common bond between mankind and all creations by
blood and to remind us that mankind is just one sector
within the complexities of nature. Red is used in our art
and in our dances. We painted red ochre on our bodies to
express our ties to the earth. In the flag, the colour red
encircles the white to express how our people's lives
embrace the present and future existence of Indian
people.
The colour blue symbolizes the universe of which we,
Indian people, are a part. Our place within the universe is
our reserve lands.
The Arrows
The arrows of the flag represent us, as Indian people,
determined to seek and achieve a greater land base,

resource base and more authority through our Indian
Governments to govern ourselves. We also used arrows to
gain and maintain security. Arrows were used to safeguard our homelands and to bring material and other
comforts to our people. The arrow represents the power
within each of us that must be used to safeguard our
homelands and ensure an Indian future for our children.

The number four is a sacred number in many Indian
religions. With it we recognize the four directions: the
west, the north, the east and south, the four divisions of
time; the day, the nights, the moon and the year, the four
seasons; summer, winter, spring and fall. It is used here
in the flag to represent the four elements of life; the sun,
the water, the land and the air.
The Circle
The circle, which represents the boundaries of our
territories, also expresses Indian philosophy and reflects
the rhythm of the universe. The seasons move in circles.
Man's life from birth to death, the ceremonial lodges, the
central fires of the longhouse, and our dances are
reflected by a circular shape and follow the path of the
sun. As we continue to represent ourselves with the circles
and practice of our ways, so the sacred circle heals and
the people become whole again, building up their
nations.
INDIAN W O R L D 33

HELP WANTED
DARKROOM TECHNICIAN

WRITER / REPORTER
The Communications Portfolio is looking for a writer/
reporter to work on the INDIAN WORLD. Applicants
should have:
• some writing experience or writing ability;
• a genuine interest in and knowledge of B.C. issues
and concerns;
• willingness and ability to work long and odd hours
and travel in the Province.
Duties will include reporting, research, writing for and
the production of the newsmagazine, bulletins, Special
Magazines, Special Reports and information posters.
SALARY: Negotiabe
Please forward written work history, schooling and
previous experience to:
Val Dudoward

To develop pictures for Indian World in new
darkroom. Full time position with some time for
photographic assignments in the field.
Must be experienced in all darkroom techniques as
well as photographic fling.
Knowledge of Indian political and social issues an
asset.
Preference given to a worker with previous experience.
Starting Date: A.S.A.P.
Starting Salary: $l,000/month
Apply to: Val Dudoward
Communications Co-ordinator, UBCIC

Communications Co-ordinator

LETTER TO THE EDITOR

Dear Editor:
I read the March edition of the Indian World, "The
Choice is Ours". I found it very pleasing to hear of all the
Indian People taht are cured of their drugs and alcohol
problems. And I have a dream that the Tl'azt'en People
will one day in the future turn away from drugs and
alcohol, which is the poisonous fire water that is killing
our culture and dividing our people. After all as the
saying goes "Drinking is Not Indian".
What I would also like to see in the News is more on the
importance of "Indian Education". There are so many
great and wise Indian People from the north pole to the
south pole. We have to turn more to our Elders, the
gifted ones, and learn from them. Their ancestors taught
INDIAN W O R L D 34

them about our culture and the way to live life to the
fullest. "Let us put our minds together and see what life
we will make for our children".
We as Indian People all know about our fishing and
hunting rights, etc. There is too much of that in the
Newsletter, Because the Earth and the Indian People are
of one mind. We as an Indian Nation can be UNITED in
one great nation to work and help each other, so the
Indian People can always say "l am proud to be Indian".
Continue the Newsletter with more from the Bands in the
North. And strive towards unity in B.C.
'A wet za'
Mrs. A. Morris
Tl'azt'en Indian
Carrier Nation

The Raven and
the First Humans
A celebration co-hosted by 100
Haida Indians from Masset and
Skidegate was held on June 5, 1980 at
the Museum of Anthropology to acknowledge Bill Reid's sculpture of
"The Raven and the First Humans".
The seven foot, three ton sculpture
depicts a raven discovering man in a
clamshell. The story behind it comes
from the Haida people's legend of
The Creation of Man'. As a tribute
to the occasion, the Haida people
brought samplings of their traditional
food: smoked and barbecued salmon,
herring roe on kelp, sea-weed,
bannock and tea.
In celebration of the monument,
the Skidegate and Masset dance
group performed their traditional
dance of dedication to honour the
masterpiece sculpture from their
legend.
Dempsey Collinson (left), Chief of
Skidegate and Cecil Brown Jr.,
Massett Chief Councillor, dance to
honour the sculpture from Haida
legend.

Bill Reid's sculpture portrays a
raven discovering
the creation of man
in a clamshell.

To the beat of the drum, Elders
and children sang and danced in their
beautiful button blankets and headdresses showing they are again restoring some of their past traditions of
ceremony and art.
The Haida legend tells of a great
flood covering the earth which finally
diminished and lay dry. The raven,
being bored and looking for mischief,
walked along the beach and heard a
muffled squeak.
A flash of white caught his eye and
right at his feet, half buried in the
sand, was a gigantic clamshell. Looking closely, he saw the shell was full
of little creatures.
With a bell-like croon, the raven
coaxed them to come out and play in
his new shiny world. Curiosity
overcame caution and the shell
dwellers emerged—they were the
original Haidas, the first humans.
The raven was soon again bored
after amusing himself with his little
companions. He failed to find any
females to make his games with the
Haida more interesting. Suddenly, he
had an idea. He threw back his head
and flung chitons (similar to, but not
barnacles) that found their mark in
the delicate groin area of the shell
born Haidas.
Nothing like this had ever happened during their childhood in the

clamshell. They were astounded,
embarrassed and confused by a rush
of new sensations, emotional and
physical. After a sudden storm, the
chitons dropped off one by one.
Soon, there was a stirring among the
chitons. From each emerged a brown
skinned, black haired human, both
males and females.
Now the raven could begin his
biggest game.

One might say that Bill Reid is, in a
sense, like the raven. He saw something and birthed it into reality—a
masterpiece of the aboriginal people
of this land.

INDIAN W O R L D 35

FROM: UNION OF B.C. INDIAN CHIEFS
440 WEST HASTINGS ST.
VANCOUVER, B.C. V6B 1L1

It's the time of year again when the sun shines more
often and the weather gets warmer. Summer is the season
when Indian people meet and celebrate outdoors. The
Cultus Lake and Seabird Island Indian Festivals are
featured on page 9.
Summer, a season when many people become interested in their physical well-being, seems to be the appropriate time for a Health Supplement. The supplement
deals with traditional means of becoming and remaining
healthy, both physically and mentally. Shannon Point, of
the Chehalis Band contributed a story about alcohol and
how it affects our health.
Summer seems to have brought a renewed spirit of

SECOND CLASS MAIL
REGISTRATION NUMBER 4983
VANCOUVER, B.C.

community cooperation. Minnie Peters of the Peters
Band and Pat and Chief Ron John of the Hope Band
have a story and pictures to tell everyone about the
opening of the Peters Band Arts and Crafts Shop (page
12).
The support of the Elders and other Band members of
Bella Coola made possible a student trip to Ontario, as
their teacher, Nick Lambert tells in his story on page 34.
He also sent pictures.
The Alkali Lake Band just began an Indian 4-H Club.
Bill Chelsea sent pictures and a story about the club (page
8). On page 10 Chief Larry Ned of the Sumas Band
discusses his community's chance for a better future, now
that the brickwork has been laid.
We thank all of those who've given this month's
INDIAN WORLD such a warm spirit and we hope you
have an enjoyable summer.

INDIAN WORLD

“THE CHOICE IS OURS”’

JUNE, 1980

ae
See cay

To be healthy is to respect and take care of the four
parts of our being: our minds, our emotions, our
physical bodies and our spiritual beings. During my
stay in your land J have been privileged to come to
some understanding of that responsibility. It is a
responsibility to which each one of us must give
serious thought and action. Each one of us has the
responsibility to become healthy so that our Nation
will be strong; strong so we can enter the Fourth
World; and strong to survive the cataclysmic change
that is coming—so that the human world can be born.

As individuals, we cannot do it in isolation from one
another. We have the responsibility to give as well as
to receive; to live in harmony with the four parts of
our being and to live in harmony with each other,
giving and receiving good thoughts, good food, good
feelings and good power: one to another. This will
make us healthy and this will make us strong. Each
one of us, from the new born baby to the oldest grand-
mother, and all of us in between have the power and
ability to do that.

The ravages of the last one hundred years have left
us scarred with anger, hostility and frustration. Our

EPR ee

Se os
ca

Personally, I am concerned about my health and
that of my family. J] have driven my mind and body
beyond the limits of their endurance and it is affecting
my spirit and my emotions. I allowed myself to
become unbalanced by failing to respect and take care
of the four elements of my being. It has now become
an urgent necessity for me to put all my energies into
becoming healthy once again. I will find my health in
the land of my ancestors, with the prairie wind, the big
sky and the hot sun. I will find it in our songs, our
dances and in communication with our grandmothers
and grandfathers. I will find it in my aunties and
uncles, my cousins, my sisters and my brothers.

“So this is my last editorial for your paper. I feel
good that the people who take over are all B.C.
Indians: strong and capable. I feel good for all that I
have learned in your land and I thank you for giving
me the opportunity to learn and grow along with you.
I am confident that somewhere down the road I will
dance and sing with you again.

And if I have but one prayer for the Mountain and
Sea people, it is that you live in good health.

The road ahead is long and rough, but our strength
will see it to its natural conclusion. In a circle there is
no beginning and no end.

The Editor.

OUR COVER: The canoe races at Cultus Lake (see story page 9).

INDIAN
WORLD

VOLUME 3, NUMBER 3

‘| |

7 ; 7 . a7

northern trappers.

Contributors

Editor: Beth Cuthand

Assistant Editor: Faye Edgar and Darrell Ned
Written Contributions: Peters Band members, Larry
Ned, Bill Chelsea, George Manuel, Irene Bryson, Les
Casimir, Nick Lambert, Shannon Point, Lynn
Jorgenson, Archie Pootlass, Bess Brown, Debbie
Hoggan, Willard Martin, Ronald Dan, Lillian Basil,
Herman Thomas, Loretta Todd, Judalon Jeffries,
Violet Birdstone, Derek Wilson, Angela Matilpi and
Valerie Dudoward.

