Union of B.C. Indian Chiefs Newsletter (February 1994)

1.06-01.08 Union of BC Indian Chiefs Newsletter

1.06.-01 Newsletters and bulletins sub-series

February 1994

english

1.06-01.08-05.01

11

IN THIS ISSUE...Message from the President............p. 2

Sto:Lo Inquiry......................................p. 3

Legal Update........................................p. 4

Mayan / Mexico Update .................P. 5

Resource Center Update................ p. 6

Chief Saul Terry

Anita Louie

Lix Lopez

Wendy Ancell

Charles Tizya

periodical

Union of B.C. Indian Chiefs NEWSLETTER FEBRUARY 1994 OTTAWA ANNOUNCES DISCUSSIONS ON SELF-GOVERNMENT BUT W H E R E A R E T H E INDIANS? On January 19, Indian Affairs Minister Ronald Irwin announced that the new Liberal government's first step in fulfilling its election promises would be a series of meetings on " a b o r i g i n a l selfgovernment." The Department of Indian Affairs issued the Minister's press release and a backgrounder on the "inherent right of self-government" the next day. If the language in these documents is an indication of new policy directions, then First Nations are in for a very big surprise. We have disappeared! The words "First Nations" and "Indians" do not exist in the government's four-page announcement. The t e r m s "aboriginal peoples" and "aboriginal s e l f - g o v e r n m e n t " are used t h r o u g h o u t IN THIS ISSUE... Message from the President p. 2 Sto:Lo Inquiry p. 3 Legal Update p. 4 Mayan / Mexico Update P. 5 Resource Center Update p. 6 F E B R U A R Y 1994 \the documents in discussing the government's approach to implementing our inherent r i g h t o f selfdetermination. We have to ask: W H E R E A R E T H E INDIANS? W H E R E A R E OUR NATIONS? It appears that our peoples' inherent right of selfdetermination as nations with distinct territories is being lumped together with the inherent rights of our aboriginal sisters and brothers. It appears that our political rights are being set apart from our economic and territorial rights. It appears that the Royal Proclamation of 1763 and Section 91(24) of the B.N.A. Act are being set aside by Canada in its quest to implement "aboriginal selfgovernment." . Did Minister Irwin simply make an honest mistake in his choice of words? Or is this a sign of the policies to come later this year? As we seek clarification, we should bear in mind: self-government •without sovereignty is termination. Page 1 MESSAGE FROM THE PRESIDENT: Federal Government Promises A New Era The defeat of the Charlottetown Accord on October 26, 1992 was followed one year later, on October 25, 1993, by the resounding electoral victory of the Liberal Party. "Indian" Peoples generally do not place a lot of hope in election promises, therefor, it should come as no surprise that reference to recognition of our inherent governing systems has been made. In likelihood, this will shape the agenda of the "Indian" nations for the next decade. The Minister of Indian and Northern Development, Ron Irwin, will attempt to pull Indian self-government from our psyche over the next six months. It should be noted that when you look closely at Mr. Irwin's press release of January 19, 1994, there are no reference to "First Nations" let alone our other acquired collective name "Indians". I shudder at the thought, but are these the shadows of the Alternative Legislative Initiatives of the late Progressive Conservatory government? I see shades of the Charlottetown Accord; of Rule of Law; Federal and Provincial/Territorial integrity; municipal style self government and fabricated styles of urban self-government, which will be nothing more than the administration of programs and services. This is a far cry from the recognition of our nations, territories, cultures, and spiritual realities. There are also hints in the Minister's press release that the old policies may continue to exist. While I hope with my whole being that the era of lies, manipulation, abuse of power and arrogant bullying is over, I am not holding my breath. I would like to believe that this Chretien government will honour its trust obligations to the "Indian " Peoples. It remains, however, that for meaningful and substantive change to occur we must roll up our sleeves and get to work. We must get the message across that we have worked hard over the last quarter century and laid down principles or recognition, negotiation and implementation by which we firmly stand. Our forefathers and elders demand it and our future generations and our grandchildren deserve it. For these reasons, I as your President, will be meeting with other leaders of Indian organizations to seek our common issues upon which to develop a strategy for achieving practical and lasting solutions. We must put these firmly to the Federal Government. This must be done, otherwise ideas for legislation, policy and program guidelines will, once again, be dictated by mandarins in the ministerial offices. As always your comments, suggestions or questions are welcome. Send them along to our Vancouver or Kamloops offices. BONE MARROW DONOR NEEDED Dear First Nations, Tribal Councils, Bands and Respected Leaders: I am sending this letter to your organization in order to find help and to urge all First Nations people to donate blood to their l o c a l R e d Cross organization. My cousin, Stan Luggi, was diagnosed with a rare blood disorder called Paroxysmal Nocturnal Hemoglobinuria (PNH) i n 1988. P N H is a disorder i n which red blood cells are destroyed, resulting in bloody urine, especially at night. A basic membrane defect in the red blood cells is involved. The cause is unknown, but it is linked to abnormal bone marrow. Occurring mainly in adults between 25 and 45 years of age, it has symptoms of stomach and bowel pain, back pain, and headache. Problems may be blood Page 2 clotting problems and lack of iron. Treatment includes giving blood, iron, and drugs to halt blood clotting. Since then his name has been entered into numerous computers throughout the world to enable a search for possible blood matches and/or bone marrow donors. My family has been recently told that through this world search they have not found a possible donor. M y family is going to bve tested after New Year's and hopefully someone in our family will match Stan's needs. I am w r i t i n g this letter to encourage all First Nations Peoples to please go to your nearest Red Cross organization and donate blood. M y aunt, Theresa Luggi, explained to me that i f a non-Native person needed a bone marrow transplant it would have to come from a non-Native person. So, in my cousin Stan's case it would have to come from a Native person because we are told that Native people have a unique white blood cell "marker". The markers on the white blood cells have to match with Stan's. This is the main reason why I am sending this letter to your organizations. Please send this letter to your organizations that you feel would be interested. If you have any questions, please feel free to contact me at work: (604) 690-7211 or at home (604) 6907713. I hope this letter finds the person we need. Thank you very much and God Bless You A l l . Sincerely, Anita Louie, Nadleh Whut'en Band F E B R U A R Y 1994 STO:LO DEMAND INQUIRY The Sto:lo people are demanding a full commission of inquiry into the slipshod and insensitive handling by the B.C.justice system of the tragic death of Gary Thompson, a young Sto:lo father of two. Thompson, just 29 when he was brutally beaten to death by three men on Sept. 21, 1991, was trained as an architect and came from a large, extended, loving Sto:lo family. Their grief at his death has been intensified by the bungling at every level of the judicial system which was supposed to deliver justice in the death of their beloved son. Police and investigators called the death of Gary Thompson one of the most brutal beatings they had ever witnessed. Yet the three killers walked away virtually scotfree: One gave evidence to the Crown and was never charged and two walked away with sentences of one year and nine months. The killers were portrayed in court as upstanding young men under the influence of alcohol yet Gary had 54 lacerations on his body, head, abdominal and chest injuries. The killer whose one-year sentence is up for appeal was not too drunk to pick up a heavy cement block, three times, and drop it on Gary's head from a great height. W h y did the judges involved not consider the full facts in the death? How did lesser charges get laid? The family of Gary Thompson, his mother Doreen Bonneau and his wife Maggie Pettis, the mother of his two young sons, and the Sto:lo nation of 2,500 people residing in the Fraser Valley will not rest until they have obtained justice in the death of Gary Thompson. Bonneau, full of grief at hearing the brutal fads of her son's death in a court of law again today, asks: " W h e n is a murder not a murder? Y o u throw a rock on someone's head three times and that's not murder?" Bonneau and other family members call the handling of the case including the charges and the sentence " r a c i s t " and " a n insult." The family wants answers to these questions about the justice system's bungling of the case: Skowkale Chief Steven Point, a lawyer and respected community leader, is outraged that the three Appeal Court judges considering an appeal of a one-year sentence handed out to Gary's killer are restricted by law from considering the family's pain and grief, the severity of the beating, eyewitness evidence or the f u l l facts o f the case. T h e y cannot even consider a new charge of murder, rather than the puny charges o f manslaughter and assault that the Crown inexplicably laid. "The handling of this case brings the whole justice system into disrepute," Point said Thursday outside the downtown Vancouver courthouse. " H o w could a charge of manslaughter or assault be laid in such a heinous crime as this, and how can a man be walking free four or five months after brutally beating an unconscious man to death?" * W h y were there two different judges at the preliminary hearing and the sentencing, and why did the sentencing judge not even have a preliminary hearing transcript to tell him the facts of the case? The family had no knowledge that the Crown would lay minimal charges against Gary's killers and they were outraged when the Crown plea-bargained, without their knowledge or consent, minuscule sentences with no trial. On August 27, 1993, Thomas Eneas got a one-year sentence for manslaughter for caving in Gary's head with a cement block and brutally beating him for almost 40 minutes. Troy Williams got nine months for aggravated assault. A n appeal of Eneas' sentence is being heard today in the B . C . Court of Appeal but he also is up for parole on Jan. 13. Human rights activist A z i z Khaki, of the Committee for Racial Justice, demands: " I f this was a case of three native guys brutally beating a white man to death, would you see a charge of manslaughter and the killers walking free in less than a year? I don't think so." F E B R U A R Y 1994 * Why did the police not arrive on the scene until more than 40 minutes after the brutal beating began, despite more than one 911 call? * Why did the Crown counsel not obtain and put before the preliminary hearing and the sentencing judge the detailed victim impact statements given to the Hope R C M P by family members? * W h y didn't the sentencing judge have an autopsy report before him? W h y didn't the three appeal court judges even have an autopsy report before them in the courtroom today? * Why did the three appeal court judges not have victim impact statements before them today, despite continued involvement