Periodical
Indian World - volume 4, number 1 (April 1981)
- Title
- Indian World - volume 4, number 1 (April 1981)
- Is Part Of
- 1.06-01.04 Indian World
- 1.06.-01 Newsletters and bulletins sub-series
- Date
- April 1981
- volume
- 4
- issue
- 1
- Language
- english
- Identifier
- 1.06-01.04-03.04
- pages
- 32
- Table Of Contents
-
Statliem Nation Pow-Wow.....................2
Pearse Commission...........................4
Constitution Goes to Canadian Courts...........5
Bill C-48: Constitutional Guarantees are Empty ... 6
President's Message...........................9
Our World..................................10
A New Indian Power is Created................12
First Constitution Express.....................13
Raffle Epidemic Sweeps B.C...................14
Learning the Essence of our Sacred Languages ... 16
Storytellers in the Steps of Our Ancestors........19
Nishga Tribal Council Conference..............20
News News News____.........................21
Up-dates...................................22
In The News................................24
I Think.....................................25
Indian Law versus the Constitution.............26
Story of the British Trust....................,. 26
Ruthlessly Determined to Assimilate Us.........28
Editorial...................................30
Poem: The Longhouse........................31 - Contributor
- Darrell Ned
- Randy James
- Lila Peters
- Joyce Bourassa
- Reggie Philips
-
Chief Wayne
Christian - George Manuel
- Chief Saul Terry
-
Archie
Pootlass - Louise Mandell
- Leslie Pinder
- Ron George
- Glen Williams
- Pauline Douglas
- Terry Aleck
-
Reg
Percival - Val Dudoward
- Sharon Venne
-
Janice
Alpine. - Kat Norris
- Mary Schendlinger/
- Type
- periodical
- Transcription (Hover to view)
-
INDIAN WORLD
APRIL
1981
" T H E CHOICE IS OURS"
ONE DOLLAR
Constitution Express
It's the showdown.
Language Gathering
Sacred Sharing
They also held a give-away for the
people who helped in making the
gathering possible.
STATLIEM
NATION
POW-WOW
By Joyce Bourassa
On the 17th of April to the 20th,
there was a four-day gathering of
people in Lillooet, a pow-wow sponsored by the Statliem Nation.
It was four days of feasting, dancing and singing. People came from
all parts of B.C. to take part. There
were Elders from the area that opened each day with prayer and song.
There were many things to be told to
the people on how to conduct themselves at a gathering like this. There
were four days of clear blue sky and
good feelings could be felt by everyone.
Each day there were sweat ceremonies for the people. A lot of
teaching and learning happened. In
the evenings people dressed in their
traditional fashion and danced until
the early hours of the morning. During the day was time for visiting and
listening to Elders speak. Always
the drum could be heard in the
background.
There were many children all
around, dancing and singing. The
INDIAN W O R L D 2
young people took part in a big way.
They served the Elders and guests
throughout the whole pow-wow.
When there was something to be
done, the young people were always
there to assist whenever they could.
On the fourth and last day, much
happened. The Elders spoke again.
They thanked everyone for coming
and respecting the way of the Statliem people, that was followed for
the past four days. There was dancing and singing in the afternoon.
A n auction was held to raise money
for the next gathering. A beaded
purse went for $200. They raised in
total about $1,900. I felt really good
to know that we could raise our own
money that was needed to hold a
gathering. We could do it ourselves.
Soon it was time to leave.
Everyone had to go home now. We
all shook hands until next time,
when we would be able to sing,
dance, learn and teach together
again.
INDIAN
WORLD
VOLUME 4, NUMBER 1
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.
Contributors
Editor: Darrell Ned
Written Contributions: Randy James, Lila Peters,
Joyce Bourassa, Reggie Philips, Chief Wayne
Christian, George Manuel, Chief Saul Terry, Archie
Pootlass, Louise Mandell, Leslie Pinder, Ron George,
Glen Williams, Pauline Douglas, Terry Aleck, Reg
Percival, Val Dudoward, Sharon Venne and Janice
Alpine.
Photographs: UBCIC staff unless credited.
Illustrations: Kat Norris
Typesetting: Mary Schendlinger/Pulp Press
Table of Contents
The decision of the Constitution Express to carry our
battle to England does not come cheap! Crucial
fund-raising is being carried out all over the
Province. Every little bit helps!
Statliem Nation Pow-Wow
2
Pearse Commission
4
Constitution Goes to Canadian Courts
5
Bill C-48: Constitutional Guarantees are Empty . . . 6
President's Message
9
Our World
10
A New Indian Power is Created
12
First Constitution Express.
13
Raffle Epidemic Sweeps B.C
14
Learning the Essence of our Sacred Languages . . . 16
Storytellers in the Steps of Our Ancestors
19
Nishga Tribal Council Conference
20
News News News
21
Up-dates
22
In The News
24
I Think...
25
Indian Law versus the Constitution
26
Story of the British Trust
, . 26
Ruthlessly Determined to Assimilate Us
28
Editorial
30
Poem: The Longhouse
31
OUR COVER: Past leaders of the Nation. The governing authority and laws handed down to our present leaders
over the centuries would be eliminated by the Canadian constitution's patriation.
INDIAN W O R L D 3
THE RIGHT TO FISH
FOREVER
PEARSE COMMISSION HEARS LILLOOET'S PLAN
TO GO FISHING
By Chief Saul Terry, Bridge River Band
On April 4, 1981, Commissioner Peter Pearse sat behind a table draped
with a Canadian flag and opposite him, behind a table with the Indian
Government flag, sat the Elders and Chiefs of the Lillooet Tribe. The
Pearse Commission had been invited by the UBCIC to hold community
hearings in Indian communities. The commissioner chose Lilloet as one of
the first communities to visit to get the feeling of the local people regarding
the much disputed Fisheries of the Fraser and its tributaries,
Lillooet Tribe will not
compromise position
Chief Mike Leach of the Lillooet
Band welcomed the commissioner
by reading the Lillooet Declaration
of 1911, which states that the Lillooet Tribe has never given up the
rights to its land and resources and
that it is only they who can do so.
He pointed out that this position of
the Lillooet Tribe has not changed
since the declaration was written
and that there is no intention for
compromise now.
Elders Tommy Adolph and James
Scotchman outlined the historical
background of the local fisheries
and how over the years the
reduction of the stocks took place.
They cited the loss of the Bridge
River spring salmon due to the
diversion of Bridge River, and how
for some years later the salmon kept
trying to enter the Seton Lake power
station outfall. The smell of the
diverted
river
ditional fishing methods
alongwas pulling them
towards
it.
Now that river has no
with modern methods;
spring salmon. The Elders also cited
the complete loss of one late
running in September and how
Fisheries, during spawning season,
go along creeks and toss the dead
and dying fish out of the water. This
deprives the streams and lakes of
nutrients and of an identifying scent
for their future return.
INDIAN W O R L D 4
Indian people conserve
resource in spite of poor
conservation by other sectors
He pointed out over-exploitation
of the commercial and sports fishing
sector, destruction of salmon by industry, lack of enforcement and
monitoring capabilities on the commercial sector, and too much emphasis on Indian fishing charges
along rivers, which causes a loss of
man hours and money. Victor also
pointed out how local Bands practice
restraint in their fishing efforts due
to the low count of escapement in
the Stuart Lake stocks test year.
The chief discussed some of the
crucial pointsman the paper he presented:
• the right to fish seven days a
week without endangering salmon stocks;
• Indian rights to employ tradi-
• Indian rights to barter and sale
for strengthening or re-establishing the economic base of Indian
people; and
• the right and responsibility to
assist in the management, conservation and protection of the
salmon stocks and marine resources.
The problem is that the Department of Fisheries and Oceans steadfastly maintains that they have exclusive jurisdiction and have no confidence that our people are capable
of carrying out any type of conservation or management process.
Federal Fisheries refuse to
negotiate: action taken
Too often, where changes affect
Indians, we are never consulted.
Throughout this meeting, we saw
that all formal approaches to having
our concerns in fishing discussed
have been exhausted and now only
action on our part will be the motivating force to get the minister to
the negotiating table. The action is
to go fishing.
There were other statements by
various people including concerns
about Fisheries blasting beaver
dams which destroy fish, Fisheries
cutting up fish nets of Elders, log
debris in lake fishing areas, and
unequitable management practices
by Fisheries. Chiefs from other
areas were also present at the hearing, all requesting visits to their
areas by the Commissioner, to hear
the people's concerns.
Closing remarks were given by
Roger Adolph, who spoke of the
important relationship of our exclusive fishing rights to our culture. He
presented a letter signed by seven
Chiefs inviting the commissioner
back during the fishing season to
witness firsthand the methods of
our people, and to gain a better understanding that our concerns are in
earnest.
The End of Our Canadian Journey
LEGAL ACTION LAUNCHED
IN ENGLAND
At press time, the federal government's Constitution Resolution had just gone to the Supr
Court of Canada, where the Court began its first day of hearing into the legality of the Resolutio
Robert Manuel of the Neskainlith Nation and our National Representative sent this report on
national activities and international plans of our First Nations:
This morning I joined other people representing our First Nations
on the steps of the Supreme Court
of Canada to give our words to the
Canadian people.
Canada's Members of Parliament
in the House of Commons have
agreed to refer to the legality of the
Constitution Resolution to the Supreme Court. The hearing started
today in Ottawa.
If the court finds the resolution
legal, then it will be referred back to
the House of Commons, and the
Members of Parliament will vote on
it. This is what Prime Minister Trudeau anticipates will happen. However, if the court finds the Resolution illegal, Trudeau has indicated
he will not pursue the issue further.
ernment and the ten provinces must
all agree on any changes to the
Constitution, assuming it is patriated. If Canada and the ten provinces cannot find their way to agreement, the issue will be brought
before the courts. The courts, history shows, have not been receptive
to our aboriginal rights
Any Canadian decision on the
Constitution Resolution does not
resolve the issues of the First Nations. We will still be left with legal
and political questions regarding the
Constitution and the First Nations.
We have worked to become full
"Entrenchment" of aboriginal
rights gives us nothing
The First Nations of Canada are
not intervening in this court action
because the court will be examining
only the provincial reference: the
provinces want to know if Trudeau
can unilaterally patriate the Constitution within Canada's legal framework. The questions of the First Nations cannot be heard in this court
case. The supposed "entrenchment
of aboriginal rights" contained in
the final form of the federal government's Resolution does not meet
with the satisfaction of Canada's
First Nations. In fact, this "entrenchment" amounts to the expropriation or taking away of the
aboriginal and treaty rights of our
people.
The amending formula leaves
even the vague and nebulous "entrenchment" at the mercy of the
provinces. According to the final
amending formula, the federal gov-
and equal participants in Canadian
society since Confederation. We
have tried to be a part of Canada
without success. It is because of our
attempts with the federal government in Canada that we have not
pursued the political relationship we
have with Great Britain through our
treaties, the Royal Proclamation,
and the Law of Nations. However,
we find we have no choice at this
time in our history but to take our
case to Great Britain and to the
world.
We have come to the end of our
Canadian journey. A delegation of
our First Nations has left to go to
New York and then England, where
our legal action will be launched.
This "advance team" of our leaders
and our lawyers will begin three
types of legal action. The first involves a Memorandum of Law,
which has been prepared by Ian
Brownlee, Queen's Counsel, a professor of international law at
Oxford University. We shall present
this Memorandum to the Government of Great Britain. Also, we will
be filing a petition to the Imperial
Government to settle all outstanding
land claims on Rupert's Land (West
of Hudson's Bay to the Rocky
Mountains) prior to patriation of
the Constitution. Thirdly, we will
begin action in the Chancery
Division seeking a Declaration of
Trust owed to the Indian Nations by
• the Imperial Government, which
must be discharged or given us prior
to patriation of the Constitution.
There is not yet a set time for
departure of our Constitution Express to England. However, it seems
likely that this Express will leave in
June. Already, a delegation of
Chiefs from Alberta is in England,
as well as the lawyers and leaders
representing our legal actions.
We have come to the end of our
Canadian journey. Ahead of us are
the courts in Great Britain, the international press, and the future^pf
our First Nations.
Editor's Note: We tried from our
offices in Vancouver and Ottawa to
obtain a copy of the N.D.P. proposal oh aboriginal rights, included in
the Resolution.
Our efforts met
with no success: all avenues remained closed to us.
INDIAN W O R L D 5
"Even before its Constitution is patriated, the Federal Government is
already proving that its entrenching
of Aboriginal Rights is just a sham.
Bill C-48 negates a whole section of
our Aboriginal Rights just like
that." (Archie Pootlass, VicePresident UBCIC, North Coast
Region).
"The Federal Government can
proclaim the virtues of entrenching
Aboriginal Rights in the Constitution, but acts such as the Canada Oil
and Gas Act make it totally meaningless." (Research and Development Portfolio, Dene Nation).
"The Federal Government has
this public posture on one hand that
it claims it is guaranteeing our
Aboriginal Rights, and with the
other hand it brings in legislation
that wipes out Aboriginal Rights as
they relate to the petrocarbon industry. That's political double-talk."
(Dave Porter, Council of Yukon
Indians).
Bill C-48
Exposes
Entrenchment
What is Bill C-48?
This is the Canada Oil and Gas
Act to regulate the exploration and
development of oil and gas
reserves in Canada Lands.
Canada Lands are all the lands
the Federal Government considers
Federal lands. This is being generally interpreted as the Yukon, the
Northwest Territories and the 200
mile off-shore territory all along
the west and east coasts and the
Beaufort Sea. That includes the offshore territories claimed by the
Haida, Bella Coola, Nootka,
Kwawkewlth, Haisla, Nishga and
Coast Salish Nations.
The Section of the Bill that has
most outraged Indian Nations is
the Replacement of Rights and No
Compensation Section.
Section 61(1) reads:
"The interest and rights provided
by this Act replace all oil and gas
interests and rights, or prospects
thereof, acquired or vested in
relation to Canada Lands prior
to the coming into force of this
Act."
That means we have no
right to the oil and gas in
those territories. That not being good enough, subsection
(2) says there will be no com-
pensation paid for the extinguishment of those rights:
"No person shall have any right
to claim or receive any compensation, damages, indemnity or
other form of relief from Her
Majesty in Right of Canada, or
from any servant or agent thereof; or for any acquired or bested
future interest or right or any
prospect thereof that is in place
or otherwise affected by this
Act, for any duty or liability."
Token environmental concern
Sections on the Environment are
further cause for concern. Companies are asked to put together a
fund for studies with a maximum
of $15 million. (The environmental
assessment for the Arctic Gas project cost $140 million in 1975 and it
was rejected). Canada does not
even have the technology to cope
with major disasters like a blowout in the Beaufort Sea. A revolving sum of $15 million would mean
nothing in the event. The Canadian
Government is posturing, saying it
is making an attempt to protect the
environment.
No room for public interest
GUARANTEES
PROVED EMPTY
Bill C48 was presented to the
House of Commons in December,
1980. After second reading, it went
to the Standing Committee on National Resources and Public Works
on January 15th. The Bill is expected
to go back for final reading when
the House of Commons reconvenes
in May.
"The Bill has been a sleeper," says
Dave Porter of the Council of Yukon Indians, "The Government has
really kept it out of the public eye.
We only found out about it, almost
by accident, in December."
Since then, however, Northern
INDIAN W O R L D 6
leadership has rallied unanimously
around the issue. In a 10-point resolution, they declared that the legislation ignores the crucial concerns of
all northerners for political development, settlement of Aboriginal
Rights and control and ownership
of resources.
Victory for northern rejection
of bill
On March 27th, the C.Y.I, and
Dene Nation appeared before the
Standing Committee to demand that
(1) C-48 be rejected and (2)
Hearings be extended so that the
Committee could travel to hear and
consult with the people to be affected. The Standing Committee
voted unanimously to do so. It was
considered a victory in the north. At
the very first sitting of the Committee after that decision, the Liberals
stacked the Committee, and the decision was reversed. "In our minds,"
commented Dave Porter, "it called
into question the whole legitimacy
of these committees. At what point
do we believe them? We reacted immediately and the Minister simply
sloughed it off with the arrogance of
a majority government."
Northern leaders are also alarmed at the incredible powers afforded
the Minister of Energy and Resources. Under Section 55, the
Minister can delegate all of his authority to a public servant. A bureaucrat can have all the powers to
decide where to develop, how to
develop, what price oil and gas
should be sold at and who should
market it. The people of Canada
won't have access to this person.
He won't be there in the House of
Commons to account to elected
representatives. Under Section 47
dealing with Drilling Orders, the
Minister can give orders when to
drill, where to drill and how to
drill. If that's not enough he has
Section 48, on Production Orders,
that gives him power to order a
development to go ahead, even if
the company or the public are not
in agreement.
The Act automatically gives the
Federal Government a 25% share
in any gas and oil found, as well as
a 10% royalty.
If companies want to explore
and drill under privately owned
surface lands and if permission is
refused by the owner, the company
can apply to a government arbitrator who can order entry. Arbitration rules have not yet been set.
On April 2nd, the Governments
of the Yukon and Northwest Territories continued to attack C-48.
They keyed in on the impact on constitutional development in the north
(the Government of the Northwest
Territories has a native majority),
and the fact that the resource revenue sharing concept, in place in
every other Province, does not extend to the north.
On April 7th, the Inuit Tapirisat
brought before the committee
amendments
which called for
sharing of revenue between the Inuit
and of the Eastern Arctic and the
federal government. They also
called for improved environmental
protection.
Resources legislation evidence
of bad faith in land claims
negotiations
A l l the organizations are continuing the lobby on this issue, At the
same time, they are lobbying against
the Constitution. In the north, five
organizations are also involved in
negotiating land claims. On April
23rd, the Dene Nation's lobbying
forces were spread thinner by the
National Energy Board's announcement of its approval of the Norman
Wells Pipeline. Fred Gudmundson
at the Dene Nation recognizes the
familiar strong-arm tactics to pressure land settlement. "The Government said it accepted Berger's recommendations on the MacKenzie
Valley Pipeline in 1977: a moratorium of ten years, until such time as
the Dene Land Rights had been settled and the creation of institutions
that would allow the Dene to
control development in a way that
wouldn't totally disrupt our lives.
But as soon as the decision was
made not to issue a pipeline license,
the Government cut off land claim
negotiations." Talks of negotiations
only resumed when application to
build the Norman Wells pipeline
was lodged last year. "Then on April
21st, the Government named their
Land Claims Negotiator. On April
23rd, the N.E.B. approved the pipeline. It's incredible. It's the most
shoddy kind of politics you can imagine."
Rights wiped out before
negotiations even begin
The Council of Yukon Indians
also feels that Bill C-48 has made a
mockery of their land claim negotiations. "In the process of negotiating," says Dave Porter, "the first
step is to make clear what Aboriginal Rights are. But previous to
even discussing Aboriginal Rights as
they relate to resources, the Government performs this kind of Act. It
negates essentially the good faith in
our discussions on land rights settlement."
At the same time, the people of
the Yukon see lengths of pipeline
being railed in, and "Foothills Pipe-
line Co. is knocking doors down
trying to get people out, in an incredible labour recruiting campaign.
There are millions of dollars for
training. Other mineral deposits are
being eyed for exploitation. The
familiar pressures are building here
too.
We can't negotiate constitution
on basis of trust
As the Constitutional debate
began to heat up last year, the
federal government expressed hurt
surprise that Indian Nations would
not trust it to negotiate the Aboriginal and Treaty Rights guarantees
after patriation. Now it is trying to
dilute and divert our energies in the
Constitutional battle by these immediate threats to our resources. Its
tactics emphasize the emptiness of
government talk about safeguarding
our Aboriginal Rights in the Constitution, says Fred Gudmundson:
"Bill C-48, along with the National
Energy Board's decision to approve
the Norman Wells pipeline, just
proves that there's no guarantee of
Aboriginal or Treaty Rights through
the Constitution. We have no alternative but to declare that this Government cannot be trusted to do
anything. The more power that it is
given, constitutionally or otherwise,
the more dangerous it is for us."
By ignoring the B.C. Coastal Indian Nations' claim to the offshore resources, through Bill C-48,
Canada in my opinion confirms
the racist attitudes of Canada to
the aboriginal people of this
country. If this is an indication of
what is in store for Indian Nations
after patriation, I would caution
Indian leaders against supporting
patriation," states Archie Pootlass.
"We must unite as nations of
people and initiate actions that
would protect our interests as we
have defined them in our Declarations. I urge Indian Nations to
support the actions of the Constitution
Express to London,
England."
INDIAN W O R L D 7
THE UNION OF B.C. INDIAN CHIEFS
SPECIAL GENERAL ASSEMBLY
on May 14th and 15th, 1981
at the new Vancouver Indian Centre,
1607 East Hastings Street,
(corner Commercial and East Hastings St.)
Vancouver, B.C.
The patriation of the Constitution is moving very fast. Under the terms
of the new Constitution, the end of our Indian reserves, our resources,
and our lives as Indian people is very close.
THIS IS A STATE
OF EMERGENCY
For further information, call 684-0231
INDIAN W O R L D 8
PRESIDENT'S
MESSAGE
The new Constitution that the federal government is
patriating is a document to assimilate the Indian people.
Our rights as a distinct and unique people, as sovereign
nations with sovereign rights, are not recognised. In our
struggle to reconstruct our Indian Nations and to assert
our sovereignty over our lands, resources and our lives,
the first thing we have to talk about is the revival of our
ancient indigenous ideology.
We have always had an ideology, but we have not
applied it or given it the respect it deserves. We got
brainwashed into believing the subjects we were taught
in the educational institutions of the white man, and
that our own values were dirty and ugly, not to be
taught in their schools.
A l l along we had our own ideology. It is tied to our
Indian religion. We've got to bring Indian religion back
to life. It respects all life. If your grandfathers and
grandmothers have taught you, you will know from
their teachings that even as man has life, air and sun
have life, trees have life, deer and moose have life. Our
mother earth is the giver of life, including our own life.