Supplement IHustrations by Angeline Eagle
Photographs: UBCIC staff unless credited
Typesetting: Mary Schendlinger and Penny Goldsmith

Trappers Forum chairman Stanley Stump and Atlin Band
representative Andy Williams listen to problems voiced by

INDIAN WORLD 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 of the
political and social issues affecting the Indians of
British Columbia. |

Signed articles and opinions are the views of the
individuals concerned and not necessarily those of the
UBCIC, :

Table of Contents

PCBIOUIAR AR, « 7 elias « - ct Lule s oom ae ews Js s es ak Be 2
Resources Conflict: Trappers’ Forum.............- 4
Atlin Band Land UseStudy ..............002eeeee 6
President’s Message ........2c-ccececcceeeevere 7
MewsiINews NewWSs mo a. os al Ghekea oO: ba + «rey ae 8
Cultus Lake and Seabird Island Festivals ........... 9
Sumas Band: Going Strong .............00eeeees 10
Open House: Peters Band Crafts................- 12
[TThink.....: ts \\. Leva eae a. A eer. See 13
Our Homes: Living with Federal Policies .......... 14
Our Health: Supplement.................-65- 15-21
Bracgitional Mealy. odin aes os wpe > mcr Foals 16
_Continuing the Life Cycle..............eseenes 17
CPCS ITIE 2.) oa sin dasamsa oie oes odie La 18
Healing inthe Sacred Way .............scceeee 20
Bow akigth MGdicii€s oc nce wees wee ne sate a 21
Traditional Nutrition ..............0 eee ee eens 22
Education Geriference-. 0-008. oe es canes eas 23
New NinisterVisitsBi@e ele loa ene ew cee 25
DSA May Be Dead Bub Lice oa 26
LI GALeT hes Weds oes bale Th EST PET oe ee 27
OatwWicne= #8)... 0 a oe. 28
tine NEWSh C=, oP Peet Te. ave 30
Communications hasnocolour..............2005 31
Shaman’s Daughter: Book Review ............... 32
Our Nation Biery R.A aa
bettertomebsitor!: 2 yse.. Sa eee 34
Heip.Wanteae=*..b35- 0 Fi reet: . ST eS 34
The Raven and the First Humans...............- 35

_INDIAN WORLD 3

RESOURCES CONFLICT

For the first time trappers from
across northeast B.C. gathered at
Williams Lake for a Trappers Forum
June 25 and 26.

They met in the hopes of gathering
ideas on how to protect their rights
and solve some of their problems.
One Indian from Ontario came and
spoke of Ontario Indian trappers and
their problems. The meeting may be
the beginning of organizing the fight
for the protection of Indian trapping
rights. One point that came out was
that because Indian trappers weren’t
organized, many of them didn’t know
their rights, which makes it difficult
to protect them.

Indian trappers face many
problems which are slowly eroding
their rights. As development in the
North expands, so do the headaches.
The oil and gas industry has caused
more than its share of trouble. When

INDIAN WORLD 4

the companies search for oil or gas
deposits, seismic lines are cleared. In
the past, these lines were blocked off
and allowed to grow= back, but
companies don’t always do that now.

These corridors, and their access
roads sometimes cut through the
traplines and some lines are even
partly bulldozed over. As well, the
ready access allows other trouble
makers into the area, such as
poachers and snowmobilers. The new
access to the bush also attracts sports-
men who deplete the game. The trap-
pers are angered by this because most
of them use-trapline territories for
hunting and sometimes fishing. Many
trappers believe that in the future
sports hunters and fishermen will
become the groups that most threaten
their rights and livelihood.

In the Northeast, pipelines cause a
problem. Especially of concern are

Trappers

Forum

the access roads and greater popula-
tion. Again, the access roads criss-
cross the area and sometimes cut off
traplines. When drilling takes place,
drilling mud is formed. Stan
Napoleon of Blueberry Band, said
that the drilling mud attracts moose.
Once a moose laps up the mud it be-
comes diseased and in many cases.
dies. Often the moose carcass is eaten
by fur-bearing animals. The result is
that the fur-bearing animals also
become sick and lose much of their
hair, making pelts worthless.

Logging is a major concern of
many trappers. Until just recently
logging companies have been logging
right up to the shores of rivers and
lakes. One animal especially affected

is the beaver. Once the area around a

river or lake is cleaned out, the
animals leave in search of a better
area. As well, when whole tracts of

land are logged out often traps are
lost, which is hard on trappers, who
have a hard time making ends meet at
the best of times. "

When mining moves into any area,

As the north opened up to
development and settlement by non-
Indians, farming and ranching areas
were sold. This has also caused exten-
sive damage to the Indian trappers’
way of life. Traplines sometimes run
right through an area that has ‘been
cleared. The situation forces trappers
to continue the trapline on the other
side of the ranch or farm, which
means more time moving around,
and more work making new trails.

An added problem is that some

ranchers blow up beaver dams in
order to drain extra land for grazing.

One trapper from the Canim Lake
area told of an area where he was
trapping and ranchers did just that.

He said there were dead beavers all
along the stream. The ones that did
live left the area and are just now

beginning to return. That’s after
more than ten years,
After overcoming all of the prob-

lems and the pelts are ready for sale,

‘the trappers must face one more, the

fur buyer. The trappers feel they’ve

The forum examined some com-
pensation plans and discussed how to
draw one up that they could use as a
basic compensation plan in the
future. It was stressed that the plan
must take in areas not covered by the
company plans, such as
compensation for food lost from
hunting when trapline areas are
destroyed. Most plans only count the
loss of pelts. However, because the
trapline areas are used for hunting
and fishing for food, that must be
taken into consideration.

was probably the most important
point of the forum. The various trap-
pers decided to try to get funds that
could go towards setting up an Indian
trappers association. The trappers are
going to push for the support of the
Chiefs of B.C. at the General
Assembly at Vancouver in October.

INDIAN WORLD 5

Atlin Band Land Use “=

Study

During the Royal Commission into
Uranium Mining, Atlin was identified
as an area where there was a high po-
tential for Uranium mining. AI-
though uranium mining has been
banned in B.C. for the next seven
years, Placer Mining Ltd. is propo-
sing to mine molybdenum in the
highly radioactive Surprise Lake
area, whichis 12-15 miles from Atlin.

The Atlin Band, after becoming
aware of the new proposed develop-
ment, immediately became concerned
about the negative impacts it would
have on their traditional way of life.
it was on this basis that the Atlin
Band gave further direction to the
UBCIC to continue with the studies
we had planned during the Uranium

Inquiry. Chief Sylvester Jack came to

Vancouver in March 1980, again
stressing the importance of conduct-
ing a land use study in the Atlin area.
We immediately undertook the study.

In April, 1980, the West Coast
Environmental Law Association on
behalf of the Atlin Community Asso-
ciation, the Atlin Band and the
UBCIC, requested a public environ-
mental assessment hearing on the
proposed Placer Development Ltd.,
plan to mine molybdenum near Atlin.
There has been no response from the
government.

The Land Use Study that the Band
and the Union are undertaking will be
presented to the public hearing if the
government holds one. This study

‘4 will also be part of the UBCIC sub-

mission to Commissioner Bates inter-

~ im report on the Royal Commission

of Inquiry into Uranium mining and
milling. It is expected to be completed

sd and released in early fall this year.

Once the initial research prepara-
tion was done, the Band and the

a Union agreed that one of our staff

would spend the months of April and
May in Atlin basically interviewing,
mapping, researching and _ trans-
cribing it on to maps, as well as train-
ing someone from the community tc
do mapping.

Our fieldworker found immedi-
ately that the basic life-style of the
Atlin Band consists mainly of hunt-
ing, trapping, berry and root picking,
guiding big game hunters, guiding
fishermen as well as various other
jobs within the Atlin community.

The following is by no means the
end of the list of what people rely on:
moose, grizzly bear, sheep, goat,
porcupine, martin, gopher, lake
trout, king salmon, sockeye, hump-
fish, dog salmon, pintail, mallard,
golden eye and greylings.

It was made very clear in every visit
by Union staff that the people rely
heavily on the lands for their survival
and that any developments, whether
it be uranium or molybdenum, would
certainly have a negative impact on
their way of life.

Second Anniversary Bridge River
Fishing Celebration

July 17-19, 1980

Bradley Bob fished during a closure
imposed by federal fisheries in Lillooet. That
anniversary date is fast approaching and there
is a potlatch being planned for that weekend.
During 1978-79 this was the most outstanding
victory for Indian people, Indians finally exer-
cised their right to fish and when approached
by fisheries and charged for illegal fishing,
they pleaded not guilty, not guilty, not guilty.
Regardless of eventually being found guilty the

guilty.

Society through various regulations has said
Indians were guilty of the wrong culture, guilty
of the wrong parents, guilty of the wrong
language. Thev have been saying more and
more that Indians are guilty of illegal fishing,
hunting and trapping. That is not so during
1978-79 and no doubt will continue to be
during the 1980 fishing season and for all time
to come, Indians shall be singing, ‘not guilty
because i’m simply exercising my right to fish.’

courts would never hear an Indian say I’m

Supporters of Indian fishing rights are
welcome to join the festivities

INDIAN WORLD 6

; PRESIDENT’S
MESSAGE

In the 1770’s there were over 125,000 Indians in British
Columbia. At first, the Indians dominated the Indian-
White trade relationship, because the B.C. Indian
Governments had the full authority, control and power
over its territorial waters, lands, economy, language and
culture.

They were healthy and strong because they had their
own form of medicinal institutions. Our people lived lives
of natural dependence, on the forests, coastal regions and
northern plains. We used hundreds of different types of
natural foods and over two hundred types of medicines.
Some of them are now being used by pharmacological
institutions in Canada and the United States.

The Indian doctor form of ceremonial healings gave
spiritual, physical and psychological strength to our
people, during times of sickness, psychological distress or
emotional stress in the same way white psychiatrists treat
and sometimes cure their patients.

But, by 1827, when the Hudson Bay Company estab-
lished a trading post in Fort Langley, the Indians in the
lower mainland and Vancouver Island had been exposed
to the Europeans for 57 years, and all their diseases such
as measles, influenza, V.D., tuberculosis, smallpox and
malaria had broken out near Fort Vancouver and wiped
out three quarters of the Indian population. In the
Interior the Indians contracted the white man’s diseases
before they traded or even saw any white men, either
from blankets passed on to them or from a passing,
visiting Indian brother from another territory.

By 1850 the Indian population had been reduced to
60,000 Indian people from the white man’s diseases and
the British claimed B.C. as acolony.

We are talking about the white man’s ideology of
“‘might is right by any means.”’ In that part of history,
they used their diseases which our bodies could not cope
with. Our Indian herbal medicines, women, men, and
Indian doctors, in spite of their skills and talents,
encountered these diseases for the first time and did not
‘ know what Indian medicines to use to bring them under
control.

Now, over one hundred years later in the 1980’s we are
plagued by the same white man’s ideology of ‘‘might is
right.’> We are out-numbered. Our economic and
political bases are extremely weak. But we have survived.

And because we know British Columbia is our only home
land and no white laws or white political institutions can
change that fact, even if they have the ‘‘might’’, we are
determined to continue to struggle for justice.

