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UBCIC News - volume 1, number 7 (November 1978)
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UBCIC News - volume 1, number 7 (November 1978)
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1.06-01.03 Nesika: UBCIC News
1.06.-01 Newsletters and bulletins sub-series
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November 1978
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volume
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7
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english
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1.06-01.03-02.11
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46
Table Of Contents
PUTTING INDIAN GOVERNMENT INTO PRACTICE: BAND TRAINING
FIFTH SPECIAL ASSEMBLY
INDIANS IN THE CITY
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Beth Cuthand
Lilian Basil
Janice Peters
George Abbott
Dinah Schooner
Michelle Stiff
Louise Mandell
Walt Taylor
Gene Joseph.
Leslie Pinder
Loretta Todd
Jim Sinclair
Barbara Kuhn
John Warren
Val Dudoward
George Manuel.
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/NO.1,VOL.7. NOV.78 | EDITORIAL The Government has had a plan for a long time which would erase the Indian “problem” by making Indians the same as everyone else. During the Band Training Workshops, held in Vancouver during the third week in November, I became really aware of the dangers of the assimilating forces that surround us. It has often been said that it is easier to maintain your identity on the reserve than in the city. Cities take us away from our grandparents, our families, our sense of community. Urban Indians live in an environment which makes assimilation much easier. What can city Indians do to keep their identity? The Regular weekly meeting of the Wagon Burners Group of Assimilationists Anonymous is held in a plain brown building on a busy street in a large Canadian city. Assimilationsists Anonymous was formed in 1984 by Indians who were losing or had lost their identity. ASSAN is a self-help group of former “apples” (red on the outside, white on the inside) who have found their identity and want to help others find theirs. It costs no money and there are no last names. .... ‘*Hi, I’m Bob and I’m assimilationist.”’ “Hi, Bob,” the enthusiastic crowd answers. Bob continues. “I guess I realized that I was becoming assi- milated, one night at the Opera, three years ago. I was standing outside the theatre, smoking with my friends, waiting for the second act of Madam Butterfly to begin. I remember I was dressed in evening clothes and my cummerbund was itching like crazy. I noticed out of the corner of my eye, an old Indian walking toward us. It was my uncle Joe. He looked so scruffy. I mean, he looked so “Indian”. (The other members chuckle). I couldn’t face him so I turned my back. I ignored my own uncle! But it bothered me, the guilt began to eat away at me. I stopped going to the opera. I sold my second car. I had to find out who I really was.”’ The next speaker stands up. She is young, and scared. **Hi, I’m Alice and I’m Assimilationist.”’ “Hi, Alice,”’ the group answers. ‘I decided to come to ASSAN because of an incident which happened two days ago in my classroom. I was teaching a lesson about the early explorers to my grade 8 Social Studies class. I was telling the class about the voyages of Captain Cook. Cook is credited for discovering Vancouver Island (laughter). I was writing on the board when I heard the door slam. All the Indian students had left the class! I left the class in tears. That’s why I’m here. . . I want to come back. I want to be an Indian again.” The Assimilationists Anonymous meeting continues as one Indian after another, stands up to talk and share. The DIA employee who put his own band under co-management, the mother who pushed her children to ‘“‘succeed,”’ “leave the reserve and don’t look back,” she said. The former inmate, the former model, the former skid row drunk: all speak and all agree on one thing. They want to be Indians and they want the Indian nation to survive. Editor OUR COVER: Norman Hall, aged 24, comes from Bella Coola and is very modest. His cover picture shows a human form reaching out from the Twoheaued Sea Serpent. “It says to me: I want to change, but in your mind it might mean something different.” The Human could be pulled in again or he could be leaving. UBCIC NEWS 2 if The UBCIC NEWS is the official voice of the _ Union of British Columbia Indian Chiefs. Fs It is dedicated to building a strong foundation for Indian Government by providing an awareness of the political and social issues affecting the Indians of British Columbia. Signed articles and opinions are the views of the individuals concerned and not necessarily those of the UBCIC. Editor: Beth Cuthand | Assistant Editor: Pauline Douglas Written Contributions: Lilian Basil, Janice Peters, George Abbott, Dinah Schooner, Michelle Stiff, Louise Mandell, Walt Taylor, Gepe Joseph, Leslie Pinder, Loretta Todd, Jim Sinclair, Barbara Kuhn, John War- ren, Val Dudoward, George Manuel. The Union of British Columbia Indian Chiefs 440 West Hastings Street Vancouver, B.C. Telephone: 684-0231 V6B 1L1 Telex: 04-54220 TABLE OF CONTENTS SUR RERUME g 9.5) su UMN eta ASS hens 8 ya alin tw niet aove0 preiniw ah tw Wie. a-e.6:nlaikam oN ears aceite «anal 2 ee ECIRE A Seem ICDALE coo oid toh i RCo cne e vc whee eth Ss ces bce Ree whine of + eMC SNC HAM rec wrk diel < kG, ips Lig dw WER Mle Oke «nies be ot ape eware ye ws lem 5 Band Training: Putting Indian Government Into Practice ..... 2... cc eee eee ees 9 Peeneeven ey. Y COUR TERCMOC IO DDAVICL FOMESCE: 52060 5) u- 5 nn tae Balen aS baat h’ a «0 soten QMS bieae ane Sorell 11 SemmeE Teeth) ORME Armen CeMMUIONIE FORCCEOU 6 oye 5g. sieves ow p's Veen. 6. sie w Bem adh adlale oitee b WK a 14 B.C. Forest Products Has to Pay: says Kwicksutaineuk Band ..................000eeeeee 15 Demenenite 10 Meicee FUOG Nigh PONCY 6.50. Secke ee ce vc gs eee eee eed ss Sees 16 Pood Fish Policy: lt'snot that easy" oo. 6. ed... Sikhs wah sce ane es « ee 18 ree OP ie Series Cee WIE. yc, eke Serre ew ela eos 6 Se SO Re kis owe 19 Peet tO 2 eerere Opel ROVIGW. 5.0. so. so 8 5 ohh tw ome ein ae Oe lees wre ee bole eys Toe eeeemply Grouha.a poem by Janice Péter’. 2... 5.0.0 o-- tee seine eee ale vie in eS 23 UR MMILTE UL VEN ATMMURUEMOUIEE oy. a 0 gas 4 Sa nt pene ste bl ccd eae Mee ernie ae ood es eee a 24 RNR es anaes fa ae 21 12'S Erase m kb a OR alae. a (6 os) wae a wiataee a A ie GG nace lata) taceaes 26 UTNE ULES MMR sti aa Vout sips, die esas, 4 oe /afetoseiel basic, « wie ats Oa eX 8 im 2s Wie al wiegeeecele cael 27 Pompe eee: ALE) COL OGMA EEMONAND SHUT VIVES 6 ss kis eae ov eles Bae a Bee ke ape ol ka se eee 29 Indigenous People Worldwide Oppose Uranium Mining. ............. 0.00500 e eee eee eee 33 SeeeNe EES SECT ICCSOMISIONG 5,505.52 vies 5:5 ois 8 wv hle eine Ome WA oe es cao Siat Ag ere te ante 6 yore ws 36 ee E RRR EINER a 40 rhe Wise Sie Leia gre etd WAS woe 7 she wb 4 ale waitin © 0:4 8 dle a a Rie UN ee od 40 “ Spe aIReE RRNA ERE NE A CEDAR ENSMMU RS See Doce 2 ach recta i Sok yas aly Gade as 6b le GB ye Use bowie wa a hg te 41 Pineine: Kootensys Tribal Connell Sets\Comditions 2)... 2. ohn ee ee ie cine oe Wes 45, Youth Page: “Just by Chance”, a short story ............. als iene tie's bk Cares ee wea s pars 46 FIFTH SPECIAL ASSEMBLY About four hundred people came to the Special General Assembly held November 24th and 25th, in Vancouver. At the end of a hard-working but smooth special assembly we were finally treated to some fireworks. This was thanks to Wilson Bob, of Nanoose Band, who pushed and provoked the other Chiefs into a great debate on the subjects that are basic to Indian politics in B.C. “My concern for this Lands Claim issue is that we do stand as united people. And as the Union, we can either take the position of standing alone against three other organisations that may be going after the Lands Claims as such — while our priority seems to be directed solely to Indian Government and distracting to our people. Whom are we to follow? I do think we: should have repre- sentation on the (Aboriginal) or take the position of boycotting it: but I do think there should be a discussion on it. We are confused and we, as chiefs representing our people, should not be confused.” DOES INDIAN GOVERNMENT DISTRACT US FROM LAND CLAIMS? Bobby Manuel, Neskainlith Band, responded with great feeling: “What Indian Government is: it’s about expanding our reserve land, expanding our resources, about strengthening and expanding the authority of our Indian Govern- ments (Band Councils). It is the details of our claim. It has moved out of the framework of being just a general statement. We’re defin- ing more clearly what Land Claims means.” INDIAN GOVERNMENT DE- FINES OUR POSITION ON LAND CLAIMS “Practice Indian Government” was the theme of the Conference. UBCIC NEWS 4 continued page 6 PRESIDENT’S MESSAGE The Government’s long-range goal has always been to urbanize the Indians in Canada. The other words that are used are ‘integration’. ‘interorgani- zation’, but their primary goals is assimilation. The term used by the White man, when it first met the Indians in North America was ‘civilize the savage’. The political tools that were used to civilize the Indians in the earlier years of contact between the Europeans and the Indians were the representatives of the Christian Church and its dogma. The second mechanism was the Indian Agent. The Government rewarded its retiring RCMP and Military Officers by commissioning them to be Indian Agents. Their responsibility was to convert the Indians from being protectors of their traditional environment to’ agriculturists and home- steaders in their own homeland. The RCMP were used as a tool to enforce the regulations, political policies and the dictatorial will of the Indian agent. The most devastating plan used by the Euro- pean controlled state was taking away the children from their natural parents, and from their homes. The children were sentenced by legislative means to the residential school and were taught material individualism. We were told that we were savages and would be taught to be civilized Indians. I personally ex- perienced the pains of the White man’s heavy handed ruthlessness during the two and a half years I spent in the residential school. That experience is en- shrined into my heart, mind and soul as the darkest days of my life. Welcomb Washburn, of the Smithsonian Insti- tute wrote in his book Red-man’s land — White- man’s law, “The New Testament message might have been understood and honoured by the Indians, had it been preached as it was on the shores of Galilee. . . stricken with White man’s disease, half starved. Too weak to fight, too “Indian” to Assimil- ate they languished on the reserves.” By the time the Indians came face to face with the doctrine of Christ, it had hardened into a mold of bigotry, intolerance, militancy and greed, which made Christianity the mortal enemy of the Indians. The scars of this kind of genocide are born in the hearts of Indians to this day. The Federal Government in its trust respon- sibility for the Welfare of the Indians had delegated the Department of Indian Affairs the total domina- tion and near absolute control over Indians. From 1950 to about 1969, the Department of Indian Affairs deliberately and effectively imposed an Indian Urbanization Program on a number of fronts. The one which stands out in my mind is the Department of Indian Affairs strategy to starve the Indians out of the Indian Reserves. A generous Welfare allowance would be provided to Indian parents that agreed to send their children to White . public schools. Little or no aid was given to Indian parents who insisted on keeping their children in Indian day schools. Before the Indian parents realized what was happening, the Indian day schools were closed and they were locked into a Department of Indian Affairs policy of having to send their chil- dren to a White controlled school by White school authorities that have no respect for Indian culture, traditions, or values. The Department of Indian Affairs policy which provided starvation assistance or no aids at all to Indians in distress on Reserves, did much to persuade Indians to migrate to White villages, towns and cities, which handed out enticing liberal welfare assistance to Indians. The Department of Indian Affairs en- trusted with the responsibility of managing the resources of Indian Reservations have been unable or unwilling to cooperate with the Indian Bands even though they exercised virtually unlimited authority over the actions of Band Councils to plan a socio-economic development program for our Indian Reserve lands and other potential resources. So our people can “stay home on our Reservations and enjoy the spoils of our income from our work and profits from our own projects” as suggested and recognized by the Honourable Bill Vander Zalm, Minister of Human Resources of the British Columbia Government. It is for this fundamental reason that the Union of British Columbia Indian Chiefs has decided to recover some of its political authority through a process of Indian Government. Self determination has to be our goal in our quest to recover the lands, energy, resources and political authority that it has entrusted to the White political institution. We are saying for the past 100 years we gave you, the White government, the responsibility to manage our lands, energy, resources and our political authority. You have mis-managed that trust and responsibility. Now we are taking it back into our hands and we will manage our own resources through our Indian political institutions. This is better known by both Indians and White people as Land Claims or Abori- ginal Rights. George Manuel UBCIC NEWS 5 Yours in unity, from page 4 — Pp Avoriginal Rights means that we have the right, in the Canadian Constitution, to govern through our own unique form of Indian Government (Bana Councils). “Land Claims to me means that we want more land. We want more resources under our control: in more specific terms we want timber, we want -wildlife resour- ces, deer, moose, game, all the fur-bearing animals. We want water resources. We want the fisheries resource under our con- trol: this is currently held under BUT NOT ONLY DO WE WANT THAT: We want a Government of our own, within our own Bands, not at Union level, but at band level: that has control over citizenship. to define who is an Indian, who is not — right at the Band level; to have control over the economy of and the Provincial Government controlling it on our behalf; it comes right to the Band level. I’m spelling out clearly, I believe, in terms of what our people have been telling us. This is what we want for our settlement: this is what we want for our claim. We want this to go on and on and on, in perpetuity (forever). Indian Government is controlling our Indian Reserve Lands, with enough’ land and enough resources to provide for the needs of our people. control by the Federal and Pro- vincial Governments — we want some of that under our control. We want more land for agricultural purposes, for fisheries purposes, for commercial purposes and any other purpose that we need it for. UBCIC NEWS 6 our reserve, to be able to set up the kind of employment that we want, with all the resources that we’re talking about; to control our education so that we can educate our children properly, instead of having the dollars going from Federal to Provincial Government There are two kinds of set- tlements. There’s this kind — and then there is the cash settlement based on a fixed sum of money, like James Bay. What happens in that situation is that we lost our Federal affiliation, our special status, and come under Provincial jurisdiction. That is the other price we pay if we take a cash settlement. They are having the same divi- sions in the Yukon and the North- west Territories. There are two kinds of things that are talked about there. There are the people who talk about the same thing as we are, they want a government, they want land and they want resources. And there is the other group of people, who want cash. They want the pipeline to go through because that means they are going to get cash to develop businesses for themselves, as indi- viduals. Then Philip Paul, Southwestern Regional Vice-President rose up: “You can’t separate Indian Gov- ernment from Land Claims. Really what we’re battling for is our constitutional connection with the Federal Government. The Union was formed to protect this unique position that we have in Canadian society because of our aboriginal position. All the land claim settlements that I’ve seen to date have not been in our interests. | think we’ve moved a long ways along the road in developing this position on Indian Government. If any other organization fully supports our position on Indian UNITY: AT WHAT COST? Saul Terry, Bridge River Chief and Vice-President for the Central Interior Region, wondered about “a united front, regardless. . .” regardless of what? “We have worked for a long time under-. standing the process of assimila- tion. Do we want this process to continue, this process of assimila- tion, loss of control? I say process and I think of (Union position re: not attending the Aboriginal Coun- cil in Prince George). The Federal Government was initiating this process of negotiating and encour- aging it. This is another process in Indian Governments (Band Councils) define who are our people and how we want to live. = I want control over our lives. That’s what my people have directed me to do. They want more land, they want resour- ces. And I know the Gov- ernment doesn’t want to give us that. They never ever did, or else. we could have had it easy. But it’s going to be a struggle for everyone of us to get control of our lives. If we ask for cash, it will be no problem — they want to give us cash. a Government, then I'll work with them.”’ Wilson Bob: “I think this is what conferences are all about: if we don’t get dis- cussion about it, then we don’t get a proper decision. But what I’m saying is: when we do face the Government we need a united front, regardless. . . We are against a common enemy, the Govern- ment of Canada, and we are look- ing for some reasonable settlement for our people and if we can’t work together, we’re never going to resolve this issue.” the machinery of assimilation.”’ Other fine orators came to the mikes. Steven Point, Chief of Skulkayn Band, talked about the history of the Union’s steps to- wards defining a position on Land Claims, trying to work out what do we want from Land Claims and coming to Indian Government: John L. George, of Burrard Band, talked about the splitting of the earlier leadership on this issue; Eddy John talked for and against; Wayne Christian of the Spallum- cheen Band summarised the con- flict: ‘There are two distinct roles or two distinct. concepts UBCIC NEWS 7 After the opening of the Special Assembly, the President of the UBCIC was asked why the Union was not represented at the Prince George Aboriginal Council in October. George Manuel reported on the Chiefs Council’s decision to boycott the meeting: 1. because we had no formal invitation; 2. because it was a government sponsored meeting; 3. because what the govern- ment wanted from that meeting was a start on the process of negotiating a land claim. It was by deciding on the process of negotiating before deciding what was being negotiated, that is the terms of the land claim it- self, that the James Bay people were stampeded into their settlement. George added his personal reasons for not attending: That B.C. is split down the middle by the kind of settlement that we want, not by status/non- Indian Government is our Land Claims. What use is cash and land if we have no control over them? - UBCIC NEWS 8 status issues. And you can’t talk about a negotiating process until you're clear about what you want and until you have tested that and all agreed to it. That we would do better to stick out for what we want. The Government positions now will give us nothing. For our child- ren’s sake we have to be very sure and very strong. If our fathers had not resisted this same pressure in the ’20’s, we would have nothing. -* That the process recom- mended in Prince George de- pended on a tribal organizations and existing political organiza- tions. And this works directly against the principle of Indian Government. That there would have been a huge division at Prince George and that was not the place to do it — in front of the Govern- ment, because it was a Govern- ment organized meeting. A formal letter of invitation was received after the meeting. It came from the Government. [seq “Ss ovoYyd of aboriginal rights. There’s the one for a special position or Indi- an Government, and there’s the one for termination. And in my mind, the (Aboriginal) Council has designed its goals around termina- tion, or near (mere?) equal status with the whites. And to me, what we’re fighting for or the things we need are not that.” UNITY ON ISSUES George Manuel: ‘“‘I’ve been. in Indian politics for many years. I’ve come to the conclusion that Indians cannot be united just because they’re Indians. No other race of people unite just because they’re the same race of people. Unity comes as a result of posi- tion on issues, and the UBCIC is precise in this issue of Indian Government.” Chief Joseph Albert of Hagwil- get described just such an exam- ple when he talked about a meet- ing of Indian fishermen with Federal Fisheries. There is unity about the fact that we do have aboriginal rights over land and resources. But. before we start any kind of negotiating, we have to be very clear about what this means to us and what we want, how we want to live. There is still a lot of work to be done in the communities, clarifying and refin- ing Indian Government even more by practicing it. A lot of Chiefs and Band Council- lors are practicing Indian Govern- ment already to some degree. It’s taking place on a daily basis with different Bands assuming various kinds of responsibility. It’s get- ting the legal and political author- ity for the Indian Governments (Band Councils) to control the settlement of rights. “IF YOU HAVE A RIGHT, IF YOU REALLY REALLY REALLY BELIEVE YOU HAVE A_ RIGHT, DON’T BEG FOR IT, TAKE IT.” (George Manuel) For Resolutions see pages 36 to 39 \ BAND TRAINING: PUTTING INDIAN GOVERNMENT INTO photo S. Basil 289 people from Bands all over the province 20 to 22nd. November 25, 1978 Dear Aunty, We have just finished a three day Band Training Workshop and a Special General Assembly. I thought of you during the Band Training Workshop because | know how frustrated you get as a band councillor. There were about 200 people from all over the province. We divided into 6 groups and stayed in those same groups throughout the whole workshop. The resource people moved around to each group. There were band _ councillors, chiefs and band employees at the workshop, and most of them were frustrated and fed up with the D.I. A. The workshop was organized by the Union of Chiefs as a result of a Chief’s Council resolution. Here in B.C. DIA controls Band Training and, of course, PRACTICE their program is designed to meet the Department’s needs and not ours. Like you have said before, DIA band training is organized to make us administrators of DIA programs and as long as they’re making us pile bull-shit on our own band members, we can never be effective leaders. What excites me about the workshop was that for probably the first time in this province, we sat down and looked seriously at where we've come from and where we want to go in terms of Band Training. We started the workshop by looking at assimilation, the ways The Mamalthnee has tried to make us disappear ever since they ar- rived here. It’s something that we are all familiar with at some level. We started in 1692, the year Cartier came, at least I think it was Cartier, it really doesn’t mat- ter, what matters was that we worked hard at the Band Training Workshop held November were “‘discovered”’ by ‘‘old what’s- his-name” who promptly saw $$$. At first we were pretty equal, because we had something that they needed, we knew how to sur- vive with the land, and they didn’t. After time passed the whiteman began to get a foothold here, through the missionaries who came to “civilize the savages”’, the English and the French who needed Indians as Allies, trading partners, etc. The English and the French had a war, and the English won (at the Battle on the Plains of Abraham in Quebec City). Then the big push was on by the British to do something about the desper- ate little savages (us). I know, I know, you’re saying, “When is Beth going to get to the point?” In short, we went through the whole process of assimilation that the whiteman has tried to put on us through government, church, UBCIC NEWS 9 schools, etc. We looked at the BNA Act which gives the Federal govern- ment jurisdiction over Indians and Lands reserved for Indians. That clause is the basis on which we argue that, constitutionally, the government can give us the governing authority over our lives and our lands. We looked at the various acts that the government passed to get rid of the Indian problem. The one that sticks out in my mind as being the worst was the Plan for Liquidating Canada’s Indian Prob- lem Within 25 Years. What I didn’t know was Diamond Jeness, the “expert”? on Indians who wrote a whole bunch of books that are still used in schools today, was the author of this plan in 1947. We looked at the 69 white paper as another plan to terminate the special status of Indian people, the Master Tuition Agreement which gives the Provincial government the right to provide education for Indian Children. A booklet had been prepared which showed, step by step, through diagrams and words, how the Indian nations had been at one time complete to ce photo 8, Basil : —~ >, — pommaTion sf te ne : <——— EXPLORATION OF fF” é : =e CS WWOIAN LAND * . ( NOUN NORTE AMERICA) TREATT op : 3 ) | eS MARING a AST creek a The Government has tried to make us disappear by making us the same as everyone else. Is Indian Government the way to stop assim- ilation? the point where they had become a little scrap eroded by all the assimilating forces which have come at us. I think a lot of people were bored by it because they knew it already. You know it, I know it, but do we know it toge- ther? Do we see that we can stop it through Indian government? Community Planning Aunty, I remember you said Community Planning was hard. “Be free to dream about what you want for your community,” we were told. UBCIC NEWS 10 once, “you try to plan something that will be good for the band and the DIA comes along and tells you, you can’t do it. What is the use?” I realized during the com- munity planning exercise, that a lot of people get so frustrated that they lose sight of their goals for the community and get caught up putting all their energies fitting into the demands that government makes for funding. We looked at one approach to band planning which the Neskain- lith Band had developed. They look at band planning as a process which begins from the _ inside. ‘Free yourself. Dream about what you want for your commun- ity”, our Resource person said. The people in my group were skeptical but we did it. First we broke into small groups and listed all the problems that we could think of in our communities. Then we came together and broke them into categories like: Education, Culture, Economic De- velopment, etc. At this stage some of the groups became bog- ged down in the problems. There were a lot of them and if you stopped and thought about it, it looked hopeless. But we were supposed to look at the problems continued page 12 FIRST THING YOU’VE GOT TO DO IS “So we talk about our problems and how to solve them. . . You have to tell your young people what it was like in the old days. When we were still ourselves.’ Dave Elliott is an elder of the Saanich band. During the Band Training Workshop he spoke to his group at a stage when members were troubled and bogged down over a question asked by a non- Indian participant; ‘Why bite the hand that feeds you?’ So we talk about our problems and ways to solve them. I think one of the first things you have to do is re-awaken your pride, your pridé in yourself. Our pride has been killed, destroyed. So many things have happened to us. So many things have been done to us. So many bad things, ugly things, dirty things, mean things. The. god damn diseases they brought us. Small pox were given to us from traded blankets: the Indian never brought the small pox. It almost wiped our people out. Damn near it! And then the other diseases came one after another. Thousands of our peo- ple, children and adults, died from measles. Because we had no immunity to these diseases in this country of ours. Cause we had no diseases here. Then along came tuberculosis, and [| think the worst of all. It was the worst of all because it lasted so long. When I reached the age of understanding and thinking, as a boy, there were people who were already sick with tuberculo- sis. They were beginning to get T.B. You could walk along the trails and see sputum on the ground and see blood in it. That person was already sick. ‘He wouldn’t have much longer to live. I saw whole families wiped out. Whole families completely gone, mother, father, children, every- body. I saw families with one RE-AWAKEN YOUR PRIDE!! Alia], “y ooyd salmon. child left. All of the kids I played with, most of them never made it. Hardly any made it. Cause there was just five of us there. The ones that came after us also died, the younger ones. There wasn’t a family at all that wasn’t touched by tuberculosis. I lost my first wife. A beautiful girl, dead at 26. Twenty six years old and she was dead. I tell you these things so you'll understand why you are like you are. I’m the same. ‘This is what has made us like we are. They thought we were gonna die off and disappear but we didn’t.. And here we are. Boy, are we coming back. We are coming back. You have to tell your young people, your children. This is what we are doing at home. This is why we include our elders. You have to tell your young people what it was like in the old days. When we were still ourselves. Before this damn calamity happened to us. We were the richest people on earth and I mean it. I’m not exaggerating. Because we had every damn thing we needed. There wasn’t a single thing we didn’t have. We had it here. We had it here in abundance, beyond your wildest imagination. My mother used to tell me, when the ducks rose up to fly, they would actually blot out the sun. The day became dark. If some- thing happened to scare them the ducks took off and actually blotted out the sun.” That was your food. The same with the There was so many sal- mon. There’s nothing we can do about what happened to us. But we have to organize ourselves to go into this way of life which we know won’t go away. Wehaveto | adapt to it, still keeping our old values, we must not lose them. UBCIC NEWS 11 from page 10 and make a plan to do something about them that was based on a positive goal. That’s where it was hard to be free and dream. In our small group we kept getting stuck. We’d think of a solution and one of us would say, ‘‘That’s O.K. but DIA doesn’t fund that.” It really struck me during this part of the workshop how much we have been controlled by govern- ment criteria for funding, and how much our own solutions have been governed by the outside. I think that the community plan- ning was the most difficult part and I don’t know that we got as came down to defining what our goals would be for our communi- ties, almost all of us could not de- fine them. We have had our goals defined by an outside government for so long. Indian Government will be a long, hard struggle, we'll have to constantly remind each other that we can have goals for our communities that are- not determined by DIA. That’s the way Neskainlith does their band planning. After they determine their goals and design their programs, then they look outside their community to see where the money will come from. guidelines, circular D-1 to D-5 in "75. In B.C., in ’75, the chiefs voted to reject all government funding so those guidelines were not enforced in any way until this year when the regional office drafted its own agreement without consultation with the Bands. They are now trying to force bands to sign the agreement or they threaten to cut off funds. We talked about the agreement in the workshop. The Local Services Agreement as proposed by DIA puts all the power in the hands of DIA and all the responsibilities in the hands of the bands. Who