by V i c t i m s ' Assistance programs and the repeated requests of the family? Bonneau wants B . C . Attorney General Colin Gabelmann to fully investigate the handling of this case. " I don't want politicians or people in power to just take this and squash i t , " said Bonneau. " I want people to know because we don't want to be hurt anymore. I want justice for all of us, not just certain people." Union of B . C . Indian Chiefs president Chief Saul Terry, citing a Christmas Eve death on his own reserve, said the Thompson case " i s another example of the unequal, racist treatment aboriginal people are handed out by this justice system. This must stop." GARY THOMPSON COMMITTEE c/o June Quipp, P . O . B o x 2050, Hope, B , C . V O X 1L0 T e l : (604) 869-3050 Fax: (604) 869-7614 Page 3 LEGAL UPDATE Corbiere et al v. Her Majesty the Queen Case Summary This is a case i n which certain members of the Batchewana Indian Band who were not resident on the reserve lands of the band challenged the validity of subsection 77(a) of the Indian Act, certain provisions of the Indian Band Election Regulations, and certain bylaws of the band on the basis that they were contrary to sections 15, 2(d) and 7 of the Canadian Charter of Rights and Freedoms, in that they required that members of the band be normally resident on the reserve in order to be eligible to vote in band elections and on other issues. Analysis We are advised by legal counsel for the Batchewana Band that this decision is being appealed. The federal government has filed a notice of appeal and Corbiere et al. have cross appealed. The Batchewana Band is seeking an extension of time to file a notice of appeal. For the balance of this analysis, however, we will assume that the decision will stand, and discuss the implications of the decision should it be upheld on appeal. The focus of the court decision is that both off reserve and on reserve band members share an interest in the assets of the band. In light of this fact, the court is concerned that only on reserve members are given a voice in the management and disposition of these assets. The court did not feel it appropriate that off reserve band members should be excluded from the decision making process with respect to these assets. The court does not appear to be clear on where exactly the line between decisions which require the input of the entire band and those which may be limited to on reserve members should be drawn. At one point the court refers disapprovingly to provisions of the Indian Act which allow a band council elected only by on reserve members to decide who should be given possession of lands within the reserve (section 20). At page 20, however, the court appears to approve of sections which give power to the Chief and Council elected only by on reserve members to deal with the management of "Indian moneys" used for purely local purposes related to the provision of education, social assistance, land management, and recreation on the reserve. Despite this the court specifically declares the election of Chief and Council by on reserve band members only to be invalid in respect of the expenditure of Indian moneys under subsection 66(1) of the Indian Act (expenditure of revenue moneys). Whether or not any particular decision requires the input of both on and off reserve band members will depend on the nature of that decision. Those decisions which are primarily concerned with the disposition and management of the assets of the band will generally require the input of the entire band, while those decisions which are primarily concerned with the regulation of life on the reserve may generally be restricted to those band members living on reserve. Page 4 The court also spends a great deal of time on history of the Batchewana Band. The court finds as a fact that most of the off reserve members of the Batchewana Band could not live on reserve i f they wished because there were not adequate housing resources to accommodate them. A n argument could, therefore, be made that if band members lived off reserve due to their own choice and preference rather than because the band was unable to accommodate them on reserve then they would not constitute a "disadvantaged group" in the same way that the off reserve members of the Batchewana Band did. However, in our view the heart of the court's decision in the Corbiere case is that both on and off reserve band members share an interest in the assets of the band. This legal finding is not affected by the reasons underlying the fact that a band member does not live on reserve, and it is this legal finding which gives rise to the right of both on reserve and off reserve members to participate in decisions with respect to these assets. The court in Corbiere does not take the view that off reserve band members must be given equal voice in all matters pertaining to the government of the band. The court is quite clear that there are many matters involving the regulation of life on the reserve for which decision making powers are appropriately confined to band members living on reserve. Accordingly the decision does not affect the ability of Chief and Council to deal with matters relating to the control and regulation of life and conditions on the reserve as they have in the past. When dealing with the management or disposition of the assets of the band, however, both on reserve and off reserve band members should be able to participate i n those decisions. Accordingly we would recommend that when dealing with surrenders, settlement agreements with respect to specific claims, etc. Chief and Council should, in light of the decision allow both on and off reserve members to participate in these decisions. It is our opinion, however, that the Corbiere case does not require that off reserve band members be entitled to vote for the election of Chief and Council. Rather the decision is concerned with ensuring that off reserve band members have an equal voice in the distribution, management and disposition of the assets of the band. If the decision stands, it will require changes to the way in which certain decisions are made. It is most likely that the response from the Federal Crown would be in the form of amendments to the Indian Act. Rather than amending the provisions with respect to the election of Chief and Council, however, it would be possible to address the concerns raised in the Corbiere decision by amending those sections of the Indian Act which deal with the management of the particular assets in question. Such amendments would require that off reserve band members have a voice in decisions affecting these assets. Finally, we would point out that there may be arguments based on section 35 of the Constitution Act for limiting the application of this decision. If a particular form of government and decision making is grounded in the customs and traditions of the people rather than in the Indian Act it may be protected from the implications of the Corbiere case. Section 25 of the Constitution Act states that: Continued page 8 F E B R U A R Y 1994 INTERNATIONAL UPDATE - MAYAN / MEXICO January 7, 1994 The Rt. Honourable Jean Chretien Prime Minister of Canada House of Commons O T T A W A , Ontario K1A 0A6 Dear Mr. Prime Minister: We are writing this letter to express our mutual concern regarding the deplorable situation of the Mayan Indian people in the southern state of Chiapas, Mexico and the disastrous economic impacts the North American Free Trade Agreement will have on them. N A F T A , and specifically corn imports were the catalyst for the armed uprising. N A F T A ' s goal of making Mexico's countryside more productive means that many small farmers will be forced to leave the land (if they have any) and move elsewhere to take advantage of better jobs. Coffee and corn prices, on which many people in Chiapas depend, are low. N A F T A will lower corn prices even more as duty-free American corn hits the Mexican market, further driving down the price of locally grown corn. The fear is that the North American Free Trade Agreement will undercut what are already low corn prices, threatening the very foundations of the traditional Mayan life and values. However, this crisis is not only economic in nature. It is also the latest episode in a long, unbroken litany of injustices and longstanding grievances experienced by the Mayan Indian people. Mexico has a long history of colonization, institutionalized racism, discrimination, human rights violations, and cultural genocide perpetrated against its Indigenous peoples, beginning with the Conquistadores i n 1524, and perpetuated by successive governments, the ruling elites, and other structures. This is a 500 year old struggle. Most Indian people in Mexico live in abject poverty. This already low standard has been steadily declining. N A F T A will further impoverish the Mayan Indians in Chiapas, as well as millions of other Indian people and other Mexicans. For centuries Indians have been systematically robbed of their ancient communal lands. Even though the Salinas government and the World Bank has poured more money into Chiapas than any other Mexican state, the corrupt, oligarchical government institutions that have ruled Chiapas, and indeed all of Mexico, for centuries still exist today. The former governor of the State of Chiapas, Patrocinio Gonzalez Blanco Garrido, who has long turned a blind eye to local human rights violations, was named last year to a cabinet level position as President Salinas' Interior Minister. The local authorities and the army conspired with cattle ranchers to divest Indians of their communal lands, which eventually ended up in the hands of wealthy ranchers. The army harassed and intimidated local Indians. The Mayan Indians have been driven into a last refuge in the mountains. Most of the regions Indians scrape out a meagre living labouring on the large corn and coffee plantations owned by a few rich families. Many Indians earn less than $2.00 per day. Some work as sharecroppers, growing corn on land they rent, then selling it for a few pesos. F E B R U A R Y 1994 Since these aforementioned facts are well known, we find it utterly appalling that your government signed N A F T A . Canada clearly should not have signed this agreement until Mexico agreed to and implemented major reforms. We therefore ask your administration to: 1. Closely monitor the situation in Chiapas and all of Mexico, remaining openly critical of any human rights abuses against Indigenous people or other Mexicans. (We have learned, for example, that on January 5, 1994 witnesses reported that seven suspected insurgents were bound, then forced to lie on the ground before being fatally shot in the head in the public marketplace in the Mayan town of Ocosingo, Chiapas). 2. Insist to the Mexican government that environmental and labour standards be substantially improved. 3. Insist to the Mexican government that amnesty be granted to Mayan Indian prisoners. 4. Insist to the Mexican government that Indigenous people in Mexico are protected from the detrimental effects of N A F T A , and that special economic development initiatives for Indigenous peoples be created. 5. Insist to the Mexican government that genuine land reform must occur throughout Mexico to assure that all Indigenous peoples, as well as other poor Mexicans have an ample land base on which to survive and flourish, and that all lands taken from the Mayan Indians of Chiapas be returned. 6. Insist to the Mexican government that meaningful dialogue with Mayan and other Indigenous leaders throughout Mexico take place to settle their longstanding grievances, and that these dialogues be monitored by internationally respected human rights organizations and Indigenous observers from other countries. 