If our intention is to survive as a nation of people, who
are the first inhabitants of this country, then our
traditional Indian medicine must be as strong as the white
man’s medicine and our hearts and mentality must
conform to our own values, philosophies and ideology.
Our Indian Governments must assume the responsibility
and authority for bringing back into active reality the
collective action of the Indian community; to provide an

Cr d
Bbc vge Wemeah

INDIAN WORLD 7

yeaiener

"NEWS, NEWS, NEWS |

ATLIN BAND COMMERCIAL FISHING

A three year experimental commercial fishing began
last yearon the Taku River. Chief Sylvester, Jack and
Band member Harry Carlick took part. This year’s
Opening was to start June 23rd 1980. Sylvester was
notified his licence would be reissued but not Harry
Carlick. |

Chief Sylvester would not stand for such a decision and
wrote a letter to regional director of fisheries Wally
Johnson. He demanded six licences be issued to his Band
this year to fish-the Taku River.

After numerous conversations with fisheries and
telexing of Atlin’s Band’s demands the matter was finally
discussed at the all Chiefs conference in Ottawa with
Romeo Le Blanc. It was then that fisheries finally agreed
to the demand and telexed the fishing portfolio of the
decision. —

Not only did Atlin Band receive six licences but also, at
their request, got the licences in the family name rather
than the individual. Through the whole ordeal Atlin band
stood behind their Chiefs and exhibited Indian strength.

For the past few months, the Band has been consulting
lawyers and are now ready to move to the next step. In
early July the Band will try negotiating with the DIA and
the CPR.

INJUNCTION ON GAS WELL

After being forced to evacuate their reserve last
summer because of a deadly sour gas leak, Blueberry
Band members are trying to get an injunction against the
Kildonan Oil and Gas company to stop the company
from operating until the well is truly safe. The company
claims it is.

On June 6, 1980, the two parties took the matter to
court in Vancouver for a hearing. The hearing continued
on June 16 and 17. For the three days Kildonan and
Blueberry presented their evidence.

The Judge’s decision is expected about the middle of
July.

HOPE BAND’SGRAVEL PIT
In 1923 there was an arrangement made between DIA

and CPR in which the CPR bought 11.22 acres of Hdpe
Band’s Scham reserve to be used as a gravel pit.

INDIAN WORLD 8

KEMANO II

The Aluminum Company of Canada (ALCAN) has
committed itself to expanding its Kemano Power Plant
that would supply three new aluminum smelters.

Commitments have been made to go ahead with the
project. Alcan already has a contract with B.C. Hydro
to sell surplus power for export. Up to 700 megawatts per
year will be surplus to Alcan’s needs until all of the three
new aluminum smelters come into production several
years down the line.

“A 1974 environmental impact study has concluded that
Indian food fishermen would suffer from the Kemano II
project planned by Alcan. More flooding and construc-
tion of a new dam will begin this year says Alcan,
ignoring the protests and not waiting for impact studies
to be completed.

The Union’s Energy and Resource Portfolio have said,
‘*There should be a look at the whole history of power
development in the North. Especially Kemano I. They
should be going right back to the beginning to see what
happened and to research Alcan’s actions since then.”’

Alcan is directing all the attention towards the
development of Kemano JI which they have no intention —
of developing. ‘‘Kemano II, if developed, will be
developed by B.C. Hydro, not by Alcan. What Alcan is
really interested in is three new smelters.”’

“‘What they want is a guaranteed supply of power so
they can develop their smelters, they don’t give a damn
about the dam.’’

z May 31 and June 1.
About 1,500 Indian people from

i. - == cae ee
- ig = = — aa eet co inter to celebrate the coming of

— = aee se ET nn
2 ——-~ SS —__>—___ summer. There was something for

Se -— everyone to do during the two days
festivities. Activities were available
for both the young and old to watch

: ; ; or participate in.
The canoe races at Cultus Lake are a major social event each-year for Indians P Pi :
The festival was also a time for the

around the Lower Mainland and Washington State. Ss el ;
people to visit with friends or

The Cultus Lake Indian Festival has taken place for many years; Indians still eelaesves wile oo hay Nat NAVE

gather each year to enjoy themselves and each other. ROLES AME: Boon i seemed alt
almost as much time doing that as

watching the activities.

The two main events, both of
which spanned over both days, were
the canoe races and the soccer
tournament. After two days of
exciting play, a Musequeam team
took first in soccer.

Then people went over and
watched the games and races,
undaunted by the rainy weather of
the first day. Few left because of rain.
The second day’s weather was much
better, though.

Besides the races and games, there
were other activities, including a .
salmon barbecue, Indian dancing,
bone games, arts and crafts for sale, a
display by Coqualeetza, a dance and
raffles. There was never a moment
throughout the festival when there
was nothing to do.

—-

INDIAN WORLD 9

SUMAS BAND
GOING STRONG

by Chief Councillor Larry Ned

Upper Sumas Band is a closely-knit
community of 119 people from four
family clans—the Kellys, Neds,
Silvers and Williams’.

Our community is fifty miles from
Vancouver in the central Fraser River
Valley. The Reserve cover is 500 acres
of land, of which 400 acres are some
of the best agricultural farm land in
the Fraser Valley. We have two
sources of water for irrigation, Mar-
shall Creek and the Sumas River.

Our people have been luckier than
most other people on reserves in our
area, as far as jobs are concerned.
About 50% of our men worked for
the clay sewer pipe manufacturing
plant located on our reserve. Two of
our men had 67 years’ seniority
between them—A.R. Silver, 35 years,
and H.L. Kelly, 32 years. The Band
now owns the plant, but more about
that later.

All four family clans fish for
salmon with set nets in the Fraser
River year round. We fish from the
Mission Bridge to Spuzzum in the
Fraser canyon. Some of the best set
net fishing grounds in the Fraser are
used by our people.

Ray Silver and his boys are the only
Indian trappers left in the Fraser
Valley. Their trap line runs from
Kilgard to Chilliwack and to the f
Matsqui reserve. They trap beaver,
mink, muskrats and occasionally get
otter. For the last 20 years Ray Silver
has been taking the men from the
Kilgard area moose hunting in- the
Fort St. James moose hunting
‘country and the Nation Lakes area.

: : . =. ? ;
. ae 3 p pA

Chief Larry Ned (left) and Ray Silver are concerned with more than money.

Fishing and hunting are important. Ray is the last active trapper in the area.

“

The success of the brick manufacturing plant and farm on the reserve will mean about 30 jobs for the Indian people.

INDIAN WORLD 10

ak
Fa

iA l

With the farm and brick plant now going ai MI ree Sumas Band is looking forward toa financially stable future.

This year will be the fifth successful
year in operation for our farming
company, Sumas River Growers, run
by two Band members, Lester Ned
and Ray Silver. Actually S.R.G.
Ltd. is 100% owned by Lester and
Ray. They lease 300 acres of Band
land with the consent and full support
of all Band members. The Upper

Sumas Band will buy this farming
operation by 1985 and pay these men
for their effort and hard labor in
starting the highly successful farming
operation for the Band.

Sumas River Growers Ltd. has a
200 acre pea contract with Snowcrest
Frozen Foods of Clearbrook, B.C.
The other 100 acres is planted in

After negotiating for months with the previous owners of the plant, the Band
has gained control and isn’t looking back.

This successful venture, we are
proud to say, was started by our two
Band members five years ago with no
help from the DIA.

In the fall of 1978, negotiations
started between the Band Council,
John Kelly, Sid Kelly, and myself for
the Upper Sumas Band to buy and
operate the old clay manufacturing
plant owned by Flex-lox company but
located on Band land. The Council
for the Band approached UBCIC for
some business and legal advice in
dealing with Flex-lox.

The lawyer and Band council took
the bull by the horns and Flex-lox did
some hard bargaining and negotiating
for over eighteen months. The
outcome of course was very
rewarding for the Upper Sumas Band
in that we now own and operate a
Brick manufacturing plant, Sumas
Clay Products, Ltd., which in the
first year will employ 23 Indian pro-
duction workers and four office staff.

Thanks to the help and sound
advice given, the future of Upper
Sumas Band is financially bright.

I’d like to tell you more about our
community plans, but the fishing is
good on the Fraser River this time of
year, so I have to go to set my net.

INDIAN WORLD 11

Open House
Peters Band

Indian Arts
and Crafts—
April 19,
1980

story and pictures from Peters Band

Chief Ron John was the honoured
guest.

It is a great honour to have friends
which support us in behalf of the
opening. Working with Minnie Peters
is an honour. I wish there were more
people like her. Minnie has given her
time when you ask for her help. I
know this centre will be a success, be-
cause of her ability. She has our sup-

port, she gives us support without .

selfishness. |

=5%

| Peters Band Arts and Crafts Shop: from June 9 through July and

September. Weekdays: 9-5, Sat. and Sun.: 11-9. |
For sale are: sweaters, socks, toques, beadwork, moccasins—we take |
orders. Phone Minnie Peters 794-7646; Ema May Joe 794-7910.

Peters Band members appreciate Minnie Peters’ help in setting up

their craft store.

- INDIAN WORLD 12

There
is a real future for us by keeping our
nature alive. Chief Ron John pre-
sented Minnie with a gift and Chief
Robert Peters.

Chief Robert Peters and Minnie
were honoured to have George

‘Manuel as a guest.

‘‘What is happening here at the
centre is really nice. It strengthens our
culture all over, future and true
nation of Indian people,’’ he said.

Peters Band Training Centre has
been having programs for tutoring,
sewing, knitting, study class.

There is something going on every
evening except for Fridays. The chil-
dren are right here to learn. We also. ~
have sports for them. The children
are going to play against the parents.

Of all people, I think Indian people are the most
affected by the national economic trend towards high
costs, high inflation, and high unemployment. At the
best of times we face little or no work opportunities in
this province and having a Provincial Government
which is one of the most racist governments in North
America does not improve our employment oppor-
tunities. Indian people are never considered for many
positions offered by the Provincial Government or
Crown corporations. How many Indian people do you
see working in the Department of Highways, B.C.
Hydro, B.C. Tel, B.C. Forests or Fish and Wildlife
management?

ITHINK....

by Chief Councillor Archie Pootlass
Bella Coola

Vice-President for North Coast
Region Union of B.C. Indian Chiefs

In the fishing industry, internau nal trade markets
have been very poor. In order to maintain the price of
herring roe in the international marketplace,
commercial fishermen participated in the herring roe
strike this spring resulting in loss of income and heavy
debts. All around times are
tough, and the prospect of a turnaround in the
national economy in the future does not look good.