are they trying to con? When the The DIA has threatened to cut off funas unless Bands sign a Local Services Agreement immediately. All six groups rejected the DIA draft agreement. We need more time to negotiate a fair contract. much out of it because we didn’t have enough time. In our group we managed to come up with some good solutions but we never did manage to come up with a community goal. From birth to death, we have been dependent on an outside source to make deci- sions for us; to decide how our money is spent, to decide the fu- ture for our children. When it UBCIC NEWS 12 It was a good start and we learned the basics of one approach to community planning. The Local Services Agreement The Local Services Agreement is a policy designed by the Region- al Department of Indian Affairs in B.C. to regulate monies to Bands. In Saskatchewan, you had that big protest over the DIA workshop began I noticed that quite a number of people looked tense and worried when some group members suggested rejecting the L.S.A. It took me a while to catch on because I wasn’t here in 75 during the rejection of funds. B.C. Bands told governments that they didn’t want government funding any more as long as there was so many controls. Hard times set in for many bands after the rejection and many remembered their band members suffering be- cause of it. They feared that, if they disagreed with the DIA’s Local Services Agreement, the same thing would happen again, only this time DIA would cut them off. But as long as a band has given notice that they will negotiate before March 31, 1979, their funds could not be cut off. When people were reassured of that fact they began to study the agreement and see that they had alternatives that were in fact in their own interests. [| think it was significant that all 6 groups totally rejected the DIA draft of the L.S.A. and called for a new agreement. B.C. Indians are not going to allow government to dictate to them how they should live and govern themselves. Options to the L.S.A. A half a day was spent looking at the kinds of things that we would like to see in a new agree- ment. After looking at the notes of the workshops some basic ideas came out. There is agreement that a contract is necessary between DIA and bands for the monies. However, DIA can no_ longer unilaterally dictate the ways in which those monies can be spent. A new contract should be nego- tiated between bands and the DIA on an equal basis and the terms and conditions for the con- tract should be agreed upon by both parties. It sounds like a basic contract and it is, but that kind of ‘contract has only begun to be signed between In- dians and the DIA in the last 10 years and then only in a few provinces. Until a new contract is signed, the bands want a continua- tion of funding and assurances that no band will be put under co-management which is not co- management at all but complete takeover by DIA of band funds. ‘should a band be unable to han- ‘dle them. Strategy and Negotiations The last afternoon of the three day workshop was spent dis- cussing the ways to get the other side to agree to our decisions. I was pretty tired by this time but - when we broke into small groups to make recommendations about the ways that we would negotiate the Local Services Agreement for example, the enthusiasm of the other members of the group sort of picked me up. I can’t speak for all the groups because I have’t reviewed all the notes from all six groups on this subject. How- ever, in our group, everyone agreed that we should lobby for more time to consider the Local Services Agreement at the Band level. Chiefs and __ councillors were concerned that they couldn’t make decisions without consulting their members first. There was a recommendation that bands should negotiate together for a new agreement instead of nego- photo R. Terry tiating separately. The Union of Chiefs was suggested by some, as the body to coordinate workshops on the L.S.A. There was a recom- mendation made that the Union start band training workshops similar to this one, at the Band level or at the District Council level. There were many more recommendations and kinds of strategies suggested. The Educa- tion Portfolio is now putting to- gether a detailed report of the Band Training Workshop. If you like I could send you one when it’s finished. Conclusions Well Aunty, the reason I wrote you this long letter about a Band Training Workshop in B.C. is because even though you live in Saskatchewan, and _ everyone knows how far along Saskatche- wan is in Indian Government, I had to share the good feelings I got from the workshop with some- one who understands the frustra- UBCIC NEWS 13 tions and the challenge of being a part of an Indian government. Some people felt that the workshops were too simple and the resource people talked down to them, some were frustrated because they wanted ready an- swers and didn’t get them. There were people who loved the work- shops and learned a lot. Then there were the old timers who could see through the flaws and saw the beginnings of a dream coming true. It was the beginning of something solid and strong. Or maybe the rebirth of our former solidarity and strength. ~ So long Aunty, don’t give up 6 the fight. Saskatchewan is not ¢ alene. Why don’t you giveinand <€ pane ruw¥or chief? Bringing Indian Government to life is hard work. Banjo Terbasket, Love, worker for the Neskainlith Band, came down to supervise the making Beth of the information posters for the Bana Training Workshop. WILLIE ELECTED NORTHCOAST VICE PRESIDENT At the 5th Special Assembly of the UBCIC held in Vancouver November 23-24, 1978, delegates from the North Coast Region elected Ernest Willie to be their regional vice-president. Ernie Willie succeeds Ray Jones who earlier resigned from the position. The following is an open letter from Ernie Willie to the people of the North Coast Region. “First of all I would like to say it is both an honour and privilege to be able to serve you in my new capacity as your regional vice-president. “In accepting the position I indicated that I would be working towards bringing about a fuller UBCIC NEWS 14 and more complete involvement between the region and the UBCIC. Part of this will be to ensure that functions of all UBCIC Portfolios and services are related to the goals and needs of the North Coast regional people. “It is anticipated that visits will be made to all regional communities in coming months. Meanwhile, I would be pleased if you would keep me informed of any events that are coming up or of any special concerns that require my more immediate attention. “‘At the present time as Head of Health & Social Development, I am active with the Portfolio Director, Richard Vedan and Administrative Assistant, Julie Newman, in working toward establishing improved health and social service programs. This responsibility has and will continue to bring me into contact with many aspects of the needs of our people on a regular basis. “I hope this and other experience will enable me to develop a greater involvement between North Coast Regional people and the Union of B.C. Chiefs. “In closing, I would like to thank you for your vote of confidence and this opportunity to work on all our behalfs; also to wish you all well.” Yours in brotherhood, Ernie Willie “B.C. FOREST PRODUCTS MUST PA 99 In 1963, MacMillan Bloedel had a licence to log Guilford Island. The company, through its contrac- tors, filled in an area near the water and built a log- _ ging road over the land fill. The road forms a barrier between the reserve and the ocean and crosses reserve land. For years logging has continued on the island. MacMillan Bloedel no longer logs; aow the operation is controlled by B.C. Forest Products Ltd. During the time of the logging operation, B.C. Forest Pro- ducts, through DIA, negotiated an annual yearly rental for the Band to pay for the Band’s loss of their right to full access to their waterfront, which is disturbed by the company’s road. The amount of money paid by the company has been token. In 1975 a reserve survey was completed which showed that the logging road is on Indian reserve land. B.C. Forest Products has been trespassing on reserve land for years, without providing compensa- tion. The Kwicksutaineuk Band and the company are sitting down to negotiate the yearly rental of the logging road and is being assisted by UBCIC lawyer, Louise Mandell. DIA has also attended the negotia- tion sessions. After some preliminary discussion the company has offered the Band a yearly rental of $5,000.00 to compensate for the 10 years of illegal trespass on reserve land. Chief Peter Smith, backed by Alice Smith, Band Manager, has firmly taken the position that the Band will only settle for a figure based in cunits (100 cu. ft. of wood). Peter told the corporate executive at a meeting in Guilford Island, during the third week in November, that the trees are the resource of Indian people and the road is on Indian SAYS KWIC KSUTAINEUK land. The Indian people must have a share in the logging operation before consent is given for the use of the road. “We will not be ‘bought off’,” declared Chief Peter Smith. During negotiations, the company offered to attempt to have the B.C. government sell the land fill to them. They would then sell the land fill to the Band for $1.00. Peter Smith told the company that the Band would make application for the fill to the B.C Government, and the company would do better to back the Band’s application. The company agreed and Louise has approached the B.C. Govern- ment. The situation is hopeful for the return of the land to the Band. WE-WANT-A-NEW-NAME CONTEST PRIZE: one-year subscription to the newsmagazine — what else! UBCIC NEWS is difficult to say fast: it is impossible to say it twice in one sentence without stuttering and stopping. We need a name that speaks for the whole Province, for the first people of this part of the land — and smooth on the tongue. Contest closes: January 15th. UBCIC NEWS 15 INDIANS UNITE TO REJECT FOOD FISH The Federal Fisheries Depart- ment organized a meeting on No- vember 15, 1978 with invitations going to organizations, tribal councils and districts. Dr. W.E. Johnson stated in his letter that last year, many Indian organiza- tions and individuals alike ex- pressed a desire to review admin- istration of the Indian Food Fishery. In an attempt to accom- modate this desire the Fisheries Service called the meeting. The participants did not see the Agenda until it was distributed at the meeting. Dr. Johnson explained the current Food Fish Policy. When Neil Sterrit, Gitskan-Carrier Tribal Council, asked a question we witnessed a foolish angry outburst from Walley Johnson when he UBCIC NEWS 16 literally told Neil Sterritt to sit down and shut up. The outrageous attitude completely turned the meeting around and the Indian people demanded an in-camera meeting. The group nominated Simon Baker as the Chairman for the In-Camera session. Simon’s intro- ductory remarks were that we all do not agree because of the dif- ferent areas that we come from and that we have to consider the people who live in the communities because they are the people that we are representing. We have to agree on some of the things that we are fighting for. This is one of the biggest problems that we face, mainly because it-is someone else who makes policies for us. POLICY It was clearly stated by a number of people that salmon or Indian Food Fishing is a right and not a special favour given to us: that it will always be our aboriginal right to fish and that we do not want it to become a welfare privilege. WE HAVE TO DRAFT OUR OWN FISHING POLICY Basically everyone agreed to reject the Indian Policy Paper on Indian Food Fishing. There was also the question on what the policy will be in a few years. The Federal Fisheries has been successful in its divide and rule tactic in their policies for the last 25 years. We have to pull together for a better policy to guarantee our rights. We cannot compromise or sell our rights. It was emphasized that we have to develop our own policies. Policies have to be drafted by our own people, not by Federal Fisheries. There was a lot of discussion about the Federal Fisheries De- partment and its erosion of all our fishing rights. The Federal Fisheries Department has assim- ilation planned for Indian people; and the new policy creates further restrictions on fishing rights. People felt it was important to zero in on the policies and find out how it is interpreted through- out the province, as well as to find out how the policies were origin- ated. FOOD FISH COMMITTEES TO CHANGE The group basically disagreed with the Federal Fisheries Depart- ment suggestion on the formation of a Food Fish Committee similar to the one in 1974 and 1975. REGULATIONS ~~ People felt that these vary throughout the province and some wondered if the Fisheries Depart- ment was prepared to reconsider some of its regulations. It is an insult to cut the nose and dorsal fin and also a nuisance when pre- paring preservatives i.e. freezing, smoking and wind drying. COURT CASES It was requested that the cur- rent court cases should not be discussed or, if so, to be done in generalities. It was also noted that one of these days Fisheries will recognize that we are serious about rights and preserving our rights, if we have to go through _ the courts. COMMERCIALIZATION It was stated that at one time the interior people along the rivers bartered and sold fish and still do. However, fish spawn in the inland waters, which is crucial to - tidal water fishing, so we must come to an understanding. Fish spend 25% of their lifetime in - inland waters. Commercial sale of fish by inland areas is a position ‘Statements on fishing rights. The Union of B.C. Indian Chiefs co-ordinated two films with Jim Bizzochi and Peter Kellington. The filming in Mount Currie began one year ago in September — it’s an excellent 10-minute film on gaffing and smoking fish with strong sought for by interior bands as cottage industries. This small industry is needed to provide money for people who need to buy other food commodities. OUR DIFFERENCES ARE GEOGRAPHY It was also noted that we have to take into consideration the geo- graphical differences in B.C. B.C. is so wide and has so many differ- ences, but no matter how different we are culturally or geographically, the fishing resources are ours. Inland waters, foreshore and off- shore rights are all important to Indian people. POLICY IS MADE IN OTTAWA It was strongly stated that we should be aware that policies are made at headquarters and that we shouldn’t be talking to Walley Johnson because he will not change the policy. We should therefore be dealing with the Minister Romeo LeBlanc to get a change in policy. The Union of B.C. Indian Chiefs attended this meeting, only as observers because the Federal Fisheries Department has © not WORLD PREMIERE At the Fish Forum. “‘We’ll Do Our Fishing”’ — Mount Currie AND ‘*Gleena’”’ — Bella Coola Peter and Jim were fortunate to film the oolichan run last April. This film is also a really good 20-minute film on the process of making Gleena (oolichan grease). The two communities made these films possible. Many thanks and congratulations to the people of Bella Coola and Mount Currie. responded to proposals, requests, or correspondence and _ have chosen to totally ignore the organ- ization. After much discussion on the Policy on Indian Food Fishing, it was moved by Ed Newman and seconded by James Wilson: “That we reject the Indian Food Fish Policies as_pre- sented to us until such time that Indian people are in- volved in drawing up Food Fish Policies that are totally acceptable to the Indian peo- ple.” The motion was unanimously carried. A meeting should be set up within a month with the Minister of Fisheries, Romeo LeBlanc and the various bands, tribal groups, and senior organizations for dis- cussion, Walley Johnson was told on presentation of the resolution. At that point, the group agreed that the Federal Fisheries agenda was irrelevant and ad- journed the meeting. Food Fish Regulations are an Indian Responsibility. : UBCIC NEWS 17 ‘FOOD FISH POLICY: “It’s Not That Easy” by Lillian Basil The people involved in organ- izing around our fishing struggle have experienced financial hard- ships for the last year and a half. However, through the General Assemblies, the people