7. Insist to the Mexican government that the languages and cultural identities of the Indigenous peoples of Mexico be officially recognized, promoted and preserved. 8. Insist to the Mexican government that discrimination, institutionalized racism, and cultural genocide against the Indigenous peoples in Mexico be stopped. Yours truly, UNION OF B.C. INDIAN CHIEFS Chief Saul Terry, President V A N C O U V E R M A Y A N INDIAN SUPPORT GROUP Lix Lopez, Spokesperson Page 5 One Citizens Opinion Dear Chief Robert Bruce Jr., UBCIC RESOURCE CENTRE Selected List of New Materials There are so many materials being published on First Nations issues that it is overwhelming. It makes my job of selection for the Resource Centre collection difficult because there are so many materials and only so much money for acquisitions. Here is a selected list of materials currently available which may be of special interest. If you have any questions about any of these materials please call me at 684-0231 or F A X me at 684-5726 in Vancouver. First Nations Taxation: Dynamic Strategies - Emerging Issues. Proceedings of the Conference sponsored by the Native Investment and Trade Association, held in Vancouver, December 2 & 3,1993. Includes materials on Income Tax; Commodity Taxes and other Levies; Tax Issues for Aboriginal Business; materials on ' 'New Directions"; and, on the Impact of Financial Institutions. It is a substantial document. Available from: Native Investment and Trade Association Box 150 - 1111 Melville Street Vancouver, B.C. V 6 E 3 V 6 Phone 684-0880 F A X 684-0881 Cost: $50.00 total (prepayment not required) The Mechanics of Aboriginal Land Settlements: Preparing and Negotiating Claims. Proceedings of the Conference sponsored by the Native Investment and Trade Association, held in Vancouver, September 30 & October 1,1993. Includes materials on Comprehensive and Specific Claims and on Negotiating Techniques and Strategies. Available from: Native Investment and Trade Association address given above Cost: $50.00 total (prepayment not required) Consolidated Native L a w Statutes, Regulations and Treaties, 1994. This is a new publication from Carswell, one of the top two legal publishers in Canada. It puts all the legislation and regulations relevant to First Nations in one place. It is up-to-date as at October 1993. It also includes copies of the major treaties, the Royal Proclamation of 1763, etc. This is an indispensable reference source. Available from: Carswell One Corporate Plaza 2075 Kennedy Road Scarborough, Ontario M I T 3V4 Toll free 1-800-387-5164 Cost: $42.00 +GST ifapplicableplus$3.77shippingand handling. Continued page 8 Page 6 I am writing this letter to you, for you are a representative and listener for our people as elected chief of the Vuntut Gwitchin, I felt it was time I expressed my concerns and share some of the knowledge and wisdom I know i n my heart and fully understand in relation to the land claim process. First of all, I offer respect, sharing, caring and honesty, first to you as a person, and to you as elected chief of the Vuntut Gwitchin. I know you hold a great responsibility and you have a hard task. I am not writing this letter out of malice, anger or hate, but rather out of respect, love and understanding. After long thought and contemplation, I fully understand who I am, why I am here, where I came from, and where I am going. I live and breath my heritage. M y bloodlines which date back thousands of years with the -- Netro--, is something I have learned to accept once I began to heal and started to see and feel more clearly. I have also accepted gifts from my father's side the -- Tizya --. So, this is how I am talking to you, not as a well educated and well-read person, but as an "Indian". I rely very much on my relationship with, first and foremost our "Creator", our "Elders", our "children" and the " L a n d " . Over the years I have been fortunate enough to have had great knowledge and "wisdoms" shared with me. I do not take these gifts or accept them of myself, although they are a part of me. I can only attribute them to those who have shared with me, after hard work and sacrifice, on their part. These gifts have been handed to me - freely! They have been handed to me - for me, to measure within myself and then come to a decision as to how I will use them according to my abilities, for the betterment of my people, and my "Nation". As long as our negotiators are negotiating, whether in secret and/or across the table, the giving up of "Aboriginal Rights" and "Aboriginal Title", as defined by our "Elders" in relation to "True Indian Government" and the "Great Spirit" and the responsibilities we hold to the "Great Spirit" as extinguishment of our "Aboriginal Rights and Title" in any +CANNOT give my consent in any form to the existing claim which was presented to me — by mail. Having gone over the documents which were sent to me by the Vuntut Gwitchin Tribal Council over the past months, over the years of 1992 and 1993,1 have come to the conclusion that the present - C l a i m - is a T H R E A T , not only to me but also to my way of life, the lives of my children and to those that will surely follow and those who will have to live under this " C l a i m " . I am not attacking nor am I saying the land-claims process is wrong. I am saying, how this whole process ends could mean whether it will benefit our people or end up in dire consequences. It would be the easy thing to do, to laugh off, ridicule, down play or ignore this letter. I do not have a doubt that this will occur. Some may even feel the need to twist my words! But that will not change the reality of what will happen to the Vuntut Gwitchin in the years following the signing of this Continued page 7 F E B R U A R Y 1994 (Continuedfrom page 6) paper. As long as extinguishment of our "Aboriginal Rights" and "Aboriginal Title" is in place within the Vuntut Gwitchin Claim, we can be very sure, in ten short years or probably less, the true implications of this "Legal Document" will "bare it's face!" Remember, the moment this document is signed, there will be no turning back. We, as "Indian People" do not, truly understand the "Legal Processes and Procedures" which are being thrust upon us. When the Canadian Government talks " l e g a l " , you can be sure that there are many ways this legal talk can be interpreted back to us. They are constantly at work and finding ways around our legal position ~ even this should be telling us something and yet I see not too many people with the awareness or the heart to ask "hard questions". They have designed their strategy to the point where we don't care any more. When we given up this gives them and those who help them a free hand to do what they want with our lives. I know, right now,that not too many people in Old Crow and a lot of other places for that matter, do not truly understand what they may vote yes to, because I know they have not been told or have been shown the "whole picture" and all that is involved and what is so important in what we need to know, so we can make a fair decision for ourselves, as a " N a t i o n " . Look at how we have been struggling for the past twenty years or so, with the Land Claims. Many of us are so fed up and frustrated we don't care any more. And for all those who are pushing the existing land claim, this negative attitude gives them a free hand to do what they want with our lives. Many of us, all over Indian Country, talk about "SelfGovernment" and I see and hear many of us defining selfgovernment exactly the way a member of representative of the Canadian Government would. When a l l the while our "Elders" all over this Great Island, which being North and South America, are trying to tell us what Self-Government really is. Many of our leaders are saying and put on a show, that they listen to the "Elders", but what they say and do and even the terms on which they negotiate and the Vuntut Gwitchin Land Claim is proof that they do not listen to what the " O l d Ones" are saying. We are not a " N a t i o n " of ourselves, we cannot stand alone. Without the other Indian Nations all over this Great Island we could not have possibly survived, not alone, and it is the same today, this fact has not changed. Without the Indian Nations being her first -the first White explorers also would not have survived. Our Elders are telling us " I n d i a n Government was and still is, in existence and has been for thousands of years.'' Our way of Government was developed, implemented, maintained, and recognized nation to nation long before our White brothers came across the waters. The Canadian Government has had a lot of time to plan and implement their land claims process, since 1947. The finally came to the realization that assimilation was doomed to failure. Before assimilation the Canadian Government had begun the taking of lands by a process known as "Genocide." Genocide meaning the outright killing of one nation by another nation. They also had to put a stop to this due to the outcry of the European population, therefore the Kings and Queens had F E B R U A R Y 1994 to demand the cessation of this process. So now the Canadian Government has only one recourse to gain title to the land and that is through the land claims process — there is nothing else left for the now. The time has come for the Canadian Government to begin acceptance of who and what we are and the part we have to contribute, not only to Canada but to the rest of the world. It's time for us to stop this constant giving in to all their wants and expectations. The Vuntut Gwitchin Land Claim as it now stands before ratification, is a sure indication that we as a people will literally end up with - nothing. The few Indian nations that have come to the Yukon Territory from other places, such as Alaska who have signed a land claims agreement involving the extinguishment of Aboriginal Rights and Title in return for cash settlement, have come with their warnings. They are now paying dearly for their haste and mistaken decisions. So after having learned such a hard lesson and I emphasize "hard", they, out of desperation and frustration see the importance of warning those of us who have not yet signed a similar agreement and the Vuntut Gwitchin Claim at this point in time falls into that category. Even after these warnings, I am dumbfounded to see that no one is listening. Our present leaders, I feel, only hear what they want to hear, when they hear something that hurts their ears, they feel threatened so they carry on like nothing happened. Or else they say, that's not us — well i f anyone with common sense takes a good look anyone can see that it is us. It seems to me all that matters is the few million we are going to receive over the next few years. It won't take long for those few million to be used up. A greater percentage is already owed back to the Canadian Government. Look at the economy today, to make a million dollars with anything it has to be invested and used for big business. In the business world a million dollars is chicken feed — nothing! What Indian or groups of Indians do you know, that can handle vast amounts of finance — successfully? Very, very few i f any! If we as people tried to enter into big business and that is the only way to go, if you take our situation into consideration, or we formed a corporation or even entered a part of the private sector, the business community would chew us up and spit us out — broke! That's the real world of business. I would hate to imagine what will happen once we find we have to enter into the world of big business. Look