I am certain that these conditions, are part .of the
reason that our President, George Manuel is urging us
to become self-sufficient. We must become
self-sufficient and adjust to these adverse conditions
through the gathering of Indian foods, planting vege-
table gardens, fishing and hunting. But self-sufficiency
is more than just providing food, it’s also contributing
your work free for the good of your community. If
you need a long house, for example, you should pitch
in with labour, materials, and supplies as our ancestors
did in the past. Self-sufficiency is a way of life and I
think we have to adjust our way of thinking in order to
practice it. Our Elders are our strength in this and they
can teach us, if we are open to their advice.

The coming of winter is going to be rough and if we
don’t prepare for it, it will be even tougher still.

INDIAN WORLD 13

OUR HOMES:

Though Indian people were placed on Indian Reserves,
the basis of the Indian life cycle changed very little until
the early 1900’s.

In the 1900’s, church, police and government officials
stepped in to enforce the Indian Act upon Indian people,
thereby restricting or preventing us from living or
practicing our culture.

Since the government has restricted us from the vast
resources available, we have become poor and dependent
on the whiteman’s welfare system. Indian people are now
relying on the government’s agents to provide food,
shelter, clothing, and education on their terms and
conditions. Indian people are now saying that the
government should provide for their needs.

Since the Indian people have become poor and cannot
afford to build homes, they feel that the government
should fully subsidize Indian housing. This does not

mean that we are selling our Aboriginal Rights, but just

I p ] ay gseh % y wy
Poor design and cheap materials: our homes don’t get
finished and they don’t last.

that they are using our resources and Indian people
should be compensated.

When government disrupted traditional settlement in
1945 and installed a program to deal with the housing
conditions in Indian communities, all their programs
failed.

If government provided us with adequate funding 35
years ago, so that houses could be properly built, the life
expectancy of the house would be much greater and a lot
of money would have been saved.

Bands have expressed many complaints concerning the
construction of DIA houses. They are small, unsafe and
poorly built with poor quality materials. Some aren’t

complete, with no plumbing or electricity, and some have |

even been condemned by health officials.

The cost and waste is also a major concern,

INDIAN WORLD 14

Living with

Federal policies

Because the cost of living is going up so fast,
but not the subsidy allowed for housing, the
houses must be built smaller. The smaller hou-
ses, high freight costs, cheap materials and in-
complete construction means even more
expenses because of constant future repairs. It
all boils down to substandard housing.

In remote areas, the freight costs are extremely high.
Centralized supply centres are needed that could hold
quality materials at a bulk price, thereby cutting costs.

There are houses that have basements that can’t be
used because there’s water under the flooring, houses
with only one exit, houses with septic tanks improperly
installed and sometimes broken, houses with poor
insulation and houses being built by non-professional

carpenters.

Small Bands sometimes don’t even get the housing they
fieed because their population is considered insignificant.

Bands want better quality housing with more variety in
design and increases in the housing subsidy to at least
keep up with the cost of living.

The housing policies presently followed have been
designed by the Federal Government. These policies need
to be changed as Indian people are not consulted nor even
considered as participants when policies are drawn up
and yet it is the Indian people who have to live with these
policies. Government is making other non-Indian
agencies like LEAP, CMHC, and DIA the authority to
make housing policies for Indian housing.

TRADITIONAL POWERS OF

Indian doctors existed for decades in our Indian
communities, working towards the good health of
individual members and the community. as a whole.
Beliefs and values of Indian doctors across the country
were virtually the same with varying differences in the
rituals performed.

There were many kinds of Indian doctors, for ene
in Shuswap territory they had Spiritual doctors, Herbal
doctors, Witch doctors.

To become a doctor, discipline and training were
incorporated into everyday practices. Shuswap boys and
girls were chosen and trained from birth by their

grandparents to become future doctors, leaders, etc. For
spiritual training the chosen boys and girls at puberty
were sent to the mountains or balleys depending on the
season to learn and become one with our creation. Their
survival depended on the teaching of their grandparents
about the creation which led to the development of good
strong discipline.

As the days and nights passed and their daily rituals
continued the spirit animal world would come to the

INDIAN WORLD 16

HEALING

young person in the form of a person. A song would be
given to the young Shuswap who had given totally of
himself to the creation. This person form would say, ‘‘l
feel sorry for you and I’ve come to help you,” then
begins to sing a song. ‘‘This song is your song to sing

_ when problems arise or when curing others.’

The new Shuswap doctor had a power very special to
him and his family. A robe of skin from the animal was
usually worn signifying that that was the spirit animal
which had chosen him.

Herbal doctors of the Shuswaps would receive herbs
and roots to make the medicinal cures. The person had to
prepare for the taking of the herbs through being one
with the creator and the creation around.

Witch doctors were love doctors and matchmaking was
their game. The doctor would give potions to eligible
Shuswap to attract one to the other.

Seat
ante
3 eas

Pa Sgn ce Senne gree
Se RM ec ea OT
i Ate SMS 7 " Lge s
“4 im

s
facken

Nc
K-Eadle

These traditional practices which the Shuswap people
rave done and still do to some extent are very important
ceremonies and a reawakening and continuance of these
rituals should be documented and encouraged by our
people. The Indian doctor program is such a program,,.it
emphasizes the good values and beliefs of our people and
uses modern techniques to assist.

The Indian Doctor Program began in April 1979,
through our Chiefs mandate, as a result of the high
incidence of T.B. in the Northeast region of B.C. It was
also initiated through the recognition of our growing
health care needs and our dependence on outside agencies
for the well-being of our people.

The Indian doctor is a person in the community who
has the skills and knowledge to contribute to mental,
physical, emotional and spiritual health of the people. It
includes those who know the traditional medicines,
ceremonies, and their values and those who have been
trained in modern medicine. This health program is not
something that has to be considered and delivered, but
rather something to be encouraged.

CONTINUING THE LIFE

CYCLE

One of the many traditional methods the Indian people
developed to a very sophisticated level was the delivery of
babies. There were no hospitals to send the expectant
mothers to at that time, so babies had to be delivered at
home or wherever the mother may be at the beginning of
her labour.

The sacred art of midwifery was passed along from
generation to generation. A midwife was chosen ina
special way, not every woman could be a midwife. Once
you were chosen you had to go through a very lengthy

preparation which took many months of intensive
training.

Each group of people had their own special rituals a
woman had to go through in her time of preparation.

In time, an older and experienced midwife took you
along when the time came for a baby to be born. She
chose to be your teacher and guide until the time came
when you were ready and would be allowed to bring life
into the world,

Bringing a life into the world was one of the most
sacred gifts a woman could receive from the Creator for
she was assisting in the continuation of the life cycle.

The midwife taught the methods the people used to tell
how many months pregnant a mother was, herb teas to
drink to control morning sickness, and foods to avoid, or
to eat to have a well and healthy baby. She counselled
and taught the mothers all throughout the pregnancy on

The methods which the mothers were taught to use
vartéd in style and method according to the tribes and
life-style of the people. If the midwife expected a difficult
birth she asked for assistance from another midwife.
Most tribes had at least two midwives at one time.

There were set rituals the midwife had to follow during
the whole labour and after the baby was born to welcome
the new person into the world and to thank the Creator for
granting her a successful delivery. She prayed for the
whole family along with the newborn asking all brothers
and sisters to help the family and give them a rich and
long life together.

The mother also prayed and gave thanks to the
Creator. The mother then prepared and clothed the baby
ready to have the father join them.

The midwife would then give instructions to the whole
family on the care of the newborn and give the mother
instructions on how to care for herself.

Her work was now complete but certain preparations
were made to prepare herself for the next baby to be
delivered.

INDIAN WORLD 17

We are told that alcoholism is a white
man’s disease. Regardless of that
Statement, it is killing our people and our
culture just as surely as the chickenpox,
smallpox and measles did in the old days.

It is wiping Out whole Bands as effectively
as any attack by the infamous General
George Custer of legend. It is killing our
ways, our language and our youth and we
are, for the most part, standing silently by
and watching.

There is much talk today of reviving
our native culture. There is talk of
bringing back our language and of
relearning our history, in order to survive
as a nation. Among the returning ways is
that of ‘‘Spirit Dancing’’. For five or six
months of the year this inner-force takes
over and many return to the ways of their
ancestors during the winter season.

We watch our youth turn further and
further away from the old teachings, we
watch respect for our Elders disappear
and some wonder why their children do
not give them the respect and atten-

tion they feel is due them as parents. Yet
in fairness to our children can we expect
them to give us their respect and loyalty
when time and time again they see our
people give in to alcohol, when their
own parents leave them for hours, some-
times days at a time to go drinking,

forgetting their responsibilities and their
homelife? Can we in good conscience ask
our children to follow the teachings of our
Elders, when the living example they see
around them is such a poor one?

For our people there is no such thing as a
social drink. We are in a death struggle
for our very survival. We need clear
minds and healthy bodies if we are to hold
on to our heritage and pass this know-
ledge on to our children. To wipe out
alcoholism from our communities is to
live again in the ways of our people. Not
to fight this disease on every occasion is

to kill-our children’s future.

by Shannon Point
Cheh:_ . Reserve

There is much talk today of reviving
our native culture. There is talk of
bringing back our language and of
relearning our history, in order to survive
as a nation. Among the returning ways is
that of ‘‘Spirit Dancing’’. For five or six
months of the year this inner-force takes
over and many return to the ways of their
ancestors during the winter season.

We watch our youth turn further and
further away from the old teachings, we
watch respect for our Elders disappear
and some wonder why their children do
not give them the respect and atten-

For our people there is no such thing as a
social drink. We are in a death struggle
for our very survival. We need clear
minds and healthy bodies if we are to hold
on to our heritage and pass this know-
ledge on to our children. To wipe out
alcoholism from our communities is to
live again in the ways of our people. Not
to fight this disease on every occasion is

to kill-our children’s future.

by Shannon Point
Cheh:_ . Reserve

taught that we have to put our mind and heart and spirit
in harmony with all of creation, for we are taking the life
of our relations. All these medicines have been given to us
to help our people, not to hurt our people. When we pick
these medicines, we talk to the plant, we talk to the spirit
of the plant, the spirit of the root, the leaves, the bark
and ask them for forgiveness for the weaknesses we have.
We pray to them and ask them to give us strength so that
we may use their body in a good manner, so that our
people may not suffer anymore, so that their relations
may not suffer anymore.

We must pray everytime we pick something, We pray
to the Creator in thanksgiving for what he has given to us
or for what he has given to us to help our people. We
thank him for the life of the medicine and for our own
lives. We ask all creation, all the spirit of each living

HEALING IN ASACRED WAY:
it’s a lifetime process

There are many forms of medicine which we use to
help each other in a sacred way. With spiritual healing we
heal the spirit when the mind and body are not in
harmony with each other. And we use many herbal
medicines to heal our body.

First we will talk about the herbal medicine our people

use. You don’t just give a person a certain herb ora
certain root to be healed, there is much preparation to be
made. The healing begins right from the time you pick
the medicine or the root or the leaf or the bark away. We
have to make an offering of food, tobacco or whatever
you think is good as an offering to the medicine.