have made the fishing issue a priority. The U.B.C.I.C. staff has lived up to the mandate as fully as it can. Very recently, we experienced appreciation that we had not re- ceived those dollars that were refused us. We received from Federal Fisheries an invitation (3 weeks after its mailing date) to partici- pate in a*meeting organized by the Department of Fisheries, their basic objective being to establish a provincial Indian Food Fish Committee with the Federal Fish- eries. The representation of Indian people would consist of all the tribal groups, senior organizations, districts and individual bands. Fisheries was also asking for blessings of the Current Policy on Indian Food Fishing. It isn’t that easy. On January 23rd, 1978 the Union of B.C. Indian Chiefs was requested by UBCIC NEWS 18 the Minister of Fisheries Romeo LeBlanc and Director General Wally Johnson to re-activate a provincial Indian Fishing Commit- tee, similar to the one in 1974 and 1975. On February 28th the UBCIC Chiefs Council felt that the committee should not be the same as the 1974-75 Food Fish Committee, that if there is to be a committee, it be strictly set up as an_all Indian Committee with no responsibility or accountability to the Federal Fisheries Department. The Native Brotherhood and the B.C. Indian Homemakers also felt pseg *s oyoyd that it should not be a joint com- mittee with Fisheries Services. In terms of the Ministers’ request, the U.B.C.I.C. prepared a proposal entitled ‘“‘UBCIC proposal for a B.C. Indian Council on Fishing and an Inquiry into Indian Fishing” which was submitted to the Department of Fisheries on March 28th, 1978. This proposal was accepted by the 10th General . Assembly in April, 1978 at Pentic- ton. Since our submission, we have not received any response whatsoever to the proposal, al- though we have made several . attempts through correspondence. They have chosen to totally ignore our organization. That is why we attended the Federal Fisheries meeting on November 15th only as observers. From observing the nature of the meeting it is obvious that fisheries will establish a pro- vincial Indian Food Fish Commit- tee under their terms and will not have anything to do with the Indian peoples’ desire to have an all-Indian committee or council isolated from the Fisheries Service. We also did not have the mandate from the chiefs council or the general assembly to participate at this meeting. George Manuel is our leader responsible for the Fishing Port- folio and he feels very strongly that there is no use in wasting time with people like Dr. Wally Johnson because he is not a policy maker: he is just the guy that implements policy. In many of his speeches Dr. Wally Johnson states that his job is to enforce and implement regulations. Policy comes from Romeo LeBlanc, the Minister of Fisheries. In a way we are glad that our budget proposal wasn’t granted by Fisheries. Even though we haven’t got much money we have come a long way in the last year in terms of supporting band requests, and following up on the resolutions passed by Chiefs Council and the General Assemblies. All of that has been accomplished by our people and there is no way we can have some authority take it away. What our people are doing throughout the province is building control of Indian government to carry on the responsibility of protecting our rights and our fishery and marine resources. TIMBER: FORT WARE FAIR SHARE The main thing you notice when flying from Prince George up to Fort Ware is the forest. Your plane flies along the south- west shore of Williston Lake, held back by the Bennett Dam. For the first part of the trip you pass over a giant irregular checkerboard of cut-over forest, left behind by the big logging companies. As you get closer to Fort Ware, the forest is an unbroken blanket of green from one side of the valley to the other. The companies haven’t moved that far north yet, but they are coming. There is word that somebody is gearing up to push the road through to the north end of the lake. After that, it will only be a couple of years at most before it reaches the Fort Ware Band. There is a lot of good timber between the end of the lake and the community. But it looks as if it has all been committed to the company that nas the Forest Licence in that part of the PSYU. a Photo J. Warren photo J. Warren WANTS A by Millie Poplar and John Warren ‘Nobody likes working on Canada Works jobs but there isn’t much else for the rest of the year. A lot of the people in the community think we should be able to start a saw mill here’ —John Poole, Jr., Fort Ware Councillor. There was just one councillor in the village when we got here. Every- body else was out trapping. The hunters and trappers are really worried. The way most com- - panies log, most of the game is wiped out and the rest is driven away. The Band figures they should be able to do some logging in their area. Their reserve is only 900 acres. The timber on it is just enough to provide material for the strong log houses the people build. The lumber to finish the insides of the houses has to be brought in by barge at a very high cost. Several Band members are experienced ‘saw mill workers but there is no saw mill in the village. So a lot of people depend on Canada Works jobs to supplement their trapping income. Food costs there are at least twice as high as in the south. As you fly back to Prince George, you notice the vast areas of timber that still remain. The UBCIC is checking into the sta- tistics of the B.C. Forest Service to find out how much timber is there and who controls it. This may help the Band to develop a plan to get a fair share of their timber resource. UBCIC NEWS 19 INDIAN CONTROL OF INDIAN EDUCATION: A CRISIS On November 1, 1978, a reso- lution which had been passed by the Mission School Board was made public. This resolution said that status Indian children would be barred from public schools in the Mission district if Bands in the area did not sign over $407,971 to the School Board to pay for the building of a high school which was built in 1972. The school was built without Indian approval or consultation, and now Indian children are used as levers to force the Indians to pay for it. MASTER TUITION AGREE- MENT BASIS OF CONFLICT In 1972 the Mission school board decided to build a new public school. The DIA was con- tacted to see if the Department would contribute money for the school based on the number of Indian students who would be enrolled in the school. The Master Tuition Agreement governs the payment of money by the Federal Government to the Provincial Government for the education of Indian students in public schools. According to this agreement, separate negotiations must be made about capital con- tributions on behalf of Indian people. But there is no requirement that Indian people be consulted to approve the expenditure. The agreement is between the two levels of government. The reason why Band approval was required for the Mission school was as a result of the National Indian Brotherhood’s accepted position UBCIC NEWS 20 photo S. Basil by Leslie Pinder Es Indians in the Mission School District led a peaceful uemonstration to the School Board Office after a school trustee accused them of not paying their bill. on Indian control of Indian educa- tion. The DIA now has a policy that Indian people have to agree to the contribution being made on their behalf. LIP SERVICE ONLY BY DIA _ The School Board was told by DIA that the Bands had to approve the money. But DIA paid only lip- service to this requirement. It went ahead and agreed that almost a half million dollars would be coming on behalf of Indian people. When the Bands were asked for their approval, they said they wanted to sit down with the school board to talk about other matters as well, to talk about having more input into questions affecting the education of their children. No- thing was done. The school was built, the money was never ap- proved., the money was never paid, and this resolution to bar all Indian students was passed six years later. As a result of the School Board’s resolution, many Indian children received abusive treat- ment. Children came home crying from school. Indian parénts were insulted and angry. When announc- ing the resolution, a school board trustee made certain statements which were not only untrue but were downright insulting to the Indian Bands. This trustee accused the Bands of not acting like busi- nessmen; he said “the last thing the chiefs want to do is pay their bill.” Many meetings were held dur- ing the week after the resolution was public. A peaceful demonstra- tion was held at the school board offices. Eventually about 30 Indian people went to a meeting of the school board and demanded that the board publish a withdrawal and an apology. While the school board did withdraw its original resolution to bar Indian students bo Esse be [set ree from school, they refused to apologize for the statements made by the trustee about the Indian Bands: To date the trustee himself has not apologized. The resolution passed by the school board was probably illegal. Despite any fiscal ( money ) arrangements between the govern- ments, the school board has a duty to educate children, and those children have a right to that education. It was shocking to many people that the public body entrusted with this responsibility would turn its back on the Indian people this way. At the General Assembly held Supporters such as Marie Cooper of Saanich came to a meeting of the Mission Area Bands. They have been charged $407,971 for a school the DIA agreed to fund in 1972. The Bands were never consulted nor have they had any control over the education of their chilaren. yiseq "Ss oyoyd in Vancouver on November 23 and 24th a resolution was passed that the UBCIC organize a meeting of the Bands involved to decide whether or not approval will be given to pay the money. This meeting will take place before December 15, 1978. If such ap- proval is given the Bands might demand that, as a condition, the school board involve Indian people in decisions which affect the edu- cation of their children. It is also possible that the Band will not approve the expenditure, and will decide that the money is to be used in other ways. If this is done, the position that the school board and the governments will take remains unknown. Indian control of Indian education hangs in the balance for Fraser East Indian children. THE MISSION CRISIS PROVED THAT MEN IN HIGH PLACES WOULD TRY TO USE INDIAN CHILDREN TO THEIR ADVANTAGE: THAT INDIAN PEOPLE REALLY DON’T HAVE ANY RIGHTS: THAT GOVERNMENTS WOULD DARE TO QUES- TION THE DIGNITY OF ALL INDIAN PEOPLE: AND, THAT IN 1978, THE WHITE MAN STILL DETERMINES WHERE THE _ INDIANS’ PLACE SHOULD BE. INDIAN PEOPLE HAVE FOUGHT TO BE CONSULTED ON ISSUES AFFECTING THEM. IN THIS CASE, WHEN THEY WERE CONSULTED FOR THEIR AP- PROVAL AND REFUSED TO GIVE IT FOR GOOD REASON, THEIR CHILDREN WERE USED AS LEVERS TO PER- SUADE THEM TO ACCEPT. IS THIS CONSULTATION? UBCIC NEWS 21 The GITKSAN-CARRIER TRIBAL COUNCIL will host it’s first Annual Convention in the village of Kispiox on Thursday, December 7, and Friday, Decem- ber 8, 1978. President Bill Blackwater has announced that this meeting will be a celebration of the meeting held a year ago with the Honorable Hugh Faulkner, Minister of Indian Affairs, and the Honorable Iona Campagnolo, whereby the 22,000 square mile Land Claim of the Gitksan-Carrier people was ac- cepted by the Federal Government for negotiation. President Blackwater says that Faulkner and Campagnolo have been invited to attend the conven- tion, and invitations are going out to B.C.’s Minister of Labor, Alan Williams, and his assistant, Robert Exell. The two-day program will in- clude the President’s Report, pro- gram reports, committee reports, a traditional Welcome Feast. elec- tions, dance. We are looking forward to con- ducting a lot of business and having a lot of fun at this convention, says Blackwater, and we want our guests from other tribal areas to participate in this fun. We will de- a banquet, and wind-up Monstrate how our Tribal Council is becoming stronger and stronger with support from the people and that will be our slogan. . .““GIT- KSAN-CARRIER — GETTING STRONGER”. The Gitksan-Carrier Tribal Council represents nearly 4,500 native Indians in the upper Skeena River region of northwestern Bri- tish Columbia from the Gitksan and Carrier villages of Kitsegukla, Hagwilget, Moricetown, Gitan- maax, Sikadoak, Kispiox, Kit- wanga and Kitwancool. UBCIC NEWS 22 | Deputy | Minister 0-INDIAN INPUTINTO DIA 0-~BASE BUDGET REVIEW Once again DIA has decided what is good for us. Their most re- cent plan is an A-base budget re- view. The aim of the project is to review portions of districts’ bud- gets and to decide new priorities and emphasis for available funding. Only district superintendents will be asked to review each budget. Indian involvement will be mini- mal. There will be no chance for Band Councils to present their desires and priorities. Once the Treasury Board gives its approval it can only result in even more inflexibility for Bands in control- ling their own finances. On Nov. 22 and 23.DIA held a meeting to discuss their pet pro- ject. Deputy Minister Arthur Kru- ger, two assistant deputy ministers and Fred Walchli were there along with regional staff. A few Indian leaders were invited as “observers” Chief Gordon Antoine, of the Cold Water Reserve, confronted Kruger with objections to DIA’s proposal. “We Indian leaders know the problems facing our people. We, not civil servants, understand the most effective use of government funds to solve the social problems of our bands. Yet what does DIA do? They ignore the Indians and ask civil servants to determine priorities. “We propose that a consulta- tion group be set up by B.C. In- dian organizations to get Band level involvement in the budgetary review of the Department.” The consultation group Chief Antoine proposed would travel out to all the bands to assist in defining each band’s financial priorities. These priorities would be compiled to make a regional picture. The consultation group would be set up under the control of the provincial Indian organizations. Terms of reference would be worked out with D.I.A. which would provide the funding and advisory assistance. The NIB would provide extra personnel. Chief Antoine suggested that a three or four day workshop be held to explain the requirements and to prepare the Band personnel to carry out the A-base budget exercise with their Bands. A se- cond workshop would be held later to review and summarize the results which would become the basis for a regional budget priority. Before presenting the findings to the government, endorsements would besought from all the Bands. Chief Antoine told DIA: “No budgets should be placed before the Treasury Board by the regional DIA without general approval from the Bands. “At a time when Indians want to, and are capable of administer- ing their own programs to meet the Bands’ needs, DIA continues to make decisions. “It’s frustrating and maddening for us as Indian people to continue to remain at the mercy of civil servants who have no sensitivity or awareness of the severe problems facing our Bands and who continue to believe that they can determine our priorities and tie us to ineffi- cient and uneffective budgets. “B.C. must develop innovative funding methods which can be de- fined with active participation of the peoples whose lives are most affected by it — Indians, not civil servants.” FUGNEUNAADONETAC TON ONA CUT GON OA TATAO TENET TATOO A Te THE ASSEMBLY GROUND Formal, so formal an assembly was held Papers and pens scattered in sight Questions and answers formally shelled Viewers and delegates in harsh, glaring light Entrance was through a small wooden doorway And using a mike to heighten my voice sound No sign of laughter, no sign of play This assembly was inside — the cold tile ground Airy so airy an assembly was held Grown-ups and children mingling in sight Questions and answers shouted and shelled Viewers and delegates in broad daylight Only two did guard the wide open doorway And using my own voice I made such a sound Time was taken to eat, talk and play This assembly,was outside — an,old crilpl ground a Cheery and joyful — an assembly was held Ancestors too were gathered in sight Questions and answers