at the news media; everyday big businesses are going under. Some that have survived for years and years, even they are finding it hard to keep their heads above water. Even i f the Vuntut Gwitchin were to form a corporation we would go under the thumb of the Federal Government of Canada. A g a i n , a corporation is big business with very harsh rules and guidelines to follow. If you look really close at a corporate contract and you find the "right" person to explain it and if you receive the right advice, you will find this to be true. The few business ventures the Yukon Indians are now involved in (and don't fool yourself into thinking these are big business ventures), those attempting these are now finding out for themselves how hard business can be. A n d that is just the beginning. If we are to succeed in business, we must take the reins ourselves. It won't take long for those few millions to disappear. Continued page 9 Page 7 Legal Update (Continuedfrom page 4) The guarantee in this Charter of certain rights and freedoms shall not be construed so as to abrogate or derogate from any aboriginal, treaty or other rights or freedoms that pertain to the aboriginal peoples of Canada including (a) any rights or freedoms that have been recognized by the Royal Proclamation of October 7, 1763; and (b) any rights or freedoms that now exist by way of land claims agreements or may be so acquired. If it could be established that the decision making process provided for by the Indian Act is a recognition of traditional practices of confining decision making power to those resident within the community then the discrimination argument based upon section 15 of the Charter would not be available. In summary, the Corbiere decision does raise concerns about how Chief and Council exercise their decision making power with respect to the disposition and management of the assets of the band. However, so long as provision is made to include the voice of off reserve band members in these types of decisions it should not otherwise interfere with the ability of Chief and Council to conduct their other governmental functions. Resource Centre Update (Continuedfrom page 6) (May have to be prepaid if you do not have an account with Carswell) You can also establish a "standing order" for the annual revisions which will be sent to you automatically when they are published. Arrowfax National Aboriginal Directory. The new edition of this invaluable directory is finally available. This directory provides addresses, phone and fax numbers for just about any and every First Nations any and everything across Canada and in the North. It is well indexed and easy to use in its new binder format. Available from: Arrowfax P.O. B O X 66009, Unicity Postal Outlet Winnipeg, Manitoba R3K 2E7 Toll free 1-800-665-0037 Cost: 25.00 + $1.75 GST i f applicable You can order Arrowfax directories using the toll free number. They will ship the directory and include an invoice. Boundaries of Home: M a n n i n g for Local Empowerment. "Boundaries of Home" will help you find, use and create maps using libraries, to oral histories to sophisticated computers. Introduces a wide range of home-grown, creative maps that are useful as models for everything from land claims to local histories. Available from: New Society Publishers P.O. Box 189 Gabriola Island, B . C . V 0 R 1X0 F A X 247-7471 Cost: $13.95 + GST i f applicable Aboriginal Rights, Aboriginal Justice, and Aboriginal SelfDetermination. is an annotated bibliography by Ted Pays, Ph.D, Simon Fraser University. This 300 page document with over 140 annotated articles provides an extensive overview of the burgeoning literature in the realms of aboriginal rights, aboriginal justice, and aboriginal self-dermination. The document helps researchers better identify materials of particular relevance to their interest, and introduces them to sources they might not otherwise have found. Available from: Institute for Studies in Criminal Justice Policy SFU at Harbour Centre 515 West Hastings St. Vancouver, B.C. V 6 B 5K3 291-5198 F A X 291-4140 Cost: $25.00 total (You can F A X them an order request and they will invoice you). Upcoming L i b r a r y Skills Workshops Of interest to those staff of Bands, Tribal Councils and other First Nations organizations that take care of library/archives collections, will be upcoming 4-day library skills workshops held here in Vancouver at the George Manuel Institute, the first of which is tentatively planned for early March. Look for more detailed information in mailouts coming scon or call me for more information (684-0231). Wendy Ancell U B C I C Librarian Also from Arrowfax: International Intertribal Directory. Includes Canadian and U.S. listings. Being published in February, 1994. Cost: $35.00 + GST i f applicable North A m e r i c a n Indian Bingo & Casino D i r e c t o r y . Published twice a year. Next issue available this month. Cost: $10.00 + GST if applicable. Page 8 "I make it three million shopping days to Christmas." F E B R U A R Y 1994 One Citizens Opinion (Continuedfrom page 7) We, as an Indian Nation have a desperate need for healing, and there is no one single Indian who can say they are not sick and I'm talking about our Mental, Physical, Emotional, Sexual and Spiritual sickness! The impact of abuse is one hundred percent on our Nation, we are not different than any other, and I mean all nations with this society as a whole. Healing must come first! For those who don't know, the Canadian Government has a legal — this is by law — International L a w — they have a legal obligation to help lead the Indian Nations to self-determination. A n d helping us to heal is a part of self-determination. If we attempt to use the land claims monies to help ourselves, these attempts will be to no avail. For we are not healthy. How many Indians do you know who are sick from A l c o h o l i s m , C h i l d molestation, Incest, Wife-beating, Criminality and the list goes on. These sicknesses are so ingrained within our communities we actually believe these things to be normal. W e l l , they are not normal. A n d I for one admit to my sickness and have begun my healing process and have become a better human being for it. Right now my worst enemy is — ourselves. Under our present condition all the land claims money will be lost, gone in a few years, then we'll have to start selling those few plots of land that have been set aside to pay taxes and expenses. Taxes and expenses are set aside to pay taxes and expenses. The Canadian Government has designed all kinds of ways to tax. One way or another they're going to get their money back, no matter what they agree to on paper, they already know and have worked the ways in which the same money we receive is going to be back in their treasury. Only the next time it's going to stay there. It is a known fact that no Indian Nation within the borders of Canada, have ever been conquered, and also those who have not yet given up or extinguished their ' 'Aboriginal Rights" and "Aboriginal T i t l e " still to this day maintain " t i t l e " to the lands, " l e g a l l y " . This is why the Federal Government of Canada is so desperately trying to get us to give up our rights and title. A n d they have developed a well known process, known down through history. Known to many nations throughout the world as " D i v i d e and Conquer". For any peoples to survive as a nation, they must have the land base. For everything comes from the land, our homes, the money in our pockets, our clothes, the food on our table, everything. Everything comes from Mother Earth and everything will go back to her, as sure as the grass will grow. In our present situation, the land base which I speak of, the land base the Canadian Government is trying so hard to get, is the Title and Rights they are asking us to extinguish for a few million dollars. In consideration of the present land claims which has been presented to us as an offer of good will to make up for the last few hundred years by the Canadian Government, and understanding why this process has been presented, then we must be very careful what we accept or agree to in relation to our survival as a " N a t i o n " . Whether the Canadian Government accept us as a Sovereign Nations or not, it does not change the fact that we still possess the legal F E B R U A R Y 1994 title to all lands known as "Rupertland" or what we call "Indian Territory"! We must rely on our true strength, the true strength in knowing who and what we are. For any one person or any nation to know where they are going, they must know where they came from. Our true strength lies in our relationship with our Creator, our Elders, the People and the Land and our responsibilities to they Creator, our Elders, the People and the Land. I know many people have worked hard to get to where we are today, but that does not mean that what has been accomplished is right. Not when the purpose is extinguishment of our Rights and Title. I f we stand and speak out, and negotiate as a true Indian Nation, then there is nothing on this earth that can stop us. Back when the Canadian Government all of a sudden announced their willingness to negotiate the land claims, a lot of people got caught up in this new found freedom, but then there were those who sat back and asked — Why? A n d that is a good question! W h y do they want to negotiate i f they have always claimed they have title to the land. If they have title why don't they just take it? There is something stopping them and you can bet that it's something legal that's stopping them from — just taking the land. THINK! Through it all, and having come full circle, I was born "Indian", I was lost for a while, but now I am a true Indian. Taking this into consideration I will never change my way of life, nor will I give anyone consent to do so. Especially when my existence and the existence of my nation and my people, are on the line. I have heard from well experienced people that certain individuals, who are totally committed to this land claim within the political arena can be very cruel, when they feel threatened by persons like myself. I have been told their cruelty goes even to the point of hurting children, i f this is so, then so be it. A s long as those people can answer when the time comes to answer, and that day w i l l surely come, regardless I will never change my stance, not even when my body is laying on a platform up in the mountains and the eagles come for me~I will not have changed! I pray you will take the time to sit down quietly and feci out this message. Don't just think about it, don't just reason it, but feel it with the heart for an open heart will always reveal the truth. A n d the road of truth, The Red Road, is sometimes hard to walk, and yet for "good of our people" we must walk it. So many of us, all we think about is what money can do. We never consider the down side. W e never take the legal aspect into account then we pay dearly for it, and the sad thing is our children pay a heavier toll! So I say, with all respect to you and your loved ones, and to the Vuntut Gwitchin, Thank You Charles Tizya Page 9 UNION OF B. C. INDIAN CHIEFS SUBSCRIPTION F O R M NAME: F O R OFFICE USE O N L Y DATE RECEIVED: CHEQ/M.O. # EXPIRY D A T E : ADDRESS: POSTAL/ZIP CODE: PROVINCE/STATE: 1 Y E A R SUBSCRIPTION NLETTER INDIVIDUALS: $35.00 NCLIPPING M E M B E R BANDS: $75.00 TOTAL AMOUNT ENCLOSED Please make cheque or money order payable to: . I N D I V I D U A L S : $100.00 $ U N I O N O F B . C . I N D I A N C H I E F S , 700-73 W A T E R S T R E E T , V A N C O U V E R , B . C . , V 6 B 1A1 X CHIEFS MASKBOOKSTORE& GALLERY 73 Water Street, Vancouver, B . C . , Canada, V 6 B 1A1 Telephone (604) 687-4100, Fax (604) 684-5726 BOOKS CONSIGNMENT ITEMS ACCEPTED ARTS & CRAFTS - FIRST NATIONS - JEWERLY (GOLD AND SILVER) - ABORIGINAL ISSUES - POTTERY - GOVERNMENT - PRINTS - LAND CLAIMS - T-SHIRTS -LAW - LEATHERWORK -ART - MASKS - CHILDREN'S BOOKS - TEACHING AIDS - POETRY CALL, WRITE OR DROP IN TODAY! - BEADWORK - TRADITIONAL MUSIC - AND MUCH MORE ! Owned and operated by the Union of B.C. Indian Chiefs Page 10 J A N U A R Y 1994  Union of B.C. Indian Chiefs NEWSLETTER FEBRUARY 1994 OTTAWA ANNOUNCES DISCUSSIONS ON SELF-GOVERNMENT BUT WHERE ARE THE INDIANS? On January 19, Indian Affairs Minister Ronald the documents in discussing the Irwin announced that the new Liberal government’s government’s approach to implementing first step in fulfilling its election promises would be a our inherent right of self- series of meetings on ‘‘aboriginal self- determination. We have to ask: government.’’ The Department of Indian WHERE ARE THE INDIANS? Affairs issued the Minister’s press release WHERE ARE OUR NATIONS? and a backgrounder on the “‘inherent It appears that our peoples’ right of self-government’’ the next inherent right of self- day. If the language in these determination as nations documents is an indication of new with distinct territories policy directions, then First Nations is being lumped are in for a very big surprise. We have together with the disappeared! inherent rights of The words ‘‘First Nations’’ and our aboriginal ‘‘Indians’’ do not exist in the government’s sisters and four-page announcement. The brothers. It terms ‘‘aboriginal peoples’’ and ‘‘aboriginal appears that self-government’’ are used throughout our political rights are being set apart from our economic and territorial rights. It appears that the Royal Proclamation of 1763 and Section 91(24) of the B.N.A. Act IN THIS ISSUE ... meesseseram aie Erestdent p2 are being set aside by Canada in its Sto:Lo Inquiry p.3 quest to implement ‘‘aboriginal self- government.” Legal Update p. 4 Did Minister Irwin simply make an honest mistake in his choice of words? Or is this a sign of the policies to come later this year? As we seek clarification, we should bear in mind: se//-government without sovereignty is termination. Mayan / Mexico Update —sesP. 5 Resource Center Update ____ p. 6 FEBRUARY 1994 mm wetade CEES Page | oy a ee |  Federal Government Promises A New_Era The defeat of the Charlottetown Accord on October 26, 1992 was followed one year later, on October 25, 1993, by the resounding electoral victory of the Liberal Party. ‘‘Indian’’ Peoples generally do not place a lot of hope in election promises, therefor, it should come as no surprise that reference to recognition of our inherent governing systems has been made. In MESSAGE FROM Trle PRESIDENT; firmly to the Federal Government. likelihood, this will shape the agenda of the “‘Indian’’ nations for the next decade. The Minister of Indian and Northern Development, Ron Irwin, will attempt to pull Indian self-government from our psyche over the next six months. It should be noted that when you look closely at Mr. Irwin’s press release of January 19, 1994, there are no reference to ‘‘First Nations’’ let alone our other acquired collective name ‘‘Indians’’. I shudder at the thought, but are these the shadows of the Alternative Legislative Initiatives of the late Progressive Conservatory government? IJ see shades of the Charlottetown Accord; of Rule of Law; Federal and Provincial/Territorial integrity; municipal style self government and fabricated styles of urban self-government, which will be nothing more than the administration of programs and services. This is a far cry from the recognition of our nations, territories, cultures, and spiritual realities. There are also hints in the Minister’s press release that the old policies may continue to exist. While I hope with my whole being that the era of lies, manipulation, abuse of power and arrogant bullying is over, I am not holding my breath. I would like to believe that this Chretien government will honour its trust obligations to the “Indian “* Peoples. It remains, however, that for meaningful and substantive change to occur we must roll up our sleeves and get to work. We must get the message across that we have worked hard over the last quarter century and laid down principles or recognition, negotiation and implementation by which we firmly stand. Our forefathers and elders demand it and our future generations and our grandchildren deserve it. For these reasons, I as your President, will be meeting with other leaders of Indian organizations to seek our common issues upon which to develop a strategy for achieving practical and lasting solutions. We must put these This must be done, otherwise ideas for legislation, policy and program guidelines will, once again, be dictated by mandarins in the ministerial offices. As always your comments, suggestions or questions are welcome. Send them along to our Vancouver or Kamloops offices. @ BONE MARROW DONOR NEEDED Dear First Nations, Tribal Councils, Bands and Respected Leaders: Iam sending this letter to your organization in order to find help and to urge all First Nations people to donate blood to their local Red Cross organization. My cousin, Stan Luggi, was diagnosed with a rare blood disorder called Paroxysmal Nocturnal Hemoglobinuria (PNH) in 1988. PNH is a disorder in which red blood cells are destroyed, resulting in bloody urine, especially at night. A basic membrane defect in the red blood cells is involved. The cause is unknown, but it is linked to abnormal bone marrow. Occurring mainly in adults between 25 and 45 years of age, it has symptoms of stomach and bowel pain, back pain, and headache. Problems may be blood clotting problems and lack of iron. Treatment includes giving blood, iron, and drugs to halt blood clotting. Since then his name has been entered into numerous computers throughout the world to enable a search for possible blood matches and/or bone marrow donors. My family has been recently told that through this world search they have not found a possible donor. My family is going to bve tested after New Year’s and hopefully someone in our family will match Stan’s needs. I am writing this letter to encourage all First Nations Peoples to please go to your nearest Red Cross organization and donate blood. My aunt, Theresa Luggi, explained to me that if a non-Native person needed a bone marrow transplant it would have to come from a non-Native person. So, in my cousin Stan’s case it would have to come from a Native person because we are told that Native people have a unique white blood cell ‘‘marker’’. The markers on the white blood cells have to match with Stan’s. This is the main reason why Iam sending this letter to your organizations. Please send this letter to your organizations that you feel would be interested. If you have any questions, please feel free to contact me at work: (604) 690-7211 or at home (604) 690- 7413. I hope this letter finds the person we need. Thank you very much and God Bless You All, Sincerely, Anita Louie, Nadleh Whut’en Band L Page 2 all FEBRUARY 1994  STO:LO DEMAND INQUIRY The Sto:lo people are demanding a full commission of inquiry into the slipshod and insensitive handling by the B.C.justice system of the tragic death of Gary Thompson, a young Sto:lo father of two. Thompson, just 29 when he was brutally beaten to death by three men on Sept. 21, 1991, was trained as an architect and came from a large, extended, loving Sto:lo family. Their grief at his death has been intensified by the bungling at every level of the judicial system which was supposed to deliver justice in the death of their beloved son. Police and investigators called the death of Gary Thompson one of the most brutal beatings they had ever witnessed. Yet the three killers walked away virtually scot- free: One gave evidence to the Crown and was never charged and two walked away with sentences of one year and nine months, The killers were portrayed in court as upstanding young men under the influence of alcohol yet Gary had 54 lacerations on his body, head, abdominal and chest injuries. The killer whose one-year sentence is up for appeal was not too drunk to pick up a heavy cement block, three times, and drop it on Gary’s head from a great height. Why did the judges involved not consider the full facts in the death? How did lesser charges get laid? Skowkale Chief Steven Point, a lawyer and respected comununity leader, is outraged that the three Appeal Court Judges considering an appeal of a one-year sentence handed out to Gary’s killer are restricted by law from considering the family’s pain and grief, the severity of the beating, eyewitness evidence or the full facts of the case. They cannot even consider a new charge of murder, rather than the puny charges of manslaughter and assault that the Crown inexplicably laid. “*The handling of this case brings the whole justice system into disrepute,’’ Point said Thursday outside the downtown Vancouver courthouse. ““How could a charge of manslaughter or assault be laid in such a heinous crime as this, and how can a man be walking free four or five months after brutally beating an unconscious man to death?”’ The family had no knowledge that the Crown would lay minimal charges against Gary’s killers and they were outraged when the Crown plea-bargained, without their knowledge or consent, minuscule sentences with no trial. On August 27, 1993, Thomas Eneas got a one-year sentence for manslaughter for caving in Gary’s head with a cement block and brutally beating him for almost 40 minutes. Troy Williams got nine months for aggravated assault. An appeal of Eneas’ sentence is being heard today in the B.C. Court of Appeal but he also is up for parole on Jan. 13. Human rights activist Aziz Khaki, of the Committee for Racial Justice, demands: “‘If this was a case of three native guys brutally beating a white man to death, would you see a charge of manslaughter and the killers walking free in less than a year? I don’t think so,”’ The family of Gary Thompson, his mother Doreen Bonneau and his wife Maggie Pettis, the mother of his two young sons, and the Sto:lo nation of 2,500 people residing in the Fraser Valley will not rest until they have obtained justice in the death of Gary Thompson. Bonneau, full of grief at hearing the brutal facts of her son’s death in a court of law again today, asks: ‘“When 1s a murder not a murder? You throw a rock on someone’s head three times and that’s not murder?’’ Bonneau and other family members call the handling of the case including the charges and the sentence “‘racist”’ and “‘an insult.”’ The family wants answers to these questions about the justice system’s bungling of the case: * Why did the police not arrive on the scene until more than 40 minutes after the brutal beating began, despite more than one 911 call? * Why did the Crown counsel not obtain and put before the preliminary hearing and the sentencing judge the detailed victim impact statements given to the Hope RCMP by family members? * Why were there two different judges at the preliminary hearing and the sentencing, and why did the sentencing judge not even have a preliminary hearing transcript to tell him the facts of the case? * Why didn’t the sentencing judge have an autopsy report before him? Why didn’t the three appeal court judges even have an autopsy report before them in the courtroom today? * Why did the three appeal court judges not have victim impact statements before them today, despite continued involvement by Victims’ Assistance programs and the repeated requests of the family? Bonneau wants B.C, Attorney General Colin Gabelmann to fully investigate the handling of this case. ‘‘I don’t want politicians or people in power to just take this and squash it,”’ said Bonneau. “*I want people to know because we don’t want to be hurt anymore. I want justice for all of us, not just certain people.’ Union of B.C. Indian Chiefs president Chief Saul Terry, citing a Christmas Eve death on his own reserve, said the Thompson case ““is another example of the unequal, racist treatment aboriginal people are handed out by this justice system. This must stop.”’ GARY THOMPSON COMMITTEE c/o June Quipp, P.O. Box 2050, Hope, B,C. VOX 1L0 Tel: (604) 869-3050 Fax: (604) 869-7614 FEBRUARY 1994 Page 3  [ LEGAL UPDATE Corbiere et al v. Her Majesty the Queen Case Summary This is a case in which certain members of the Batchewana Indian Band who were not resident on the reserve lands of the band challenged the validity of subsection 77(a) of the Indian Act, certain provisions of the Indian Band Election Regulations, and certain bylaws of the band on the basis that they were contrary to sections 15, 2(d) and 7 of the Canadian Charter of Rights and Freedoms, in that they required that members of the band be normally resident on the reserve in order to be eligible to vote in band elections and on other issues. Analysis We are advised by legal counsel for the Batchewana Band that this decision is being appealed. The federal government has filed a notice of appeal and Corbiere et al. have cross appealed. The Batchewana Band is seeking an extension of time to file a notice of appeal. For the balance of this analysis, however, we will assume that the decision will stand, and discuss the implications of the decision should it be upheld on appeal. The focus of the court decision is that both off reserve and on reserve band members share an interest in the assets of the band. In light of this fact, the court is concerned that only on reserve members are given a voice in the management and disposition of these assets. The court did not feel it appropriate that off reserve band members should be excluded from the decision making process with respect to these assets. The court does not appear to be clear on where exactly the line between decisions which require the input of the entire band and those which may be limited to on reserve members should be drawn. At one point the court refers disapprovingly to provisions of the Indian Act which allow a band council elected only by on reserve members to decide who should be given possession of lands within the reserve (section 20). At page 20, however, the court appears to approve of sections which give power to the Chief and Council elected only by on reserve members to deal with the management of ‘*Indian moneys’’ used for purely local purposes related to the provision of education, social assistance, land management, and recreation on the reserve. Despite this the court specifically declares the clection of Chief and Council by on reserve band members only to be invalid in respect of the expenditure of Indian moneys under subsection 66(1) of the Indian Act (expenditure of revenue moneys). Whether or not any particular decision requires the input of both on and off reserve band members will depend on the nature of that decision. Those decisions which are primarily concerned with the disposition and management of the assets of the band will generally require the input of the entire band, while those decisions which are primarily concerned with the regulation of life on the reserve may generally be restricted to those band members living on reserve. The court also spends a great deal of time on history of the Batchewana Band. The court finds as a fact that most of the off reserve members of the Batchewana Band could not live on reserve if they wished because there were not adequate housing resources to accommodate them. An argument could, therefore, be made that if band members lived off reserve due to their own choice and preference rather than because the band was unable to accommodate them on reserve then they would not constitute a “‘disadvantaged group’’ in the same way that the off reserve members of the Batchewana Band did. However, in our view the heart of the court’s decision in the Corbiere case is that both on and off reserve band members share an interest in the assets of the band. This legal finding is not affected by the reasons underlying the fact that a band member does not live on reserve, and it is this legal finding which gives rise to the right of both on reserve and off reserve members to participate in decisions with respect to these assets. The court in Corbiere does not take the view that off reserve band members must be given equal voice in all matters pertaining to the government of the band. The court is quite clear that there are many matters involving the regulation of life on the reserve for which decision making powers are appropriately confined to band members living on reserve. Accordingly the decision does not affect the ability of Chief and Council to deal with matters relating to the control and regulation of life and conditions on the reserve as they have in the past. When dealing with the management or disposition of the assets of the band, however, both on reserve and off reserve band members should be able to participate in those decisions. Accordingly we would recommend that when dealing with surrenders, settlement agreements with respect to specific claims, etc. Chief and Council should, in light of the decision allow both on and off reserve members to participate in these decisions. It is our opinion, however, that the Corbiere case does not require that off reserve band members be entitled to vote for the election of Chief and Council. Rather the decision is concerned with ensuring that off reserve band members have an equal voice in the distribution, management and disposition of the assets of the band. If the decision stands, it will require changes to the way in which certain decisions are made. It is most likely that the response from the Federal Crown would be in the form of amendments to the Indian Act. Rather than amending the provisions with respect to the election of Chief and Council, however, it would be possible to address the concerns raised in the Corbiere decision by amending those sections of the Indian Act which deal with the management of the particular assets in question. Such amendments would require that off reserve band members have a voice in decisions affecting these assets. Finally, we would point out that there may be arguments based on section 35 of the Constitution Act for limiting the application of this decision. If a particular form of government and decision making is grounded in the customs and traditions of the people rather than in the Indian Act it may be protected from the implications of the Corbiere case. Section 25 of the Constitution Act states that: Continued page 8 | Page 4 FEBRUARY 1994  INTERNATIONAL UPDATE - MAYAN / MEXICO January 7, 1994 The Rt. Honourable Jean Chretien Prime Minister of Canada House of Commons OTTAWA, Ontario KIA 0A6 Dear Mr, Prime Minister: We are writing this letter to express our mutual concern regarding the deplorable situation of the Mayan Indian people in the southern state of Chiapas, Mexico and the disastrous economic impacts the North American Free Trade Agreement will have onthem. NAFTA, and specifically corn imports were the catalyst for the armed uprising. NAFTA’s goal of making Mexico’s countryside more productive means that many small farmers will be forced to leave the land (if they have any) and move elsewhere to take advantage of better jobs. Coffee and corn prices, on which many people in Chiapas depend, are low. NAFTA will lower corn prices even more as duty-free American corn hits the Mexican market, further driving down the price of locally grown corn. The fear is that the North American Free Trade Agreement will undercut what are already low corn prices, threatening the very foundations of the traditional Mayan life and values. However, this crisis is not only economic in nature. Itis also the latest episode in a long, unbroken litany of injustices and long- standing grievances experienced by the Mayan Indian people. Menico hasa Jong history of colonization, institutionalized racism, discrimination, human rights violations, and cultural genocide perpetrated against its Indigenous peoples, beginning with the Conquistadores in 1524, and perpetuated by successive governments, the ruling elites, and other structures. This is a 500 year old struggle. Most Indian people in Menico live in abject poverty. This already low standard has been steadily declining. NAFTA will further impoverish the Mayan Indians in Chiapas, as well as millions of other Indian people and other Mexicans. For centuries Indians have been systematically robbed of their ancient communal lands. Even though the Salinas government and the World Bank has poured more money into Chiapas than any other Menican state, the corrupt, oligarchical government institutions that have ruled Chiapas, and indeed all of Mexico, for centuries still exist today. The former governor of the State of Chiapas, Patrocinio Gonzalez Blanco Garrido, who has long turned a blind eye to local human rights violations, was named last year to a cabinet level position as President Salinas’ Interior Minister. The local authorities and the army conspired with cattle ranchers to divest Indians of their communal lands, which eventually ended up in the hands of wealthy ranchers. The army harassed and intimidated local Indians. The Mayan Indians have been driven into a last refuge in the mountains. Most of the regions Indians scrape out a meagre living labouring on the large corn and coffee plantations owned by a few rich families. Many Indians earn less than $2.00 per day. Some work as sharecroppers, growing corn on land they rent, then selling it for a few pesos. Since these aforementioned facts are well known, we find itutterly appalling that your government signed NAFTA. Canada clearly should not have signed this agreement until Mexico agreed to and implemented major reforms. We therefore ask your administration to: 1. Closely monitor the situation in Chiapas and all of Mexico, remaining openly critical of any human rights abuses against Indigenous people or other Mexicans. (We have learned, for example, that on January 5, 1994 witnesses reported that seven suspected insurgents were bound, then forced to lie on the ground before being fatally shot in the head in the public marketplace in the Mayan town of Ocosingo, Chiapas), 2. Insist to the Mexican government that environmental and labour standards be substantially improved. 3. Insist to the Mexican government that amnesty be granted to Mayan Indian prisoners. 4, Insist to the Mexican government that Indigenous people in Mexico are protected from the detrimental effects of NAFTA, and that special economic development initiatives for Indigenous peoples be created. 5. Insist to the Mexican government that genuine land reform must occur throughout Mexico to assure that all Indigenous peoples, as well as other poor Mexicans have an ample land base on which to survive and flourish, and that all lands taken from the Mayan Indians of Chiapas be returned. 6. Insist to the Mexican government that meaningful dialogue with Mayan and other Indigenous leaders throughout Mexico take place to settle their longstanding grievances, and that these dialogues be monitored by internationally respected human rights organizations and Indigenous observers from other countries, 7. Insist to the Mexican government that the languages and cultural identities of the Indigenous peoples of Mexico be officially recognized, promoted and preserved. 