We must pray to the one who gives us life, to the
Creator, Our heart, our mind, our body and our spirit
must be one with each other. We ask for the strength to
use this medicine in the proper manner so our people will
not be sick. We ask the Creator of all good things to
purify us so we may be worthy to carry on with picking
the medicine and so we may be worthy to help our people
with this medicine.

Our mind, our heart, our body and our spirit must be
set in a good way so our people will not be hurt because
of the weakness we have. It may take days or weeks,
sometimes it may take months to pick medicine. It takes <
long time.

When we go and pick this medicine it has always been

INDIAN WORLD 20

being on this earth to help us.

When all of this has been done then we can use this
sacred medicine that’s been passed on to us from
generation to generation. In order to learn when, how,
why and where we should pick the medicine, you have to
be there to watch the ones who have the knowledge of
these medicines to understand how they prepare
themselves. You have to be there and listening patiently
to the many things a certain medicine can be used for.

There are many different preparations you have to go
through in order to boil medicine or apply it to a person’s
body. This knowledge cannot be learned just by sitting
down and listening to a tape or by reading a piece of
paper that talks about our sacred medicines, you have to
be there to watch. You have to be there when someone
prepares a medicine to give to a certain person in order to
understand why many things are done, what different
properties a medicine has and which medicines are used
for what parts of the body. You have to experience all the
suffering the person has to go through and understand
how a certain medicine is used to cure a certain sickness,

This cannot be learned overnight, you can’t learn
everything in a week, a month ora year. It is a lifetime
process that you have to go through. You may know
many things at age twelve about medicine then when you
are a hundred years you may not know much.

KWAGIUTL PRACTICES OF
PLANTS AND HERBS

INDIAN CONSUMPTION PLANT: KELP:

The seeds were highly valued as a medicine. The Indian Kelp was one of the most useful plants among the
people around the Fort Rupert and Alert Bay areas Kw: ,-utl people. The broad blades were weighed and
obtained them by trade from the Campbell River placea under water at river mouths to catch herring
Kwagiutl and the Coast Salish near Comox and spawn. After the herring had spawned on them, the
Courtenay. blades were dried in the sun, bundled up in groups of ten

When a man had a carbuncle, his wife would chew the and stored in boxes for winter use.
seeds and spit them on the sore, placing a warm skunk The long hollow strips were used to store oolican
cabbage leaf over top. When a man had a headache, his grease and other kinds of oil. They were soaked in fresh
child would chew up the seeds and blow them on the head water and dried. One end was tied before the grease was
of his parent. put in then the other end was tied and the tube was coiled

"v9 s and stored in a wooden box.

The tubular strips were also used to make ropes,
fishing lines and nets and harpoon lines. As a medicine,
damp kelp was heated and applied to the stomach and the
back of a pregnant woman, in hopes that the child would
become as slippery as the kelp and delivery would be
easy.

Scabs, burns, non-pigmented spots and swollen feet
were rubbed with the long leaves of kelp. When a wound
bled badly, a small pebble was placed over the artery.and
was tied on with kelp. The powder from dried kelp leaves
was rubbed into a child’s head to make his hair grow

slaquiy jiseg Aq soloyd

long.

Salmon berries (above) were picked and eaten fresh or,
oftentimes with oolican grease.

The outer roots of thistles were dried and held in the
mouth to heal gum sores and cankers.

DEER FERN ROOT:

The inner part of the deer fern root was taken as a
medicine for diarrhea. It was held in the mouth and the
saliva was swallowed. Otherwise, it was boiled with the
roots of spruce, gooseberry, hemlock, blackberry vines,
juniper berries and licorice fern roots and the extract was
drunk in place of water.

CREEPING JUNIPER:

The berries were boiled with hemlock bark and roots of
deer fern and was drunk for diar i. a. The wood and bark
were boiled, sometimes for a whole day until the gum was
given off. This was taken as a medicine for short breath
and to purify the blood.

NODDING ONION:

Cooked onion bulbs were eaten by the Kwagiutl
people. The plants were marked in the spring and the
bulbs dug in August. They were steamed in pits lined with
pine boughs and covered with lichens and alder boughs. P |

The bulbs were soaked in hot water and applied as a 6 ae. a
poultice to sores and swellings. |) ‘

INDIAN WORLD 21

CASCARA:

The bark is the natural source of
the drug cascarin. The Kwagiutl and
most other Northwest Coast tribes
used it as a laxative. The bark was,
gathered in July and used for future
use.

It was soaked in boiling water and
the extract was drunk. It was also
used as a medicine for biliousness.

BLACK HAWTHORN:
The leaves were chewed and
applied as a poultice to swellings.

GOAT’S BEARD:

The roots were collected at
Knight’s Inlet. They were used as a
medicine for coughing. The root was
dried, soaked, scraped and held in the
mouth. It was also rubbed in water
and used as a soap.

WILD CHERRY:

Wild cherry bark was peeled off the
tree in long strips. The roots were
rubbed on sandstone and held in the
mouths of children with canker sores.
Ashes off the bark were smeared on
the chest of a newborn baby to pro-
tect it from rashes and mouth sores.

An extract made by pouring boiling
water over the bark and allowing it to
steep for awhile was drunk for

tuberculosis, eczema or _ heart
trouble.
THIMBLE BERRY:

The leaves were dried and boiled
with blackberry roots and vines and
taken for vomiting and spitting of
blood. The leaves were dried and
powdered, then sprinkled on wounds
to make them heal. The berries were
also eaten for internal disorders.

STINGING NETTLE:

Nettle roots were washed, pounded
and the juice was extracted to make a
drink for pregnant women, who were
overdue, to make the baby come

faster.
Sees

cane

INDIAN WORLD 22

Fat Iron Vit. A
—used —forms —lessens
10 give good chance of
aperson blood infection
energy. and & forms
—toomuch strong strong
causes lungs. bones &
obesity. —deficiency good
causes blood. -—deficiency
anemia —deficiency
and causes
tiredness slow
healing
of infec-
tions &
skin
diseases,
TRADITIONAL FOODS
(grams)
23 (mg) “.U.)
1.6 1.2 360
2.7 3.6 1270
2.3 1.8 2810
5.4 2:3 1770
71.7 _ --
Zach 4.1 --
9.5 25.4 1450
1.8 4.1 1180
74.8 4.1 t410
8.6 5.4 os
27.2 13.6 _

Non-Traditional Foods

127.0
2A

152.0
93
39

122

216.8
6.4

10.4
10

18.1

8.6

8.6
6.8

680

2360

Calcium

—builds

strong
bones
& teeth
and
blood
clotting.
causes
causes
muscle
cramps,
tooth
decay,
fragile
bones &
slowed
growth.

(gm)
024

.073
.082
04)
118
426
181
109
05

100
041
98
.186
17)
05

335

Name Protein Calories
—builds
materials
for blood,
muscles,
skinand
the brain,
—aids in
growth
& getting
blood to
clot.
—deficiency
causes
poor
muscle
growth &
some-
limes
death.
feraims)
abalone 98.4 483
apple 1.2 232
blueberry 2.7 218
cherry 5.0) 278
corn 16.8 469
duck 95.7 1055
huekleberry Z.7 278
oyster 44.5 374
raspberry 5.4 259
salmon 78.9 rmo12
slurgcon 82.1 428
venison 90.7 633
hamburger 72.6 1456
bologna 67.1 1004
chocolate 2 2282
hot dog 64.4 L164
ice cream 17,7 951
pastry 34 2209
peanut
butter 118.4 2613
macaroni $8.1 1723
Fs ae
ene”

The following is a chart explaining the amount of vitamins and minerals found
in traditional and non-traditional foods and how these affect a person. Each
food portion is one pound.

Vit. C
—aids in
healing
of bones;
fights
infection
and colds.
—deficiency

easy
bruising,
slow
healing &
less
resistance
to in-
fection.

(mg)

18
20

45
36
54

136

104
41

Indian Education Conference
UNDERSTANDING OUR
OWN VALUES

The theme at the special general
assembly on education in Penticton,
B.C. June 17-19, 1980, was ‘‘Imple-
menting Indian Control of Indian
Education’’, but everyone there felt it
was more of an educational lesson to
understanding our traditional Indian
values.

Sacred pipe and prayer ceremonies
were held each day before the confer-
ence began. Everyone stood in a circle
and in their own way, prayed for each
other to be of one mind. The Elders
played an important part in the direc-
tion of the meeting.

Elders share their education
learned from the Indian way

They spoke of education the Indian
way. Sam Sampson of the Tsartlip
Band toid the delegates, ‘‘I think In-
dian education for Indian people
starts at the home. Teaching our chil-
dren what is Indian. We have to start
at the family life the way our Elders
teach us.

‘“‘We have to change our attitudes
towards one another. For us people
who are older, we have an education
to offer. If we stand together, we can
improve the education system. To do
that, we have to understand who we
are first, we are Indian people and we
will never change.”’

John George, Chief of the
Aitchelitz Band, talked of Indian
children in the early days. ‘‘Indian
children never walked the streets,
they stayed home. Today they are up
till daylight because Indian education
is gone. We’ve got our own govern-
ment now, let’s get stronger at it and
don’t fail on it. Let our Indian Gov-
ernment control us.’’

Hilda Smith, Indian
teacher from Rivers

language
Inlet,

aa .
Rig

=
i

“Wat

2
= 44

#3; 3
“A

When you want your rights and power, you’ve got to take it.

remembered when her grandmother
told her stories at night to make her
stay home. ‘‘I’m sure this has helped
me. I learned the Indian language
from my mother. Six years ago I was
led away from Indian way of life by
liquor.

“‘T beat that by remembering what
my mother and grandmother taught
me. My grandmother taught ~e how
to cut fish at an early age. ‘hat thi 2
I have not forgotten. If 1 hadn’t been
taught this when I was small, I don’t
think I’d be where I am today.

‘*‘We should try and keep our chil-
dren home and teach them the good
way of life, to live off the land the
way we used to. A lot of us are
forgetting to teach our Indian
children that. I’m glad I came back to

_the Indian way.”’

Philip Paul, Vice-President in
charge of the Union’s’ Indian
Education Portfolio, said the opting
out clause agreement was approved
by the Federal Government and the
DIA Regional Office up until Decem-
ber 10, 1979.

INDIAN WORLD 23

Affairs.

education.

Bands who want to use it.

MASTER TUITION AGREEMENT

The Master Tuition Agreement was signed between
Canada and The Province of B.C. in June, 1969 for
the education of Indian children in public schools.

This agreement was signed with no Indian input.
The effect is—Bands have no control over jurisdiction,
quality of education and accounting of funding for
educational programs, schools or development.