finished and shelled All tribes found favor in Great Spirit sight Great Spirit stood there right at the doorway And with his own voice, he made musical sound “It’s time for all tribes to dance, feast and play This final assembly — in your own stamping ground Janice Peters PRS VANCOUV!] CEN WHAT IS THE VANCOUVER INDIAN CENTRE? We are many things. First of all we are a Referral Centre. If you are a Native Person trying to get a job or needing help to enroll in school we can help you. If you need medical attention, legal ser- vices or information of any kind we can help. We are also a Counselling Cen- tre. If you have a special problem ART We hold both afternoon and evening sessions as well as begin- ning and advanced classes in all our Art Programmes. There are classes on West Coast Design and Carving and we will soon include a Silver Engraving course. We have other art programmes: Drawing and Painting and Silk Screen. Our Beadwork and Quilt Making instructors are both tops in their field and special workshops are held on various parts of Indian Dance Regalia and traditional In- dian clothes, ‘i Ge CULTURE Our Dancing and Singing group celebrated their first anniversary last April and this coming spring we will host the second anniversary Pow Wow and Feast. Anyone interested in Plains style dancing and Singing is wel- come to join the group every Wednesday night at the Centre. All our programs and courses * UBCIC NEWS 24 photos: Hans Heinso 1R INDIAN TRE Vancouver, B.C. Tel. 736-8944 that you want to talk about or Do something about our counselling staff are here to help you. Maybe you just want a good cup of coffee and a few games of pool. There is no better place than the Indian Centre and the price is right (FREE). Besides being a Counselling and Referral Centre we are also a Recreational and Cultural Centre. SPORTS AND RECREATION Our Outdoor Recreation in- cludes: Hiking, Snow-shoeing, and Skiing in the winter as well as team sports such as soccer and softball in the summer. Our Indoor Sports Programme includes: Swimming and Ice Skating, Floor Hockey, and Basketball, Bowling, and Pool Tournaments as well as various table games and Vovies. This winter we hope to have a Snow Festival and next summer we plan to host an Annual Native Picnic. are free of charge. We are Indian and we are here toserve the People. From a Cultural point of view, we try to preserve and retain our traditional Indian way of life. When we cannot go out to meet our Elders and Teachers away from the city we host Indian gath- erings and Feasts to bring our lea- ders in to teach us the wisdom of our People. in and Dorothy Jeff UBCIC NEWS 25 MUCKAMUCK STRIKE: VIOLENCE ON THE PICKET LINE In our June issue we published the story of the Indian workers at the non-Indian-owned restaurant famous for West Coast Indian food. The workers had long been unhappy about the working conditions there, and when nothing else worked, the only way they could see to improve things was to join a] labour union. Ethel Gardner, one of the staff who was fired for her union activities sent in this update: Several attempts were made by the union to negotiate a contract with the owners. Besides refusing to negotiate with us, manage- ment continued to harass, belittle, threaten, bribe and fire people who were working in the restaurant. The Labour Relations Board was of no help to us. On May 28, 1978, we decided that the only way to encourage them to negotiate, was to take a strike vote and let them know we meant business. The majority of employees voted to strike. Now, six months later, we are still on the line and the owners have decided to open the upstairs part of the restaurant under the name, Chilcotin Bar 7, despite the fact that we are still on strike. It is not in the interest of the union members to destroy Muckamuck. On the contrary, we want to settle this dispute to the benefit of both parties in- volved. We feel that only with a union contract, we can gain respect as working people, and at the same time, promote better working relations with the management, However, relations seem to be getting worse and Ethel reports that fights and abuse for the workers who are still protesting outside the restaurant. UP-DATE CHILCOTIN HUNTING CASE Francis Haines of the Stone Band was served a Notice of Appeal two weeks ago by the B.C. Go- vernment. The Province has chosen to appeal the Judge’s decision to acquit Francis Haines through the County Court. Our lawyers figure this will take at least six months. Until the Appeal is heard and a decision given, the law for hunting in the Chilcotin area is the one established in Francis’ case and that is: If you are denied a hunting permit, you can still hunt for food. Although this decision may not apply through- out the Province, the Haines case guarantees our .aboriginal right to hunt for food. (Editor: We will be putting out a Hunting Bulletin in January and this will deal in more detail with our hunting rights and responsibilities.) UBCIC NEWS 26 LILLOOET FISHING CASES Since the time of the arrests last summer, the Union of B.C. Indian Chiefs Legal Committee and the people of Lillooet and Lytton have been working hard in preparing the defences. The Legal Committee has met weekly, reviewing old documents and talk- ing to legal people about the defence. The people at Lillooet and Lytton have met together with and without lawyers and discussed fishing and how the case is to be assembled before the courts. The court has agreed to adjourn the trials scheduled to be heard in November and December and set aside one full week for the defence of the Lillooet Indian fishery. A trial date has not been finally confirmed. BAD LOGGING KILLS FISH 1980 FISHING COULD BE CLOSED BECAUSE OF BAD LOGGING Ever since the logging com- panies moved into northern B.C. there has been a conflict between the companies and the fishermen. Logging debris has hurt and even wiped out spawning grounds. By changing the natural drainage of the hillsides and silting streams, more spawning grounds have been affected. And now there is little doubt that the bad logging prac- tices in the Skeena and Nass Valleys had a lot to do with causing the disastrous floods there early this November. These floods could cause the closing of fishing seasons in 1980. The flooding, especially in the smaller streams flowing into the Skeena River, destroyed many of our best spawning grounds. It was the pink salmon and the chum who were the hardest hit. The main cause of the flooding was that there was little forest cover left. Up till now the forest cover helped the soil to sponge up rain and snowmelt. Of course, when there are heavy rains (as October), the forest cannot hold it all — but it would have slowed down the run-off and prevented any serious erosion and ground disturbance. But, if too much of the forest cover in any one stream valley is yy Can this kind of logging continue? Our experts say there will be few salmon returning in 1980 as a result of the floods in the Nass and Skeena Valleys in early November. With no forest to sponge up the water, there was nothing to hold the water back from destroying valuable spawning grounds and everything else in its path. removed (by clearcutting or by fire) and if the logging procedures and road designs are not done with great care, then the run-off can easily get out of hand and create disastrous floods further downstream. This year heavier October rains and a sudden thaw in the mountain snow caused more run-off than usual. This water had little to stop it and cut little channels through the unprotected soils of the clear- cut areas, pouring out on to aban- doned logging roads and joining others, making bigger channels. Rushing torrents of silt-laden water gathered more silt, rocks and debris, and more speed, taking advantage of the logging skid roads that led to the valley bottoms. The salmon spawning beds along the way were scraped out by tumbling boulders and logs being carried downstream. Or they be- come covered over and suffocated by tons of deposited sand and gravel, washed off the cleared hillsides upstream on the logging UBCIC NEWS 27 photo I. Crawford sites and haul roads. Poor logging practices have left the land incapable of slowing and softening the impact of freak run-off conditions. Logging outfits like CanCel and Eurocan in the Northwest must begin to think out their road and cut plans in harmony with the nature of the region. Communities and fisher- men of the river bottoms can ex- pect to suffer similar floods in future as the companies rape more and more of the mountains and the old clearcut areas remain unsatisfactorily restocked with new forest growth. Our experts tell us that there will be few fish coming back in 1980 because their spawning grounds in the northwest waters have been wiped out, and the rivers and streams choked with logs, rocks, gravel and bits of bridge and culvert swept away by the November floods. Can present logging practices be allowed to continue at the expense of millions of dollars to repair flood damage? At the cost of our Fish? * If fishing and logging are to continue in the same valleys, it’s about time the experts started working together. UBCIC NEWS 28 photo I. Crawford With no forest to sponge up the water, there was nothing to hold the water back from destroying valuable spawning grounds and every- thing else in its path. THEY TOOK AWAY THE SPONGE by Walt Taylor Twenty years ago the Wolf River went on a rampage through the Meno-. minee Indian Reservation in Wisconsin. Jim Frechette was Chairman of the Menominee Tribal Council at that time. He took me with him when he went to inspect the flood’s threat to Indian homes. “That's not Indian water," he told me as we stood on the bank and watched the angry river. “That’s white man water.” I asked him about the difference. “We have always had the forest here, covering and protecting our land all around the Wolf River and on the neighbouring hills. Much of the land on our reservation has never been logged and our own logging methods have carefully protected the forest for our people’s future needs. “When the white people came to live near the river above us, they cut down the trees to make their farms. With no trees to absorb the rain and to slow the melting snow, we get this rapid run-off of water and the river floods.” “They took away the sponge,” Jim Frechette told me. “That is why we have this flood.” photo §, Basil EDITOR’S NOTE: Urban Indians are the theme of this issue of the UBCIC News. In keeping with our usual format, it was my job to get an interview with a city Indian. I wanted to talk to someone who had been through the bad times and survived. I wanted someone who could look back and talk about the city and what it had done to him or her. Above all, I wanted honesty and openness. I hoped for strength. The man I finally found has got all three qualities. Out of respect for him and his brutal honesty, I have chosen to keep his identity secret. What you are about to read is one Indian’s experience with the city, but he says something for all of us. WHY DID YOU COME TO THE CITY? I decided to leave Vancouver Island, while I was in jail. I didn’t want to identify with anyone that came from that reserve or the city near it. Everybody was the same. It was like Peyton Place, I didn’t | | | | | | a = = = ms = = = = |= = = = - = = - - = = like being in that state, Monday then 7 days later being in the same state again. I decided if I wanted to change, I had to leave. When | got out of jail, I left. I found myself on a bus arriving in Vancouver the next day, know- ing no one. Actually I was heading to Seattle, eventually hoping to get to Alaska. But I got stuck in Vancouver because of the dollars. I could collect Unemployment In- surance so | decided to get an ad- dress and collect UIC. I ended up waiting for unemployment, trying to make what money | had last. | knew I’d eventually go to the Wel- fare Board which wasn’t too exciting. SO YOU WENT ON WEL- FARE? Yes. They got me a room at the Stratford Hotel which had so many cockroaches you couldn’t sleep. (laughter) I knew that I had to face it, but it just wasn’t part of me. I imagine I could have been absorbed into skid row. My reason — for leaving the reserve was to better myself, but I found in Vancouver that the struggle was more intense than on the reserve. I had enough experience work- ing in mills and I was a welder. I had worked in Seattle as a garbage collector and quite a few other jobs. I was quite capable of talking to people and making them believe that I wasn’t a failure, that they weren’t taking a chance hiring me. It was a con. When I first got a job on Vancouver Island, the white people said: “Don’t be like those other Indians who work a few days and go and get drunk.”’ From that day forward I believed that if I was going to be successful in the work force, I got to bullshit my way through and say: ‘Yeah, I’m better.”’ I ended up living with some people in Vancouver. | was quite fortunate, they were religious people and they made my rent very reasonable. I had a kitchen unit where I could make my own food, so existing was relatively easy. Only because I managed to bump into some nice people. I think I spent a year there and in that whole year I didn’t find a job. I got to know the city, virtually every street from Van- UBCIC NEWS 29 couver to New Westminster be- cause I walked back and forth everyday. I was determined to get that job that was available, but I just didn’t find it. We started to know the people who were look- ing for jobs. We sort of had astreet knowledge of where to go and where not to go. DID YOU GO TO ANY INDIAN ORGANIZATIONS AT THE TIME? No, none at all. Actually I didn’t have any faith in anyone because I felt the only way I’m going to be successful is to be independent. To prove my inde- pendence, I had to struggle on my own and do everything myself. y) SO. YOU SPENT A YEAR BEATING THE STREETS, LOOK- ING FOR A JOB? HOW DID YOU FEEL DURING THAT A Vig 1a] B Sit TIME? Actually looking for a job got » really frustrating, at first. I got over that though. I realized I was having a good time, getting up every morning and walking down- town. I was accustomed to the rain and the snow or whatever, I was used to it. I got to know peo- ple who were selling things on streets. I got to be known for my- self. I got to know all those other people who were down there all day long doing the same thing. I did. Looking for a job and after hours just walking around down- town, watching people, watching them through their hardships. I could have been part of those hard- ships but I didn’t want to. I could have been down in those bars and sat there and blew all my money and ended up in a lower state than I first came but I just didn’t want to. So finally when I got a job, it was part-time, a summer time job loading pre-fabricated houses into box cars. I probably could have stayed there permanently but I really didn’t find any excitement there so [ put in my resignation. I applied at Army and Navy as a UBCIC NEWS 30 \ ry A Store Detective. I worked there a week and in that time | applied at Eaton’s and could have been hired on there, but I had my eye ona job in Richmond working at an industry which does chroming; small items to large items. I got that job through the people who I lived with who knew of some- body who was quitting there. I went there and convinced the man that I was best qualified for the job. He tried to get rid of me, but I kept going back saying: “How do you know what I can do unless you let me try?” So he a I } ‘ % . phy Ny finally said: “O.K. I'll let you try out for one day.” I walked in there and he showed me all this machinery and he went through it about ten times and he said: “O.K., you do it.”” So I did it, and he appreciated that I could catch on really fast. I ended up staying there for a lengthy time. But I started getting too many nose bleeds from the acid fumes that I was working with. I had to retire because of the health hazard. _ From there, I just kept watch- ing the want ads in the Province and the Sun. Finally I saw an ad about the Post Office so I applied for that job and got it. After I convinced them that I wanted to work for the Post Office for 40 or 50 years, and that I would be their slave. (laughter) I realized the game that they were playing with me. You have to agree with everything they say so they'll hire