The second important fact of our ideology is our
language. If a nation wants to survive, the people must
preserve and strengthen their language. If we are honestly sincere and committed to retaining our identity, as
nations of people, then we must bring our language
back into use as part of our ideology.
The third part of our indigenous ideology is our laws.
We cannot live by other nations' laws, and still expect to
survive as an indigenous people, as an indigenous
nation, with an indigenous cultural identity. Very few
indigenous peoples today assert our indigenous laws in
our families, in our tribes and in our nations, and that's
why we're slowly dying as a nation of people. That's
where we're slowly becoming assimilated, that's why
we're slowly becoming absorbed into the institutions of
the white man. It will continue until we ourselves decide
to revive and implement our indigenous laws.
The Great Spirit provided us with the ideology and
the white man has succeeded in making us forget our
own ideologies through their institutions. What we have
got to do is revive our own and develop our own institutions within the framework of that ideology.
Ideology, used in education, is designed in most
countries of the world to serve the state or the government of that country. The grade schools that our children
go to, the nurseries, the kingartens, primary, secondary schools and universities: formalized education is
designed by the white man to serve his goals.
Parents have a tendency to tell their children to get
educated. It's necessary to get educated, but the parents
never tell their children what to do with that education.
I think that's where we as Indian Nations and leaders
have neglected our responsibility towards our own children. The leadership of the day, the leadership of the
past, the leadership of the future has a duty to tell our
children how to channel the resources from education
towards strengthening our nationhood.
We, as indigenous peoples, have a goal to design an
economy for ourselves, a social, a cultural, a political
life. We never tell our children when they are going to
school, how we want to implement these goals. I think
that's where we fail as parents in discharging our responsibilities towards our own children. We leave our
children, at a very small age, at the mercy of white
institutions, white teachers, white principals and white
guidance counsellors. The white institutions have their
own goal, and in principle, that goal conflicts with the
indigenous goal of self-determination. That's where the
failure begins and ends.
The goal of the Canadian Government and the governments in the other parts of the world, is to assimilate
indigenous peoples into the European society. Their
goal is to absorb the indigenous people into the white
institutions, to civilize the savage, so that we can be like
them. Our parents and ourselves fell into the trap of co6perating with them, without really realizing it, because
we unconditionally accepted their education institutions
as an institution to teach our children without our input.
Now the proposed new Constitution is the final effort
in Canada to formally and officially mass assimilate us
and therefore wipe us out as a race of people, to mass
absorb us into the institutions of Canada. We are fighting for our survival as Indian people, a unique and sovereign people.
Yours in the true spirit of Brotherhood
INDIAN W O R L D 9
OUR WORLD
CHEHALIS EAGLES IN HAWAII
By Reggie Phillips
On March 22, 1981, the Chehalis Golden Eagles were
invited to participate in the Royal Hawaiian Soccer
Crown Tournament in Hawaii. Thirty-four people
made the trip which was immensely enjoyed by everyone. There were eighteen teams representing the different countries from all over the world. The Eagles managed to win 1-0 over Santa Cruz, tie 2-2 with Germany
and lose to Honolulu, 2-0.
This record didn't advance the team to the semi-finals.
The team did really well during the competition, though.
The team that eventually won was China. They defeated
Australia 2-1 in sudden death overtime. Our team is
really looking forward to another tournament, which
will be held in Vancouver.
Once soccer was out of the way, swimming, body
surfing, and just relaxing at the beach was done. Anyone who didn't venture out into the water was thrown in
by the team. The whole gang had a great time. When
not at the beach, there was lots of shopping to do along
the crowded streets which drained people of energy and
money. Another night, at a different place this time, at
the Luau, which was held at a pleasant secluded beach,
we had all you could eat and drink in a real Hawaiian
style. It was a beautiful night in the great Polynesian
state. Guests were invited on the stage and the females
learned to do the hula—about 100 enrolled. Then the
men were invited to line up on the beach side of the
stage and proceeded to kiss all of those who participated.
Another free day was spent touring the magnificent
Island, a real sight to see. It was a five-hour tour, with
time out for a delicious dinner on a cozy spot on the
north part of the Island. There were many pictures
taken on the trip. Words cannot describe the beauty of
the place. It has to be seen to be appreciated. Relaxing
in the hotel lobby or by the pool was a welcome relief
INDIAN W O R L D 10
INAUGURATION OF CHIEF AND COUNCIL
On Monday, April 6, 1981, the Lytton Indian Band
held its first inauguration ceremony for its Chief and ten
Councillors. By reading out to the people a written
speech, they were sworn in.
George Manuel, President of the UBCIC, was present
to share some words with the people. He encouraged
everyone to develop good communications between the
Bands in order to stand up to the government now
before everything is taken from the Indian Nations. He
also encouraged the Council to build a strong government for the people.
Bobby Manuel, representative for the UBCIC, shared
his feelings about dealing with the government's way of
controlling Indian people. As the Chief of Neskainlith
Band, he said that his Band is pulling away from the
government's ways and are trying to operate in their
own way, which is the best they see for the people. He
said that it's working for them because they are working
together as a Band.
Charles R. Brown of Lytton spoke to the people
about the lengths of the Councils' term. He said he feels
that the two years served by the Chief and Council are
sometimes a waste of time. After learning so much
they are shoved aside and the new people have to start
over from square one. Charles said that we should go
back to the old way of having a hereditary Chief and
Council. He feels that this way we can build a stronger
Nation and Band. The response to his words was strong.
away from the many activities they had offered.
There was time to relax and absorb the fact that we
were really there in Hawaii. Time to leave came really
quickly. We all would have liked to stay longer. The
group as a whole was really amazed and excited to be
part of this beautiful place, even if it was just for a short
time. Planning and saving for the next trip is already
under way. Aloha.
HAPPY 100 BIRTHDAY DORA
Dora Lick's 100th birthday presentation was well
attended by people all around the Lytton area. She
wasn't present at the memorial native hall in Lytton
because of health problems, but everyone there prayed
for her in mind and heart that she be with us spiritually.
Present at the gathering were five generations of her
family and friends from throughout B.C.
Dora received greetings from everyone present and
from the Queen. She received many gifts. From the
Lytton Band she received a reclining chair and there
were gifts from right across Canada.
After supper was served and gifts were presented, the
Kamloops Drum and Dance group and the Lytton
group opened the drums up with prayers. Then the powwow started. This carried on until the early hours of the
morning. Many people stayed and enjoyed themselves.
The words spoken at the hall were strongly pointed to
the younger generation to sit down with our Elders and
learn from them our true ways of having gatherings for
birthdays, births, the seasons, fishing ceremonies, and
for the many ways that were forgotten for a while and to
bring back these good feelings amongst all natives in our
area.
INDIAN SCHOOL FUNDRAISERS TO VISIT OTHER INDIAN NATIONS
photo: EslhaTan School
By Janice Alpine
On Friday, April 10 in North
Vancouver, the EslhaTan Indian
School held a cultural festival. The
purpose was to raise money for our
visit to different reserves in the U.S.
and to go to the Grand Canyon. The
school is invited to nineteen different reserves to learn how other Nations relate to nature and their
culture. It's going to be quite an experience.
At the festival there was a crafts
fair where we put up our own art
for sale to raise some much needed
money. There was also a big feast
for all the people who had been
good enough to attend.
This was where the parents
came in handy. They were the ones,
who provided the delicious food.
They donated a dish of their own —
bannock, clam chowder, baked
salmon, deer meat, etc. So it all
balanced out.
Then, once again the students
participated, this time in serving the
400 guests their dinner. I'm sure
they all enjoyed their meal. We
really do appreciate the parents'
donations. Right after dinner we
had our entertainment while guests
relaxed with a cup of coffee.
Phil Lucas, our first entertainer,
was the one who got the audience
going. Our guests also participated
in singing with him. There was also
a Calgary hoop dancer, known as
Darryll Crowchild, who uses 24
hoops in his dance. Len George had
his group of dancers from the
Burrard Reserve up on the stage
too.
The EslhaTan students had also
given Louis Miranda, one of our
few Elders left, a gift of appreciation for working and caring for us at
school, and helping us younger
people regain our language and
culture. Frank Rivers also dedicated
a song to Uncle Louis.,
I thank the teachers on behalf of
the students of EslhaTan school for
the persistence and determination
they gave us to help ourselves feel
stronger and to help one another
along. Thanks for helping me reach
my goal.
INDIAN W O R L D 11
A GREAT INDIAN POWER
IS CREATED
By Wayne Christian
The Indian people of the Thunder Nations are awakening. The true voice of the people is getting
stronger and is now being heard throughout our nations and around the world.
The future of the generations yet unborn depends on the actions that we take now.
Words are plentiful, but direct
action involves the people who have
suffered the injustice imposed upon
them by the colonizers from across
the ocean. The people's minds,
bodies, hearts and spirits are coming
back to life. The people, who our
leaders are always referring to, are
now becoming a terrific driving
force along side the present Indian
leadership. The citizens of our Indian Nations are now prepared to take
direct action to protect and develop
our hereditary rights that our ancestors have protected for us since the
creation of these lands.
The beginning of a strong spiritual movement of the people is
now developing. The future of the
children and those yet unborn is
too important to be left only to a
few leaders. The people want a
direct say into their own future and
the future of their children.
Standing up with the leaders,
the people won our first victory
The Indian Child Caravan of October, 1980 was the beginning of the
people's government. The stealing
of our children from our communities by the Provincial Government
has been talked about ever since it
was started by the Provincial Government. There has been one whole
generation of Indian people who
have suffered at the hands of the
Provincial government's justice
system and their indifference to our
values and our laws. These are the
grandmothers, grandfathers, mothers, fathers and children who
wanted something done about all
the suffering that their hearts and
spirits have felt. It was the people
who turned the mind of Grace McCarthy to recognize the right of the
1NDIAN W O R L D 12
Indian people of each Indian community to keep the responsibility for
their children.
The people knew what the problem
was and they wanted to take some
direct action to stop the government's practice of cultural genocide.
This was a clear victory for the Indian people. There were no empty
words but action by the people. The
people felt good that they were involved in protecting our children
and they felt good about the fact
that rather than being talked about
by the leaders, they were there to
stand beside their leadership.
Up from our knees
The people of our communities
have sat by the road too long. The
grass around them grows too tall
and there's a possibility that the
people will be covered up and go
unseen by the government and our
Indian leaders. But wait! The Indian people from across our lands
are getting off their knees and
standing on their feet to show the
government and our leaders that
they're concerned about our way
of life.
The Constitution Express
showed the people have the
power of victory
November 24th, 1980 the people
of the communities once again
showed the Indian power that is
needed to defeat the non-Indian
governments. The Indian Constitution Express that travelled across
our lands to Ottawa showed the
Canadian public and the world the
real concern from the people about
our lands and our way of life.
The people showed to Prime Minister Trudeau that his patriation of
his constitution was going to harm
the people and the people were prepared to travel a great distance to
protect our hereditary rights. The
strength and the will of the people
turned the minds of many nonIndians to see the positive aspects of
our values and our life.
The people who sacrificed many
things to go on this historic journey to Ottawa knew that their presence and their prayers would help
us in our fight with the government.
Each and every person understood the danger of leaving to the
non-Indian government the power
to decide our future. Everyone understood that Trudeau was moving
to terminate our rights. Everyone
understood that we must continue
to fight for all the things that our
ancestors protected for us. Everyone understood that the creator had
placed us upon mother earth to protect her for those generations yet
unborn. Everyone understood the
Indian person is a part of creation
and whatever he does to the web of
life will affect his life. The people do
not believe in presenting written
beliefs to explain their unspoken
feelings and beliefs. The people
wanted to show the Trudeau
government that they, as a people of
the land, that their tie with the land
and all creation, could not be
bought and negotiated. The people's
power was tremendous.
The people's movement takes
the Indian Constitution
Express on to England
The Indian power that carried our
people through the countless generations is now re-emerging. The peo-
CONSTITUTION EXPRESS TO OTTAWA
"I have seen our strength as a
people on the Constitution
Express."
By Randy James, Seton Lake Band
I would like to share some of my feelings on the
Constitution Express. I believe the Express marked a
turning point for us, the original people of this land,
like one turning back to the Creation, The Express has
given the people that were on it the pride and respect
in ourselves as nations of people. When I respect
myself, I respect the Creation, because I am the
Creation I am part of this sky, water, land and all life.
On the train and in this First Nations Conference, I
realized that we are nations of people. I began to
understand what nationhood means to me. Now that we
have declared our nationhood to Canada and to the
International world, I can stand up and be proud of my
nation. With this pride I have the strength to do my part
to rebuild our nations. I believe our goal now, as
nations, is independence. With independence we will
have more pride in ourselves and our nations. If we do
not have to depend on Canada to survive we can them
take our place in the international community. I have
seen our strength as a people, on the Constitution
Express. I now believe that with our respect for the
Creation and our pride as nations, we can be and will be
recognized as nations in the international world.
By Lila Peters, Sto;Lo Nation
I Please find my writings, expressing what I felt while
on the Constitution Express. It meant standing up for
my rights and standing by the people who understand
the meaning of "having rights". It meant growing
stronger, within my own self being proud and more
determined to carry on, no matter what. I learned that
we as one whole nation are unique and powerful as one.
Its place in the history of my nation says we are all a
part of the struggle and we won't give up.
Its place in the history of the whole nation says there
will always be Indian Nations.
Now, the feelings grow, and traditions will last,
culture will be recognized, and one day they will be
exercised by our children, and they will be free.
ple are combining to show the
power of the people. Indians from
all nations are becoming of one
mind, one body, one heart and one
spirit. Our people are tired of talking, they want action. It is clear that
in Kamloops on March 27, 28, 29th,
1981, that the people wanted to continue our fight to protect our homeland. The people showed that the
By Archie Pootlass
The Constitution Express last year to Ottawa successfully politicized the people in our communities; it gave
the people an understanding of the Constitution and
how patriation as proposed would affect them. The
Express brought the people to the same level of understanding as the leadership, and I think that was one of
the best things that happened to our people: it gave us
an understanding of what we're up against. I think our
movement has become stronger with the people in our
communities helping the leaders and actually assisting
with our political action.
In terms of the Canadian public, I think the Express
showed them that Indian people do understand what it
is we want in aboriginal rights, in a justsettlementof
land claims, and that we are prepared to initiate action.
We demonstrated in Ottawa that our action is not militancy; we are a peaceful people. When Trudeau put up
the barricades on Parliament Hill because of our
arrival, he showed that the government view of Indian
people is wrong. We travelled under the leadership of
our Elders, and the barricades werenotneeded.
The Ottawa Constitution Express helped to bring our
Nations together, especially the Nations of British
Columbia. There were a lot of communities that were
r e p r e s e n t e d from the northern area, and I was really
pleased with that support
The strength in our communities is in our Elders. The
Elders saw that if the Constitution is patriated as proposed, without our input or approval, then a true recognition of aboriginal rights or the just settlement of land
claims that they have been working toward for so long
will never come about.
The Constitution Express to Ottawa had a definite
impact on my politicalbeliefs.Itstrengthened,for one
thing, my conviction thatIbelongto a nation of people.
We are independent nations. There are many Indian
Nations across Canada,
I urge anyone and everyone who can to participate in
the Constitution Express to London. Our leaders and all
our people can't afford to be complacent or easy-going
about this issue.
The Express to Ottawa was our first major step, but
we still have a lot of work ahead of us. The Ottawa
Express helped show us what we need to do next.
sharing, caring and ability to work
together was not lost. Once again
the people showed that they are prepared to sacrifice many things to
protect our hereditary rights for
those generations yet unborn. The
people declared that our fight must
go to London, England to reaffirm
our political and legal ties with the
British Crown.
The spirit of our ancestors is
now coming to life again. The
people are the strength and foundation of a true Indian government. It is the people who carry the
words and wisdom of our ancestors. It is the people who will bring
back to life our Indian ways. The
Indian people are the Indian government.
INDIAN W O R L D 13
FLASH!
RAFFLE EPIDEMIC SWEEPS B.C.
By Ron George
Since the decision to extend the Constitution Express
movement to England, volunteers met in Neskainlith
and divided up the tasks to see this journey to its successful end.
Fund raising was a task which was taken on by Jean
Brown, Frank Rivers and Ron George. This was just to
get things started with the major funding sources—trade
unions, church groups and community associations on a
provincial level.
However, in addition to this, fund raising must take
place in the communities as well and we will try to
report all the activities that we have been notified about.
I immediately started by contacting the labour
unions, churches and community associations around
Vancouver but I am not too pleased with the response
that we have received.
The atmosphere in B.C. is entirely different from the
one in Ottawa where the labour unions and community
associations were totally supporting our cause and
offering their help in every way, whether it was for
meeting space, stationery supplies, postage or just an
outright donation.
In B.C. the churches and community associations and
the trade unions have been apathetic. I do not anticipate
a high degree of success from them. (One thing to note
about the trade unions is that they have all been on
strike recently and haven't got spare money left to
donate.)
Another area of change from Ottawa is the lack of
interest in this issue. We were kept busy with invitations
to speak at numerous functions around Ottawa and
Montreal and were able to raise funds in this manner.
BAKE SALES FUEL EXPRESS
On a more positive note,
the communities have been
busy with a great variety of fund raising projects. Following is a list of all the projects we've been notified
about:
Bella Coola (contact Karen Anderson): Benefit
Supper on April 30, 1981, Amateur Concert on May 4,
1981, Dances on May 1 & 2, 1981, Hockey Pools,
Weekly Bingos, Fun Nite, Constitution Rally—guest
speaker Tom Sampson (Saanich), Bake Sales and more
bake salens, Raffles.
Lake Cowichan, Lytton, Hope, Similkameen: Bake
sale, Raffles, Suppers.
Mount Currie (contact Terry Williams and Lloyd
Williams): Concession stands at rodeo and dances on
May 15-18, 1981, Concession stands at Firehall dances.
INDIAN W O R L D 14
Marathon
They are also planning to host a Marathon Relay
where runners from different Indian Nations will cover
the distance of B.C. The best runners from the Marathon Relay will be picked to have a 100 mile race from
Mount Currie to Vancouver against a Celebrity Team of
professional athletes. The distance covered by each
runner in both events will be three miles and all runners
will gain sponsors. Get your jogging shoes out!!
Concerts
Frank Rivers is working on a benefit concert with big
name artists, possibly at Pacific Coliseum. Details to be
worked out but negotiations in progress. Donations of
yellow cedar to trade for carvings.
BINGOS
CHIPPING AT PATRIATION
Arts and Crafts
Constitution Express Travel Costs
Phone Lyn Crompton, 325-8052 and Rose Gee,
325-9403. Arts and Crafts are being collected from
many different craftspersons around the lower mainland to be sold at shopping centres in Greater Vancouver. Many shopping malls want to do a one-week theme
on Indian culture and crafts complete with dancers,
carvers, and crafts of all descriptions.
Brentwood: May 22-9:30 a.m.-9:00 p.m.; May 2 3 9:30 a.m.-5:30p.m.
Champlain Mall: May 14, 15 & 16
Richmond Centre: May 13, 14, 15 & 16
Oakridge: June 18, 19 & 20
Guildford: July 17 & 18
Kingsgate, Park Royal, Valley Fair, West Lynn,
Coquitlam, Lansdowne and Granville Island malls
agree to raffles and a few want to have a "theme" week
in the future.
Also, rummage sale, bake sale and auction—May 2,
1981 at Christ Church Cathedral.
Please contact me (684-0231) if you can help out.
Although it's still too early to have available any
definite costs for buses from Vancouver to Ottawa, and
for airfares from Montreal to London, England, the
following costs will give people an idea
Costs for buses are still fairly vague. Greyhound
quotes costs of $1.75 per mile, per bus, heading East
and $1.10 per mile, per bus, returning. As well, for
every day the buses aren't travelling, they will cost $550.
A rough estimate put each person's return fare at about
$275.
Air Canada says we could charter two 747's, which
hold about 430 persons on each. A n average return fare
would total about $825 per person. Canadian Pacific
says they could offer chartered DC9's. With an Excursion Rate, the fare will total about $600 per person for a
return ticket. Elders' fares would be about $455 return.
So, travel expenses will probably total over $1000.
Other costs needed to be raised will be food in England
and on the road, and possibly accommodations in
Ottawa, Montreal and London
MOCCATHON: STEPS IN THE
RIGHT DIRECTION
Dance
Contact Alice and Clarissa Adolph. White Feather (at
no cost) —Surrey Langley Local 103, revival dance, May
30, 1981.
I'm sure these are but a few of the activities that are
happening and every little bit helps. I feel this is our last
chance to do this sort of thing for a matter of such great
importance to us and future generations.
We are also planning to do some fund raising in other
countries (Germany, etc.) since Canada's attitude is
reflected by how Trudeau and Company are treating
this whole issue. We anticipate that this (out-of-country)
is where we will do our major fund raising through
dance groups and so forth.
Meanwhile I urge you to continue your efforts and
don't forget your local community, labour and church
groups and businesses for donations. There are even
some schools that would like to participate in this issue
so keep this in mind as well.
A future breakdown of travel costs will give you a
good idea of the extent that we have to fund raise.
Happy Fundraising!!
Constitution Express
Potlatch II
Tsulquate Nation
14-16 June 1981
It is a great honour to officially
announce that the Tsulquate Nation
will host the next Constitution Express Potlatch II in Port Hardy,
B.C. (Northern Vancouver Island)
on the 14-16 June 1981.
For further information, contact
Tsulquate Village Council
Box 998
Port Hardy, B.C. V0N 2P0
Telephone: 949-6392
INDIAN W O R L D 15
LEARNING THE ESSENCE OF OUR SACRE
More than 300 people from all
areas of the province attended the
First Indian Traditional Language
Gathering in Williams Lake from
A p r i l 13 to 16. The number of people who went to this gathering, who
paid for their own expenses, reflected that there are a lot of people concerned about Indian languages, who
want to deal with the issue right
away.