In 1971, the ‘‘Indian Control of Indian Education’’
policy was put together by Provincial Indian Organi-
zations and adopted by the National Indian Brother-
hood, then in 1973 by the Department of Indian

By 1974, it was realized the MTA did not fit with the
Indian control policy and since then Indian people
have been trying to make the right changes to the
MTA. These changes would allow Band control over

The ‘opting out clause’ was decided by the Chiefs of
B.C. at the request of Band Councils in 1978, as the
way to allow local control of education for those

Standing together will improve
our education system 7

“They suddenly decided they
didn’t agree with some of our princi-
ples in the agreement. We said ‘that’s
fine’, we’ll set up one agreement with
the Federal government and one with
the Provincial government.’’

It was anticipated that Fred
Walchli, Regional Director of DIA,
would sign the opting out clause at
the conference but he refrained by
saying, ‘‘A number of 70 Bands with
about 50% of the population made it
clear to us they represented them-
selves.

‘‘We simply could not unilaterally
enter any agreement such as educa-
tion without getting some input from
the whole province.’’ Jeannette
Bonneau, /ndian Education. teacher
at Owl Rock Camp told Walchli,
‘*That’s bullshit and you know it! If
one Band asked for this to be done,
you would have to act on it because
each Band is a government in itself.

““You don’t have to have all the
other Bands in the province except
what one Band wants and it’s a
collection of these governments who
are asking for this opting out clause.”’

INDIAN WORLD 24

Maxine Pape, Indian Education Co-
ordinator said we have never been
given a crack at designing an Indian
schoo! system.

‘‘Education is white people teach-
ing our children or white people
making curriculum and white people
teaching Indian people to teach Indian
children, This is what they call Indian
education and that’s not what we’ve
been talking about. =

Indian education is top priority
of Indian Governments.

“‘Pve been told from DIA people
all across the country that you will
only fund those things and call it
Indian control of Indian education as
long as it’s the way you think what
Indian control of education is, not at
all having to do with what the Band
wants to do.”’

George Manuel explained how edu-
cation was a tool of the government
to assimilate Indian people. ‘‘In
learning the white man’s way, we’ve
lost and forgotten true Indian values.
If you want to opt out of the educa-

tion system to design the kind of
education you want—just opt out!
Louise Mandel, Lawyer for the
Union said, ‘‘The only thing which
these agreements do is make it possi-
ble for Indian people to start imple-
menting their own education system.
‘“‘What the agreement basically sets
out is we are asking the Federal Gov-

- ernment to sign to the fact that Indian

people have the right to be educated
within the principles of Indian
Government and the principles of
parental responsibility and _ there’s
adequate authority within the present
legal system to allow this to take
place.”’

With the prayer and _ pipe
ceremonies each day, many of the
delegates expressed they felt a power-
ful presence that went far beyond the
MTA and the opting out clause. Jack
Kruger, Chairman of the conference
wrapped it up by saying, ‘‘Using our
Indian medicine power and our
medicine men, to me that is what
Indian education is all about. You
can’t get that from a white man’s
school, you can only get it by
practising what’s yours, that was
given to you,”’

‘provinces could be pushed into set-
ting up mechanisms to promote and

NEW MINISTER

VISITS B.C.

A familiar scene

CHIEFS

Incorporating is Assimllating
George also discussed the idea of
incorporating Bands. He warned that
this action could seriously affect the
power of Band Councils. The corpor-

The most recent Minister of Indian 9p

Affairs, John Munro, met with In-
dian people at the UBCIC office in
Vancouver, May 30. It was almost
exactly a year ago that the former
Minister, Jake Epp, met in the same
office,

The meeting seemed very similar to

the one a year ago: Band representa- _

tives explained what feelings they had
and told Munro how he could help
solve some of the problems. In re-
sponse, Munro promised to aid in
achieving strong Indian Govern-
ments.

Why we should participate In
Constitutional talks

George Manuel, President of the
Union, tried to set the Minister
straight on the ideals and attitudes of
Indian people.

The main reason ‘‘the Indian
problem”’’ still exists, he explained, is
because of the difference in attitudes
between the government -and the
Indian people. The Federal and Pro-
vincial governments have been push-
ing their attitudes and value structure
upon Indian people and we’ve been
resisting such values. We have. chosen
instead to work out problems
concerning all aspects of life using
our own values.

This is the reason why Indian peo-
ple demand to have a real say in how
the Canadian constitution is changed.
Indian people must be real -partici-
pants in the constitutional talks, not
just observers or advisors. Indian
rights concern every aspect of our
lives and must be officially and speci-
" fically entrenched into the constitu-
tion forever.

John Munro (second left) introduced
DIA position paper on Indian rights.

2 == Indian religious rights.

ation would deal directly with the
Department of_Indian Affairs, rather
than the Band Council. Indian re-
serves would become_nothing more
than municipalities in which non-
Indians could buy parcels of land.
The government would then be well
under way to assimilating Indian
people and Indian land into the larger
society.

Federal double talk on Constitu-
tlonal Talks

After George Manuel spoke, it was
John Munro’s turn. He said that he
agreed with the idea of having real
Indian input into the constitutional
talks in Ottawa. Munro added that
Prime Minister Trudeau held the
same opinion. However, not- long
after the meeting, Trudeau said
Indians could act as observers only:
Munro said that the talks could also
be a good forum during which the

push for Indian rights.

Hunting and Fishing Charges

He plans to meet with the Justice
and Fisheries Departments to discuss

fishing rights. Part of those
discussions -would involve having
moratorium imposed concerning

fishing and hunting charges.
Religious Rights

One topic brought up by a Band
‘member was the recognition of
This was
_ brought up as it concerned Spotted
~ Lake. Munro said he wants to have
an appraisal done on the money value
of the lake. He said he’d then try to
get money to buy the lake for Indian

F people, In addition, he promised to

try to pass legislation guaranteeing
religious rights.

The other major part of the
meeting was the Minister’s presenta-
tion of his government’s position
paper on Indian rights. This is now
being anlaysed by Chiefs Council and

~~ the Legal Task Force. The Union’s

position on the paper will be made
public shortly.

INDIAN WORLD 235 |

THE L.S.A. IS DEADBUT.....

By whatever term, the infamous document has created
havoc with most Indian Band governments in the
country. The entire process was originated by the Depart-
ment of Indian Affairs as a result of direct criticism
towards the department’s fiscal accountability from the
Auditor General’s office.

For decades the DIA has administered funds allocated
to the supposed betterment of the quality of life of the
Indian peoples in the most shabby manner. When it was
taken to task, it placed the responsibility on the Indian
Bands, a reaction quite unfair, as only a handful of
Indian Bands in Canada were given the opportunity to.
administer their own affairs in the late 1950’s.

Bands reject first contribution arrangements out-
right.

In 1978, the concept of the contribution arrangement
was first introduced by the Department. Needless to say
the draft agreement was designed to serve only the
interests of the Department. As a result, it was almost
unanimously rejected by the Indian Bands in Canada.

From this point on, a committee within the UBCIC
had undertaken a process to negotiate with the Regional
Office a more acceptable agreement for Bands in British
Columbia. In the early part of this year, the two parties
reached agreement on a draft document which was
regarded as one that would be of mutual benefit.

In the whole process, the Department had successfully
distracted the negotiators from the terms and conditions
attached to the agreement.

Government Terms and Conditions have more
force than LSA. .

As the deadline for signing agreements was near, it was
casually announced by the Ministry that no matter which
type of arrangement each Band had chosen, the terms
and conditions had the greatest effect. That was a fact as

it was legislated by the Treasury Board by minute - f

#763729, in collaboration with the Department.
This new development resulted in total rejection of the

proposed agreement by two provinces. This led to serious
hesitations and reconsideration on the part of many

Bands in the country.

Bands force concessions.

There was direct confrontation with the Minister
nationally on the issue. This resulted in certain conces-
sions, namely an extension of the deadline to July 15th.
Also, Bands were not required to sign any agreement to

INDIAN WORLD 26

The UBCIC immediately undertook a project by which
it could realize the much needed consultation with said
Bands. At first contact, local reactions have been varied.
There is apparently increased confusion amongst Indian
Jovernments. And theré is understandable animosity.

More recently, at a local meeting with the UBCIC, the
Minister stated that the issue is dead. He assured that
previous practises for the transfer of funds would be enough.

The real issue is revealed.

Yet, in recent consultation with his bureaucrats, it was
explicitly stated the terms and conditions in question do
and will always apply until rescinded or altered by
whatever means.

This being the case, one would have to concede that the
whole exercise is just another attempt on the part of DIA
to jeopardize the process of establishing and strength-
ening Indian Government. This cannot be, as it
jeopardizes also the survival of Indian Nations.

There will be further confrontation and the Indian
people of British Columbia will be in the forefront.

AnIndian-
owned general .
development :
consuiting
group

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Preparation of funding proposals
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(604) 682-7615

—UP-DATE

COURT CASES

Angus Davis: The examination for discovery on the
Angus Davis vs. Majestic Wiley Co., has been put over
to August 5, 6, 1980 in Prince George, B.C.

Fishing case: Peter john, a member of the Hope Band
was charged for fishing with a net near Hope on
August 6, 1979. His case was adjourned to September
11, 1980 from June 12, 1980.

Most of our fishing and hunting cases have been put
over to the fall of 1980. The Jack and Charlie appeal will
be heard in the fall, along with Francis Haines,
Bartleman and August and Herman Thomas.

However, we will be updating you on any upcoming
cases from now to September.

co-ordinator.

The Band is now advertising for a health clinic co-
ordinator and are in the process of nominating their
health board. In a recent meeting with Fred Walchli,
Director of Indian Affairs, the Band says he is in full
agreement to acquire funding for the health home on
reserve.

July 1, 1980, marks the arrival of a new woman doctor
at Alert Bay. She will be there for two months and has
indicated she may consider staying if she likes the area.

SPOTTED LAKE

The UBCIC Legal Team were successful in adjourning
the zoning hearing on Spotted Lake from the middle of
May to early June, 1980.

Before this time, the Provincial Government would not
pass or approve the zoning by-law that was recommended
them by the Regional District. However, an agreement
was made by the Minister of Indian Affairs and the
Provincial Government whereby the Minister of DIA will

-seek funds from Treasury Board to buy the lake.

It was at this point agreed the Provincial Government
would co-operate in permitting the DIA enough time to
acquire the lake for the Okanagan Tribal people. Since
the agreement, there has been an estimate submitted to
the DIA evaluating the worth of Spotted Lake.

The Legal Team also received a letter from the
president of treasury board in Ottawa, saying he will be
looking forward to receiving a recommendation from the
DIA Minister about the acquisition of dollars.

The Legal Team is still pushing this process along to
see that the deal is completed. Spotted Lake will then be
turned over to the Okanagan Indian people.