you. I spent 5% years at that job and in those years I started to’ take night classes, typing, psychology, creative writ- ing. I got interested in the Middle East crisis through the newspapers too, I ended up taking Jewish history, geology, Biblical history, the whole bit. IN ALL THAT TIME WERE YOU EVER INVOLVED WITH INDIAN PEOPLE? Actually I became involved after I took the Jewish history course. The people | lived with were religious people who were involved in a youth club in North Vancouver, through a church on Burrard Reserve. They asked me if I would go. I reluctantly agreed but I eventually became like the coordinator of the group. I didn’t want to become involved in any Indian organizations because to be successful, I had to put them aside for awhile, but deep down in my heart I knew I had to become in- volved with them because I didn’t agree with Indian Affairs policies. I hated Chiefs and Councillors that worked with DIA. I hated anybody who let the people down. I didn’t want to work with Indian organizations because I saw so many of them being rubber stamps of the DIA. Their reasons were selfish. I saw them employing their own mothersand sisters and family. Chiefs and Councillors were all in it for their own benefit. Their families always got the goodies, the houses, the employment, on the reserve. Working in the Post Office, people never let you forget you are Indian. I believe now that I was trying to forget. I’d hear people talking about Indians, and being the kind of person I am, | wouldn’t let them get away with it, I’d tell them to shut up or they would be in grave trouble. {laugh- ter) This happened throughout my time in Vancouver. No matter what issue came out in the news- paper about Indians, I had to answer to all those white people who I worked with because I was an Indian. I had to represent In- dians and know what the issues were. People never accept you for yourself, they accept you as an Indian.. How they accept you de- pends on how they were brought up to think about Indians. You get to be an expert at talking to them. You can anticipate their questions. You start bullshitting them because they can’t stand the truth. I got so tired. ‘ Working in the Post Office, I eventually became really involved in labour-management disputes. Basically I can’t stand people be- ing pushed around. I became in- volved in the Union of Postal Workers fighting for those white people because I saw management _ pushing those people who remind- ed me of my own people. I became a mediator between management and the workers. At the same time I’m arguing with those people about being Indian. I can only thank those people I worked with, who always reminded me I was Indian or I would have gotten totally assimi- lated. I had a house, car, clothes,’ money. | DID YOU EVER START BE- LIEVING THAT YOU WEREN’T LIKE OTHER INDIANS? Yeah, I probaly believed it. (pause) I was proving it by being independent and ignoring every- one. Just relying on myself. It’s hard to understand. I’ve tried figuring it out too. I wouldn’t get involved with Indian groups or hang around with Indians at all. (pause) I thought if I did, I would be a failure. So I guess I was actual- ly believing what those white men did say. (long pause) I believed if I hung around with Indians I would be a failure. I actually believed what the white man said was true.. THAT'S SAD. Actually I was becoming so white, people would tell me how different I was from other Indians. There was a time when I got to vote for mayor. I got really ex- cited and got involved watching the conventions to decide who was going to be the best mayor. I went and voted. I actually went home and told my sister, “Hey I’m a Vancouver- ite.” I was quite proud of it. I tried explaining to them that I was a Vancouverite by voting for mayor. Instead of saying I’m Halalet, I said I’m Vancouverite. I actually believed it. It was a sickening proud experience now that I think of it. (laughter) I lived with that. UBCIC NEWS 31 Since I joined the organization I realize how sick I was. God, I regret it. (laughter) I’ll never vote for another mayor unless they have a lot to do with policy about how they are going to treat Indians. DO YOU STILL THINK IN- DIANS HAVE TO GO AWAY FROM THE RESERVE TO BE SUCCESSFUL? No, last night I heard a man talk, he said: “What we got to do is start pounding into our own people is that you're’ a_ beautiful people, you’re an intelligent people, you’re a very capable people.” I never ever heard that growing up. He said: “It’s sad but our parents believed we were good for nothing. Wrong everything. We have to start telling our children they are smart. We have to start teaching our children to be positive.” What we need are people who have the stamina to go back and teach the young people that they can be successful and they can stay on the reserve. yr JBCIC NEWS 32 HOW DO YOU DEFINE “SUC- CESSFUL’’? To me, being successful was proving that I could do what they said Indians couldn’t do, I’ve done that I’m going back now. I proved that I could survive in the city and go back in better shape than I was when I left. I can come back to the reserve and still grow to be something better yet — that is ‘‘successful”’. I don’t really care about dollars anymore. It didn’t seem to get me anywhere when I was working for white society. There’s no self- gratification there anymore. 1 want more in life and I know I got to get it from my people. I’ve finally reached the stage where I’ve got to go home and be chief of my tribe. To do that I’ve got one more step to do. Learn as much as pos- sible about Indian organizations and how they work. Who they meet, who to talk to. So I’m on that final road. I’ve got on the bus now. That bus is the organization I’m working for now and when I get knowledge from the trip I’m going to get off the bus and the sign is going to say Halalet Indian Band. INDIGENOUS | PEOPLE OPPOSE URANIUM “WORLDWIDE by Jim Sinclair Indigenous peopie facing the threat of uranium mining on or near traditional territories around the world are strongly protesting this destructive use of their land. Major areas where this opposi- tion is happening include: British Columbia, Saskatchewan, Onta- rio, Northwest Territories, New Mexico and Australia. The purpose is to protect the earth and themselves, their abori- ginal right to decide what will happen to them and their land, to their water and ‘their fish. IN BRITISH COLUMBIA. Led by the Union of B.C. Indian Chiefs, the Indian people of the Interior have come out strongly opposed to the develop- ment of mines in the province. B.C. Indians face the develop- ment of three mines in the short term, one of which poses a direct threat to salmon in the Fraser River system. Salmon support, directly, 50 Indian Communities along the river. Although com- panies are actively exploring and planning, no mines are yet under construction and no approvals granted. An inquiry has been called by the Provincial Govern- ment and no doubt Indian people will play a central role. ELSEWHERE IN CANADA The Saskatchewan Indians are not so lucky. In Carswell the Dene are faced with the construc- tion of the giant Amok uranium mine. The Dene are demanding that outstanding Land Claims issues be settled first and a sup- port committee has been set up in Saskatoon. Northern Ontario Indians from the Serpent River Band have already suffered the conse- quences of uranium mining. Living downstream from _ the Elliot Lake operations of Denni- son Mines and Rio Algom, the band can no longer drink the water, and fish are dead for 50 miles in the surrounding river and lake system. Members of the Grand Coun- cil Treaty Number Nine learned recently that a company was ex- ploring for uranium in their area also. The local Band Councils of Winisk and Attawapiskat imme- diately called a meeting of the area Bands. All the Chiefs spoke against any uranium mining. Chief Emile Nakagee stated that he understood the dangers of ura- nium mining and that he did not want to see it come to the area. ‘‘We must come together as Native People to prevent this exploration group going too far which certainly, if they find what they are looking for, will destroy a lot of our way of life.” Chief Emile Nakagee talked about the more basic conflict be- tween Indian peoples’ view of the land and the mining corpora- tions’ view of the land. “This is our life and it is also how we worship and serve our Creator. We respect the land and our Creator by taking care of his creations. This helps us to respect our life and respect our neigh- bours.”’ MAJOR VICTORY FOR INUIT In Northern Canada a major victory was won earlier this year by the Inuit of Baker Lake. After a ban on the exploration of ura- nium was lifted, the Inuit took the issue to the courts and had the ban reinstated. Supported by the local Hunters and Trappers Association and the Inuit Tapiri- sat of Canada, the Inuit argued that no exploration should be allowed until Land Claims are settled. | The Inuit feared that explora- tion alone will have an effect on UBCIC NEWS 33 © the Caribou herds. These herds are the basic staple of the Baker Lake Village. “When the Caribou are seri- ously affected by mining acti- vity,” ITC President Tagoona said, “it is the Inuit who will pay the price, not the [mining] com- panies.” Tagoona has little faith now in the Federal Government to protect his people from the companies. “We were told for so many years that the Federal Gov- ernment was our protector, but now it seems that they just can’t wait to give our Land away to the mining companies.” Massive exploration cam- paigns are happening in the Yukon, Labrador and NovaScotia. Millions of dollars are being spent in search of uranium. As long as the price remains high the search will continue. » IN THE UNITED STATES The battlefield is in New Mexico. It is also the Traditional Territory of Pueblo and Navajo Indians. Large uranium mines al- ready exist on some Tribal Terri- tories and in some cases the Indians are receiving royalties. UBCIC NEWS 34 However, recent deaths a- mong Indian workers from lung cancer has changed things. Instead of allowing more mining on their Territorial Lands, the Pueblo and Navajo have come out completely opposed to uranium mining. Ernest Lovato, Executive Di- rector of Santa Domingo Pueblo declared: aoe “We are not cpposed to work- ing with the Non-Indian Society, but we are opposed to the mindless destruction of our Mother Earth. Our people lived here for thou- sands of years in harmony with the Earth. In less than 150 years, the vested, wealthy mining corporations have de- stroyed and polluted the Earth in a way that is hard to imagine.” For the Navajo, it is much the same story. Exxon and Gulf Oil are both developing uranium mines on Traditional Territory of the Navajo. Forty-five percent (45%) of the Navajo miners have died as a result of prolonged exposure to uranium radioactivity (according to the National Indian Youth Council). IN AUSTRALIA For the aboriginal peoples ee ‘ Must Be Communists! of Australia, the situation has reached a crisis. For over five years they have battled against the development of uranium on their Traditional Territory. They are controlling what is estimated at 75% of the “free world’s” uranium. According to Galarwuy Yunupingu, Chairman of the Northern Land Council, the site of one of the proposed mines is sacred Aboriginal Territory: “In the foot of the mountain where the uranium is being found and the saying is that for thousands of years, that if anybody goes near that place, that a big snake will come out and destroy every living thing on the face of the earth.” “And sure enough,’ Galar- wuy says, “if you look at it in the technical term now, in the scientific term, I think you will find out how true it is.”” THE COMPANIES ARE THE SAME While the indigenous peoples’ opposition to uranium mining around the world is truly inter- national, so are the companies developing it. It is no coincidence that aboriginal people in Australia are up against Noranda Mines, —_ + Ut = — a —_— who is also uranium mining in B.C. Union Carbide, who is trying to develop a new mine in New Mexico against the people’s wishes is also just outside of Kelowna exploring away. Perhaps the National Indian Youth Council said it best in a statement this October. “We recognize that our enemy is the Federal Government and Multi-National Energy Corporations. We also recog- nize that our struggle is an international struggle because of our enemy is a multi- national one. The same cor- porations which are exploit- ing the Aboriginal Peoples of Australia and the Indigenous Peoples of Namibia, South- western Africa also exploit. Indian Peoples in the Western Hemisphere. We will work with these Native People to fight against the common enemy to protect our land, way of life and future.” At the Central Interior Con- ference in July, the Chiefs passed a resolution that the UBCIC should actively oppose uranium miningand exploration. Late in September, B.C. Environment Minister Jim Niel- son announced that an Inquiry into Uranium Mining was sche- duled to begin in January 1979. In response to this, a meeting was held on November 11 in Kelowna of interested groups to work out how the inquiry should be conducted. The UBCIC went to repre- sent those of our people who will suffer the environmental and health costs if uranium ex- ploration and mining are allowed to proceed. There was strong agreement that these groups would not form a coalition but would share information and co-ope- rate whenever possible. General agreement was reached on these major issues: 1) a total moratorium (stop) on. uranium exploration and mining must be called before the Inquiry begins; 2) the Inquiry should be ajudi-_ cial inquiry (structured like the Judge Berger Inquiry and the West Coast Oil Ports Inquiry); 3) both formal and informal community hearings should be held, so that our people can offer their local exper- tise ; ; 4) a preliminary hearing should be held to work out the terms of reference for the Inquiry. People at the meeting agreed that the Inquiry should be based on the broad question of whe- ther uranium exploration and mining are in the public interest, rather than under what condi- tions mining could proceed. The UBCIC office will be closed from December 19 to Jan uary 3rd. An ans- wering service will take messages if there is any emer- gency: cation. . HELP WANTED ~ Applications are now being accepted for the position of Home-School Co-ordinator for the Sea- bird Island Band. Minimum Requirements: — Grade 12 graduation & Human Service type training. Must have experience working with Native people, must have experience in edu- — Will be expected to work at all levels of Education. — Must have good communication skills — written and oral. — Must have own car. — Must be prepared to work flexible hours. Please mail application and resume to the: Seabird Island Administration Office P.O. Box 620 Agassiz, B.C. VOM 1A0 cartel UBCIC NEWS 35 The Special General Assembly was held November 24th and 25th in Vancouver, so that the work that has been put into develop- ing the theory of Indian Govern- § | ment since the last General Assembly could be discussed and agreed on as the direction we should continue to work to- wards. held their Annual General Assem- bly at the same time as the annual meeting. This has always caused a lot of problems. Chiefs Council decided that the Assembly should be held a little later in the year, in the summer or fall. However the decisions and resolutions are only good till next April, so these positions needed to be reaffirmed by Bands. Delegates decided that new elections were not necessary. ELECTIONS (R. Malloway, T. Clackston) Decision: That the Special Gener- al Assembly carry on with the current Council and Executive until the next General As- sembly some time in the sum- mer of 1979. SOCIAL SERVICES (D. Alphonse, T. Josephy) Decision: That the report of the UBCIC Social Services Portfolio be accepted and that they develop preventative pro- grams. SOCIAL SERVICES (Wes Modeste, D. Alphonse) Background: 1. There is a high suicide rate among the Indian people of B.C., as most recent- ly evidenced by the six sui- cides and further suicide at- UBCIC NEWS 36 Up till now the UBCIC has SPECIAL tempts in the last month at the Cowichan Indian Reserve; 2. Suicide is a symptom of the much greater social ill that affects all Indian people; 3. There is little factual infor- mation upon which preventa- tive programs for Indian peo- ple who are suffering from overwhelming social problems can be based. Decisions: 1. That the UBCIC undertake extensive research to develop prevention strate- gies at the Band level for sui- cide and other social problems. 