The powerful sign of the red path
in the stormy skies amidst the Northern Lights gave us a good warm
happy to have this sacred gathering
in a location that was accessible to
all the Indian Nations of British
Columbia.
Our languages say who we
really are
The people at the gathering said
that language is the basis of our culture: we perform our rituals, songs
and
ceremonies
through
our
languages. Many words in the
Indian languages cannot be explained or properly translated into
the English or other non-Indian
their people, from their parents and
grandparents.
The students who are taking language courses at provincially-operated schools talked about their dissatisfaction with the amount of time
offered for the language courses.
They said that much more time must
be given to the teaching and learning
of their languages.
Philip Paul, U B C I C Vice-President responsible for the Education
Portfolio, told the gathering he was
glad to see the good turn-out. He
said that i f we are going to watch
our language grow in a good way,
we have to understand that our languages were passed on down through
the generations in a traditional hereditary way of teaching and learning.
He said our real strength in our
sacred languages was in how they
were shared in a natural way within
our own families and in our community functions.
He wished everyone good fortune
Three Indian dance groups danced
for
the
people:
Kitwancool,
Kitsequekla and Mount Currie. The
gathering was arranged so that
seven workshops were held at the
same time and all the people were
brought together for ceremonies
and talking.
Elders, young people, parentsall must share
There are only a few Elders
left in most communities who
know
their
dialects
and
languages thoroughly. The people at
the gathering felt that the Elders
must begin teaching right away, and
that parents must begin speaking it
at home. Now is the time to begin
learning and teaching.
The young people had an opportunity to speak out at the workshops
and the large gatherings of people,
and they talked of their need and
desire to learn their languages. They
said they wanted to learn their languages and they wanted help from
in being
the teac
the exp
people
through
Jeanne
Jeann
ton Ban
shops:
motherh
method
Program
The
around
FIRST
feeling that the Creator was clearing
the way for the Indian people to this
sacred gathering. Regardless of the
snow storm, people came from far
and near to share and to learn the
essence of our sacred languages in
the traditional ways of our people.
The weather changed almost instantaneously from a cold winter
blizzard to beautiful days of sunshine for the gathering. It was in this
warm spirit sparked by the opening
sweat lodge and pipe ceremonies
that helped to set the tone for the
next four days of Elders and resource people sharing the traditional
teachings of our sacred languages.
INDIAN LANGUAGE
GATHERING
languages. These words and thoughts
and feelings must stay in their original form, in the Indian languages,
in order to hold the same meaning
our reso
ledge
meaning
Elders a
LEARNING THE ESSENCE OF OUR SACRE
More than 300 people from all
areas of the province attended the
First Indian Traditional Language
Gathering in Williams Lake from
A p r i l 13 to 16. The number of people who went to this gathering, who
paid for their own expenses, reflected that there are a lot of people concerned about Indian languages, who
want to deal with the issue right
away.
The powerful sign of the red path
in the stormy skies amidst the Northern Lights gave us a good warm
happy to have this sacred gathering
in a location that was accessible to
all the Indian Nations of British
Columbia.
Our languages say who we
really are
The people at the gathering said
that language is the basis of our culture: we perform our rituals, songs
and
ceremonies
through
our
languages. Many words in the
Indian languages cannot be explained or properly translated into
the English or other non-Indian
their people, from their parents and
grandparents.
The students who are taking language courses at provincially-operated schools talked about their dissatisfaction with the amount of time
offered for the language courses.
They said that much more time must
be given to the teaching and learning
of their languages.
Philip Paul, U B C I C Vice-President responsible for the Education
Portfolio, told the gathering he was
glad to see the good turn-out. He
said that if we are going to watch
our language grow in a good way,
we have to understand that our languages were passed on down through
the generations in a traditional hereditary way of teaching and learning.
He said our real strength in our
sacred languages was in how they
were shared in a natural way within
our own families and in our community functions.
He wished everyone good fortune
Three Indian dance groups danced
for
the
people:
Kitwancool,
Kitsequekla and Mount Currie. The
gathering was arranged so that
seven workshops were held at the
same time and all the people were
brought together for ceremonies
and talking.
Elders, young people, parentsall must share
There are only a few Elders
left in most communities who
know
their
dialects
and
languages thoroughly. The people at
the gathering felt that the Elders
must begin teaching right away, and
that parents must begin speaking it
at home. Now is the time to begin
learning and teaching.
The young people had an opportunity to speak out at the workshops
and the large gatherings of people,
and they talked of their need and
desire to learn their languages. They
said they wanted to learn their languages and they wanted help from
in being
the teac
the expe
people
through
Jeanne
Jeann
ton Band
shops:
motherh
method,
Program
The
around
FIRST
feeling that the Creator was clearing
the way for the Indian people to this
sacred gathering. Regardless of the
snow storm, people came from far
and near to share and to learn the
essence of our sacred languages in
the traditional ways of our people.
The weather changed almost instantaneously from a cold winter
blizzard to beautiful days of sunshine for the gathering. It was in this
warm spirit sparked by the opening
sweat lodge and pipe ceremonies
that helped to set the tone for the
next four days of Elders and resource people sharing the traditional
teachings of our sacred languages.
INDIAN LANGUAGE
GATHERING
languages. These words and thoughts
and feelings must stay in their original form, in the Indian languages,
in order to hold the same meaning
our reso
ledge o
meaning
Elders a
that we need to use our languages in
the homes, to our young starting
when they are babies.
Cultural camp draws all
teachings together
The O w l Rock Cultural Program
Workshop showed that O w l Rock
cultural camp (see Indian W o r l d ,
A p r i l 1980) brings together different
elements of work that also should be
happening in the homes and at the
community level. Young people
learn how to work in and appreciate
the outdoor environment, and learn
to name places and things. They
learn how to make shelters and fires
from the Elders, and they learn the
names for doing these things. The
young people learn the medicine
ways of our people. A n d they learn
all these things in a central place
with an atmosphere where Indian
language is a natural and expected
part.
Chief Tom Sampson: "We define
teaching qualifications"
Chief Tom Sampson of the Tsartlip Band told a story about how people are always worried that they
must have "qualified" teachers on
their reserves, for their language
classes. Chief Sampson says that
only the people, and especially the
Elders, can define who is qualified
to teach the language: the people
define the qualifications.
As an example, he told of a young
man who had been sponsored by the
Band to go to carpentry school.
After the first year, he didn't graduate, he failed. Then the Band sent
him back again, and he failed again.
O n the third attempt, the school
tried to talk the Band out of sending
the young man to school again. The
INDIAN W O R L D 18
officials said, " L o o k , you've sent
him twice and he's failed twice." But
the Chief said, "I know, but we
know he's got it in h i m . " So the
young man attended school again,
and he still didn't pass. But the
young man returned to the reserve,
and started practicing and teaching
carpentry. Then the school instructor asked the Chief what he was
doing, and the Chief replied that the
Band and the people are the ones
who can say who's qualified to teach
in the community, and the people
believed the young man was qualified.
Our own attitudes toward our
ways must change
Chief Sampson says this story
proves that it is the responsibility of
the Band and the people to determine qualifications needed to teach
anything, especially a language.
"Alternate" schools also drew
strong
comment
from
Chief
Sampson. He told the people at one
of the workshops that we actually
have the terms "alternate schools"
and "regular schools" backwards.
What is usually defined as alternate
school is actually Indian school,
regular school, because it offers Indian language classes or anything to
do with Indian customs. The
provincial
government
school
system, usually called regular school,
is actually alternate school, because
it offers alternative methods of
teaching, non-Indian, non-traditional ways. The drop-out rate
among Indian students in provincially-operated schools (alternate
schools) was also talked about. The
seasonal life of Indian people often
takes preference over attending nonIndian school, and means that Indian
students sometimes
miss large
amounts of classes during certain
times of the year, often causing
them to fall behind and fail or drop
out, frustrated, because by participating in their people's way of life,
they are labelled as failures in
school. Activities such as winter
dancing, fishing, hunting, berrypicking, seaweed gathering, canoe
races... students in provincially-run
schools are forced to make choices
between being with their people at
these important and spiritual times,
or else going to school and being
isolated from their people.
In order to make Indian language a
natural part of our lives once more, we
must take many steps of action. Some of
these will be in the home, some will be in
the school, some will be at another
political level.
STORYTELLERS IN THE
STEPS OF OUR ANCESTORS
The writers workshop that took
place April 1, 2 and 3 at Neskainlith
Community Hall brought together
people from B.C. and Maria Campbell who is from Saskatchewan.
The writersthatwentthereforthe
three days learned insight and awareness
from Maria Campbell and
from each other. What we learned
and felt there was the different
kinds of energy we could use as
writers and as storytellers, from our
own
personal
feelings.
We formed a community in the
workshop andfocussedourselveson
Band issues. We did this to prove
that, as writers, we have to be able
to centre ourselves on whatever
topics arise in our communities. In
the community we formed, a
conflict started to develop. We all
felt this, yet we let it build to a point
where most of us wanted to leave.
We learned that as community
members we have to expose ourselves through any ordeal that arises
and be able to hold our ground as
writers.
Each o f us there could feel the
static in the air and to us we knew
that we accomplished another step
as people. W e were striving to get
the insights that our ancestors had,
for bettering ourselves as writers
and natives of this land. We saw the
importance and the responsibilities
of where we got our information
and how we used it. Also we knew
that in order to better our stories,
By Terry Aleck
we have to open the doors from the
past and present this to our, children
in the future. When we discussed
our relationship towards our past
and present, we could see that we
have to be truth bearers and seers
for the people in a way they can understand, that we are giving ourselves to them through our writing.
It
became very clear that we are
doing what our ancestors did, but
the only difference is that we have
paper to tell Our stories on. Yet we
take a close look at this and we see
that we only scratched the surface of
storytelling. What we felt from the
workshop was a surge o f strength,
humbleness, happiness and the love
of really seeing out directions,
Each time we write, we build the
spirit of storytelling, We may make
mistakes, but it's from these that we
learn and grow as writers. The selfesteem we got from the writers
workshop proved that we are special
in our own ways. Some of us could
either write in story form or poetry
or combine both. Whichever way we
choose, we know that it's to be
shared with our people. By doing it
this way, we can pass on the messages that have to be shared with
each other as people of this land.
When we departed from the Workshop, our spirits were soaring with
the knowledge we picked up from
each other. None of us wanted to
leave, but our directions as writers
have to be fulfilled for the people.
This experience at the workshop
cleared the way for us. We might
Struggle for a while, but that
struggle will help each of us come to
a point where we can look back and
be glad that we continued in our
ancestors' steps.
Kids! Parents! Students! Adults!
Storytelling...
an Indian Tradition
The Okanagan Indian Curriculum
Project is sponsoring a writing competition for Okanagan Indian People. Write a story and you may win:
Cash Prizes! 5-$100.00; 5-$75.00; 5$50.00.
Special Awards! To be presented at
a special gathering this summer!!
Successful contestants will be
judged on the basis of: clarity, composition, content, originality, creattivity and style.
By May15th,1981,sendyourstory,
along with your name, age, phone
number and address to:
i
J
W r i t i n g Contest
Okanagan Indian
Curriculum Project
#110-304 Martin Street
Penticton, B.C. V2A 5K4
INDIANWORLD19
AMAX ISSUE DOMINATES
NISHGA CONVENTION
By Reg Percival
The annual Nishga Tribal Council
Convention which took place in
Canyon City, Nass River, B.C., has
shown again that Indian Government can be and is a reality. The
Nishga not only displayed the unity,
but the toughness which I believe is
the success of the Nishga Tribal
Council.
Some of the issues which were
dealt with throughout the conference were: Education, Native Courtworkers Program, Commercial and
Native Food Fishing, Health and
Social Development, Amax.
There were reports given from the
various committees from each of the
four villages situated aong the Nass,
and I would like to add that these
committees consisted of volunteers,
a great many of whom are very
young and who seemed very content
and very capable of withstanding
the pressures that these committees
may from time to time place upon
them and their families. There were
also other organizations and resource people present.
Hot seat
Each of the above made presentations to the convention, some of
whom were seated in what was
termed the Hot Seat, which was
situated between the Executive of
the Nishga Tribal Council and the
membership. The session was the
question and answer dialogue between the participant, the membership and the Executive of the Tribal
Council. I found this method to be
very effective, in that it got immediate answers to some of the problems
that had been outstanding between
the participant and the membership.
The Convention called for a full
public inquiry into the dumping of
mine-tailings by Amax of Canada
into Alice Arm.
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
225-744 West Hastings Street
Vancouver
V6C 1A5
(604) 682-7615
INDIANWORLD20
April 20-23,1981
I found it very shocking that after
all the wide-spread support that the
Nishga have received on this environmental issue, Alan Bourne, the
President of Amax of Canada, has
the gall to say that the fears of the
Nishga are unsubstantiated. He also
said that the support is dwindling
and that whatever support was
there, he did not consider them the
opposition.
In fact the support is picking up,
not only from Indian Organizations, but from other environmental
groups not only in B.C., but across
the country. Although the provincial organizations are backing the
Nishga, individual Indian Bands
throughout B . C . can show their
support to the Nishga in this issue
I believe that in doing the above,
we as Indian people can show both
the Federal and Provincial Governments that Indian people are no
longer going to sit back and let the
governments legislate along with the
Multinational organizations, projects which will ultimately mean
death to our Indian People.
SEABIRD ISLAND
STORE
RESTAURANT
Home cooked meals
Indian Arts and Crafts
Family/Truck Stop
OPEN 24 HOURS PER D A Y
#7 Haig Highway, near Agassiz
Manager, Marie Harris
792-9852
NEWS NEWS NEWS
K A M L O O P S : ORDER 208
The Kamloops Indian Band has been successful so far
in keeping the provincial government from surveying
part of its land for a bridge landing.
The Department of Highways tried to impose on the
Band an order-in-council 208 to allow it to survey the
land. The Band's lawyers challenged the department's
authority to do so. When surveyors did try to survey,
the Band told them to leave. Then, the Ministry of
Highways sought an injunction to continue its surveys.
But the Band lawyers met with the provincial lawyers
and persuaded them to withdraw the application for the
injunction.
On March 29th there was a hearing concerning the
injunction. The province was saying that if the bridge
wasn't built, the result would be a high increase in the
number of car accidents. However, the Judge didn't
agree with this reasoning and turned down the injunction.
Because there is a by-election coming up in May, the
Band said it feels the entire issue was drummed up to
provide a political issue to help its candidate in the
upcoming by-election. A spokesperson for the Band
said that the Band thinks the issue will not come up
again until it goes to court, possibly in the fall.
Although the surveys would only involve about 17 or
18 acres of land, it will affect about seven farms which
accounts for several thousand acres.
"POOREST P E O P L E IN T H E W O R L D " H A V E TO
P A Y FOR UNITED NATIONS REPRESENTATIVE
TO A T T E N D ASSEMBLY OF W O R L D C O U N C I L
OF ABORIGINAL PEOPLES.
Is the United Nations too poor to attend the Third
General Assembly of the World Council of Indigenous
Peoples?
Reasons given by U N officials invited for not originally planning to attend was lack of financial means. The
U N officials made a request for WCIP to provide the
funds to cover the U N officials' travel expenses. The
WCIP Assembly, comprised of the poorest people of
the world, struggled to find enough money to provide
for the travel and accommodation needs of an official
U N representative.
The organizers of the WCIP Assembly could not
accept the absence of U N officials as being without political motives. Marie Smallface Marule, WCIP Chief
Administrator, said: "I find it impossible to believe that
such an important international body as the U N could
not find a few thousand dollars to send one official
form the U N Human Rights Office in Geneva to this
very important meeting, especially when they are presently working on a study of discrimination of Indigenous minorities."
George Manuel, President of WCIP, stated: "This is a
prime example of the structural nature of racism and
imperialism. If you are not from a wealthy western nongovernmental organization, you forfeit your right to
any recognition or respect from U N agencies. Despite
the fact that the U N and its numerous agencies proclaim
rights of people for self-determination, decolonization
and freedom from discrimination, its own way of operating follows the elitist and class lines of western 'civilization.'".
The National Aboriginal Conference was able to
commit the funds for Mr. Williamsen-Diaz through a
sacrifice to their organization and people.
SACRED L A N D TO REVERT B A C K TO STO:LO
NATION
The people of the Sto:Lo Nation will finally see the
return of some of the sacred cleansing grounds known
now as the Coqualeetza land.
Early during the time when missionaries travelled
around the Lower Fraser River Valley trying to spread
their religion and ways, two different groups were trying
to set up schools for Indian people in the area.
The St. Mary's School was erected by the Roman
Catholics at Mission and a school was built by the Methodists on the Coqualeetza land.
The Sto:Lo people turned the Coqualeetza land over
on the condition that it can be used as long as it benefits
the Indian people in the area, and if not, it was to be returned to the people. After the school closed down, it
became a tuberculosis treatment centre for Indian
people. It was at that time put under the control of
National Health and Welfare. The centre later became a
large hospital. Then, in 1956, when the Coqualeetza
Hospital shut down, the land was turned over to the
Department of Public Works, which has since allowed
the Department of National Defence to use the
buildings to house its armed forces personnel.
Once the land was turned over to Public Works, it
stopped benefitting the Indian people of the area.
At this point, the decision has been made to turn the
land over to DIA, which would hold it in trust, just as it
is supposed to do with reserve lands. Then, it will be
turned over to the Indian people, at some later date.
INDIANWORLD21
UP-DATES
SHUSWAP LAWS IN
COURT By Arthur Dick
(Update from Alkali
Speaks)
What happens when we
hunt and fish for food
which is a part of our way
of life, and someone says,
"No, You Cant"?
It all started on May 4th,
1980, when the Department
of Fish and Wildlife Branch
of 100-Mile said they caught
five Indian people fishing
for, and being in possession
of, rainbow trout during
closed season.
We had a deer, which was
also taken away. They said
it was closed season.
A l l the charges arose
from an incident at Big
Lake. The area around Big
Lake is Indian Reserve
which belongs to Dog Creek.
The case was heard on
March 16th and 17thi
The next court date for
the hunting and fishing case
is on June 9th, 1981. Are we
going to be guilty, or not
guilty? It's the judge's decision.
If we are called guilty,
what does that mean? If we
are not guilty, what does it
mean?
How long is it going to
take before we are recognized as who we are?
ALKALI LAKE HUMAN RIGHTS CASE
Members of a Native Indian hockey team from Alkali
Lake attended a hockey tournament in Merritt February,
1980. When the team arrived at the Sportsman Motel in
Merritt, they were turned away despite of having made
proper reservations at the Motel.
The ownership at the time was under Roger Lecompte.
Andy Chelsea was the first to arrive. He approached the
manager and mentioned that the rest of the hockey team
would soon be there for their rooms. The manager told
him there was no reservations made from a hockey team
and he told Andy that he had trouble with Indians and
hockey teams before and didn't want this happening to
him again.
INDIANWORLD22
The Alkali team then went to B.C. Human Rights
Commission and filed a complaint against the manager
for discrimination. For 14 months the hearings carried
on, then finally the commission's lawyer Bob Hutchison
said that Lecompte was responsible for damages done to
the team, because the team suffered in their games and
that they had to spend many hours seeking accommodations. Roger Lecompte was then fined $1,500 to cover
the costs of the case and the hearing arrangements.
UBCIC BRINGS CITY TO COURT
On July 8 and 9 last year, sewage dumped into the
Fraser River, near its mouth, caused extensive death to
the fish coming up the river.
Later that month, the UBCIC laid charges against the
agencies responsible for that area, the Greater
Vancouver Regional District (GVRD), and the Greater
Vancouver Sewage and Drainage District (GVSDD).
Since that time, G V R D and GVSDD lawyers have been
successful on two occasions to have the court proceedings put off until later dates. They also got $5 million to
do superficial and temporary improvements to the Iona
Sewage Plant.
The G V R D and GVSDD also set up a committee to
look at the hazards of dumping sewage in the Fraser
River, even though that information has already been
researched, The agencies got the Federal and Provincial
Fisheries, the Federal and Provincial Environment and
themselves on the committee. They also tried to get the
UBCIC involved in the committee, but at this time were
denied on the grounds that studies previously done
already indicate the destruction caused by their actions.
SKWAY BLOCKADE STILL UP
Skway Band put up a blockade last month on Wolf
Road in Chilliwack. This is the second time they had to
put a blockade on this road because of a dyke that was
illegally built on the reserve and garbage being dumped
on the land, which happened without the consent of the
Band.
Skway Band has sent a clarification to the municipality of Chilliwack, stating that they want the compensation for the land settled now. The clarification was sent
April 24, 1981 and there still isn't a reply or a counter
offer from the municipality. The Band feels that the
municipality is playing games with them politically due
to the blockade.
The Band says they will keep the blockade up as long
as they have to. Until this is settled, they will hold their
ground concerning their rights. They've filed this case in
the courts and they will wait, even if it's for the next
decade.
VANCOUVER INDIAN
CENTRE
There are over 60,000 Indian people living in Greater
Vancouver. The majority are
hurting in some way from identity problems and their hurt
takes many forms.
At the Vancouver Indian
Centre, Indian awareness is
the basis of everything we do.
We have built a new centre
where we can offer the needed
community services.
There will be different educational programs, economic
development classes, a library,
1607 East Hastings Street,
(corner Commercial and East Hastings)
Vancouver, B.C.
Telephone: 251-4844
craft workshops, carving workshops, there's a gym, different
recreation workshops, a restaurant, a day-care and medical and dental facilities.
What we are trying to do is
re-establish our strength, our
Indian identity, and at the
same time eliminate the things
that are stopping people from
succeeding. So, for example,
we have a day care so that students can come in with their
children and go home together
afterwards.
GRAND OPENING:
MAY 29th and 30th, 1981
RIBBON CUTTING CEREMONY:
Friday, May 29th at 1:00 p.m.
CONCERT: ALL INDIAN TALENT
8:00-11:00 p.m. Friday evening
POW-WOW!
after 11:00 p.m.