ALERT BAY

Since the last meeting Nimpkish Band members had
with Minister of National Health and Welfare, Monique
Begin, an agreement has been signed to fund the first
four months of operating costs for the health board and

NATIONAL NATIVE ALCOHOL ABUSE PROGRAM
EVALUATION

Due to the short time given to the evaluation, it was
decided to hold a provincial meeting to act as part of the
evaluation process and to determine a final action plan to
complete the evaluation.

The meeting was scheduled for June 23-27, 1980, in
Williams Lake, B.C. to be hosted by the Williams Lake
Tribal Council. Since the calling of the meeting, further
developments have occurred effecting the nature of the
evaluation.

The Provincial Territorial Organizations (PTO’s) felt
there was insufficient time to complete the evaluation by
the deadline of July 15, 1980 and a resolution was passed
at the NIB National Commission Inquiry, PTO meeting,
calling for the government to extend the evaluation until
next year.

The extension would give the provinces time to put into
application the NECHI data base whcih would serve as
the basis for the evaluation. Since the data base has been
developed by the Indian people and would be in the
control of Indian people, there would be little risk of the
governments manipulations of the data.

We are currently waiting for the government’s position
on the extension. At the Williams Lake meeting, the
extension of the evaluation will now be discussed with an
explanation of the NECHI data system. From there, B.C.
will decide on its evaluation action plan.

INDEAN WORLD 27

Alkali Lake 4H

The beginning of some-
thing long awaited for, the
Alkali Lake 4-H Club, is a
newly formed club, started
with a lot of help from its
members.

This first season has eight
members: president, vice-
president, secretary, treas-
urer, reporter and mem-
bers.

The funding was a loan
from the Band for eight |
steers and a little extra for
feed. Towards the end of
the season perhaps the feed
money will be hard to come |
by, unless the kids keep up
their great job of raising
money. For eight young jeje
members they hold pretty
good bingos and bake sales
—with a lot of help from |
the parents. The parents
can’t be forgotten. Without
them and their help I figure
we would have one helluva Sey
4-H. It would be sort of See

| impossible.

OUR WORLD

If their first year is a
success the way I figure a
first year should be, then
next year we plan on

men €XPanding the group, calves,

pens and corral.
Later in the summer we
plan on taking a field trip to

Stoney Creek if it can be

arranged. So far this year

i-we’ve gone to two 4-H
tallies and the. kids did

pretty good in the judging.
Soon in the season we’ve

| | got plans for two more
= clubs outdoors which has a
| few members already signed

up.
But what we badly need

= around here is a bike club.

There’s sO many around

sm here that I think every kid
on the reserve has a bike.

Maybe the way to start one
bike club is if I get one and

# join them, since they are so
» hard to get all together.

by Billy Chelsea

It is trips such as these which make learning, and
teaching, not only bearable but enjoyable. And ultimately,
what the student has to say tells it all:

“During this trip I very much enjoyed myself. I also
liked to meet new people. Our group was able to find out
how the city was. I mean to live in the city. It did us very

good because we had reached our goal that we had &

started at the beginning of the year. And during life we
will have more goals and more things to look forward to.
This trip allowed us to get to know our own country. For

that is very important. Not just the trip but to meet the (=~
-people. I think this trip was a success and very worth- ~ ~
while. And I enjoyed it very much. It was also very

educational

BELLA COOLA TRIP

by Nick Lambert

INDIAN WORLD 28

John L. George, Chief of
the Burrard Band, went to
Rome at the end of June to
visit the Vatican.

He, and other Indian
people from Canada, went
to watch the ‘‘beatifica-
tion’’ of the Lilly of the
Mohawk, an Indian woman
of the Mohawk Tribe. John
said that she will be one step
from Sainthood.

Nicola Valley Graduates

Nineteen Indian high school
graduates from the Nicola
Valley area (counting two
non-status students) were
honoured last June 20, 1980
at a banquet and dance held
in Merritt, B.C.

Each graduate received a
parchment scroll—tied with
a buckskin ribbon— from
their respective chiefs. ‘‘We
are not trying to buy our
way into the white world
through education,’’ Chief

Gordon Antoine told the
students and their families,
“*but to improve ourselves
in our own eyes.”’

Nicola Valley has the high-
est number of Indian
graduates per capita than
the rest of the country,
says Nicola Valley Indian

' Administrator, Len
Marchand. ‘‘When I went
to high school, I was one
lonely little Indian. You’ve
got to be true to yourself
and realize you can do
anything.’’

‘*When you go out into that
great world, think of it as
your world too, think you

4 can have any part of it you
= want.”’

Clayton Pierre, Herman Wallace, Gary Edmunds, Bruce
Edmunds, Roger Wallace, and Mark Dan.

Mount Currie hosted an Indian Youth rally at Owl
Creek, near Mount Currie June 6-8.

About 175 young people from Anaham Lake,
Chehalis, Douglas, Vernon and Shalath joined in the
two-day camp out. Young people held campfire celebra-
tions, sing-songs and wiener roasts.

During one afternoon, the group was taken on a hike
to Mosquito Lake and one of the Elders accompanied
them and shared her thoughts about the walk. Elder
Nancy Phillips, of Chehalis, also spoke to them about the
fact that they shouldn’t be afraid to ask the Elders for
help.

There are already plans to hold another such rally
next June in Vernon.

INDIAN WORLD 29

IN THE

NEWS...

Social Work on the Inkameep Re-
serve 1937-49

Our grandfather was Chief
Narcisse Baptiste George. He was
considered one of the kindest, most
conscientious and dignified persons
in the Valley. He was the Chief for
the Okanagan, from the time his
father died in 1937 until his death in
1949. The Chief in days gone by had
to take care of all the social problems
on the Reserve. Our grandfather did
all his work voluntarily. His area was
near and far. His duties consisted of
settling Estates, helping groups get
organized, i.e. North American Bro-
therhood. Also he helped individuals
with personal problems. Just doing
everyday social work. When his work

INDIAN WORLD 30

KECREATION

It certainly is nice to see the sun and green countryside
once again. Soon school will be out and people will be
heading out to their favorite camp ground. To swim, fish
and just enjoy the great outdoors. It is a good time to
stock up on dried salmon and other food for the winter
months. People should be encouraged to grow their own
vegetables—sure it takes a little bit of work, but it’s
worth it. You’d save some money and the food would be

~ nutritious. It would also be nice to see the various home-

owners clean up their yards or maybe plant some
flowers? It is nice to see that a few of the families do look
after their yards. So keep it up, you’re a credit to our
community.

The summer months are the best time to get out of the
house to enjoy the fresh air and the warmth of the sun. It
would be nice if people would start planning for trips out
of town. It’s always nice to get away Once in a while—
just take the family and camp out for a weekend or so.
I’m sure you’ll feel better and maybe plan more picnics
and trips. A cup of camp fire tea and fresh fish cooking
over the open fire is always a very relaxed feeling. Try it,
you might like it! Anyway, we should be thankful that we
made it through another winter and prepare for next
winter.

from Lake Babine Band Newsletter. by Les Casimer

I can remember when fall time
came, families travelled up to Baldy,
where the men hunted for their winter
supply of meat. Deer was seen close
and far and in herds. The men took
their choice and killed only the bucks
from 4 points and up. Our grand-
father distributed the meat amongst

the people before camp broke up.
When we all got home, he would get
ready to kill a yearling bull for our
winter supply of meat. In the old days
it didn’t matter or make any differ-
ence whether you were from the Re-
serve or town, if you were present
when he killed and quartered the
meat you got a share of meat,
vegetables, dried apples, apricots and
peaches, for their winter supply.
Nobody left empty-handed
personally. .

We were indeed very fortunate and
I am personally very proud to be one
of Chief Narcisse Baptiste George’s
descendants.

from Inkameep News by Irene Bryson

COMMUNICATIONS TECH NOLOGY >

HAS NO COLOUR

Communications. It’s an impor-
tant part of our political movement, a
very crucial one, and yet we don’t
often discuss our work in communi-
cations in this magazine.

Recently, two of our communica-
tions staff members spent three days
talking about Indian communications
in North America, at the National
Indian Media Conference held last
month in Anaheim, California. The
conference was actually a series of
workshops, in which about 250
Indian people skilled in various com-
munications media shared their
knowledge with others in the same
fields.

Some of the information shared at
these workshops came as a shock to
us. Laws exist in the United States
which ensure that Indian people have
a voice in the media. No similar
provisions exist for Indian people in
Canada.

Technology as a political tool was
debated in several workshops. Some
Indian people and groups in the
United States are almost ready to
move into highly technological com-
munications systems, such as national
computer banking operation, Federal
government agencies and corpora-
tions already have these systems in
place, They are able to relay and
receive information quickly, effi-
ciently and effectively. The world
isn’t going to wait for us to catch up;
we have to take the initiative at some
point and develop the technology that
will meet our needs. Technology as a
political tool has no color. It is there
for all people to develop as they
choose.

At the workshops, a community

of Indian resource people was available
to those of us who were anxious to learn.

And we did learn.

The workshops returned our opti-
mism. A small but stable beginning
has been made in laying the founda-
tion of Indian communications. On
both sides of the border, an increas-
ing number of Indian people are gain-

ing communications skills and enter-
ing the media work force. Finally,
after a long silence, our words,
philosophies and feelings are going
out to the people, both Indian and
non-Indian. And this is how social

~ change is brought about.

One of the things that most
affected our political thoughts on In-
dian communications was the work
done in the United States. Indian
people have succeeded, through lob-
bying and making sure that laws are
implemented which promise Indian
input into communications, in formly
establishing Indian communications.

We have a lot of work to do in
Canada. Our federal government and
most provincial governments do not
adequately recognize Indian commu-
nications. Perhaps it’s time to make
some legislative changes, to lobby
provincially and federally, with other
Indian people across the country who
share our philosophy of Indian com-
munications.

We see Indian communications as
coming under the jurisdiction of
Indian government. The people must
know what is happening, and we are
that bridge between leadership and
the people, helping each to be ac-
countable and resporsible to the
other. Indian communications is not
a propaganda machine or a mouth-
piece for leadership or individuals.

Our responsibility rests on oObjecti.

vity, from an Indian point of view.
We are honest and responsible gath-
erers and producers of information.
In order to carry out the work we
envision in Communications, we need
to build a bigger community of Indi-
an resource people, such as the one
which gathered in Anaheim, Califor-
nia. One way we’ve begun to do this
is through our second annual twenty-
week Radio Communications Train-
ing Program, which began this
month. Six people are being trained
in the fundamental skills of radio
communications. This program was
designed by Indian communications

by Val Dudoward

people for Indian people. This year’s
trainees are: Fran Smith of Port
Simpson, Marshall Goulet of Ques-
nel, Gordon Jack of Hazelton, Gail
Stump of Anaham Alexis Creek,
Angela Matilpi of Alert Bay (hired
from the Communications staff port-
folio) and Brenda Leon of Chehalis
(hired from the Union staff).