8. Insist to the Mexican government that discrimination, institutionalized racism, and cultural genocide against the Indigenous peoples in Mexico be stopped. Yours truly, UNION OF B.C, INDIAN CHIEFS Chief Saul Terry, President VANCOUVER MAYAN INDIAN SUPPORT GROUP Lix Lopez, Spokesperson FEBRUARY 1994 Page 5  UBCIC RESOURCE CENTRE Selected List of New Materials There are so many materials being published on First Nations issues that it is overwhelming. It makes my job of selection for the Resource Centre collection difficult because there are so many materials and only so much money for acquisitions. Here is a selected list of materials currently available which may be of special interest. If you have any questions about any of these materials please call me at 684-0231 or FAX me at 684-5726 in Vancouver. First Nations Taxation: Dynamic Strategies - Emerging Issues. Proceedings of the Conference sponsored by the Native Investment and Trade Association, held in Vancouver, December 2 & 3,1993. Includes materials on Income Tax; Commodity Taxes and other Levies; Tax Issues for Aboriginal Business; materials on ‘*New Directions’’; and, on the Impact of Financial Institutions. It is a substantial document. Available from: Native Investment and Trade Association Box 150 - 1111 Melville Street Vancouver, B.C. V6E 3V6 Phone 684-0880 FAX 684-0881 Cost: $50.00 total (prepayment not required) The Mechanics of Aboriginal Land Settlements: Preparing and Negotiating Claims. Proceedings of the Conference sponsored by the Native Investment and Trade Association, held in Vancouver, September 30 & October 1, 1993. Includes materialson Comprehensiveand Specific Claims and on Negotiating Techniques and Strategies. Available from: Native Investment and Trade Association address given above Cost: $50.00 total (prepayment not required) Consolidated Native Law Statutes, Regulations and Treaties, 1994. This is a new publication from Carswell, one of the top two legal publishers in Canada. It puts all the legislation and regulations relevant to First Nations in one place. It is up-to-date as at October 1993. It also includes copies of the major treaties, the Royal Proclamation of 1763, etc. This is an indispensable reference source. Available from: Carswell One Corporate Plaza 2075 Kennedy Road Scarborough, Ontario MIT 3V4 Toll free 1-800-387-5164 Cost: $42.00 + GST ifapplicable plus $3.77 shipping and handling. Continued page 8 One Citizens Opinion Dear Chief Robert Bruce Jr., I am writing this letter to you, for you are a representative and listener for our people as elected chief of the Vuntut Gwitchin, I felt it was time I expressed my concerns and share some of the knowledge and wisdom I know in my heart and fully understand in relation to the land claim process. First of all, I offer respect, sharing, caring and honesty, first to you as a person, and to you as elected chief of the Vuntut Gwitchin. I know you hold a great responsibility and you have a hard task. I am not writing this letter out of malice, anger or hate, but rather out of respect, love and understanding. After long thought and contemplation, I fully understand who I am, why I am here, where I came from, and where I am going. I live and breath my heritage. My bloodlines which date back thousands of years with the -- Netro--, is something I have learned to accept once I began to heal and started to see and feel more clearly, I have also accepted gifts from my father’s side the -- Tizya --. So, this is how I am talking to you, not as a well educated and well-read person, but as an ‘‘Indian’’. I rely very much on my relationship with, first and foremost our ‘*Creator’’, our ““Elders’’, our “‘children’’ and the ‘‘Land’’. Over the years I have been fortunate enough to have had great knowledge and ‘‘wisdoms’’ shared with me. I do not take these gifts or accept them of myself, although they are a part of me. | can only attribute them to those who have shared with me, after hard work and sacrifice, on their part. These gifts have been handed to me -- freely! They have been handed to me -- for me, to measure within myself and then come to a decision as to how I will use them according to my abilities, for the betterment of my people, and my ‘‘Nation’’, As long as our negotiators are negotiating, whether in secret and/or across the table, the giving up of ‘‘Aboriginal Rights’’ and ‘‘Aboriginal Title’’, as defined by our ‘‘Elders’’ in relation to ‘“‘True Indian Government’’ and the ‘‘Great Spirit’’ and the responsibilities we hold to the ‘‘Great Spirit’’ as extinguishment of our “‘Aboriginal Rights and Title’’ in any +CANNOT give my consent in any form to the existing claim which was presented to me -- by mail. Having gone over the documents which were sent to me by the Vuntut Gwitchin Tribal Council over the past months, over the years of 1992 and 1993, I have come to the conclusion that the present -- Claim-- is a THREAT, not only to me but also to my way of life, the lives of my children and to those that will surely follow and those who will have to live under this ‘*Claim’’. I am not attacking nor am I saying the land-claims process is wrong. I am saying, how this whole process ends could mean whether it will benefit our people or end up in dire consequences. It would be the easy thing to do, to laugh off, ridicule, down play or ignore this letter. I do not have a doubt that this will occur. Some may even feel the need to twist my words! But that will not change the reality of what will happen to the Vuntut Gwitchin in the years following the signing of this Continued page 7 = Page 6 =| FEBRUARY 199  { (Continued from pape 6) paper. As long as extinguishment of our “‘Aboriginal Rights”’ and ‘‘Aboriginal Title’ is in place within the Vuntut Gwitchin Claim, we can be very sure, in ten short years or probably less, the true implications of this ‘““Legal Document’’ will ‘“bare it’s face!’? Remember, the moment this document is signed, there will be no turning back. We, as ‘‘Indian People’’ do not, truly understand the ‘*Legal Processes and Procedures’ which are being thrust upon us, When the Canadian Government talks ‘‘legal’’, you can be sure that there are many ways this legal talk can be interpreted back to us. They are constantly at work and finding ways around our legal position -- even this should be telling us something and yet I see not too many people with the awareness or the heart to ask ‘‘hard questions’. They have designed their strategy to the point where we don’t care any more. When we given up this gives them and those who help them a free hand to do what they want with our lives. I know, right now,that not too many people in Old Crow and a lot of other places for that matter, do not truly understand what they may vote yes to, because I know they have not been told or have been shown the ‘whole picture’ and all that is involved and what is so important in what we need to know, so we can make a fair decision for ourselves, as a ‘“‘Nation’’. Look at how we have been struggling for the past twenty years or so, with the Land Claims. Many of us are so fed up and frustrated we don’t care any more. And for all those who are pushing the existing land claim, this negative attitude gives them a free hand to do what they want with our lives. Many of us, all over Indian Country, talk about “‘Self- Government’’ and J see and hear many of us defining self- government exactly the way a member of representative of the Canadian Government would. When all the while our ‘*Elders’’ all over this Great Island, which being North and South America, are trying to tell us what Self-Government really is. Many of our leaders are saying and put on a show, that they listen to the ‘‘Elders’’, but what they say and do and even the terms on which they negotiate and the Vuntut Gwitchin Land Claim is proof that they do not listen to what the ‘‘Old Ones’”’ are saying. We are not a ‘‘Nation’’ of ourselves, we cannot stand alone. Without the other Indian Nations all over this Great Island we could not have possibly survived, not alone, and it is the same today, this fact has not changed. Without the Indian Nations being her first --the first White explorers also would not have survived. Our Elders are telling us ‘‘Indian Government was and still is, in existence and has been for thousands of years.’’ Our way of Government was developed, implemented, maintained, and recognized nation to nation long before our White brothers came across the waters. The Canadian Government has had a lot of time to plan and implement their land claims process, since 1947. The finally came to the realization that assimilation was doomed to failure. Before assimilation the Canadian Government had begun the taking of lands by a process known as ‘‘Genocide.”’ Genocide meaning the outright killing of one nation by another nation. They also had to put a stop to this due to the outcry of the European population, therefore the Kings and Queens had to demand the cessation of this process. So now the Canadian Government has only one recourse to gain title to the land and that is through the land claims process -- there is nothing else left for the now. The time has come for the Canadian Government to begin acceptance of who and what we are and the part we have to contribute, not only to Canada but to the rest of the world. It’s time for us to stop this constant giving in to all their wants and expectations. The Vuntut Gwitchin Land Claim as it now stands before ratification, is a sure indication that we as a people will literally end up with -- nothing. The few Indian nations that have come to the Yukon Territory from other places, such as Alaska who have signed a land claims agreement involving the cxtinguishment of Aboriginal Rights and Title in return for cash settlement, have come with their warnings. They are now paying dearly for their haste and mistaken decisions. So after having learned such a hard lesson and I emphasize ‘‘hard’’, they, out of desperation and frustration see the importance of warning those of us who have not yet signed a similar agreement and the Vuntut Gwitchin Claim at this point in time falls into that category. Even after these warnings, I am dumbfounded to sce that no one is listening. Our present leaders, I feel, only hear what they want to hear, when they hear something that hurts their ears, they feel threatened so they carry on like nothing happened. Or else they say, that’s not us -- well if anyone with common sense takes a good look anyone can see that it is us. It seems to me all that matters is the few million we are going to receive over the next few years. It won’t take long for those few million to be used up. A greater percentage is already owed back to the Canadian Government, Look at the economy today, to make a million dollars with anything it has to be invested and used for big business. In the business world a million dollars is chicken feed -- nothing! What Indian or groups of Indians do you know, that can handle vast amounts of finance -- successfully? Very, very few if any! If we as people tried to enter into big business and that is the only way to go, if you take our situation into consideration, or we formed a corporation or even entered a part of the private sector, the business community would chew us up and spit us out -- broke! That’s the real world of business. I would hate to imagine what will happen once we find we have to enter into the world of big business. Look at the news media; everyday big businesses are going under. Some that have survived for years and years, even they are finding it hard to keep their heads above water. Even if the Vuntut Gwitchin were to form a corporation we would go