The celebration will continue all through Saturday: drum groups and dance groups
from all over, entertainers and speakers. There will, of course, be lots to eat and
many friends to meet.
INDIANWORLD23
POP
IN THE
NEWS...
from Chawathil Newsletter
Fred Thorne, known as "Pop" in Duncan, will celebrate his 98th birthday on May 24th. Pop was born in
1883 in Duncan. In 1916, he started longshoring, which
he worked at for 44 years. From 1930 to 1935, Pop was
Chief of Somenos Reserve. Today Pop has five daughters, 44 grandchildren, 81 great-grandchildren, and 26
great-great-grandchildren. Happy Birthday Pop!
IN OUR TRADITIONAL WAYS
Our trip to Ottawa, was to me, a very urgently needed
one for a show of support and unity.
I was feeling a little fear of what was ahead for us and
a lot of concern about what the outcome was to be.
I also believe it was very necessary for us to support this
journey and to send as many members of our reserve as
we could afford to. These are the people that deserve a
lot of thanks and recognition for doing a service for
their reserve and also for B . C . and natives all over
Canada. They all had to leave families at home and
most of them were gone for two weeks.
There were a lot of good speakers, young and old,
who came off that train. They went over the proposed
Constitutional Resolution and the threat it would have
on us. The Elders said how pleased they were that we are
now on the right track, and any talks should have our
direct involvement. We have to push for recognition of
our Aboriginal Rights and self-government, lands and
all treaties.
I'd like to end my report by paying a compliment to
our delegation from this reserve. They conducted themselves like a respectable messenger of Peace and Recognition as we were. And B.C.'s show of support was a
very dramatic impressive demonstration of concern and
showing that they do care about what is happening, and
will go on caring, until we are properly recognized in all
aspects of our being here. Also that we paid our own
way, by Fund-drives, raffles, dances, potlucks. There
were strict rules on the train: no alcohol, pot, or
swearing; be respectful of everyone. So you see this trip
was very fulfilling in many other ways for our people.
The reason I mention the last two items, money and
conduct, was because a lot of non-Indians were making
a lot of negative comments on this being a fun trip paid
for by the Government. Well, as you can see, they were
wrong. But even if they did say it again, all the money in
the world can never pay back the Natives of this
Country, all the natural resources and wildlife it has
destroyed or denied us.
from Chawathil Newsletter
INDIANWORLD24
By Chief Ron John
Leslie Johnson—from Alkali Speaks
from Similkameen Nation Newsletter
The Similkameen Nation is on its way in the fundraising for the Constitution Express to England. Lynne
Terbasket reports on her reasons for wanting to go:
"Twice we have gone east to fight for our rights, the
First and Second World Wars. Twice we have never
returned.
As we travel to England we will be thinking of our
ancestors and how hard their fight was to maintain our
rights. They thought of their future generations, so that
they could have what is rightly theirs.
We have fought so hard in the past that we cannot, as
Nations of people, let the government of Canada steal
more than what they have already confiscated from us.
We have nothing to lose. We stand with so much to
gain.
When we go to England we will not be going as individuals representing our Bands, or individual members
of our Bands, but as one whole Indian Nation.
We are not going to England to demonstrate, but to
protect our rights.
We have a lot of work to do when it comes to
rebuilding our nationhood. We must re-establish who
we are, our values, traditions, customs, and strengthen
our language in order to become stronger.
We must start listening to our Elders and look towards
them to help re-establish our nationhood.
I THINK...
By Mary Louise Williams,
Mount Currie Band
It has become apparent to me, as an Indian mother,
that the most critical time for our survival as a people
is now being threatened by the Canadian Government's move to patriate the constitution.
The time has come to unite every man, woman and
child to rise up and fight for our survival as a people
through any means possible. The political group
known as the Union of B.C. Indian Chiefs, which was
formed by supporting Indian Chiefs of some of the
different Indian Nations, has done extensive research
on the history and the nature of laws affecting the
status of the Indian Nations. Our Chiefs have made a
decision to go to England to ask the Queen personally
to withhold patriating the Canadian constitution until
the Indian Nations have been given full participation
on an equal level with the provinces. The Indian
Nations do not want entrenchment. The Indian Nations can only be dealt with as Nations, just as the
monarchs of England dealt with the Indian leaders
when she first set foot on our soil.
Indian people must stop and think about what it is
that they want—to become Canadian citizens under
the Canadian Government or to remain Indian Nations within their own territories, within their own
governments. It sounds simple because myself as a
member of my nation can answer very quickly and
honestly that I belong to the Lil'wat Nation. I recognize the Chief and Band Council as my governing authority. Everything that is of any importance to me is
in my homeland, Lil'wat. As individuals, people in the
Indian communities have the power to question the
governing body and also, have the power to direct or
give a mandate to that governing body. It is not only
an individual right but an individual duty to make sure
that your governing body is doing what you want done
on your behalf.
It is now time for us, as individuals, to begin to
think about creating our own means of economics
without funding but with our minds and bare hands so
that we don't get tricked into bringing about our own
defeat by accepting government grants that are camouflaged as assistance without any strings attached. Our
people have resources, physical and human, that have
not yet been tapped simply because people have not
recognised their own powers within their individual
communities. Let us not be the tools that are used to
destroy the Indian Nations forever, leaving our children without a future as a people with its own culture
and which has a right to exist as any other Nation on
this earth. Remember, if you believe in what you are,
make every effort to get on the Constitution Express to
England. It may be our last fight, and forever is a long
time.
INDIANWORLD25
INDIAN LAWS STORY OF
THE BRITISH
The
Constitution
TRUST
wouldn't
recognise them.
By Sharon Venne
Under the proposed Constitution
Bill, our Traditional Laws are in jeopardy.
The proposed Constitution has a Section which states
all laws must be made by the Federal and Provincial
Government. There is no mention of the rights for Indian Governments to continue using traditional Indian
Laws to govern our lives.
At the present time, a number of Indian people do not
believe that our traditional laws exist any more. The
colonizing Government of Canada wants us to believe
that our laws do not exist. Can we turn our backs
against our ancestors? Can we deny our traditional
laws?
Our laws survived colonization
When the British first claimed Canada, their laws did
not change or wipe out our traditional laws. There were
a number of Indian Law cases argued in non-Indian
courts on the rights of traditional Indian Laws. The
courts confirmed that the coming of the white men and
their laws did not destroy the Indian Laws. There has
never been a law passed by Canada to destroy our traditional laws. Until now. The Trudeau Bill on the Constitution will do that.
Our laws will not survive patriation
The Constitution by Trudeau is designed to terminate
the nationhood status of the Indian nations. He wants
Indians to be like all other people in Canada. He does
not want to have Indian Nations making claims to resources. We have never given up our resources, yet
Canada uses them.
By forcing the Constitution through, the federal
government wants to finally eliminate the nationhood
of Indians within Canada.
While eliminating our rights of Nations, the traditional laws will also be eliminated.
We are a nation. A n Indian Nation with our own
laws, with our own governments, for the future of our
children.
INDIANWORLD26
The Constitution is now with the Supreme Court of
Canada. In three to six weeks the nine judges of the
highest court in the land will decide whether a unilateral
request by the Federal Government to the British Government to patriate the constitution will violate basic
laws of the land. If the court decides that the Federal
request is a legal one, it will go to the British Parliament
in June.
Indian Nations have only an administrative relationship with the Canadian Government. So, we say, the
Canadian Supreme Court cannot make any decisions
with regard to the jurisdiction and powers of Indian
Nations. It has no power to do that.
The Agreements we made, the Treaties we made, were
all with Great Britain. According to the Treaty of Paris,
the Treaty of Utrecht, the Treaty of Ghent and others in
the 1600's, the Royal Proclamation in the 1700's, the
British North America Act in the 1800's, all prove that
jurisdiction over Indian lands and resources remain ultimately with the British Crown and the Indian Nations.
Protecting Crown Trust in British courts
In Britain, the UBCIC legal team is launching an
action on behalf of all Indian Nations in Canada to
assert that the Imperial Government owes a trust to our
people. This trust must be discharged before patriation.
It can only be done with the involvement of our Nations.
Should patriation take place without discharge of the
trust, Great Britain will be committing flagrant breaches
of International Law and Constitutional Law.
Doctrine of discovery: sacred trust of Nations
The trust originates from early colonial relations with
the Indian Nations. When the British explorers first
came to North America to trade and establish colonies
they entered into the territory of Indian Nations. Those
Nations were living in rich and highly organized tribal
societies. The law of Nations dictated that only when
Great Britain entered upon uninhabited lands was she
free to place her flag and acquire the territory, to assert
sovereignty over the lands through settlement. Where
the lands were already inhabited, Great Britain was
under an obligation in law to acquire those lands
through conquest or through cession by treaty.
The Royal Proclamation
In the earlier years, Great Britain and the Indian Nations allied in various wars with other European powers.
Throughout this history Great Britain recognized and
accepted the sacred trust to protect those allied Indian
Nations. It was along these lines that the Royal Proclamation of 1763 was passed. George III enacted as law
for all the colonies that for those Indians who were
living under the protection of Great Britain, the lands
belonging to the Indian people would be reserved for
them until the land was surrendered with Indian
consent. Through the Proclamation, and later through
the Courts, there was a recognition by the Imperial
Crown of the sovereignty of the Indian Nations in
unceded territories to govern their people and their territories. The Royal Proclamation has never been repealed
and continues to be a fundamental constitutional law in
Canada and in Great Britain.
The treaties
Following the terms of the Royal Proclamation, between 1763 and 1867, many Treaties were made by the
Imperial Crown and the Indian Nations. Through treaty
some of the Indian Nations ceded their land to the Imperial Crown. In exchange
they received the Imperial
promises of protection for a
guaranteed land and economic base, protection for
hunting, fishing, trapping
and an assured standard of
health and education. The
integrity of the Indian Government was fully respected
in the course of the Treatymaking process and by the
terms of the treaties.
The Indian Nations did
not participate in the constitutional conferences leading
up to Confederation. Nevertheless, when the Constitution of 1867 was formed,
the Imperial Trust was
entrenched in the Constitution, the B N A Act.
What is this Imperial Trust?
Under British and Canadian law, the trust embodies
the terms of the Royal Proclamation and the Treaties.
Under International Law, the trust imposes a duty on
Great Britain, as a greater power, to bring the Indian
Nations to an equal position or near equal position in
the world community. In general terms, the trust imposes a legal obligation on Great Britain to preserve the
right of Indian Nations to choose our political association and choose what we want to do with our land.
Constitution seen as final conquest
Why is Canada trying to patriate the Constitution so
quickly? Why has Canada refused to allow us to participate in the Constitutional Conferences? The Federal
Government clearly intends to overpower us, to exclude
us from constitutional powers, to ensure ultimate
control over us and over our lands and resources. This is
what private documents reveal. This is what government
action proves.
40% of Canada is unsurrendered Indian land. Without having to consider our interests, the Federal Government would be in a position to implement its design
of opening up the far reaches of unceded Indian territory to get at raw materials, confiscate our resources. At
this moment, the Federal Government has placed before
the House, the Canada Oil and Gas Act. By a single
clause, the government proposes to expropriate our
rights and claims to the minerals in our territory, north
of 60° and also on our off-shore territory on the east
and west coasts.
Canadian Government badly mismanaged trust
The Federal Government has administered its trust
very badly. Treaty Rights are viewed as something
that can be eliminated by
legislation. Its Courts have
narrowed the definition of
Aboriginal Rights to mean
use and enjoyment of the
land at the goodwill of the
Government, a definition
that assumes we are a conquered people or that we
willingly surrendered all our
land. That is not true. Now
the new Constitution is giving us warning that the
good will of the Canadian
Government is growing thin
and it wants us out of the
way. Surrender everything,
lands, resources, culture,
identity, will: become Canadians,
starting
from
scratch.
We reject their assumption of conquest. We reject their handling of the
Trust. We reject their constitution.
In December, 1980, Indian Nations presented Bills of
Particulars to the Canadian Government, the British
Government and to the United Nations, seeking internationally supervised discussions between Britain, Canada
and ourselves. Our leaders proposed that an agreement
be reached which would settle the questions once and
for all. The Agreement would be entrenched in the Constitution. The Imperial Trust would be discharged. The
Constitution would be patriated.
Neither the British nor the Canadian Governments
have replied to the Bill.
A
INDIANWORLD27
RUTHLESSLY DETERMINED
TO ASSIMILATE US
In June of 1978, the Federal Government of Canada
announced its intention to seek patriation of the Canadian constitution. Two months later the NIB annual
general assembly resolved that a delegation of Chiefs
and Elders go to England to visit the Queen and make
representations to her based upon the historic and legal
ties of the Indian Nations to the Queen of England.
The Chiefs and Elders were seeking the support of the
Queen in their efforts to prevent the patriation of the
Canadian constitution until the outstanding issues between the Indian Nations and the Canadian and British
Governments were resolved. When they arrived in
England, the Prime Minister of Canada refused to allow
the Queen to meet with the Chiefs and Elders. In a confidential document prepared after October, 1980,
entitled "Briefing Material on Canada's Native Peoples
and the Constitution" the current federal position is
clearly set out:
"There is likely to be a major effort by Canada's Native Peoples to win national and international support
(especially at Westminster) for their stand against
patriation. If the Native Peoples press forward with
their plans and if they succeed in gaining support and
sympathy abroad, Canada's image will suffer considerably. Because Canada's Native Peoples live, as a
rule, in conditions which are very different from
those of most other Canadians, there would be serious
questions asked about whether the Native Peoples
enjoy basic rights in Canada."
the patriation package for discussions to continue with
the Indian leadership after patriation. And yet its
internal Briefing Material reveals the true position:
"Native leaders realize that entrenching their rights
will be enormously difficult after patriation, especially since a majority of the provinces would have to
agree to changes which might benefit Native Peoples
at the expense of provincial power."
Canada is telling Britain that it has done its duty to
Indian people by including in the Charter of Rights the
recognition of aboriginal and treaty rights. However,
those rights are not defined in the Charter.
The government would leave the definition to the
domestic courts. These courts have in the past been
hopelessly divided on the issue of aboriginal rights.
Some judges have gone so far as to assert that treaty
rights are mere promises which the federal government
may take back at any time, and aboriginal rights may be
extinguished at any time.
The government has no ears for what it will not
hear
The federal government pleads ignorance as to what
aboriginal rights are. Yet the Indian nations have provided the government with a clear and precise statement
in the Aboriginal Rights Position Paper which was
adopted by the first All Chiefs Conference. Over 100
people from B.C. witnessed the presentation to Trudeau.
The government has had this statement for a year and
has not responded in any way, except to continue to
play ignorant as to our position.
Canada has not allowed Indian Nations to participate
in the constitutional discussions as equal partners with
the provinces. Talks were held on re-distribution of the
resources in Canada between the federal and provincial
governments. Much of these resources belong to the
Indian people as 40% of the land in Canada is unceded
Indian territory. Our voice was not heard.
Canada pays lip service to Aboriginal Rights
The government states that a mechanism is set up in
INDIANWORLD28
Assimilation policy goes underground
Prime Minister Trudeau has over the years become
more sophisticated in what he says about the position of
Indian people in Canada. Yet the underlying policies of
his government have not changed since 1969. In Vancouver in August that year he said:
PATRIATION WOULD CRUSH
OUR NATIONS FOREVER.
native leadership that Indian title, rather than being
extinguished, should be confirmed, which has been
diametrically opposed to historical federal policy."
When the federal government voiced its support for the
Alcan Pipeline, the question arose as to the interference
with the project by Indians asserting claim to the land.
The government's internal policy document of November 30, 1977, reveals that Indian title will not stand in
the way of development:
"A few things are clear. The government of Canada is
prepared to extinguish native land claims if necessary
by legislation to support its international work and
commitment..."
The Canada Oil & Gas Act of 1981 is the legislation.
The Canada Oil & Gas Act has already made a mockery
of the Aboriginal and Treaty Rights that are supposedly
entrenched in the new constitution, even before that
document is patriated.
There is absolutely no question but that the federal
government, no matter what it says, is prepared to allow
the destruction of the Indian nations if we obstruct the
direction of the government. Canada has adopted the
politics of expediency in relation to the Indian people in
Canada. It will say whatever is convenient, shifting its
position depending on the political climate, desperate to
shield from world view the true nature of its treatment
of the Indians. This is why we have to go to England.
We have to speak out for ourselves.
While one of the things the Indian Bands often refer
to are their aboriginal rights, in our policy, the way
we propose it, we say we won't recognize aboriginal
rights
I don't think that we should encourage the
Indians to feel that their treaties should last forever
within Canada so that they will be unable to receive
their twine or their gunpowder. They should become
Canadians as all other Canadians.
The policy of assimilation has been around for many
years. In 1947, A Plan for Liquidating Canada's Indian
Problem within 25 Years was presented. The plan called
for the appointment of a commission to "study the various Indian reservations throughout the Dominion and
to advise on the best means of abolishing them, of enfranchising the inhabitants."
The assimilation policy, out to destroy the unique
culture, traditions and in fact the very existence of the
Indians as a people, is still the order of the day. In a
policy Document #408-79 entitled "Native Claims Policy
— Comprehensive Claims" dated July 20, 1979, the government states frankly what its policy is regarding the
outstanding Indian claims:
"There has also been a spreading attitude among the
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DEVELOPER
This is a temporary full-time contract with the possibility
of future permanent employment. Experience in native
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Please send or bring resume with full work experience
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Suite 110,304 Martin Street,
Penticton, B.C. V2A 5K4
Attention: Mr. Jeffrey Smith.
Call 112-493-6651 for appointment.
INDIANWORLD29
EDITORIAL
Not very long ago many of our people made the long
journey on the Constitution Express to Ottawa and
New York to inform the Canadian public and the
world of just what the patriation of the Canadian
Constitution would mean to our Indian Nations.
Now, upon seeing that Trudeau's government is
refusing to recognize our legitimate legal and political
right to self-determination, the people and the leaders
have declared that we are still in a state of emergency.
We have been forced into making the decision to
continue the Constitution Express, this time to
London, England, where we will bring our case
directly to the British Government.
Each one of us knows in our own way why continuing the Express is important. Each one of us has our
own personal reasons why we want to resist Canada's
blatant attempt at genocide. Many of us have thought
about how patriation would really affect us, our
families and our communities.
Even the young have some idea of how they would
like to live out our life on this earth. We all have some
kind of plan or goal we'd like to see through in our
lifetime. Everyone has some dream for the future, for
ourselves and for the generations to come. Will
Trudeau's plan for Canada's future allow our people a
future?
Lately, I've been thinking about the effects the
constitution could have on my community and on my
family. If the time ever comes that our lands lose their
reserve status, I cannot think of many people at home
being able to pay the property taxes that the government would demand. I know many people who'd
probably be forced to sell their land and move. Most
of my community would be scattered. And with that
would go that feeling of community and the feeling o f
security and belonging it generates. How can an Indian
person feel part of a community when it's a town or a
city? It makes me think of living in Vancouver, where
after staying in one place for more than a year, I
couldn't name one person within three blocks that I
met.
INDIANWORLD30
I wonder what will happen to our Elders, many of
whom have their own homes and are raising children.
And what will become of those children? How can the
old people afford to keep their homes, homes which
have become our homes as well. There are many questions I am even afraid to know the answers to.
If Trudeau has his way, fishing, hunting and trapping rights will become a mere memory. My
grandmother has been fishing every year without fail
for as long as I can remember. I can't imagine her not
taking off down to the river to set her net, often with a
couple of kids in the car. She has even had to go to
court to fight for her right to fish for food, something
I've always been proud of. It's a contribution to
strengthening our rights that I wouldn't want to see go
for nothing.
One major problem we've seen in our communities
has been abuse of alcohol. It is a problem that many
communities have been overcoming, usually because
the people have been working together and helping
each other. I wonder if that same work will be able to
continue if our communities are forced to break up.
Many people in my area, the Sto:Lo Nation, have
been working at reviving our language. It's something
that's going on all over. In the schools on reserves and
in some public schools, our children are being taught
our languages. We've been told countless times by the
Elders of how important knowing our language is to
being Indian. It has been difficult enough while we're
all together to make sure the children learn their language. How much more difficult will it be if we have
no control of what is being taught in school?
There are so many areas of our lives that could be
drastically affected by patriation of the constitution.
Although not everyone will be able to be a part of the
Constitution Express to England, each one of us has
something to offer in this, possibly the last battle with
the government. Every single one of us can do something to protect our future, if we're willing.
Darrell Ned, Editor
T H E LONGHOUSE
By Lorna Bob
See my grandfather
Sitting at the centre
See my grandmother
Seated beside him
In the middle of the longhouse
Are two big blazing fires
A n d seated all around
With their own tribes
Are the new initiated dancers
That are contained in them a great mystery
This gift has been handed
Down to us by our great creator
Along with the big cedar walls
That surround us and protect us
In the middle of the earthen floor
Is an Elder telling a story
Our history will live on this way
See my grandparents
With all their proudness to see their
Young people carrying on the traditions
INDIANWORLD31
THIS MONTH:
The day the Constitution goes before the British
Parliament is the day be begin our final battle for
our right to remain ourselves, living in the Indian
way on our Indian lands. What is this document that
can affect our lives so deeply? Why are Indian
Nations not allowed to live in peace and fulfillment?
What can we do about it? This is the subject of this
Special Edition of the Indian World. Only the
powerful force of the people, standing up with our
leaders, can stop the assult on our Nations through
patriation. The people of the Constitution Express
are this great Indian power, says Chief Wayne
Christian of Spallumcheen (page 12).
Randy James of Seton Lake Band, Lila Peters of
the Sto:lo Nation, Archie Pootlass of Bella Coola
and Chief Ron John of Hope Band have seen this
strength on the Constitution Express to Ottawa
(pages 13 and 24). As Indian men, women and
children, the time has come to fight for what is most
important to us, our homelands, wrote Marie Louise
Williams of Mount Currie Band on page 25.