After the training program ends
we’ll have added another group of
people to our slowly growing bank of
Communications resource people.

It is difficult in Canada and espe-
cially in British Columbia to obtain
radio air time. And it is doubly diffi-
cult for Indian people to get on the
air, One option open to us which we
have been taking advantage of since
last September is Vancouver Co-
operative Radio CFRO-FM. The fre-
quency is 102.7 FM in Vancouver,
and reception outside of Vancouver is
available through some community
cablevision companies.

The three radio people in
Communications produce a monthly
program, heard the first Thursday of
each month at 8:30 p.m., called ‘*The
Law of Our Land.’’ The program
exlores Indian issues from a legal per-
spective. The program will be part of
this year’s training for the radio train-
ees. all

Within the next year, the radio
portion of the Communications
portfolio will continue to make
inroads into radio programming and
production. We are working our way
toward the production of short items
or ‘‘packages’’ which we will regular-
ly send to radio stations, :n addition,
we hope to work with different com-
munities who have received approval
for air-time from local radio stations

Radio is in a young stage within
our Communications portfolio, but
its power and potential can no longer
be ignored. Both radio and print have
their places in Communications and
in the implementation of Indian Gov-
ernment, and will work together to
complement each other.

INDIAN WORLD 31

The Shaman’s Daughter, an excellent novel by Nan F. _
Salerno and Rosamond M. Vanderburgh, is the story of
an Ojibway medicine woman named Supaya. While the :
book’s main focus is Supaya, it also encompasses many The Shaman *S
of the attitudes and values of the Indian culture.

The novel could in fact be relevant to many tribes in Daughter
Canada. The time period the novel covers is from 1897 to
1967.

It was during this period that many of the Indian
cultures throughout Canada were in the midst of a very :
difficult transitional period. Many of the changes were Book Review
brought on by the missionary mentalities so often ]
exhibited by government officials or religious fanatics

claiming that they simply wished to help the Indian
people. by Bess Brown

I found the characters in The Shaman’s Daughter
likeable and easy to relate to, as they were portrayed in a
very realistic manner. The problems which they were a
part of were in many respects similar to ones we ourselves
have experienced or we know someone who has had such
an experience. The following examples are just two of the
many that can be found in the book. .

The first is Supaya’s unhappiness over the fact that she
has no one to pass her vast knowledge of the Ojibway
culture on to. It was not many years ago that many Elders
throughout British Columbia and probably the whole of
Canada were extremely distraught and unhappy because
they felt their culture was literally dying. Many felt as
Supaya did, that it was only a matter of time until they
would be totally assimilated then forced-to live a life
that was completely foreign and for the most part
meaningless to them.

The second example involves Supaya’s first husband,
Eli. As he was not raised on the reserve, he found it
extremely difficult adusting to this new way of life.
Though he had an education, he felt that the white
community would continue to treat Indians only as
second class citizens. Consequently he went through
much of his life feeling that he belonged neither to his
own native culture nor to the dominant white society. |
am sure there are many Indian people today who are
having a difficult time coming to terms with the
contradictory values imposed on them by both cultures.
On the one hand he is being pulled towards his native
culture, with the promise of peace and peace of mind and
on the other hand he is offered a better and much easier
life. Now he must decide which life he prefers, the
traditional or contemporary lifestyle and the choice is not
always an easy one to make.

The author’s ability to stay away from stereotypes,
whether-they were Indian or non-Indian, made the book
that much more enjoyable. The characters were in fact
portrayed in such a manner that the reader could feel
with them. The readers of The Shaman’s Daughter will
not be put off by feelings of frustration and anger, as
they often are, at many authors’ lack of knowledge and
insight into the Indian culture.

INDIAN WORLD 32

| 4 flag salle nations 's story

| and since at present we have —

no symbol that represents
idiar oe. this idea, '

ag- aising ceremony of

oe Jy é ns z

aa “the Hope Indian Band.
OUR NATION’S STORY

The Colours resource base and more authority through our Indian

The white represents the purity of our reserve lands
where equality and respect for all life forms exists. Our
grandparents left us the land so that we may continue to
practice the value system that complemented our way of
life. The white centre of the flag also allows a Band to
place the name of their reserve or clan insignia within.

The colour blue symbolizes the universe of which we,
Indian people, are a part. Our place within the universe is
our reserve lands.

The Arrows

The arrows of the flag represent us, as Indian people,
determined to seek and achieve a greater land base,

Governments to govern ourselves. We also used arrows to
gain and maintain security. Arrows were used to safe-
guard our homelands and to bring material and other
comforts to our people. The arrow represents the power
within each of us that must be used to safeguard our
homelands and ensure an Indian future for our children.

The Circle

The circle, which represents the boundaries of our
territories, also expresses Indian philosophy and reflects
the rhythm of the universe. The seasons move in circles.
Man’s life from birth to death, the ceremonial lodges, the
central fires of the longhouse, and our dances are
reflected by a circular shape and follow the path of the
sun. As we continue to represent ourselves with the circles
and practice of our ways, so the sacred circle heals and
the people become whole again, building up their
nations.

INDIAN WORLD 33

HELP WANTED

WRITER /REPORTER

should have:
® some writing experience or writing ability;

and concerns;

and travel in the Province.

Magazines, Special Reports and information posters.
SALARY: Negotiabe

previous experience to:
Val Dudoward
Communications Co-ordinator

The Communications Portfolio is looking for a writer/
reporter to work on the INDIAN WORLD. Applicants

® a genuine interest in and knowledge of B.C. issues

e willingness and ability to work long and odd hours

Duties will include reporting, research, writing for and
the production of the newsmagazine, bulletins, Special

Please forward written work history, schooling and

DARKROOM TECHNICIAN

To develop pictures for Indian World in new
darkroom. Full tinfe position with some time for
photographic assignments in the field.

Must be experienced in all darkroom techniques as
well as photographic fling.

Knowledge of Indian political and social issues an
asset.

Preference given to a worker with previous experience.

Starting Date: A.S.A.P.
Starting Salary: $1,000/month
Apply to: Val Dudoward
Communications Co-ordinator, UBCIC

LETTER TO THE EDITOR

Dear Editor:

I read the March edition of the Indian World, ‘‘The
Choice is Ours’’. I found it very pleasing to hear of all the
Indian People taht are cured of their drugs and alcohol
problems. And I have a dream that the TI’azt’en People
will one day in the future turn away from drugs and
alcohol, which is the poisonous fire water that is killing
our culture and dividing our people. After all as the
saying goes “Drinking is Not Indian’.

What I would also like to see in the News is more on the
importance of ‘‘Indian Education’’. Ther¢ are so many
great and wise Indian People from the north pole to the
south pole. We have to turn more to our Elders, the
gifted ones, and learn from them. Their ancestors taught

INDIAN WORLD 34

them about our culture and the way to live life to the
fullest. ‘‘Let us put our minds together and see what life
we will make for our children’’.

We as Indian Peopie all know about our fishing and
hunting rights, etc. There is too much of that in the
Newsletter. Because the Earth and the Indian People are
of one mind. We as an Indian Nation can be UNITED in
one great nation to work and help each other, so the

_ Indian People can always say ‘‘J am proud to be Indian’’.

Continue the Newsletter with more from the Bands in the
North. And strive towards unity in B.C.
‘A wet za’
Mrs. A. Morris
Tl’azt’en Indian
Carrier Nation

The Raven and
the First Humans

A celebration co-hosted by 100
Haida Indians from Masset and
Skidegate was held on June 5, 1980 at
the Museum of Anthropology to ack-
nowledge Bill Reid’s sculpture of
‘*The Raven and the First Humans’’.

The seven foot, three ton sculpture
depicts a raven discovering man in a
clamshell. The story behind it comes
from the Haida people’s legend of
‘The Creation of Man’. As a tribute
to the occasion, the Haida people
brought samplings of their traditional
food: smoked and barbecued salmon,
herring roe on kelp, sea-weed,
bannockandtea. _

In celebration of the monument,
the Skidegate and Masset dance
group performed their traditional
dance of dedication to honour the
masterpiece sculpture from _ their
legend.

Bill Reid’s sculp-
ture portrays a
raven discovering
the creation of man
in a clamshell.

Dempsey Collinson (left), Chief of
Skidegate and Cecil Brown Jr.,
Massett Chief Councillor, dance to
honour the sculpture from Haida
legend.

To the beat of the drum, Elders
and children sang and danced in their
beautiful button blankets and head-
dresses showing they are again restor-
ing some of their past traditions of
ceremony and art.

The Haida legend tells of a great
flood covering the earth which finally
diminished and lay dry. The raven,
being bored and looking for mischief,
walked along the beach and heard a
muffled squeak.

A flash of white caught his eye and
right at his feet, half buried in the
sand, was a gigantic clamshell. Look-
ing closely, he saw the shell was full
of little creatures.

With a bell-like croon, the raven
coaxed them to come out and play in
his new shiny world. Curiosity
overcame caution and the shell
dwellers emerged—they were the
original Haidas, the first humans.

The raven was soon again bored
after amusing himself with his little
companions. He failed to find any
females to make his games with the
Haida more interesting. Suddenly, he
had an idea. He threw back his head
and flung chitons (similar to, but not
barnacles) that found their mark in
the delicate groin area of the shell
born Haidas.

Nothing like this had ever happen-
ed during their childhood in the

clamshell. They were astounded,
embarrassed and confused by a rush
of new sensations, emotional and
physical. After a sudden storm, the
chitons dropped off one by one.
Soon, there was a Stirring among the
chitons. From each emerged a brown
skinned, black haired human, both
males and females.

Now the raven could begin his
biggest game.

One might say that Bill Reid is, ina
sense, like the raven. He saw some-
thing and birthed it into reality—a
masterpiece of the aboriginal people
of this land.

JINDIAN WORLD 35

It’s the time of year again when the sun shines more
often and the weather gets warmer. Summer is the season
when Indian people meet and celebrate outdoors. The
Cultus Lake and Seabird Island Indian Festivals are
featured on page 9.

Summer, a season when many people become inter-
ested in their physical well-being, seems to be the appro-
priate time for a Health Supplement. The supplement
deals with traditional means of becoming and remaining
healthy, both physically and mentally. Shannon Point, of
the Chehalis Band contributed a story about alcohol and
how it affects our health.

Summer seems to have brought a renewed spirit of

The support of the Elders and other Band members of
Bella Coola made possible a student trip to Ontario, as
their teacher, Nick Lambert tells in his story on page 34.
He also sent pictures.

The Alkali Lake Band just began an Indian 4-H Club. |
Bill Chelsea sent pictures and a story about the club (page
8). On page 10 Chief Larry Ned of the Sumas Band
discusses his community’s chance for a better future, now
that the brickwork has been laid.

We thank all of those who’ve given. this month’s
INDIAN WORLD such a warm spirit and we hope you
have an enjoyable summer.

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