under the thumb of the Federal Government of Canada. Again, a corporation is big business with very harsh rules and guidelines to follow. If you look really close at a corporate contract and you find the ‘‘right’’ person to explain it and if you reccive the right advice, you will find this to be true. The few business ventures the Yukon Indians are now involved in (and don’t fool yourself into thinking these are big business ventures), those attempting these are now finding out for themselves how hard business can be, And that is just the beginning. If we are to succecd in business, we must take the reins ourselves. It won’t take long for those few millions to disappear. Continued page 9 | FEBRUARY 1994 | Page 7  { Legal Update (Continued from page 4) The guarantee in this Charter of certain rights and freedoms shall not be construed so as to abrogate or derogate from any aboriginal, treaty or other rights or freedoms that pertain to the aboriginal peoples of Canada including (a) any rights or freedoms that have been recognized by the Royal Proclamation of October 7, 1763; and (b) any rights or freedoms that now exist by way of land claims agreements or may be so acquired. If it could be established that the decision making process provided for by the Indian Act is a recognition of traditional practices of confining decision making power to those resident within the community then the discrimination argument based upon section 15 of the Charter would not be available. In summary, the Corbiere decision does raise concerns about how Chief and Council exercise their decision making power with respect to the disposition and management of the assets of the band. However, so long as provision is made to include the voice of off reserve band members in these types of decisions it should not otherwise interfere with the ability of Chief and Council to conduct their other governmental functions. Resource Centre Update (Continued from page 6) (May have to be prepaid if you do not have an account with Carswell) You can also establish a “‘standing order’’ for the annual revisions which will be sent to you automatically when they are published. Arrowfax National Aboriginal Directory. The new edition of this invaluable directory is finally available. This directory provides addresses, phone and fax numbers for just about any and every First Nations any and everything across Canada and in the North. It is well indexed and easy to use in its new binder format. Available from: Arrowfax P.O. BOX 66009, Unicity Postal Outlet Winnipeg, Manitoba R3K 2E7 Toll free 1-800-665-0037 Cost: 25.00 + $1.75 GST if applicable Also from Arrowfax: International Intertribal Directory. Includes Canadian and U.S. listings. Being published in February, 1994. Cost: $35.00 + GST if applicable North American Indian Bingo & Casino Directory. Published twice a year. Next issue available this month. Cost: $10.00 + GST if applicable. You can order Arrowfax directories using the toll free number. They will ship the directory and include an invoice. Boundaries of Home: Mapping for Local Empowerment. “Boundaries of Home’’ will help you find, use and create maps using libraries, to oral histories to sophisticated computers. Introduces a wide range of home-grown, creative maps that are useful as models for everything from land claims to local histories. Available from: New Society Publishers P.O. Box 189 Gabriola Island, B.C. VOR 1X0 FAX 247-7471 Cost: $13.95 + GST if applicable Aboriginal Rights, Aboriginal Justice, and Aboriginal Sclf- Determination, is an annotated bibliography by Ted Pays, Ph.D, Simon Fraser University. This 300 page document with over 140 annotated articles provides an extensive overview of the burgeoning literature in the realms of aboriginal rights, aboriginal justice, and aboriginal self-dermination. The document helps researchers better identify materials of particular relevance to their interest , and introduces them to sources they might not otherwise have found. Available from: Institute for Studies in Criminal Justice Policy SFU at Harbour Centre 515 West Hastings St. Vancouver, B.C. V6B 5K3 291-5198 FAX 291-4140 Cost: $25.00 total (You can FAX them an order request and they will invoice you). Upcoming Library Skills Workshops Ofinterest to those staffof Bands, Tribal Councils and other First Nations organizations that take care of library/archives collections, will be upcoming 4-day library skills workshops held herein Vancouver at the George Manuel Institute, the first of which is tentatively planned for early March. Look for more detailed informationin mailouts coming soon or call me for more information (684-0231). c n Wendy Ancell UBCIC Librarian "| make It three million . shopping days to Christmas. HERMAM” Page 8 aon FEBRUARY 1994  L One Citizens Opinion (Continued from page 7) We, as an Indian Nation have a desperate need for healing, and there is no one single Indian who can say they are not sick and I’m talking about our Mental, Physical, Emotional, Sexual and Spiritual sickness! The impact of abuse is one hundred percent on our Nation, we are not different than any other, and I mean all nations with this society as a whole. Healing must come first! For those who don’t know, the Canadian Government has a legal -- this is by law -- International Law -- they have a legal obligation to help lead the Indian Nations to self-determination. And helping us to heal is a part of self-determination. If we attempt to use the land claims monies to help ourselves, these attempts will be to no avail. For we are not healthy. How many Indians do you know who are sick from Alcoholism, Child molestation, Incest, Wife-beating, Criminality and the list goes on. These sicknesses are so ingrained within our communities we actually believe these things to be normal. Well, they are not normal. And I for one admit to my sickness and have begun my healing process and have become a better human being for it. Right now my worst enemy is -- ourselves. Under our present condition all the land claims money will be lost, gone in a few years, then we'll have to start selling those few plots of land that have been set aside to pay taxes and expenses. Taxes and expenses are set aside to pay taxes and expenses. The Canadian Government has designed all kinds of ways to tax. One way or another they’re going to get their money back, no matter what they agree to on paper, they already know and have worked the ways in which the same money we receive is going to be back in their treasury. Only the next time it’s going to stay there. It is a known fact that no Indian Nation within the borders of Canada, have ever been conquered, and also those who have not yet given up or extinguished their “‘Aboriginal Rights’ and ‘‘Aboriginal Title’ still to this day maintain “*title’’ to the lands, ‘‘legally’’. This is why the Federal Government of Canada is so desperately trying to get us to give up our rights and title. And they have developed a well known process, known down through history. Known to many nations throughout the world as *“‘Divide and Conquer’’. For any peoples to survive as a nation, they must have the land base. For everything comes from the land, our homes, the money in our pockets, our clothes, the food on our table, everything. Everything comes from Mother Earth and everything will go back to her, as sure as the grass will grow. In our present situation, the land base which I speak of, the land base the Canadian Government is trying so hard to get, is the Title and Rights they are asking us to extinguish for a few million dollars. In consideration of the present land claims which has been presented to us as an offer of good will to make up for the last few hundred years by the Canadian Government, and understanding why this process has been presented, then we must be very careful what we accept or agree to in relation to our survival as a ““Nation’’, Whether the Canadian Government accept us as a Sovereign Nations or not, it does not change the fact that we still possess the legal title to all lands known as ‘‘Rupertland’’ or what we call ‘*Indian Territory””! We must rely on our true strength, the true strength in knowing who and what we are. For any one person or any nation to know where they are going, they must know where they came from. Our true strength lies in our relationship with our Creator, our Elders, the People and the Land and our responsibilities to they Creator, our Elders, the People and the Land. ] know many people have worked hard to get to where we are today, but that does not mean that what has becn accomplished is right. Not when the purpose is extinguishment of our Rights and Title. If we stand and speak out, and negotiate as a true Indian Nation, then there is nothing on this earth that can stop us. Back when the Canadian Government all of a sudden announced their willingness to negotiate the land claims, a lot of people got caught up in this new found freedom, but then there were those who sat back and asked -- Why? And that is a good question! Why do they want to negotiate if they have always claimed they have title to the land. If they have title why don’t they just take it? There 1s something stopping them and you can bet that it’s something legal that’s stopping them from -- just taking the land. THINK! Through it all, and having come full circle, I was born ‘*Indian’’, I was lost for a while, but now I am a true Indian. Taking this into consideration I will never change my way of life, nor will I give anyone consent to do so. Especially when my existence and the existence of my nation and my people, are on the line. I have heard from well experienced people that certain individuals, who are totally committed to this land claim within the political arena can be very cruel, when they feel threatened by persons like myself. I have been told their cruelty goes even to the point of hurting children, if this is so, then so be it. As long as those people can answer when the time comes to answer, and that day will surely come, regardless I will never change my stance, not even when my body is laying on a platform up in the mountains and the eagles come for me--I will not have changed! I pray you will take the time to sit down quietly and fecl out this message. Don’t just think about it, don’t just reason it, but feel it with the heart for an open heart will always reveal the truth. And the road of truth, The Red Road, is sometimes hard to walk, and yet for ‘‘good of our people’’ we must walk it. So many of us, all we think about is what money can do. We never consider the down side. We never take the legal aspect into account then we pay dearly for it, and the sad thing is our children pay a heavier toll! So I say, with all respect to you and your loved ones, and to the Vuntut Gwitchin, Thank You Charles Tizya i FEBRUARY 1994 Page 9  UNION OF B.C. 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INDIAN CHIEFS, 700-73 WATER STREET, VANCOUVER, B.C., V6B 1A] SR asec ccccceceeeeccncceeeenanncecennnnnmnenenn = > a ag A & , P , ges PP ¢ j Ppy CHIEFS MASK BOOKSTORE & GALLERY oe 73 Water Street, Vancouver, B.C., Canada, V6B 1A1 Telephone (604) 687-4100, Fax (604) 684-5726 hyy =] In = BOOKS CONSIGNMENT ITEMS ACCEPTED ARTS & CRAFTS a 7 es) © - FIRST NATIONS - JEWERLY (GOLD AND SILVER) as _ buy - ABORIGINAL ISSUES - POTTERY & © - GOVERNMENT - PRINTS > a wa QO Me - LAND CLAIMS ; - T-SHIRTS O Oo - LAW - LEATHERWORK CA Q ~ lies - ART - MASKS QO X< > < - CHILDREN'S BOOKS CALL, WRITE OR - BEADWORK om at Se = - TEACHING AIDS DROP IN TODAY! - TRADITIONAL MUSIC C) ty XS wt - POETRY - AND MUCH MORE ! in La = Ay i; Owned and operated by the Union of B.C. Indian Chiefs ae Page 10 JANUARY 1994