The organizing needed to get more than 1,000
people to England is tremendous. The cost will also
be tremendous, says Ron George of the Constitution
Express fund-raising committee (page 14). Major
energy is going into fund-raising at every level. We
are the poorest people in Canada but when it comes
to protecting our Indian heritage, the legacy of our
forefathers, we will find the way to fuel the
Constitution Express.
SECOND CLASS MAIL
REGISTRATION NUMBER 4983
VANCOUVER, B.C.
FROM: UNION OF B.C. Indian Chiefs
440 West Hastings St.
Vancouver, B.C. V6B 1L1
INDIANOWORLD
“THE CHOICE IS OURS” ONE DOLLAR
APRIL-1981
: -
STATLIE
NATION
POW-WOW
By Joyce Bourassa
On the 17th of April to the 20th,
there was a four-day gathering of
people in Lillooet, a pow-wow spon-
sored by the Statliem Nation.
It was four days of feasting, danc-
ing and singing. People came from
all parts of B.C. to take part. There
were Elders from the area that open-
ed each day with prayer and song.
There were many things to be told to
the people on how to conduct them-
selves at a gathering like this. There
were four days of clear blue sky and
good feelings could be felt by every-
one.
Each day there were sweat cere-
monies for the people. A lot of
teaching and learning happened. In
the evenings people dressed in their
traditional fashion and danced until
the early hours of the morning. Dur-
ing the day was time for visiting and
listening to Elders speak. Always
the drum could be heard in the
background.
There were many children all
around, dancing and singing. The
INDIAN WORLD 2
young people took part in a big way.
They served the Elders and guests
throughout the whole pow-wow.
When there was something to be
done, the young people were always
there to assist whenever they could.
On the fourth and last day, much
happened. The Elders spoke again.
They thanked everyone for coming
and respecting the way of the Stat-
liem people, that was followed for
the past four days. There was danc-
ing and singing in the afternoon.
They also held a give-away for the
people who helped in making the
gathering possible.
PCS wie
=” ae 1
f iw
a Abra
‘1 \
b
An auction was held to raise money
for the next gathering. A beaded
purse went for $200. They raised in
total about $1,900. I felt really good
to know that we could raise our own
money that was needed to hold a
gathering. We could do it ourselves.
Soon it was time to leave.
Everyone had to go home now. We
all shook hands until next time,
when we would be able to sing,
dance, learn and teach together
again.
VOLUME 4, NUMBER 1
The decision of the Constitution Express to carry our
battle to England does not come cheap! Crucial
fund-raising is being carried out all over the
Province. Every little bit helps!
INDIAN WORLD is the official voice of he
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.
Contributors
Written Contributions: Randy James, Lila Peters,
Joyce Bourassa, Reggie Philips, Chief Wayne
Christian, George Manuel, Chief Saul Terry, Archie
Pootlass, Louise Mandell, Leslie Pinder, Ron George,
Glen Williams, Pauline Douglas, Terry Aleck, Reg
Percival, Val Dudoward, Sharon Venne and Janice
Alpine.
Photographs: UBCIC staff unless credited.
Illustrations: Kat Norris
Typesetting: Mary Schendlinger / Pulp Press
Table of Contents
Statliem Nation Pow-Wow ............0eeeeeees
PGALSe COUITHSRION a erate 52.08 eh ee een i
Constitution Goes to Canadian Courts ........... 5
Bill C-48: Constitutional Guarantees are Empty .. . 6
PEF ESICETIE SS VACSSAQE cise niin: p se cove wales jal mieten wiseckate 9
OMEN OM hare cct cia cie ale: cvsiala’ o¥f +14 asst w avla Pamateene 10
A New Indian Power is Created ..............-- 12
First Constitution Express......... Kiatelprate sreCacatare 13
Raffle Epidemic Sweeps B.C................... 14
Learning the Essence of our Sacred Languages ... 16
Storytellers in the Steps of Our Ancestors........ 19
Nishga Tribal Council Conference.............. 20
News News News ...:........--. Lamers ars ees ee 2)
MO PAte ss rc cieierals eiore ee ec k's pe nl ase siete ike aah 22
Hr PHC NEWS 62s acne we es A sa war etgie giana 24
OEP eco sas vee le alalaietacstarele oven lel eietale sa hen ohne 25
Indian Law versus the Constitution.............26
Story’ of the British Trust. ........0.00.0.0.0:9.00. 0 esne0ds 26
Ruthlessly Determined to Assimilate Us ......... 28
PACERS TEE enero noth a aegis» a ernst atorn oh osha canere atone 30
POC ENE LONQNOUSE. <6 soccer tai cae win aiewsrnins 31
\
OUR COVER: Past leaders of the Nation. The governing authority and laws handed down to our present leaders
over the centuries would be eliminated by the Canadian constitution’s patriation.
S
INDIAN WORLD 3
T HE RIGHT TO FISH ~
FOREVER
PEARSE COMMISSION HEARS LILLOOET’S PLAN
TO GO FISHING
By Chief Saul Terry, Bridge River Band
On April 4, 1981, Commissioner Peter Pearse sat behind a table draped
with a Canadian flag and opposite him, behind a table with the Indian
Government flag, sat the Elders and Chiefs of the Lillooet Tribe. The
Pearse Commission had been invited by the UBCIC to hold community
hearings in Indian communities. The commissioner chose Lilloet as one of
the first communities to visit to get the feeling of the local people regarding
the much disputed Fisheries of the Fraser and its tributaries,
Lillooet Tribe will not
compromise position
Chief Mike Leach of the Lillooet
Band welcomed the commissioner
by reading the Lillooet Declaration
of 1911, which states that the Lill-
ooet Tribe has never given up the
rights to its land and resources and
that it is only they who can do so.
He pointed out that this position of
the Lillooet Tribe has not changed
since the declaration was written
and that there is no intention for
compromise now.
Elders Tommy Adolph and James
Scotchman outlined the historical
background of the local fisheries
and how over the years the
reduction of the stocks took place.
They cited the loss of the Bridge
River spring salmon due to the
diversion of Bridge River, and how
for some years later the salmon kept
trying to enter the Seton Lake power
station outfall. The smell of the
diverted river was pulling them
towards it. Now that river has no
spring salmon. The Elders also cited
the complete. loss of one late
running in September and how
Fisheries, during spawning season,
go along creeks and toss the dead
and dying fish out of the water. This
deprives the streams and lakes of
nutrients and of an identifying scent
for their future return.
INDIAN WORLD 4
Indian people conserve
resource in spite of poor
conservation by other sectors
He pointed out over-exploitation
of the commercial and sports fishing
sector, destruction of salmon by in-
dustry, lack of enforcement and
monitoring capabilities on the com-
mercial sector, and too much em-
phasis on Indian fishing charges
along rivers, which causes a loss of
man hours and money. Victor also
pointed out how local Bands practice
restraint in their fishing efforts due
to the low count of escapement in
the Stuart Lake stocks last year.
The chief discussed some of the
crucial points.in the paper he pre-
sented:
e the right to fish seven days a
week without endangering sal-
mon stocks;
® Indian rights to employ -tradi-
ditional fishing methods along
with modern methods;
® Indian rights to barter and sale
for strengthening or re-establish-
ing the economic base of Indian
people; and
e the right and responsibility to
assist in the management, con-
servation and protection of the
salmon stocks and marine re-
sources.
The problem is that the Depart-
ment of Fisheries and Oceans stead-
fastly maintains that they have ex-
clusive jurisdiction and have no con-
fidence that our people are capable
of carrying out any type of conser-
vation or management process.
Federal Fisheries refuse to
negotiate: action taken
Too often, where changes affect
Indians, we are never consulted,
Throughout this meeting, we saw
that all formal approaches to having
our concerns in fishing discussed
have been exhausted and now only
action on our part will be the moti-
vating force to get the minister to
the negotiating table. The action is
to go fishing.
There were other statements by
various people including concerns
about Fisheries blasting beaver
dams which destroy fish, Fisheries
cutting up fish nets. of Elders, log
debris in lake fishing areas, and
unequitable management practices
by Fisheries. Chiefs from other
areas were also present at the hear-
ing, all requesting visits to their
areas by the Commissioner, to hear
the people’s concerns.
Closing remarks were given by
Roger Adolph, who spoke of the
important relationship of our exclu-
sive fishing rights to our culture. He
presented a letter signed by seven
Chiefs inviting the commissioner
back during the fishing season to
witness firsthand the methods of
our people, and to gain a better un-
derstanding that our concerns are in
earnest.
The End of Our Canadian J ourney
LEGAL ACTION LAUNCHED
IN ENGLAND
At press time, the federal government’s Constitution Resolution had just gone to the Supreme
Court of Canada, where the Court began its first day of hearing into the legality of the Resolution.
Robert Manuel of the Neskainlith Nation and our National Representative sent this report on the
national activities and international plans of our First Nations: ;
This morning I joined other peo-
ple representing our First Nations
on the steps of the Supreme Court
of Canada to give our words to the
Canadian people.
Canada’s Members of Parliament
in the House of Commons have
agreed to refer to the legality of the
Constitution Resolution to the Su-
preme Court. The hearing started
today in Ottawa.
If the court finds the resolution
legal, then it will be referred back to
the House of Commons, and the
Members of Parliament will vote on
it. This is what Prime Minister Tru-
deau anticipates will happen. How-
ever, if the court finds the Resolu-
tion illegal, Trudeau has indicated
he will not pursue the issue further.
“‘Entrenchment’’ of aboriginal
rights gives us nothing
The First Nations of Canada are
not intervening in this court action
because the court will be examining
only the provincial reference: the
provinces want to know if Trudeau
can unilaterally patriate the Consti-
tution within Canada’s legal frame-
work. The questions of the First Na-
tions cannot be heard in this court
case. The supposed “entrenchment
of aboriginal rights” contained in
the final form of the federal govern-
ment’s Resolution does not meet
with the satisfaction of Canada’s
First Nations. In fact, this “en-
trenchment” amounts to the expro-
priation or taking away of the
aboriginal and treaty rights of our
people.
The amending formula leaves
even the vague and nebulous “en-
trenchment” at the mercy of the
provinces. According to the final
amending formula, the federal gov-
ernment and the ten provinces must
all agree on any changes to the
Constitution, assuming it is patri-
ated. If Canada and the ten prov-
inces cannot find their way to agree-
ment, the issue will be brought
before the courts. The courts, his-
tory shows, have not been receptive
to our aboriginal rights.
Any Canadian decision on the.
Constitution Resolution does not
resolve the issues of the First Na-
tions. We will still be left with legal
and political questions regarding the
Constitution and the First Nations.
We have worked to become full
HAVE
g Leer PLANE 5
and equal participants in Canadian
society since Confederation. We
have tried to be a part of Canada
without success. It is because of our
attempts with the federal govern-
ment in Canada that we have not
pursued the political relationship we
have with Great Britain through our
treaties, the Royal Proclamation,
and the Law of Nations. However,
we find we have no choice at this
time in our history but to take our
case to Great Britain and to the
world.
We have come to the end of our
Canadian journey. A delegation of
our First Nations has left to go to.
New York and then England, where
our legal action will be launched.
This “advance team” of our leaders
and our lawyers will begin three
types of legal action. The first in-
volves a Memorandum of Law,
which has been prepared by Ian
Brownlee, Queen’s Counsel, a pro-
fessor of international law at
Oxford University. We shall present —
this Memorandum to the Govern-
ment of Great Britain. Also, we will
be filing a petition to the Imperial
Government to settle all outstanding
land claims on Rupert’s Land (West
of Hudson’s Bay to the Rocky
Mountains) prior to patriation of
the Constitution. Thirdly, we will
begin action in the Chancery
Division seeking a Declaration of
Trust owed to the Indian Nations by
» the Imperial Government, which
must be discharged or given us prior
to patriation of the Constitution.
There is not yet a set time for
departure of our Constitution Ex-
press to England. However, it seems
likely that this Express will leave in
June. Already, a delegation of
Chiefs from Alberta is in England,
as well as the lawyers and leaders
representing our legal actions.
We have come to the end of our
Canadian journey. Ahead of us are
the courts in Great Britain, the in-
ternational press, and the future of
our First Nations. >
Editor’s Note: We tried from our
offices in Vancouver and Ottawa to
obtain a copy of the N.D.P. propo-
sal on aboriginal rights, included in
the Resolution. Our efforts met
with no success; all avenues re-
mained closed to us. © As
INDIAN WORLD §
“Even before its Constitution is pa-
triated, the Federal Government is
already proving that its entrenching
of Aboriginal Rights is just a sham.
Bill C-48 negates a whole section of
our Aboriginal Rights just like
that.” (Archie Pootlass, Vice-
President UBCIC, North Coast
Region).
“The Federal Government can
proclaim the virtues of entrenching
Aboriginal Rights in the Constitu-
tion, but acts such as the Canada Oil
and Gas Act make it totally mean-
ingless.” (Research and Develop-
ment Portfolio, Dene Nation).
“The Federal Government has
this public posture on one hand that
it claims it is guaranteeing our
Aboriginal Rights, and with the
other hand it brings in legislation
that wipes out Aboriginal Rights as
they relate to the petrocarbon in-
dustry. That’s political double-talk.”
(Dave Porter, Council of Yukon
Indians).
Bill C-48
Exposes
Entrenchment
‘This is the Cana and Gas
EME to regulate the exploration and
development of oil and gas
reserves in Canada Lands.
Canada Lands are all the lands
the Federal Government considers
| Federal lands. This is being gener-
ally interpreted as the Yukon, the
| Northwest Territories and the 200
mile off-shore territory all along
the west and east coasts and the
Beaufort Sea, That includes the off-
shore territories claimed by the
Haida, Bella Coola, Nootka,
Kwawkewlth, Haisla, Nishga and
| Coast Salish Nations.
The Section of the Bill that has
most outraged Indian Nations is
the Replacement of Rights and No
| Compensation Section.
Section 61(1) reads:
“The interest and rights provided
‘by this Act replace all oil and gas
interests and rights, or prospects
thereof, acquired or vested in
relation to Canada Lands prior
to the coming into force of this
Act.”
That means we have no
right to the oil and gas in
those territories. That not be-
ing good enough, subsection
(2) says there will be no com-
GUARANTEES
Bill C48 was presented to the
House of Commons in December,
1980. After second reading, it went
to the Standing Committee on Na-
tional Resources and Public Works
on January 15th. The Bill is expected
to go back for final reading when
the House of Commons reconvenes
in May. ’
“The Bill has been a sleeper,” says
Dave Porter of the Council of Yu-
kon Indians, “The Government has
really kept it out of the public eye.
We only found out about it, almost
by accident, in December.”
Since then, however, Northern
INDIAN WORLD 6
leadership has rallied unanimously
around the issue. In a 10-point reso-
lution, they declared that the legisla-
tion ignores the crucial concerns of
all northerners for political develop-
ment, settlement of Aboriginal
Rights and control and ownership
of resources.
Victory for northern rejection
of bill
On March 27th, the C.Y.I. and
Dene Nation appeared before the
Standing Committee to demand that
(1) C-48 be rejected and (2)
Hearings be extended so that the
“No. person a al tae y right
to claim or ree any com
from any servant or r agent t
of; or for any pelo! or be
Token bnvioncientel be
Sections on the Environ’ Wm
nee in the evenit: The C
Government i is posturing s
PROVED EMPTY
Committee could travel to hear and
consult with the people to be af-
fected. The Standing Committee
voted unanimously to do so. It was
considered a victory in the north. At
the very first sitting of the Commit-
tee after that decision, the Liberals
stacked the Committee, and the de-
cision was reversed. “In our minds,”
commented Dave Porter, “it called
into question the whole legitimacy
of these committees. At what point
do we believe them? We reacted im-
mediately and the Minister simply
sloughed it off with the arrogance of
a majority government.”
=
=e
federal government.
called for improved environmental
meow oil and gas
at and who should
go ahead, even if
- the public are not
7 want to explore
ut peck praca
On April 2nd, the Governments
_of the Yukon and Northwest Terri-
tories continued to attack C-48.
_ They keyed in on the impact on con-
stitutional development in the north
(the Government of the Northwest
Territories has a native majority),
and the fact that the resource reve-
nue sharing concept, in place in
every other Province, does not ex-
tend to the north.
On April 7th, the Inuit Tapirisat
brought before the committee
amendments which called for
sharing of revenue between the Inuit
and of the Eastern Arctic and the
They also
protection.
Resources legislation ‘evidence
of bad faith in land claims
negotiations
All the organizations are contin-
uing the lobby on this issue, At the
same time, they are lobbying against
the Constitution. In the north, five
organizations are also involved in
negotiating land claims. On April
23rd, the Dene Nation’s lobbying ~
forces were spread thinner by the
National Energy Board’s announce-
ment of its approval of the Norman
Wells Pipeline. Fred Gudmundson
at the Dene Nation recognizes the
familiar strong-arm tactics to pres-
sure land settlement. “The Govern-
ment said it accepted Berger’s rec-
ommendations on the MacKenzie
Valley Pipeline in 1977: a morator-
ium of ten years, until such time as
the Dene Land Rights had been set-
tled and the creation of institutions
that would allow the Dene to
control development in a way that
wouldn’t totally disrupt our lives.
But as soon as the decision was
made not to issue a pipeline license,
the Government cut off land claim
negotiations.” Talks of negotiations
only resumed. when application to
build the Norman Wells pipeline
was lodged last year. “Then on April
21st, the Government named their -
Land Claims Negotiator. On April
23rd, the N.E.B, approved the pipe-
line. It’s incredible. ¥t’s the most
shoddy kind of politics you can im-
agine.”
Rights wiped out before
negotiations even begin
The Council of Yukon Indians
also feels that Bill C-48 has made a
mockery of their land claim negotia-
tions. “In the process of negotiat-
ing,” says Dave Porter, “the first
step is to make clear what Abori-
ginal Rights are. But previous to
even discussing Aboriginal Rights as
they relate to resources, the Govern-
ment performs this kind of Act. It
negates essentially the good faith in
our discussions on land rights settle-
ment.”
At the same time, the people of
the Yukon see lengths of pipeline
being railed in, and “Foothills Pipe-
line Co. is knocking doors down
trying to get people out, in an in-—
credible labour recruiting campaign. ;
There are millions of dollars for
training. Other mineral deposits are
being eyed for exploitation. The
familiar pressures are building here
too.
We can’t negotiate constitution
on basis of trust ©
As the Constitutional debate
began to heat up last year, the
federal government expressed hurt
surprise that Indian Nations would
not trust it to negotiate the Abori-
ginal and Treaty Rights guarantees
after patriation. Now it is trying to
dilute and divert our energies in the
Constitutional battle by these i imme- —
diate threats to our resources. Its —
tactics emphasize the emptiness of
government talk about safeguarding
_our Aboriginal Rights in the Consti- -
tution, says Fred Gudmundson:
“Bill C-48, along with the National
Energy Board’s decision to-approve —
the Norman Wells pipeline, just
proves that there’s no guarantee of
Aboriginal or Treaty Rights through
the Constitution. We have no alter-
native but to declare that this Gov-
ernment cannot be trusted to do
_ anything. The more power that it is
given, constitutionally or otherwise,
the more dangerous it is for us.”
the racist + aetteatiad of ( a a
the pas asin of | his.
praia states aecic Poc
“We _must unite as nz c
nan =} .
< i —
te yo
ae 4 = hd seal
' INDIAN WORLD 7
THE UNION OF B.C. INDIAN CHIEFS
SPECIAL GENERAL AS SEMBLY
| | on May 14thand 15th, 1981
| at the new Vancouver Indian Centre,
1607 East Hastings Street,
. (corner Commercial and East Hastings St.)
Vancouver, B.C.
The patriation of the Constitution is moving very fast. Under the terms
_ of the new Constitution, the end of our Indian reserves, our resources,
and our lives as Indian people is very close.
: THIS IS A STATE
_ OF EMERGENCY
For further information, call 684-0231. psf a
INDIAN WORLD 8
—PRESIDENT’S —
MESSAGE
The new Constitution that the federal government is
patriating is a document to assimilate the Indian people.
Our rights as a distinct and unique people, as sovereign
nations with sovereign rights, are not recognised. In our
struggle to reconstruct our Indian Nations and to assert
our sovereignty over our lands, resources and our lives,
the first thing we have to talk about is the revival of our
ancient indigenous ideology.
We have always had an ideology, but we have not
applied it or given it the respect it deserves. We got
brainwashed into believing the subjects we were taught
in the educational institutions of the white man, and
that our own values were dirty and ugly, not to be
taught in their schools.
All along we had our own ideoloey. It is tied to our
Indian religion. We’ve got to bring Indian religion back
to life. It respects all life. If your grandfathers and
grandmothers have taught you, you will know from
their teachings that even as man has life, air and sun
have life, trees have life, deer and moose have life. Our
_ mother earth is the giver of life, including our own life.
The second important fact of our ideology is our
language. If a nation wants to survive, the people must
preserve and strengthen their language. If we are hon-
estly sincere and committed to retaining our identity, as
_fations of people, then we must bring our language
back into use as part of our ideology.
The third part of our indigenous ideology is our laws.
We cannot live by other nations’ laws, and still expect to
survive as an indigenous people, as an indigenous
nation, with an indigenous cultural identity. Very few
indigenous peoples today assert our indigenous laws in
our families, in our tribes and in our nations, and that’s
why we're slowly dying as a nation of people. That’s
where we're slowly becoming assimilated, that’s why
we're slowly becoming absorbed into the institutions of
the white man. It will continue until we ourselves decide
to revive and implement our indigenous laws.
The Great Spirit provided us with the ideology and
the white man has succeeded in making us forget our
own ideologies through their institutions. What we have
got to do is revive our own and develop our own institu-
tions within the framework of that ideology.
Ideology, used in education, is designed in most
countries of the world to serve the state or the govern-
ment of that country. The grade schools that our children
go to, the nurseries, the kingartens, primary, sec-
ondary schools and universities: formalized education is
designed by the white man to serve his goals.
Parents have a tendency to tell their children to get
educated. It’s necessary to get educated, but the parents
never tell their children what to do with that education.
I think that’s where we as Indian Nations and leaders
have neglected our responsibility towards our own chil-
dren. The leadership of the day, the leadership of the
past, the leadership of the future has a duty to tell our
children how to channel the resources from education
towards strengthening our nationhood.
We, as indigenous peoples, have a goal to design an
economy for ourselves, a social, a cultural, a political
life. We never tell our children when they are going to
school, how we want to implement these goals. I think
that’s where we fail as parents in discharging our re-
sponsibilities towards our own children. We leave our
children, at a very small age, at the mercy of white
institutions, white teachers, white principals and white
guidance counsellors. The white institutions have their
own goal, and in principle, that goal conflicts with the
indigenous goal of self-determination. That’s where the
failure begins and ends.
The goal of the Canadian Government and the gov-
ernments in the other parts of the world, is to assimilate
indigenous peoples into the European society. Their
goal is to absorb the indigenous people into the white
institutions, to civilize the savage, so that we can be like
them. Our parents and ourselves fell into the trap of co-
Operating with them, without really realizing it, because
we unconditionally accepted their education institutions
as an institution to teach our children without our input.
Now the proposed new Constitution is the final effort
in Canada to formally and officially mass assimilate us
and therefore wipe us out as a race of people, to mass
absorb us into the institutions of Canada. We are fight-
ing for our survival as Indian people, a unique and sov-
ereign people.
Yours in the true spirit of Brother ey
ng He INDIAN WORLD 9
CHEHALIS EAGLES IN HAWAII
By Reggie Phillips
On March 22, 1981, the Chehalis Golden Eagles were
invited to participate in the Royal Hawaiian Soccer
Crown Tournament in Hawaii. Thirty-four people
made the trip which was immensely enjoyed by every-
one. There were eighteen teams representing the differ-
ent countries from all over the world. The Eagles man-
aged to win 1-0 over Santa Cruz, tie 2-2 with Germany
and lose to Honolulu, 2-0.
This record didn’t advance the team to the semi-finals.
The team did really well during the competition, though.
The team that eventually won was China. They defeated
Australia 2-1 in sudden death overtime. Our team is
really looking forward to another tournament, which
will be held in Vancouver.
Once soccer was out of the way, swimming, body
surfing, and just relaxing at the beach was done. Any-
one who didn’t venture out into the water was thrown in
by the team. The whole gang had a great time. When
not at the beach, there was lots of shopping to do along
the crowded streets which drained people of energy and
money. Another night, at a different place this time, at
the Luau, which was held at a pleasant secluded beach,
we had all you could eat and drink in a real Hawaiian
_ style. It was a beautiful night in the great Polynesian
state. Guests were invited on the stage and the females
learned to do the hula—about 100 enrolled. Then the
men were invited to line up on the beach side of the
stage and proceeded to kiss all of those who participated.
Another free day was spent touring the magnificent
Island, a real sight to see. It was a five-hour tour, with
time out for a delicious dinner on a cozy spot on the
north part of the Island. There were many pictures
‘taken on the trip. Words cannot describe the beauty of
the place. It has to be seen to be appreciated. Relaxing
in the hotel lobby or by the pool was a welcome relief
INDIAN WORLD 10
INAUGURATION OF CHIEF AND COUNCIL
On Monday, April 6, 1981, the Lytton Indian Band
held its first inauguration ceremony for its Chief and ten
Councillors. By reading out to the people a written
speech, they were sworn in.
George Manuel, President of the UBCIC, was present
to share some words with the people. He encouraged
everyone to develop good communications between the
Bands in order to stand up to the government now
before everything is taken from the Indian Nations. He
also encouraged the Council to build a strong govern-
ment for the people.
Bobby Manuel, representative for the UBCIC, shared
his feelings about dealing with the government’s way of
controlling Indian people. As the Chief of Neskainlith |
Band, he said that his Band is pulling away from the —
government’s ways and are trying to operate in their —
own way, which is the best they see for the people. He
said that it’s working for them because they are working
together as a Band.
Charles R. Brown of Lytton spoke to the people
about the lengths of the Council’ term. He said he feels
that the two years served by the Chief and Council are
sometimes a waste of time. After learning so much
they are shoved aside and the new people have to start
over from square one. Charles said that we should go
back to the old way of having a hereditary Chief and
Council. He feels that this way we can build a stronger
Nation and Band. The response to his words was strong.
away from the many activities they had offered.
There was time to relax and absorb the fact that we
were really there in Hawaii. Time to leave came really
quickly. We all would have liked to stay longer. The
group as a whole was really amazed and excited to be
part of this beautiful place, even if it was just for a short
time. Planning and saving for the next trip is already
under way. Aloha.
HAPPY 100 BIRTHDAY DORA
Dora Lick’s 100th birthday presentation was well
attended by people all around the Lytton area. She
wasn’t present at the memorial native hall in Lytton
because of health problems, but everyone there prayed
for her in mind and heart that she be with us spiritually.
Present at the gathering were five generations of her
family and friends from throughout B.C.
Dora received greetings from everyone present and
from the Queen. She received many gifts. From the
Lytton Band she received a reclining chair and there
were gifts from right across Canada.
After supper was served and gifts were presented, the
Kamloops Drum and Dance group and the Lytton
group opened the drums up with prayers. Then the pow-
wow Started. This carried on until the early hours of the
morning. Many people stayed and enjoyed themselves.
» The words spoken at the hall were strongly pointed to
the younger generation to sit down with our Elders and
learn from them our true ways of having gatherings for
| birthdays, births, the seasons, fishing ceremonies, and
for the many ways that were forgotten for a while and to
bring back these good feelings amongst all natives in our
i area,
INDIAN SCHOOL FUNDRAISERS TO VISIT OTHER INDIAN NATIONS
+ "= in
Se
eal aye
ref
ot
(Vm FE rr:
r Be
photo: EslhaTan School
By Janice Alpine
On Friday, April 10 in North
Vancouver, the EslhaTan Indian
School held a cultural festival. The
purpose was to raise money for our
visit to different reserves in the U.S.
and to go to the Grand Canyon. The
school is invited to nineteen differ-
ent reserves to learn how other Na-
tions relate to nature and their
culture. It’s going to be quite an ex-
perience.
At the festival there was a crafts
fair where we put up our own art
for sale to raise some much needed
money. There was also a big feast
for all the people who had been
good enough to attend.
oe
This was where the parents
came in handy. They were the ones.
who provided the delicious food.
They donated a dish of their own—
bannock, clam chowder, baked
salmon, deer meat, etc. So it all
balanced out. —
Then, once again the students
participated, this time in serving the
400 guests their dinner. I’m sure
they all enjoyed their meal. We
really do appreciate the parents’
donations. Right after dinner we
had our entertainment while guests
relaxed with a cup of coffee.
Phil Lucas, our first entertainer,
was the one who got the audience
going. Our guests also participated
in singing with him. There was also
a Calgary hoop dancer, known as
Darryll Crowchild, who uses 24
hoops in his dance. Len George had
his group of dancers from the
Burrard Reserve up on the stage
. too.
The EslhaTan students had also
given Louis Miranda, one of our
few Elders left, a gift of apprecia-
tion for working and caring for us at
school, and helping us younger
people regain our language and
culture. Frank Rivers also dedicated
a song to Uncle Louis.,
I thank the teachers on behalf of
the students of EslhaTan school for
the persistence and determination
they gave us to help ourselves feel
stronger and to help one another
along. Thanks for helping me reach
my goal.
INDIAN WORLD I
A GREAT INDIAN POWER |
IS CREATED
By Wayne Christian
The Indian people of the Thunder Nations are awakening. The true voice of the people is getting
stronger and is now being heard throughout our nations and around the world.
The future of the generations yet unborn depends on the actions that we take now.
Words are plentiful, but direct
action involves the people who have
suffered the injustice imposed upon
them by the colonizers from across
the ocean. The people’s minds,
bodies, hearts and spirits are coming
back to life. The people, who our
leaders are always referring to, are
now becoming a terrific driving
force along side the present Indian
leadership. The citizens of our Indi-
an Nations are now prepared to take
direct action to protect and develop
our hereditary rights that our ances-
tors have protected for us since the
creation of these lands.
The beginning of a strong spiri-
tual movement of the people is
now developing. The future of the
children and those yet unborn is
too important to be left only to a
direct say into their own future and
the future of their children.
Indian people of each Indian com-
munity to keep the responsibility for
their children.
The people knew what the problem
was and they wanted to take some
direct action to stop the govern-
ment’s practice of cultural genocide.
This was a clear victory for the In-
dian people. There were no empty
words but action by the people. The
people felt good that they were in-
volved in protecting our children
and they felt good about the fact
that rather than being talked about
by the leaders, they were there to
stand beside their leadership.
few leaders. The people want a/|
Standing up with the leaders,
the people won our first victory
The Indian Child Caravan of Oc-
tober, 1980 was the beginning of the
people’s government. The stealing
of our children from our communi-
ties by the Provincial Government
has been talked about ever since it
was started by the Provincial Gov-
ernment. There has been one whole
generation of Indian people who
have suffered at the hands of the
Provincial government’s justice
system and their indifference to our
values and our laws. These are the
grandmothers, grandfathers, moth-
ers, fathers and children who
wanted something done about all
the suffering that their hearts and
spirits have felt. It was the people
who turned the mind of Grace Mc-
Carthy to recognize the right of the
INDIAN WORLD 12
Up from our knees
The people of our communities
have sat by the road too long. The
grass around them grows too tall
and there’s a possibility that the
people will be covered up and go
unseen by the government and our
Indian leaders. But wait! The In-
dian people from across our lands
are getting off their knees and
standing on their feet to show the
government and our leaders that
they’re concerned about our way
of life.
The Constitution Express
showed the people have the
power of victory
November 24th, 1980 the people
of the communities once again
showed the Indian power that is
needed to defeat the non-Indian
governments. The Indian Constitu-
tion Express that travelled across
our lands to Ottawa showed the
Canadian public and the world the
real concern from the people about
our lands and our way of life.
The people showed to Prime Min-
ister Trudeau that his patriation of
his constitution was going to harm
the people and the people were pre-
pared to travel a great distance to
protect our hereditary rights.* The
strength and the will of the people
turned the minds of many non-
Indians to see the positive aspects of
our values and our life. ‘
The people who sacrificed many
things to go on this historic jour-
ney to Ottawa knew that their pre-
sence and their prayers would help
us in our fight with the govern-
ment.
Each and every person under-
stood the danger of leaving to the
non-Indian government the power
to decide our future. Everyone un-
derstood that Trudeau was moving
to terminate our rights. Everyone
understood that we must continue
to fight for all the things that our
ancestors protected for us. Every-
one understood that the creator had
placed us upon mother earth to pro-
tect her for those generations yet
unborn. Everyone understood the
Indian person is a part of creation
and whatever he does to the web of
life will affect his life. The people do
not believe in presenting written
beliefs to explain their unspoken
feelings and beliefs. The people
wanted to show the Trudeau
government that they, as a people of
the land, that their tie with the land
and all creation, could not be
bought and negotiated. The people’s
power was tremendous.
The people’s movement takes
the Indian Constitution
Express on to England
The Indian power that carried our
people through the countless gener-
ations is now re-emerging. The peo-
“I have seen our strength asa
| people on the Constitution
RApress. a
By Randy James, Seton Lake Band
_.. 1 would like to share some of my feelings on the
‘Constitution Express. I beligve the Express marked a
4 turning point for us, the original people of this land,
; _likeo one turning back to the Creatio The Express has
| tin ourselves as nations of people. When i;
hyself, I respect the Creation, because I
| reation, lam part of the sky, water, land and all life.
q On the train and in the First Nations Confetence, I
ealized that we are nations of people. I began
nderstand what natiénhood means to me. Now that we
ave declared our nationhood to Canada and to the
| international world, I can stand up and be proud of my
‘pation. With this péide { have the strength to do my part
to rebuild our nations. I believe our goal now, as
‘nations, i is independence. With independence we will
e more pride in ourselves and our nations. If we da.
ast wate eae
ot have to depend on Canada to survive we can ae
ake our place in the international community. I hafe
“been our strength as a people, on the Constitution /
: pace. I now believe that with our respect for tt
creation and our pride as nations, we can be and will be
a Aecognized as nations in the international =a
4 By Lila Peters, Sto:Lo Nation
|
= Please find my writings, expressing what I felt while
on the Constitution Express. It meant ied up for
my rights and standing by the people who understand
‘the meaning of “having rights”. It meant grow
stronger, within my own self, being proud and more
ed to carry on, no matter what. | learned that
we as one whole nation are unique and powerful as one.
Its place in the history of my nation says we are alla
_ part of the struggle and we won't give up.
- Its place in the history of the whole nation says there
will always be Indian Nations.
Now, the feelings grow, and traditions will last,
culture will be recognized, and one day they will be
\ exercised by our children, and they will be free.
CONSTITUTION EXPRESS TO OTTAWA
~ people is wrong. We travelled under
2)
By Archie Pootlass
The Constitution Express last year to Ottawa success-
fully politicized the people in our communities; it gave
the people an understanding of the Constitution and
how patriation as proposed would affect them. The
Express brought the people to the same level of under-
standing as the leadership, and I think that was one of
the best things that happened to our people: it gave us
an understanding of what we’re up against. I think our
movement-has become stronger with the people in our
communities helping the leaders and actually assisting
with our political action.
In terms of the Canadian public, I think the Express’
showed them that Indian people do understand what it
is we want in aboriginal rights, in a just settlementof
land claims, and that we are prepar
We demonstrated in Ottawa that
tancy; we are a peaceful people.
the barricades on Parliament Hill
arrival, he showed that the governme
our Elders, and the barricades were no
The Ottawa Constitution Ley r
oe together, especially
Columt
cokadities that were
ates, and I was really
ind fe just settlement of land
claims that a ’ pking toward for so long
will never come about wt ‘Sana
The Constitution Express
impact on my political bé ie
thimg, my conviction that It
We are independent nations
Nations across Canada.
I urge anyone and everyone who can to participate in
the Constitution Express to London. Our leaders and all |
our people can’t afford to be complacent or easy-going
about this issue.
The Express to Ottawa was our first major step, but
we still have a lot of work ahead of us. The Ottawa
Express helped show us what we need to do next.
ple are combining to show the
power of the people. Indians from
all nations are becoming of one
mind, one body, one heart and one
spirit. Our people are tired of talk-
ing, they want action. It is clear that
in Kamloops on March 27, 28, 29th,
1981, that the people wanted to con-
tinue our fight to protect our home-
land. The people showed that the
sharing, caring and ability to work
together was not lost. Once again.
the people showed that they are pre-
pared to sacrifice many things to
protect our hereditary rights for
those generations yet unborn. The
people declared that our fight must
go to London, England to reaffirm
our political and legal ties with the
British Crown.
The spirit of our ancestors is
now coming to life again. The
people are the strength and foun-
dation of a true Indian govern-
ment. It is the people who carry the |
words and wisdom of our ances-
tors. It is the people who will bring
back to life our Indian ways. The
Indian people are the Indian gov-
ernment.
INDIAN WORLD 13
FLASH!
RAFFLE EPIDEMIC SWEEPS B.C.
By Ron George
Since the decision to extend the Constitution Express
movement to England, volunteers met in Neskainlith
and divided up the tasks to see this journey to its success-
ful end.
Fund raising was a task which was taken on by Jean
Brown, Frank Rivers and Ron George. This was just to
get things started with the major funding sources — trade
unions, church groups and community associations ona
provincial level.
However, in addition to-this, fund raising must take
place in the communities as well and we will try to
report all the activities that we have been notified about.
I immediately started by contacting the labour
unions, churches and community associations around
Vancouver but I am not*too pleased with the response
that we have received.
The atmosphere in B.C. is entirely different from the
one in Ottawa where the labour unions and community
associations were fofa/ly supporting our cause and
offering their help in every way, whether it was for
meeting space, stationery supplies, postage or just an
outright donation.
In B.C. the churches and community associations and
the trade unions have been apathetic. I do not anticipate
a high degree of success from them. (One thing to note
about the trade unions is that they have all been on
strike recently and haven’t got spare money left to
donate.)
Another area of change from Ottawa is the lack of
interest in this issue. We were kept busy with invitations
to speak at numerous functions around Ottawa and
Montreal and were able to raise funds in this manner.
BAKE SALES FUEL EXPRESS
On a more positive note,
Y the communities have been
busy with a great variety of fund raising projects. Fol-
lowing is a list of all the projects we’ve been notified
about:
Bella Coola (contact Karen Anderson): Benefit
Supper on April 30, 1981, Amateur Concert on May 4,
1981, Dances on May 1 & 2, 1981, Hockey Pools,
Weekly Bingos, Fun Nite, Constitution Rally— guest
speaker Tom Sampson (Saanich), Bake Sales and more
bake sales, Raffles.
Lake Cowichan, Lytton, Hope, Similkameen: Bake
sale, Raffles, Suppers.
Mount Currie (contact Terry Williams and Lloyd
Williams): Concession stands at rodeo and dances on
May 15-18, 1981, Concession stands at Firehall dances.
INDIAN WORLD 14
Marathon
They are also planning to host a Marathon Relay
where runners from different Indian Nations will cover
the distance of B.C. The best runners from the Mara-
thon Relay will be picked to have a 100 mile race from
Mount Currie to Vancouver against a Celebrity Team of
professional athletes. The distance covered by each
runner in both events will be three miles and all runners
will gain sponsors. Get your jogging shoes out!!
Concerts
Frank Rivers is working on a benefit concert with big
name artists, possibly at Pacific Coliseum. Details to be
worked out but negotiations in progress. Donations of
yellow cedar to trade for carvings.
BINGOS
CHIPPING AT PATRIATION
Arts and Crafts
Phone Lyn Crompton, 325-8052 and Rose Gee,
325-9403. Arts and Crafts are being collected from
many different craftspersons around the lower main-
land to be sold at shopping centres in Greater Vancou-
ver. Many shopping malls want to do a one-week theme
on Indian culture and crafts complete with dancers,
carvers, and crafts of all descriptions.
Brentwood: May 22 —9:30 a.m.-9:00 p.m.; May 23 —
9:30 a.m.-5:30 p.m.
Champlain Mall: May 14, 15 & 16
Richmond Centre: May 13, 14, 15 & 16
Oakridge: June 18, 19 & 20
Guildford: July 17 & 18
Kingsgate, Park Royal, Valley Fair, West Lynn,
Coquitlam, Lansdowne and Granville Island malls
agree to raffles and a few want to have a “theme” week
in the future.
Also, rummage sale, bake sale and auction— May 2,
1981 at Christ Church Cathedral.
Please contact me (684-0231) if you can help out.
Constitution Express Travel Costs
Although it’s still too early to have available any
definite costs for buses from Vancouver to Ottawa, and
for airfares from Montreal to London, England, the
following costs will g° e people an idea
Costs for buses are still fairly vague. Greyhound
quotes costs of $1.75 per mile, per bus, heading East
and $1.10 per mile, per bus, returning. As well, for
every day the buses aren’t travelling, they will cost $550.
A rough estimate put each person’s return fare at about
$275.
Air Canada says we could charter two 747’s, which
hold about 430 persons on each. An average return fare
would total about $825 per person. Canadian Pacific
says they could offer chartered DC9’s. With an Excur-
sion Rate, the fare will total about $600 per person for a
return ticket. Elders’ fares would be about $455 return.
So, travel expenses will probably total over $1000.
Other costs needed to be raised will be food in England
and on the road, and possibly accommodations in
Ottawa, Montreal and London
MOCCATHON:
STEPS IN THE
RIGHT DIRECTION
Dance
Contact Alice and Clarissa Adolph. White Feather (at
no cost)—Surrey Langley Local 103, revival dance, May
30, 1981.
I’m sure these are but a few of the activities that are
happening and every little bit helps. I feel this is our last
chance to do this sort of thing for a matter of such great
importance to us and future generations.
We are also planning to do some fund raising in other
countries (Germany, etc.) since Canada’s attitude is
reflected by how Trudeau and Company are treating
this whole issue. We anticipate that this (out-of-country)
is where we will do our major fund raising through
dance groups and so forth.
Meanwhile I urge you to continue your efforts and
don’t forget your local community, labour and church
groups and businesses for donations. There are even
some schools that would like to participate in this issue
so keep this in mind as well.
A future breakdown of travel costs will give you a
good idea of the extent that we have to fund raise.
Happy Fundraising!!
| Telephone: 949-6392
Constitution Express
Potlatch II
Tsulquate Nation
14-16 June 1981
It is a great honour to officially
announce that the Tsulquate Nation
will host the next Constitution Ex-
press Potlatch II in Port Hardy,
B.C. (Northern Vancouver Island)
on the 14-16 June 1981.
For further information, contact
Tsulquate Village Council
Box 998
Port Hardy, B.C. VON 2P0
INDIAN WORLD I5
LEARNING THE ESSENCE OF OUR SACRE
More than 300 people from all
areas of the province attended the
First Indian Traditional Language
Gathering in Williams Lake from
April 13 to 16. The number of peo-
ple who went to this gathering, who
paid for their own expenses, reflect-
ed that there are a lot of people con-
cerned about Indian languages, who
want to deal with the issue right
away.
The powerful sign of the red path
in the stormy skies amidst the Nor-
thern Lights gave us a good warm
feeling that the Creator was clearing
the way for the Indian people to this
sacred gathering. Regardless of the
snow storm, people came from far
and near to share and to learn the
essence of our sacred languages in
the traditional ways of our people.
The weather changed almost in-
stantaneously from a cold winter
blizzard to beautiful days of sun-
shine for the gathering. It was in this
warm spirit sparked by the opening
sweat lodge and pipe ceremonies
that helped to set the tone for the
next four days of Elders and re-
source people sharing the traditional
teachings of our sacred languages.
pe ey ee oe ee | a ee ee ek Cea, Gee eee
happy to have this sacred gathering
in a location that was accessible to
all the Indian Nations of British
Columbia.
Our languages say who we
really are
The people at the gathering said
that language is the basis of our cul-
ture: we perform our rituals, songs
and ceremonies through our
languages. Many words in the
Indian languages cannot be ex-
plained or properly translated into
the English or other non-Indian
languages. These words and thoughts
and feelings must stay in their ori-
ginal form, in the Indian languages,
in order to hold the same meaning
ren el as a
Three Indian dance groups danced
for the people: Kitwancool,
Kitsequekla and Mount Currie. The
gathering was arranged so that
seven workshops were held at the
same time and all the people were
brought together for ceremonies
and talking.
Elders, young people, parents—
all must share
There are only a few Elders
left in most communities who
know their dialects and
languages thoroughly. The people at
the gathering felt that the Elders
must begin teaching right away, and
that parents must begin speaking it
at home. Now is the time to begin
learning and teaching.
The young people had an oppor-
tunity to speak out at the workshops
and the large gatherings of people,
and they talked of their need and
desire to learn their languages. They
said they wanted to learn their lan-
guages and they wanted help from
FIRST
INDIAN LANGUAGE
GATHERING
their people, from their parents and
grandparents.
The students who are taking lan-
guage courses at provincially-opera-
ted schools talked about their dissa-
tisfaction with the amount of time
offered for the language courses.
They said that much more time must
be given to the teaching and learning
of their languages.
Philip Paul, UBCIC Vice-Presi-
dent responsible for the Education
Portfolio, told the gathering he was
glad to see the good turn-out. He
said that if we are going to watch
our language grow in a good way,
we have to understand that our lan-
guages were passed on down through
the generations in a traditional here-
ditary way of teaching and learning.
He said our real strength in our
sacred languages was in how they
were shared in a natural way within
our own families and in our commu-
nity functions.
He wished everyone good fortune
—_
q
in bein
the tea
the ex;
people
throug!
Jeann
Jean
ton Bar
shops:
mother
methoc
Progra
The
around
our resi
ledge
meanin
Elders |
ee ae
LEARNING THE ESSENCE OF OUR SACRE
More than 300 people from all
areas of the province attended the
First Indian Traditional Language
Gathering in Williams Lake from
April 13 to 16. The number of peo-
ple who went to this gathering, who
paid for their own expenses, reflect-
ed that there are a lot of people con-
cerned about Indian languages, who
want to deal with the issue right
away.
The powerful sign of the red path
in the stormy skies amidst the Nor-
thern Lights gave us a good warm
feeling that the Creator was clearing
the way for the Indian people to this
sacred gathering. Regardless of the
snow storm, people came from far
and near to share and to learn the
essence of our sacred languages in
the traditional ways of our people.
The weather changed almost in-
stantaneously from a cold winter
blizzard to beautiful days of sun-
shine for the gathering. It was in this
warm spirit sparked by the opening
sweat lodge and pipe ceremonies
that helped to set the tone for the
next four days of Elders and re-
source people sharing the traditional
teachings of our sacred languages.
TS ee a! ee a
happy to have this sacred gathering
in a location that was accessible to
all the Indian Nations of British
Columbia.
Our languages say who we
really are
The people at the gathering said
that language is the basis of our cul-
ture: we perform our rituals, songs
and ceremonies through our
languages. Many words in the
Indian languages cannot be ex-
plained or properly translated into
the English or other non-Indian
languages. These words and thoughts
and feelings must stay in their ori-
ginal form, in the Indian languages,
in order to hold the same meaning
Gs the sare oe eS aL
Three Indian dance groups danced
for the people: Kitwancool,
Kitsequekla and Mount Currie. The
gathering was arranged so _ that
seven workshops were held at the
same time and all the people were
brought together for ceremonies
and talking.
Elders, young people, parents—
all must share
There are only a few Elders
left in most communities who
know their dialects and
languages thoroughly. The people at
the gathering felt that the Elders
must begin teaching right away, and
that parents must begin speaking it
at home. Now is the time to begin
learning and teaching.
The young people had an oppor-
tunity to speak out at the workshops
and the large gatherings of people,
and they talked of their need and
desire to learn their languages. They
said they wanted to learn their lan-
guages and they wanted help from
FIRST
INDIAN LANGUAGE
GATHERING
their people, from their parents and
grandparents.
The students who are taking lan-
guage courses at provincially-opera-
ted schools talked about their dissa-
tisfaction with the amount of time
offered for the language courses.
They said that much more time must
be given to the teaching and learning
of their languages.
Philip Paul, UBCIC Vice-Presi-
dent responsible for the Education
Portfolio, told the gathering he was
glad to see the good turn-out. He
said that if we are going to watch
our language grow in a good way,
we have to understand that our lan-
guages were passed on down through
the generations in a traditional here-
ditary way of teaching and learning.
He said our real strength in our
sacred languages was in how they
were shared in a natural way within
our own families and in our commu-
nity functions.
He wished everyone good fortune
[=
q
in being
the teac
the exp
people
through
Jeanne
Jeanr
ton Ban
shops:
mothert
method,
Progran
The
around
our reso
ledge ¢
meaning
Elders a
ote ie ee
that we need to use our languages in
the homes, to our young starting
when they are babies.
Cultural camp draws all
teachings together
The Owl Rock Cultural Program
Workshop showed that Owl Rock
cultural camp (see Indian World,
April 1980) brings together different
elements of work that also should be
happening in the homes and at the
community level. Young people
learn how to work in and appreciate
the outdoor environment, and learn
to name places and things. They
learn how to make shelters and fires
from the Elders, and they learn the
names for doing these things. The
young people learn the medicine
ways of our people. And they learn
all these things in a central place
with an atmosphere where Indian
language is a natural and expected
part.
Chief TomSampson: ‘‘We define
teaching qualifications’
Chief om Sampson of the Tsart-
lip Band told a story about how peo-
ple are always worried that they
must have “qualified” teachers on
their reserves, for their language
classes. Chief Sampson says that
only the people, and especially the
Elders, can define who is qualified
to teach the language: the people
define the qualifications. —
As an example, he told of a young
man who had been sponsored by the
Band to go to carpentry school.
After the first year, he didn’t gradu-
ate, he failed. Then the Band sent
him back again, and he failed again.
On the third attempt, the school
tried to talk the Band out of sending
the young man to school again. The
INDIAN WORLD 18
officials said, “Look, you’ve sent
him twice and he’s failed twice.” But
the Chief said, “I know, but we
know he’s got it in him.” So the
young man attended school again,
and he still didn’t pass. But the
young man returned to the reserve,
and started practicing and teaching
carpentry. Then the school instruc-
tor asked the Chief what he was
doing, and the Chief replied that the
Band and the people are the ones
who can say who’s qualified to teach
in the community, and the people
believed the young man was quali-
fied.
Our own attitudes toward our
ways must change
Chief Sampson says this story
proves that it is the responsibility of
the Band and the people to deter-
mine qualifications needed to teach
anything, especially a language.
“Alternate” schools also drew
strong comment from Chief
Sampson. He told the people at one
of the workshops that we actually
have the terms “alternate schools”
and “regular schools” backwards.
What is usually defined as alternate
school is actually Indian school,
regular school, because it offers In-
dian language classes or anything to
do with Indian customs. The
provincial government school
system, usually called regular school,
is actually alternate school, because
it offers alternative methods of
teaching, non-Indian, non-tradi-
tional ways. The drop-out rate
among Indian students in provin-
cially-operated schools (alternate
schools) was also talked about. The
seasonal life of Indian people often
takes preference over attending non-
Indian school, and means that Indian
students sometimes miss _ large
amounts of classes during certain
times of the year, often causing
them to fall behind and fail or drop
out, frustrated, because by partici-
pating in their people’s way of life,
they are labelled as failures in
school. Activities such as winter
dancing, fishing, hunting, berry-
picking, seaweed gathering, canoe
races. ..students in provincially-run
schools are forced to make choices
between being with their people at
these important and spiritual times,
or else going to school and being
isolated from their people.
In order to make Indian language a
natural part of our lives once more, we
must take many steps of action. Some of
these will be in the home, some will be in
the school, some will be at another
political level.
STORYTELLERS IN THE»
OUR AN CES TORS
at uth ita 1
s By Terry Aleck
The writer chsh ‘
Commun 1d 3 ae ie ATT
ity iE ie ‘eile en ‘This . ) age at he, workshop
sill és present, we'c
| yas to. be truth :
forthe people
ators; we
to =a sel
topics arise int mm
the community wer
conflict started to devel
felt this, yet we let it bilih
wher ost of us w
5
id
Q
=
®
rit of ste
istakes, bi
0
Ted that a
swe have ta
; ) ‘ e th at re ||| Sbecial A ward:
Peat Nie writers. |
ed that we are special (ove EY
ys. Some of us could a
write if ioty form or poet a t
ibine beth. Whichever way we 7.
te ated te ae
-
oo
Ts
e
oe gage
Aid be ble to hold OUiF se ed on Sar Of: clarity, com- |
oo
eae
writers. | Seek . ition, co Ret, originality, crea}
\4 AM i Al Ay : =», we know that it’s’ to He¥ j | io)
1 lL, a a lie *.) \ Sawa ee . fy rae 3 . iy fr if
at 4 TL SN _ | Shared with our people. Ae it nf
Each | of us- cher eduta fee] the 7 ewe ai ‘the/m An | fe |
tie in ‘the. airand*to us we knew ared with’ ry,
éha we accomplished: another step n
as “péople: We-were striving to get - 2
the insights that our ancestors. cy
for bettering ourselves as writers: When fo from thé ee j ;
and natives of this land. We saw the. shop, spirits were soaring with Writing Contest
importance and the responsibilities the knowledge we picked up from | Okanagan Indian i “4
of where we got our information each other. None of us wanted to Curriculum Project
and how we used it. Also we knew leave, but our directions as writers #110-304 Martin Street
that in order to better our stories, have to be fulfilled for the people. Penticton, B.C. V2A 5K4
INDIAN WORLD 19
~AMAX ISSUE DOMINATES
NISHGA CONVENTION
By Reg Percival
The annual Nishga Tribal Council
Convention which took place in
Canyon City, Nass River, B.C., has
shown again that Indian Govern-
ment can be and is a reality. The
Nishga not only displayed the unity,
but the toughness which I believe is
the success of the Nishga Tribal
Council.
Some of the issues which were
dealt with throughout the confer-
ence were: Education, Native Court-
workers Program, Commercial and
Native Food Fishing, Health and
Social Development, Amax.
There were reports given from the
various committees from each of the
four villages situated aong the Nass,
and I would like to add that these
committees consisted of volunteers, °
a great many of whom are very
young and who seemed very content
and very capable of withstanding
the pressures that these committees
1.¢.G
_ (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
may from time to time place upon
them and their families. There were
also other organizations and re-
source people present.
Hot seat
Each of the above made presenta-
tions to the convention, some of
whom were seated in what was
termed the Hot Seat, which was
situated between the Executive of
the Nishga Tribal Council and the
membership. The session was the
question and answer dialogue be-
tween the participant, the member-
ship and the Executive of the Tribal
Council. I found this method to be
very effective, in that it got immedi-
ate answers to some of the problems
that had been outstanding between
the participant and the membership.
The Convention called for a full
public inquiry into the dumping of
mine-tailings by Amax of Canada
into Alice Arm.
Anindian-
owned general.
consulting
April 20-23, 1981
I found it very shocking that after
all the wide-spread support that the
Nishga have received on this envir-
onmental issue, Alan Bourne, the
President of Amax of Canada, has
the gall to say that the fears of the
Nishga are unsubstantiated. He also
said that the support is dwindling
and that whatever support was
there, he did not consider them the
opposition.
In fact the support is picking up,
not only from Indian Organiza-
tions, but from other environmental
groups not only in B.C., but across
the country. Although -the provin-
cial organizations are backing the
Nishga, individual Indian Bands
throughout B.C. can show their
support to the Nishga in this issue
I believe that in doing the above,
we as Indian people can show both
the Federal and Provincial Govern-
ments that Indian people are no
longer going to sit back and let the
governments legislate along with the
Multinational organizations, pro-
jects which will ultimately mean
death to our Indian People.
group
225-744 West Hastings Street
Vancouver
ee S8e7t 15
INDIAN WORLD 20
V6C 1A5
SEABIRD ISLAND
STORE
RESTAURANT
Home cooked meals
Indian Arts and Crafts
Family/Truck Stop
OPEN 24 HOURS PER DAY
#7 Haig Highway, near Agassiz
Manager, Marie Harris
792-9852
NEWS NEWS NEWS
KAMLOOPS: ORDER 208
The Kamloops Indian Band has been successful so far
in keeping the provincial government from surveying
part of its land for a bridge landing.
The Department of Highways tried to impose on the
Band an order-in-council 208 to allow it to survey the
land. The Band’s lawyers challenged the department’s
authority to do so. When surveyors did try to survey,
the Band told them to leave. Then, the Ministry of
Highways sought an injunction to continue its surveys.
But the Band lawyers met with the provincial lawyers
and persuaded them to withdraw the application for the
injunction.
On March 29th there was a hearing concerning the
injunction. The province was saying that if the bridge
wasn’t built, the result would be a high increase in the
number of car accidents. However, the Judge didn’t
agree with this reasoning and turned down the injunc-
tion.
Because there is a by-election coming up in May, the
Band said it feels the entire issue was drummed up to
provide a political issue to help its candidate in the
upcoming by-election. A spokesperson for the Band
said that the Band thinks the issue will not come up
again until it goes to court, possibly in the fall.
Although the surveys would only involve about 17 or
18 acres of land, it will affect about seven farms which
accounts for several thousand acres.
such an important international body as the UN could
not find a few thousand dollars to send one official
form the UN Human Rights Office in Geneva to this
very important meeting, especially when they are pres-
ently working on a study of discrimination of Indigen-
ous minorities.”
George Manuel, President of WCIP, stated: “This is a
prime example of the structural nature of racism and
imperialism. If you are not from a wealthy western non-
governmental organization, you forfeit your right to
any recognition or respect from UN agencies. Despite
the fact that the UN and its numerous agencies proclaim
rights of people for self-determination, decolonization
and freedom from discrimination, its own way of opera-
ting follows the elitist and class lines of western ‘civiliza-
tion.’”.
The National Aboriginal Conference was able to
commit the funds for Mr. Williamsen-Diaz through a
sacrifice to their organization and people.
“POOREST PEOPLE IN THE WORLD” HAVE TO
PAY FOR UNITED NATIONS REPRESENTATIVE
TO ATTEND ASSEMBLY OF WORLD COUNCIL:
OF ABORIGINAL PEOPLES.
Is the United Nations too poor to attend the Third
General Assembly of the World Council of Indigenous
Peoples?
Reasons given by UN officials invited for not origin-
ally planning to attend was lack of financial means. The
UN officials made a request for WCIP to provide the
funds to cover the UN officials’ travel expenses. The
WCIP Assembly, comprised of the poorest people of
the world, struggled to find enough money to provide
for the travel and accommodation needs of an official
UN representative.
The organizers of the WCIP Assembly could not
accept the absence of UN officials as being without poli-
tical motives. Marie Smallface Marule, WCIP Chief
Administrator, said: “I find it impossible to believe that
SACRED LAND TO REVERT BACK TO STO:LO
NATION
The people of the Sto:Lo Nation will finally see the
return of some of the sacred cleansing grounds known
now as the Coqualeetza land.
Early during the time when missionaries travelled
around the Lower Fraser River Valley trying to spread
their religion and ways, two different groups were trying
to set up schools for Indian people in the area.
The St. Mary’s School was erected by the Roman
C&tholics at Mission and a school was built by the Meth-
odists on the Coqualeetza land.
The Sto:Lo people turned the Coqualeetza land over
on the condition that it can be used as long as it benefits
the Indian people in the area, and if not, it was to be re-
turned to the people. After the school closed down, it
became a tuberculosis treatment centre for Indian
people. It was at that time put under the control of
National Health and Welfare. The centre later became a
large hospital. Then, in 1956, when the Coqualeetza
Hospital shut down, the land was turned over to the
Department of Public Works, which has since allowed
the Department of National Defence to use the
buildings to house its armed forces personnel.
Once the land was turned over to Public Works, it
stopped benefitting the Indian people of the area.
At this point, the decision has been made to turn the
land over to DIA, which would hold it in trust, just as it
is supposed to do with reserve lands. Then, it will be
turned over to the Indian people, at some later date.
INDIAN WORLD 21
UP-DATES
SHUSWAP LAWS IN
COURT By Arthur Dick
(Update from Alkali
Speaks)
What happens when we
hunt and fish for food
which is a patt of our way
of life, and someone says,
“No, You Cant”?
It all started on May 4th,
1980, when the Department
of Fish and Wildlife Branch
of 100-Mile said they caught
five Indian people fishing
for, and being in possession
of, rainbow trout during
closed season.
We had a deer, which was
(ae taken away. They said
Pal it was closed season.
al All the charges arose
S ip 5S from an incident at Big
Lake. The area around Big
Lake is Indian Reserve
which belongs to Dog Creek.
The case was heard on
March 16th and 17th.
The next court date for
the hunting and fishing case
is on June 9th, 1981. Are we
going to be guilty, or not
guilty? It’s the judge’s deci-
sion.
If we are called guilty,
what does that mean? If we
are not guilty, what does it
mean?
How long is it going to
take before we are recog-
nized as who we are?
The Alkali team sti went to B.C. Human Rights
Commission and filed a complaint against the manager
for discrimination. For 14 months the hearings carried
on, then finally the commission’s lawyer Bob Hutchison
said that Lecompte was responsible for damages done to
the team, because the team suffered in their games and
that they had to spend many hours seeking accommoda-
tions. Roger Lecompte was then fined $1,500 to cover
the costs of the case and the hearing arrangements.
UBCIC BRINGS CITY TO COURT
On July 8 and 9 last year, sewage dumped into the
Fraser River, near its mouth, caused extensive death to
the fish coming up the river.
Later that month, the UBCIC laid charges against the
agencies responsible for that area, the Greater
Vancouver Regional District (GVRD), and the Greater
Vancouver Sewage and Drainage District (GVSDD).
Since that time, GVRD and GVSDD lawyers have been
successful on two occasions to have the court proceed-
ings put off until later dates. They also got $5 million to
do superficial and temporary improvements to the Iona
Sewage Plant.
The GVRD and GVSDD also set up a committee to —
look at the hazards of dumping sewage in the Fraser
River, even though that information has already been
researched, The agencies got the Federal and Provincial
Fisheries, the Federal and Provincial Environment and
themselves on the committee. They also tried to get the
UBCIC involved in the committee, but at this time were
denied on the grounds that studies previously done
alréady indicate the destruction caused by their actions.
ALKALI LAKE HUMAN RIGHTS CASE
Members of a Native Indian hockey team from Alkali
Lake attended a hockey tournament in Merritt February,
1980. When the team arrived at the Sportsman Motel in
Merritt, they were turned away despite of having made
proper reservations at the Motel.
The ownership at the time was under Roger Lecompte.
Andy Chelsea was the first to arrive. He approached the
manager and mentioned that the rest of the hockey team
would soon be there for their rooms. The manager told
him there was no reservations made from a hockey team
and he told Andy that he had trouble with Indians and
hockey teams before and didn’t want this happening to
him again.
INDIAN WORLD 22
SKWAY BLOCKADE STILL UP
Skway Band put up a blockade last month on Wolf
Road in Chilliwack. This is the second time they had to
put a blockade on this road because of a dyke that was
illegally built on the reserve and garbage being dumped
on the land, which happened without the consent of the
and,
Skway Band has sent a clarification to the municipal-
ity of Chilliwack, stating that they want the compensa-
tion for the land settled now. The clarification was sent
April 24, 1981 and there still isn’t a reply or a counter
offer from the municipality. The Band feels that the
municipality is playing games with them politically due
to the blockade.
The Band says they will keep the blockade up as long
as they have to. Until this is settled, they will hold their
ground concerning their rights. They’ve filed this case in
the courts and they will wait, even if it’s for the next
decade.
.
craft workshops, carving work-
shops, there’s a gym, different
recreation workshops, a res-
taurant, a day-care and medi-
cal and dental facilities.
What we are trying to do is
re-establish our strength, our
Indian identity, and at the
same time eliminate the things |
that are stopping people from
succeeding. So, for example,
we have a day care so that stu-
There will be different edu- dents can come in with their
cational programs, economic children and go home together
development classes, a library, afterwards.
; 1607 East Hastings Street,
(corner Commercial and East Hastings)
Vancouver, B.C.
Telephone: 251-4844
GRAND OPENING: _
MAY 29th and 30th, 1981
RIBBON CUTTING CEREMONY:
Friday, May 29th at 1:00 p.m.
CONCERT: ALL INDIAN TALENT
8:00-11:00 p.m. Friday evening
There are over 60,000 In-
dian people living in Greater
Vancouver. The majority are
hurting in some way from iden-
tity problems and their hurt
takes many forms.
At the Vancouver Indian
Centre, Indian awareness is
the basis of everything we do.
We have built a new centre
where we can offer the needed
community services.
POW-WOW! after 11:00 p.m.
The celebration will continue all through Saturday: drum groups and dance groups
-|from all over, entertainers and speakers. There will, of course, be lots to eat an
many friends to meet. “
INDIAN WORLD 23
IN THE
NEWS...
POP from Chawathil Newsletter
Fred Thorne, known as “Pop” in Duncan, will cele-
brate his 98th birthday on May 24th. Pop was born in
1883 in Duncan. In 1916, he started longshoring, which
he worked at for 44 years. From 1930 to 1935, Pop was
Chief of Somenos Reserve. Today Pop has five daugh-
ters, 44 grandchildren, 81 great-grandchildren, and 26
great-great-grandchildren. Happy Birthday Pop!
IN OUR TRADITIONAL WAYS
Our trip to Ottawa, was to me, a very urgently needed
one for a show of support and unity.
I was feeling a little fear of what was ahead for us and
a lot of concern about what the outcome was to be.
I also believe it was very necessary for us to support this
journey and to send as many members of our reserve as
we could afford to. These are the people that deserve a
lot of thanks and recognition for doing a service for
their reserve and also for B.C. and natives all over
Canada. They all had to leave families at home and
most of them were gone for two weeks.
There were a lot of good speakers, young and old,
who came off that train. They went over the proposed
Constitutional Resolution and the threat it would have
on us. The Elders said how pleased they were that we are
now on the right track, and any talks should have our
direct involvement. We have to push for recognition of
our Aboriginal Rights and self-government, lands and
all treaties.
I’d like to end my report by paying a compliment to
our delegation from this reserve. They conducted them-
selves like a respectable messenger of Peace and Recog-
nition as we were. And B.C.’s show of support was a
very dramatic impressive demonstration of concern and
showi'._; that they do care about what is happening, and
will go on caring, until we.are properly recognized in all
aspects of our being here. Also’ that we paid our own
way, by Fund-drives, raffles, dances, potlucks. There
wer? strict rules on the train: no alcohol, pot, or
swearing; be respectful of everyone. So you see this trip
was very fulfilling in many other ways for our people.
The reason I mention the last two items, money and
conduct, was because a lot of non-Indians were making
a lot of negative comments on this being a fun trip paid
for by the Government. Well, as you can see, they were
wrong. But even if they did say it again, all the money in
the world can never pay back the Natives of this
Country, all the natural resources and wildlife it has
destroyed.or denied us.
from Chawathil Newsletter
By Chief Ron John
INDIAN WORLD 24
Leslie Johnson—from Alkali Speaks
from Similkameen Nation Newsletter
The Similkameen Nation is on its way in the fund-
raising for the Constitution Express to England. Lynne
Terbasket reports on her reasons for wanting to go:
“Twice we have gone east to fight for our rights, the
First and Second World Wars. Twice we have never
returned. :
“As we travel to England we will be thinking of ou
ancestors and how hard their fight was to maintain our
rights. They thought of their future generations, so that
they could have what is rightly theirs.
We have fought so hard in the past that we cannot, as
Nations of people, let the government of Canada steal
more than what they have already confiscated from us.
We have nothing to lose. We stand with so much to
gain.
When we go to England we will not be going as indi-
viduals representing our Bands, or individual members
of our Bands, but as one whole Indian Nation.
We are not going to England to demonstrate, but to
protect our rights.
We have a lot of work to do when it comes to
rebuilding our nationhood. We must re-establish who
we are, our values, traditions, customs, and strengthen
our language in order to become stronger.
We must start listening to our Elders and look towards
them to help re-establish our nationhood.
I THINK...
It has become apparent to me, as an Indian mother,
that the most critical time for our survival as a people
is now being threatened by the Canadian Govern-
ment’s move to patriate the constitution.
The time has come to unite every man, woman and
child to rise up and fight for our survival as a people
through any means possible. The political group
known as the Union of B.C. Indian Chiefs, which was
formed by supporting Indian Chiefs of some of the
different Indian Nations, has done extensive research
on the history and the nature of laws affecting the
status of the Indian Nations. Our Chiefs have made a
decision to go to England to ask the Queen personally
to withhold patriating the Canadian constitution until
the Indian Nations have been given full participation
on an equal level with the provinces. The Indian
Nations do not want entrenchment. The Indian Na-
tions can only be dealt with as Nations, just as the
monarchs of England dealt with the Indian leaders
when she first set foot on our soil.
By Mary Louise Williams,
Mount Currie Band
Indian people must stop and think about what it is
that they want—to become Canadian citizens under
the Canadian Government or to remain Indian Na-
tions within their own territories, within their own
governments. It sounds simple because myself as a
member of my nation can answer very quickly and
honestly that I belong to the Lil’wat Nation. I recog-
nize the Chief and Band Council as my governing au-
thority. Everything that is of any importance to me is
in my homeland, Lil’wat. As individuals, people in the
Indian communities have the power to question the
governing body and also, have the power to direct or
give a mandate to that governing body. It is not only ~
an individual right but an individual duty to make sure
that your governing body is doing what you want done
on your behalf.
It is now time for us, as individuals, to begin to
think about creating our own means of economics
without funding but with our minds and bare hands so
that we don’t get tricked into bringing about our own
defeat by accepting government grants that are camou-
flaged as assistance without any strings attached. Our
people have resources, physical and human, that have
not yet been tapped simply because people have not
recognised their own powers within their individual
communities. Let us not be the tools that are used to
destroy the Indian Nations forever, leaving our chil-
dren without a future as a people with its own culture
and which has a right to exist as any other Nation on
this earth. Remember, if you believe in what you are,
make every effort to get on the Constitution Express to
England. It may be our last fight, and forever is a long
time. )
INDIAN WORLD 25
IN DIAN LAWS
The
Constitution
wouldn't
recognise them.
By Sharon Venne
Under the proposed Constitution
Bill, our Traditional Laws are in jeo-
pardy.
The proposed Constitution has a Section which states
all laws must be made by the Federal and Provincial
Government. There is no mention of the rights for In-
dian Governments to continue using traditional Indian
Laws to govern our lives.
' At the present time, a number of Indian people do not
believe that our traditional laws exist any more. The
. colonizing Government of Canada wants us to believe
that our laws do not exist. Can we turn our backs
against our ancestors? Can we deny our traditional
laws?
Our laws survived colonization
When the British first claimed Canada, their laws did
not change or wipe out our traditional laws. There were
a number of Indian Law cases argued in non-Indian
courts on the rights of traditional Indian Laws. The
courts confirmed that the coming of the white men and
their laws did not destroy the Indian Laws. There has .
never been a law passed by Canada to destroy our tradi-
tional laws. Until now. The Trudeau Bill on the Consti-
tution will do that.
Our laws will not survive patriation
The Constitution by Trudeau is designed to terminate
the nationhood status of the Indian nations. He wants
Indians to be like all other people in Canada. He does
not want to have Indian Nations making claims to re-
sources. We have never given up our resources, yet
Canada uses them. .
By forcing the Constitution through, the federal
government wants to finally eliminate the nationhood
of Indians within Canada.
While eliminating our rights of Nations, the tradi-
tional laws will also be eliminated.
We are a nation. An Indian Nation with our own
laws, with our own governments, for the future of our
children.
INDIAN WORLD 26
STORY OF
THE BRITISH
TRUST
The Constitution is now with the Supreme Court of
Canada. In three to six weeks the nine judges of the
highest court in the land will decide whether a unilateral
request by the Federal Government to the British Govy-
ernment to patriate the constitution will violate basic
laws of the land. If the court decides that the Federal
request is a legal one, it will go to the British Parliament
in June.
Indian Nations have only an administrative relation-
ship with the Canadian Government. So, we say, the
Canadian Supreme Court cannot make any decisions
with regard to the jurisdiction and powers of Indian
Nations. It has no power to do that.
The Agreements we made, the Treaties we made, were
all with Great Britain. According to the Treaty of Paris,
the Treaty of Utrecht, the Treaty of Ghent and others in
the 1600’s, the Royal Proclamation in the 1700’s, the ©
British North America Act in the 1800's, all prove that
jurisdiction over Indian lands and resources remain ul-
timately with the British Crown and the Indian Nations.
Protecting Crown Trust in British courts
In Britain, the UBCIC legal team is launching an
action on behalf of all Indian Nations in Canada to
assert that the Imperial Government owes a trust to our
people. This trust must be discharged before patriation.
It can only be done with the involvement of our Nations.
Sli6uld patriation take place without discharge of the
trust, Great Britain will be committing flagrant breaches
of International Law and Constitutional Law.
Doctrine of discovery: sacred trust of Nations
The trust originates from early colonial relations with
the Indian Nations. When the British explorers first
came to North America to trade and establish colonies
they entered into the territory of Indian Nations. Those
Nations were living in rich and highly organized tribal
societies. The law of Nations dictated that only when
Great Britain entered upon uninhabited lands was she
free to place her flag and acquire the territory, to assert
sovereignty over the lands through settlement. Where
the lands were already inhabited, Great Britain was
under an obligation in law to acquire those lands
through conquest or through cession by treaty.
The Royal Proclamation
In the earlier years, Great Britain and the Indian Na-
tions allied in various wars with other European powers.
SS EE Sa
Sar ee
ae ee
Throughout this history Great Britain recognized and
accepted the sacred trust to protect those allied Indian
Nations. It was along these lines that the Royal Pro-
clamation of 1763 was passed. George III enacted as law
for all the colonies that for those Indians who were
living under the protection of Great Britain, the lands
belonging to the Indian people would be reserved for
them until the land was surrendered with Indian
consent. Through the Proclamation, and later through
the Courts, there was a recognition by the Imperial
Crown of the sovereignty of the Indian Nations in
unceded territories to govern their people and their terri-
tories. The Royal Proclamation has never been repealed
and continues to be a fundamental constitutional law in
Canada and in Great Britain.
The treaties
Following the terms of the Royal Proclamation, be-
tween 1763 and 1867, many Treaties were made by the
Imperial Crown and the Indian Nations. Through treaty
some of the Indian Nations ceded their land to the Im-
perial Crown. In exchange
they received the Imperial
promises of protection for a
guaranteed land and econo-
mic base, protection for ;
hunting, fishing, trapping) ==
and an assured standard of —
health and education. The
integrity of the Indian Gov-
ernment was fully respected”
in the course of the Treaty- =.
making process and by the;
terms of the treaties.
The Indian Nations did
not participate in the consti-
tutional conferences leading
up to Confederation. Nev-
ertheless, when the Consti-
tution of 1867 was formed,
the Imperial Trust was
entrenched in the Con-
stitution, the BNA Act.
What is this Imperial Trust? |
=
Ul ita rae ag greater power, to bring the Indian
the world -
munity. In general terms, the trust im-
| poses a legal obligation on Great Britain to preserve the
right of Indian Nations to choose our political associa-
_tion and choose what we want to do with o our ir land.
ie: Under British and Canadian law, the trust embodies |
pa tee 9 Bria roctsination and the Treat:
Jnder al Law, the trust imposes a duty on
Nations oe position or near equal position in |
Constitution seen as final conquest
Why is Canada trying to patriate the Constitution so
quickly? Why has Canada refused to allow us to partici-
pate in the Constitutional Conferences? The Federal
Government clearly intends to overpower us, to exclude
us from constitutional powers, to ensure ultimate
control over us and over our lands and resources. This is
what private documents reveal. This is what government
action proves.
40% of Canada is unsurrendered Indian land. With-
out having to consider our interests, the Federal Gov-
ernment would be in a position to implement its design
of opening up the far reaches of unceded Indian terri-
tory to get at raw materials, confiscate our resources. At
this moment, the Federal Government has placed before
the House, the Canada Oil and Gas Act. By a single
clause, the government proposes to expropriate our
rights and claims to the minerals in our territory, north
of 60° and also on our off-shore territory on the east
and west coasts.
Canadian Government badly mismanaged trust
The Federal Government has administered its trust
very badly. Treaty Rights are viewed as something
_ , Sthat can be eliminated by
legislation. Its Courts have
narrowed the definition of
Aboriginal Rights to mean
use and enjoyment of the -
land at the goodwill of the
Government, a definition
that assumes we are a con-
quered people or that we
willingly surrendered all our
land. That is not true. Now
the new Constitution is giv-
ling us warning that the
good will of the Canadian
Government is growing thin
and it wants us out of the
way. Surrender everything,
lands, resources, culture,
identity, will: become Can-
adians, starting from
‘scratch.
7 We reject their assumption of con-
quest. We reject their handling of the
Trust. We reject their constitution.
In December, 1980, Indian Nations presented Bills of
Particulars to the Canadian Government, the British
Government and to the United Nations, seeking interna-
tionally supervised discussions between Britain, Canada
and ourselves. Our leaders. proposed that an agreement
be reached which would settle the questions once and
for all. The Agreement would be entrenched in the Con-
stitution. The Imperial Trust would be discharged. The
Constitution would be patriated.
Neither the British nor the Canadian Governments
have replied to the Bill. ep
INDIAN WORLD 27
RUTHLESSLY DETERMINED
TO ASSIMILATE US
In June of 1978, the Federal Government of Canada
announced its intention to seek patriation of the Cana-
dian constitution. Two months later the NIB annual
general assembly resolved that a delegation of Chiefs
and Elders go to England to visit the Queen and make
representations to her based upon the historic and legal
ties of the Indian Nations to the Queen of England.
The Chiefs and Elders were seeking the support of the
Queen in their efforts to prevent the patriation of the
Canadian constitution until the outstanding issues be-
tween the Indian Nations and the Canadian and British
Governments were resolved. When they arrived in
England, the Prime Minister of Canada refused to allow
the Queen to meet with the Chiefs and Elders. In a con-
fidential document prepared after October, 1980,
entitled “Briefing Material on Canada’s Native Peoples
and the Constitution” the current federal position is
clearly set out:
“There is likely to be a major effort by Canada’s Na-
tive Peoples to win national and international support
(especially at Westminster) for their stand against
patriation. If the Native Peoples press forward with
their plans and if they succeed in gaining support and
sympathy abroad, Canada’s image will suffer consi-
derably. Because Canada’s Native Peoples live, as a
rule, in conditions which are very different from
those of most other Canadians, there would be serious
questions asked about whether the Native Peoples
_ enjoy basic rights in Canada.”
The government has no ears for what it will not
hear
The federal government pleads ignorance as to what
aboriginal rights are. Yet the Indian nations have pro-
vided the government with a clear and precise statement
in the Aboriginal Rights Position Paper which was
adopted by the first All Chiefs Conference. Over 100
people from B.C. witnessed the presentation to Trudeau.
The government has had this statement for a year and
has not responded in any way, except to continue to
play ignorant as to our position.
Canada has not allowed Indian Nations to participate
in the constitutional discussions as equal partners with
the provinces. Talks were held on re-distribution of the
resources in Canada between the federal and provincial
governments. Much of these resources belong to the
Indian people as 40% of the land in Canada is unceded
Indian territory. Our voice was not heard.
Canada pays lip service to Aboriginal Rights
The government states that a mechanism is set up in
INDIAN WORLD 28
the patriation package for discussions to continue with
the Indian leadership after patriation. And yet its
internal Briefing Material reveals the true position:
“Native leaders realize that entrenching their rights
will be enormously difficult after patriation, especi-
ally since a majority of the provinces would have to
agree to changes which might benefit Native Peoples
at the expense of provincial power.”
Canada is telling Britain that it has done its duty to
Indian people by including in the Charter of Rights the
recognition of aboriginal and treaty rights. However,
those rights are not defined in the Charter.
The government would leave the definition to the
domestic courts. These courts have in the past been
hopelessly divided on the issue of aboriginal rights.
Some judges have gone so far as to assert that treaty
rights are mere promises which the federal government
may take back at any time, and aboriginal rights may be
- extinguished at any time.
[Bcainava m Thence
Assimilation policy goes underground
Prime Minister Trudeau has over the years become
more sophisticated in what he says about the position of
Indian people in Canada. Yet the underlying policies of
his government have not changed since 1969. In Van- -
couver in August that year he said:
PATRIATION WOULD CRUSH
“OUR NATIONS FOREVER.
eg
SSS a
= ee
—
While one of the things the Indian Bands.often refer
to are their aboriginal rights, in our policy, the way
we propose it, we say we won’t recognize aboriginal
rights... .I don’t think that we should encourage the’
Indians to feel that their treaties should last forever
within Canada so that they will be unable to receive
their twine or their gunpowder. They should become
Canadians as all other Canadians.
The policy of assimilation has been around for many
years. In 1947, A Plan for Liquidating Canada’s Indian |
Problem within 25 Years was presented. The plan called
for the appointment of a commission to “study the var-
ious Indian reservations throughout the Dominion and
to advise on the best means of abolishing them, of en-
franchising the inhabitants.” :
The assimilation policy, out to destroy the unique
culture, traditions and in fact the very existence of the
Indians as a people, is still the order of the day. Ina
policy Document #408-79 entitled “Native Claims Policy
— Comprehensive Claims” dated July 20, 1979, the gov-
ernment states frankly what its policy is regarding the
outstanding Indian claims:
_ “There has also been a spreading attitude among the
native leadership that Indian title, rather than being
extinguished, should be confirmed, which has been
diametrically opposed to historical federal policy.”
When the federal government voiced its support for the
Alcan Pipeline, the question arose as to the interference
with the project by Indians asserting claim to the land.
The government’s internal policy document of Novem-
ber 30, 1977, reveals that Indian title will not stand in
the way of development:
“4 few things are clear. The government of Canada is
prepared to extinguish native land claims if necessary
by legislation to support its international work and
commitment...”
The Canada Oil & Gas Act of 1981 is the legislation.
The Canada Oil & Gas Act has already made a mockery
of the Aboriginal and Treaty Rights that are supposedly
entrenched in the new constitution, even before that
document is patriated.
There is absolutely no question but that the federal
government, no matter what it says, is prepared to allow
the destruction of the Indian nations if we obstruct the
direction of the government. Canada has adopted the
politics of expediency in relation to the Indian people in
Canada. It will say whatever is convenient, shifting its
position depending on the political climate, desperate to
shield from world view the true nature of its treatment
of the Indians. This is why we have to go to England.
We have to speak out for ourselves. ©
~ REQUIRED IMMEDIATELY
EXPERIENCED
CURRICULUM
DEVELOPER
This is a temporary full-time contract with the possibility
of future permanent employment. Experience in native
studies an asset.
Please send or bring resume with full work experience
to:
Okanagan Indian Curriculum Project,
Suite 110, 304 Martin Street,
Penticton, B.C. V2A 5K4
Attention: Mr. Jeffrey Smith.
Call 112-493-6651 for appointment.
INDIAN WORLD 29
=
_ EDITORIAL
Not very long ago many of our people made the long
journey on the Constitution Express to Ottawa and
New York to inform the Canadian public and the
world of just what the patriation of the Canadian
Constitution’'would mean to our Indian Nations.
Now, upon seeing that Trudeau’s government is
refusing to recognize our legitimate legal and political
right to self-determination, the people and the leaders
have declared that we are still in a state of emergency.
We have been forced into making the decision to
_ continue the Constitution Express, this time to
London, England, where we will bring our case
directly to the British Government.
Each one of us knows in our own way why contin-
uing the Express is important. Each one of us has our
own personal reasons why we want to resist Canada’s
blatant attempt at genocide. Many of us have thought
about how patriation would really affect us, our
families and our communities.
Even the young have some idea of how they would
like to live out our life on this earth, We all have some
| kind of plan or goal we’d like to see through in our
lifetime. Everyone has some dream for the future, for
ourselves and for the generations to come. Will
Trudeau’s plan for Canada’s future allow our people a
future?
Lately, I’ve been thinking about the effects the
constitution could have on my community and on my
family. If the tinie ever comes that our lands lose their
reserve status, I cannot think of many people at home
being able to pay the property taxes that the govern-
ment would demand. I know many people who’d
probably be forced to sell their land and move. Most
of my community would be scattered. And with that
would go that feeling of community and the feeling of
security and belonging it generates. How can an Indian
person feel part of a community when it’s a town or a
city? It makes me think of living in Vancouver, where
after staying in one place for more than a year, I
couldn’t name one person within three blocks that I
met,
INDIAN WORLD 30
[ wonder what will happen to our Elders, many of
whom have their own homes and are raising children.
And what will become of those children? How can the
old people afford to keep their homes, homes which
have become our homes as well. There are many ques-
tions I am even afraid to know the answers to.
If Trudeau has his way, fishing, hunting and trap-
ping rights will become a mere memory. My
grandmother has been fishing every year without fail
for as long as I can remember. I can’t imagine her not
taking off down to the river to set her net, often with a
couple of kids in the car. She has even had to go to
court to fight for her right to fish for food, something
I’ve always been proud of. It’s a contribution to
strengthening our rights that I wouldn’t want to see go
for nothing.
One major problem we've seen in our communities
has been abuse of alcohol. It is a problem that many
communities have been overcoming, usually because
the people have been working together and helping
each other. I wonder if that same work will be able to
continué if our communities are forced to break up.
Many people in my area, the Sto:Lo Nation, have
_ been working at reviving our language. It’s something
that’s going on all over. In the schools on reserves and
in some public schools, our children are being taught
our languages. We've been told countless times by the
Elders of how important knowing our language is to
being Indian. It has been difficult enough while we’re
all together to make sure the children learn their lan-
guage. How much more difficult will it be if we have
no control of what is being taught in school?
There are so many areas of our lives that could be
drastically affected by patriation of the constitution.
Although not everyone will be able to be a part of the
Constitution Express to England, each one of us has
something to offer in this, possibly the last battle with
the government. Every single one of us can do some-
thing to protect our future, if we’re willing.
* Darrell Ned, Editor
=.
“8
o be <i] i
a o# )
jones iin. | - Silt ‘ty yee
math
gyre teenies ] entava
wt Avenel {
Lautan, | ; al
po | >
it
asi iy a ul Ar
MAA, Win
Minny
ptt tnyy, marty
a Po
ian!
tc.
ai"
TY
pe THE LONGHOUSE
By Lorna Bob
See my grandfather
Sitting at the centre
See my grandmother
Seated beside hi
= ; YT] ¢ } ‘i ' j ; ( + 7) In the ee an ae
Are two big blazing fires
And seated all around
Alemanaimon aim aelelas
Are the new initiated dancers
That are contained in them a great mystery
This gift has been handed
Down to us by our great creator
Along with the big cedar walls
That surround us and protect us
In the middle of the earthen floor
Is an Elder telling a story
Our history will live on this way
See my grandparents
With all their proudness to see their
Young people carrying on the traditions 3
SON /B\
INDIAN WORLI) 31
Part of Indian World - volume 4, number 1 (April 1981)