2. That. the UBCIC assist Bands in developing and ob- taining adequate funding for local Indian prevention pro- grams for social problems. 3. That the UBCIC promote and assist in the develop- ASSEMBLY ment of education training | programs for Human Services Workers at the Band Level. AGRICULTURE (B. Pasco, R. Gilbert) Decision: That the Assembly en- dorse the activities and objec- tives of the Board of Directors of the Western Indian Agricul- tural Corporation. LOCAL SERVICES AGREE- MENT (R. Harris, A. Solonas) Decision: That the UBCIC Execu- tive explore and assist the Bands with other alternatives to the Local Services Agree- ment. _BAND FINANCES PROGRAM POLICY DEVELOP- MENT (T. Sampson, J. Albany) ‘Decision: That the Assembly en- _ dorse the proposal on Zero- base budgeting for Band finan- cial arrangements for nego- tiation between the UBCIC and the government. (R. Leon, S. Terry) Background: 1. The four Tribal Councils of the Central District forced closure of their D.I.A. District Offices in 1975 follow- ing rejection of funds and due to dissension between the Department and our Bands over the method of delivery of services and lack of control we had over policy develop- ment that affected our day to day operations; 2. These four Tribal Councils are now in the process of establishing a strong unit to negotiate with the D.I.A. for delivery of services based on need as expressed by the in- dividual Bands and in accord- ance with the philosophy of Indian Government. Decision: That the four Tribal Councils of the Central District known as Okanagan Tribal Council, South Central Tribal Council, Kootenay Area Council and Lillooet Tribal Council request the support of all other Districts in the Province for our endeavours toward control of D.I.A. serv- ices and program policy devel- opment. HOUSING (Wes Modeste, A. Pootlass) Background: 1. The Council of the Kitwanga Band, Kitwanga Indian Reserve No. 1, in the RESOLUTIONS Gitskan-Carrier District have passed a Band Council Resolu- tion which states: ‘“‘Be it Therefore Resolved that the Minister of Indian Affairs and Inuit take immediate action in alleviating the present prob- lems arising from the CMHC financing for on-reserve loans as follows: 1) Assure the Bands that CMHC Mortgage and Loans will be interest-free, retro- active to day one of the CMHC Programs for on- reserve housing (1974). 2) To provide assurance re- garding this matter by agreeing to the letter written to Mr. Tom Spinks of the Thompson River Band by Jean Chretien on July 24, 1974. Reference is specifically made to the last paragraph: “I would like to clarify an apparent misunder- standing on your part that Band funds are committed to authority to the Bands. secure individual CMHC loans which I have guaranteed. My guarantee is given on the assessed ability of the appli- cant to repay his loan, and not committed in any way. The guarantee protects Band lands from seizure by non-Indians, and ensures that Band Coun- cils have complete control over it.” Also with reference to the first” paragraph: “I am also in full agreement with your conten- tion that the Ministerial guar- antees should be made avail- able to Indians receiving CMHC loans, so that reserve lands will not be jeopardized, nor Band Funds frozen.”’ 2. The Thompson River Dis- trict Council has amended the above mentioned resolution. Decision: That the UBCIC inves- tigate an alternative to CMHC that would give the lending UBCIC NEWS 37 UBCIC NEWS 38 SPECIAL ASSEMBLY EDUCATION (Wes Modeste, Gordon An- toine) Background: 1. The Government of Canada has developed a policy for post-secondary edu- cation of Indian people in Canada, which is outlined in the E-12 program; 2. The Government of Canada recognizes the post-secondary education of Indian Peoples across Canada as a moral obli- gation only, and does not recognize it as a statutory right of Canadian Indians as defined in the Constitution of Canada or the Indian Act; 3. Students across Canada have been affected directly by the government of Canada’s funding priority policy on post-secondary education; 4. The National Indian Bro- therhood convened a National Indian Education Conference on November 16-18, 1978 entitled “The Future of In- dian Post-secondary Educa- tion’ to define the areas where students have been affected as a result of the government’s policy; 5. A national post-secondary student committee was form- ed at this conference to act as a steering committee of the National Indian Brotherhood, and the students of this Na- tional Committee adopted a position that education from cradle to grave is a statutory right of all Canadian Indians; 6. The N.I.B. was given the mandate by this Committee to take the necessary steps to insure this statutory right is entrenched within the consti- tution of Canada and conse- quently as a section within the Indian Act; 7. This National Student Com- mittee appointed a represen- tative body consisting of twelve delegates; one from each pro- vince and one from each of the territories to act in an advisory capacity to the Na- tional Indian Brotherhood on Post-secondary education; 8. This committee will meet with the Ministry of Indian Affairs at a date set by the National Indian Brotherhood to seek more adequate funding and voice dissatisfactions with E-12 guidelines and resultant recommendations. Decision: 1. That the UBCIC sup- port the position adopted by the students, and support the mandate of the students to the National Indian Brotherhood; 2. That the UBCIC give a man- date of their own to the National Indian Brotherhood regarding the entrenchment of cradle to grace education for Indians in the Constitution and the Indian Act; 3. That the UBCIC actively participate in the shaping of policy and recommendations with regard to Post-secondary education through its Educa- tion Portfolio. EDUCATION (Wes Modeste, Mary Leonard) Background: The Fraser East District Council has had diffi- culty in dealing with Mission School District No. 75 regard- ing Capital Fund Expenditure dating back to 1972. | Decisions: 1. That the Education | Portfolio of the UBCIC be responsible for planning and conducting a meeting of all Chiefs and Band Members whose children attend school in the Mission School district, plus other interested Bands. This meeting is to take place on or before December 15, 1978, and will consider the capital fund contribution for the construction of Hatzic Junior Secondary School. 2. That the Assembly discuss the education situation in Mis- sion to give directions on the issue. | EDUCATION (Wes Modeste, Mary Leonard) Background: Many Indian student residences have been closed down in the past two years, and the Mission (St. Mary’s) Residence may also be closed down in the coming years. Decision: That the UBCIC be responsible for organizing a feasibility study of the use to which the Mission (St. Mary’s) Residence could be put, as well as all Student Residences in the Province. INDIAN GOVERNMENT (S. Point, T. Sampson) Background: A paper on Indian Government and an Aboriginal Rights Position Paper was presented to the Assembly. Decisions: 1. That the papers be accepted in principle; 2. That Regional Meetings be held to explain these papers and that the President and RESOLUTION Vice Presidents of the Regions attend these meetings. ASSIMILATION (Wes Modeste, Ray Williams) Background: 1. Many service agree- ments exist between the Fed- eral and Provincial Govern- ments which purport to be in the best interests of Indian people; 2. These agreements are in fact the advanced stages and im- plementation of the 1969 White Paper Policy, and do not reflect the real needs of our people at the Band levels because Indian people have no involvement in the making of these agreements; 3. Bands need compiled docu- mentation clearly outlining how the 1969 Policy is inher- ent within the programs we participate in. Decisions: 1. That the UBCIC establish as a priority the mandating of a special re- search committee to investi- gate all Federal/Provincial ser- vice agreements as to their implications and/or any such assimilation policies; 2. That the findings of the re- search committee be circu- lated immediately to all Bands to act on, and that the UBCIC develop a policy to combat this assimilation process. BAND TRAINING Background: Band Training is presently under the control of D.1.A., and the training they have offered in the past has been ineffective and incon- sistent with Indian direction and Indian Control. : ’ BANI? PLANNING (Wes Modeste, Ben James) Background: 1. The workshops § held prior to the Assembly demonstrated a serious need for community-based planning | in order to address the many problems of our people; | 2. The D.I.A. is undertaking many new initiatives in this field without consulting Chiefs and Councils for direction. | Decisions: 1. That the UBCIC§ place a high priority on Band Fishing development; 2. That a volunteer working committee be formed under) the interim chairmanship of| Chief Sam Baptiste, with the objectives: 1) to assist with the consolidation of the mat- J erial and direction which was developed at the workshops as a basis from which Bands might address their future § planning, and | 2) to provide a forum in which to involve interested Indian planners and to organize a meeting of these people. 3. That the Assembly endorse the voluntary acceptance of Richard Behn, Saul Terry and Chester Douglas, as the Volun- teer Working Committee. Editor’s Note: Detailed minutes of the Special Assembly are being prepared and will be sent out to all Bands Decisions: 1. That the UBCIC develop a comprehensive ap- proach to Band Training which is consistent with Indian § Government. 2. That this proposal be cir- culated to the Bands for| discussion and for approval at § the next Annual General As-. sembly. UBCIC NEWS 39 DISTRICT RESEARCH FILES The Resource Centre has the entire collection of District Research Files which were compiled in 1973 at the old Land Claims Office in Victoria. The Dis- trict Research Files, formerly called the Document Resource-Research File were originally prepared to aid Districts and Bands in their research projects. As such they contain many important government documents on B.C. Indian education, land claims, culture and economics. The District Research File consists of seven sec- tions. The first section, the District File Folder, contains general information on the district. In all there are 15 District File Folders for each of the Union of B.C. Indian Chiefs’ districts. Each has a list of the band and tribes in each district, plus the total reserve acreage of each band. The second section is the B.C. Sessional Paper Folder which contains papers and reports published by the B.C. government. This section is incomplete as it only consists of papers on the land question. Papers on hunting and fishing, water rights, timber resources and mining have not yet been included in the folders. The Tribal Culture File contains short lists of books and articles on the tribes in each district. These lists are a good starting point for cultural research projects. The Band Reserve File has separate folders for each band in the districts. Each folder contains: a schedule of reserves showing when the reserves were allotted, when and why cut-offs were made, acreage of each reserve, and the location of the reserves. The folders also have information from the 1916 Royal Commission Report (McKenna-McBride Commis- sion). The Department of Indian Affairs Annual Report File has folders for each year between 1875 and 1916. These folders contain information (by year) on the band or tribes’ living conditions, occupations, education, social life, health, and attitudes towards D.I.A. The folders also have reports from the 1876- 1908 Indian Reserve Commission. The Guide to the Document Resource for Your District, which is an introductory booklet to the District Research Files, is excellent for suggestions on how to begin researching your band’s land claims or history. The booklet also makes suggestions on who to contact for further information and where further information may be available. UBCIC NEWS 40 RESOURCE CENTRE In 1973 the District Research Files were sent out to representatives of each district in B.C. As a result, these files may be available at one of the band offices or the Tribal Council offices. URBAN INDIANS As the theme of this month’s newsletter is urban Indians, you might find the following books interest- ing: : Dosman, Edgar J. Indians: the urban dilemma. Toronto: McClelland and Stewart Ltd., 1972. 192 pp. $4.50. This book was. based upon the urban Indian in Saskatoon, Sask. Covers poverty, reasons for moving to urban centres, life-style of urban Indian and possible solutions to the problems of the Indian people in urban centres. Stanbury, W.T. Success and Failure: Indian in Urban Society. Vancouver: University of British Columbia Press, 1975. 415 pp. $17.95. This book is based on a study by the UBC professor on urban Indians in Vancouver. Good for statistical informa- tion. CATALOGUING THE RESOURCE CENTRE The Resource Centre will be closed temporarily to requests for information during December. Our holdings are only partially catalogued. Until they are completely catalogued, we cannot provide informa- tion and services as quickly as we would like to. During the temporary shut-down the entire Resource Centre shall be devoted to cataloguing. We apologize for any inconvenience to you, but look forward to receiving your requests in the New Year. PRINCE RUPERT:AN URBAN PROFILE The canneries of Prince Rupert attract people from the surrounding areas, but there are fewer and fewer jobs for our people. by Val Dudoward Prince Rupert is a fishing-and- logging port with a total popula- tion of about 18,000. It is esti- mated that more than one-third (6,000 plus) of the city’s popula- tion is made up of Indians. They come from Masset and Skidegate on the Queen Charlotte Islands; from the Tsimshiam villages of Port Simpson, Hartley Bay, Met- lakatla and Kitkatla; from the now-defunct cannery communi- ties like Port Essington on the Skeena River; from Kitamaat to Kispiox; from the Naas Valley, from the Tahltan communities; and from many other tribal groups and communities. Twenty years ago many of these people were involved in a series of riots which resulted in the reading of the Riot Act by then-Mayor (and mayor today) Pete Lester. In fact, the Riot Act has been read three times in Canada, and twice in Prince Rupert. The army was called upon during those stormy years in the 1950’s. The police forces were accused of using excess force and violence upon Indians, before, during and after the riots —a common complaint of Native people throughout the rest of the province, the country, the conti- nent and the world. “How it all started was. . . you know where the Civic Centre was. . .you know how they (au- thorities) used to discriminate against Indians: they (the police) threw this Indian in the back of photo y, Duduward the truck, really manhandled him. So, the police truck could only be opened from the outside, so while the police were walking around to get in the car, the guys (Indians) opened the door’ and let him out. They got to the police station and opened the door and he wasn’t there. The police were mad. Then, it seemed like everybody started getting mad.”’ This is how Alice Nast, a long- time resident of Prince Rupert and a Haida Indian, remembers how the riots began. There are similar accounts from _ other people. Alice Nast also remembers what happened to some of the Indian people when the police retaliated: ‘‘I know some people . .one guy, when they (authori- ties) turned the fire hoses on, he went right through that Ormes Drugstore window. Cut his hand so badly that he could never fish again.” UBCIC NEWS 41 photo V. Duduward People coming in from re- serves, did not often receive fair treatment when seeking housing or lodging, or even a meal in a restaurant. The local theatre, according to everybody who re- members Prince Rupert’s past, had a “policy” regarding seating. The “policy” was that if you easy street either. Just last sum- mer Indian workers at local canneries accused the companies of charging Indians high rents for second class housing. Pulp mills, the major industry in the area, provide limited job opportunities for Indians. In- stead, jobs of a temporary nature AM indian needs a Dusiness Suit to geta room in a hotel. were Indian, there was a certain area in the theatre where you were allowed to sit. This rule was strictly enforced. This and other forms of discrimination led many Indians to become “enfranchised”’ (signing away their legal status as Native Indians) so they could enjoy such “privileges” as the _ purchase of alcohol. For Indians living in the city, problems like employment, hous- ing, education, the law and respect, both your own and from the non-Indian community are still there. Historically and now, the sources of jobs is in the Fishing Industry with an emphasis on cannery work. But growth in both the White and Indian popu- lations, along with company auto- mation programmes have left many jobless. Those who still find work in the canneries are not living on UBCIC NEWS 42 like taxi driving, maintenance work and casual labour seems to . be the only.-work open to a majority of Indian people. All this adds up to a picture of where at various times 50% of Indians are jobless. The North Coast District Council has not been inactive on this issue. They have sponsored a Native outreach program, under the co-ordination of Terry Starr. The program is aimed at providing training programmes, counselling, and job information. It operates along with the local manpower centre in Rupert. If you’re looking for better housing in Prince Rupert because of substandard reserve housing, you'll be disappointed. Accom- modation is scarce for everyone but especially Indians. Recent housing hassles have led Indians to accuse the B.C. Housing Management Commission of be- ing discriminatory against In- dians. The Commission has re- sponded by meeting Indians half- way in question and answer sessions. Even coming into town to do some shopping may cause problems. Some hotels are viewed suspiciously because of their seeming reluctance to rent to Indians not dressed in business suits. | Racial tensions are also a way of life in urban communities. Although many racist acts go ignored, some surface and become community issues. The recent rape of an 11-year- old Indian girl and the death of a 31-year-old Indian woman of “exposure’’ have caused increased racial tensions in Prince Rupert. Many problems surface in the Prince Rupert courts where 65% of the people appearing are Indian. Many of these charges prove to be alcohol related. With so many pressures on people in cities, it’s very hard to create a strong community. But Prince Rupert Indians have a long history of fighting back those pressures and helping each other. After the riots, a Friendship House was built. Its initial func- tion was to serve as a half-way house for Indian people making the transition from village life to city life. About half of its current Board of Directors is Indian, and its Indian staff members play an active part in the planning and operation of the Friendship House, which now offers several programs aimed at Indian youth: and elders. But the Friendship House has had problems in its recent past in gaining the trust, support and involvement of the city’s Indian community. Today, the situation has improved quite dramatically, thanks to the efforts of staff members Sandy Miller and Dorothy Johnson, the co- operation of the new executive director, Kred Anderson, and the past efforts of former Board member, Terry Brown. The Native Benevolent Asso- ciation was also formed after the riots. The late Ivan Adams, Sr., a longtime native resident of Prince Rupert, was involved in the for- mation of both the Friendship House Association and the Native Benevolent Association. Ken Har- ris, Indian author and founding member along with Mr. Adams of the Native Benevolent Asso- ciation (NBA) says, “What we did was create a new image for the Indian people of Prince Ru- pert. Indians can be a very useful part of the society.”” Mr. Harris says that, generally, the Indian- White relationship in Prince Ru- pert is better than in most communities: “I think NBA has made the difference. . Prince Rupert was very much like the other areas not too long ago. I don’t see. . .problems that our own people ‘can’t resolve with a little bit of thought.’’ Mr. Harris currently operates Lachane Arts and Crafts, a Native store opened by the NBA. He bailed them out of recent economic. difficulties and now controls the store, although the NBA has the option to buy back the operation when it is financially strong. This store represents the only venture made by Indian people into the world of Prince Rupert merchants, al- though Indians are a major force in contributing to the local economy. The Native Benevolent Association is also involved in the community as the sponsor of the Northwest Coast Annual Archery Championship, a local hockey club, and a basketball team. Another approach toward solving urban problems is the recently-formed Prince Rupert Native Resource Group, made up of Indians involved in almost every occupation in the city: probation officer, government employees, shoreworker, fisher- man, receptionist, secretary, tea- cher. This group, according to a i = a i UBCIC NEWS 43 Terry Starr, was formed “‘basical- ly to bring the entire cross-section of Native people together to pool their mental resources to help Native people. We have helped a couple of people (families in emergency situations of financial crisis). . .There are plans to hold another Inter-Tribal Feast in the future. Our first one was success- ful; we did run short of food.” Terry Starr and Emsley Bol- ton, both Indian people with heavy community commitments, are involved in another project called the Miller Bay Association. Emsley Bolton, a supervisor for the Native Courtworkers and UBCIC NEWS 44 = Libud cniceers Counselling Association of British Columbia, says 46.7 acres of land near Prince Rupert is leased on a yearly basis to the Miller Bay Association. ‘Miller Bay has been abused in the past,” asserts Mr. Bolton, and money is still owing to some creditors. This stems from the operation of the land by the Pacific North Coast Native Co-operative. “We plan to have a general clean-up of the land itself, and then see how we can utilize it. Basically we plan to have a cultural training centre.” Sandy Miller is the program director at the Friendship House, and her involvement in Native affairs is definitely local: “I think that our people are definite- ly getting more involved in the community. There are still prob- lems to do with housing, and employment, and we’re starting to work together.”’ There are other Native people who have helped to shape the development of Prince Rupert’s Native community: the late Maude Helin, the late George Jeffrey, Heber Clifton, Margaret Harris, Victor Reece, and many others. ... Supporting each other and working together seems to be what’s happening in Prince Ru- pert. The problems continue, but more and more the people seemed to be ready for the solutions. Sandy Miller and Cleo Reece are two Native women who are among the group of people responsible for the recent increase of Native activity in the city. People are trying to work together now, and it’s being done in different ways that are small. Cleo Reece says, ‘Attempts are being made now to get people to work together and it’s being done in different ways that are small. You'll find small groups of people getting together, like, to the Friendship house, through the Native Resource Group, through the Inter-Tribal dance group. And I think, the others are more or less getting into the cultural part of it. . .But I think there’s got to be a political structure here that’s going to do everything, that’s going to include everything.” PIPELINE: KOOTENAYS TRIBAL SETS CONDITIONS COUNCIL The Kootenay Indian Area Council met last month with Al- berta Natural Gas, the builders of the Alaska Highway Pipeline in southeastern British Columbia. According to Wilf Jacobs, spokes- person for the council at the meeting, the meeting was called because: ‘After reading about and hear- ing about all the news about the pipeline in the north we realized we were ignored. People didn’t know we were in existence here in the south- east.” At the meeting the Council put forward four basic demands: 1) The effect of the Pipeline has been recognized in the north- ern parts of the province and discussions have been held with the Indian people: in those areas; however no such recognition or discussion has been extended to the Indian people affected by the south- ern portion of the pipeline. 2) No studies have been done by the Alberta Natural Gas on the effects the pipeline will have, not only on the Indian people but on the area in general. 3) Because of the short time be- fore construction begins, we are not allowed the time necessary to carry out our own research on the effects the pipeline will have on us. 4) Until such time as the govern- ment of Canada and the Pro- vince of British Columbia recognize aboriginal rights and land claims of the Indian peo- ple in the province of B.C., we the Kootenay Indians cannot or will not enter into any discussions with the Alberta Natural Gas or any other Company. LAND USE AND OCCUPANCY STUDIES: MAPPING Wilf Jacobs said the Alberta National Gas responded by saying they would ‘see about what they could do about the government recognizing our aboriginal rights.” The bands are now going to begin a mapping study like the Northeast is involved in. “Our people passed down their history by mouth, from father to son. But now we have been faced with a situation where we have to lay claim to certain parts of our land and we figure that it’s essential to document these lands by mapping them.” Wilt Jacobs, Kootenay area pipeline co-ordinator, will be start- ing the mapping project within ' the next two weeks, he hopes. The mappers will be going particu- larly to the Grassmere Tobacco Plains people where the pipeline will be passing through their traditional hunting and trapping grounds. In the Northeast, the study is going well. Jimmy Gautier has got in nine maps from the Mober- ly Reserves; Eddy Appsassin is mapping for the Blueberry River people, Robert Dominique for Doig River and Bernie Metacheah for Halfway Reserve. The Co- ordinators are now at Fort Nelson and Prophet River, training map- workers to document the tradi- tional hunting and trapping in those areas. UBCIC NEWS 45 dust by Chance An unbearable silence filled his mind as the gates closed coldly behind him. The December nist en- veloped him as he glanced back at the antiquated buildings that for eight years had been his home. Eight years he had been caged but at the same time protected. He shook his head and smiled sardonically as he began to walk. His mind wandered back to the land far to the north that had once been his home. Twenty-three years back a son had been born. His skin was like milk chocolate and his eyes glistened like molasses in sunlight. The white man called him William, but he had been named Simaquanis; the warrior. - He thought back to the northern springtime when the anticipation is high because the harsh northern winds are only veiled with hints of warmth UBCIC NEWS 46 — an unedited love story by Michelle Stiff and rejuvenation. He thought back to those springs ‘when he as a child chased the wind as freely as a hawk. He remembered his mother, wrapped in her well worn shawl watching him from the window. He remembered the feeling of unrest that he so often sensed in her when they talked. j He remembered his first days at the residential school. The tears of frustration and confusion when the nun said no, you can’t talk to your sister. He remembered his older brother comforting him after he lost his first fight. You gotta keep your head he had said to him. You always gotta be in control. He laughed thinking of his brother and his advice. He hadn’t lost many fights after that. He remembered the hot August evening when the R.C.M.P. had come to his door. They told him he had killed a man. They told him he had to pay for that. He remembered how he knew in his heart that he had not taken anyone’s life from them. He remembered how at fifteen years of age they had put him in a cage and locked him in. With that key they had locked away forever his trust, his joy in living, his heart. He remembered crying with the frustration that his protests had gone unheard. He remembered the horror of total helplessness. Simaquanis shuddered with the memory and only then realized that the mist had now turned to snow and that he was standing on a busy downtown street. He looked skyward and felt the small flakes melting on his perspiring face. He anxiously looked around. The storefronts and the trees along the street were all invitingly decorated with coloured lights and paper Santa Clauses. A sinking lonely feeling crept through his being and he headed for the broken neon sign that was bleakly flashing Joe’s Bar. As he walked into the dim interior his anxiety began to wane. No one could pry into his heart here. He sat at the corner table and ordered two. He tried to turn off the memories, but this time they wouldn’t go away. He looked around at the other patrons and his heart sank deeper. A ragged group of sleepy souls. Then his eyes came to rest upon a young girl. She was sitting with two young men and one other girl. She was sitting low in her chair her eyes wandering restlessly around the room. Simaquanis, from his quiet vantage point, watched her and wondered what she was doing in this place. She was dressed in a rust corduroy jumper with a white cotton shirt and black tights. Her shoes were a rust leather and the heels were no more than an inch high. Her shining black hair was pulled back in a pony tail and her chubby small hands were nervously twisting the ends and letting it fall. She was an interesting contrast to the sur- rounding patrons. Amused and intrigued, Simaquanis dropped his reverie and focussed his thoughts on this little girl. He wondered what it would be like to walk down the street holding her hand. He wondered how it would feel to see her smile. His thoughts were inter- rupted by the morose waiter’s impatient question, “Two more buddy?” As he set the beer down Simaquanis noticed that the girl was putting her coat on. She started for the door, the waiter kept saying, “That will be a dollar buddy,” and Sima- quanis’ heart was crying don’t go little girl. He paid for the beer and settled back into his quiet corner and took a long cool drink of his beer. He looked around at the dingy bar and abruptly grabbed his jacket and headed for the door. Back on the street he quickly scanned the streets looking. She was nowhere in sight and he wondered morosely how she could have disappeared so fast. He began to walk slowly down the street towards the center of town when he caught a glimpse of her coming out of a small store. He ran up to her and grabbed her arm. She looked at him with startled eyes. Simaquanis, feeling a little embar- rassed couldn’t think of anything to say to her. She coldly pulled her arm away and continued on her way down the street. Simaquanis stood there for a moment, took a deep breath and ran after her again. This time he ran in front of her and turned around so he was looking her in the eye. Hi he said. She just looked at him curiously and kept walking. He kept walking backwards. Would you like to go for a coffee? he said. She turned to walk away but the mental movies that assailed her stopped her in her tracks. She thought of a young boy she had once known who was always saying, ‘‘Hey Lis ya wanna go for coffee?” She thought of the laughter they had shared as children. She remembered all the times she had dis- missed him as a kid who didn’t know anything. She painfully felt the incredible loneliness that he had left behind. She thought of all the times she woke in the night knowing she would never see his dancing eyes again. She looked around helplessly, shrugged her shoulders and pointed to a coffee shop. Two hours kter, they were lingering over their empty coffee cups, laughing and making jokes about the best way to spend Christmas Eve. The laughter stopped and they avoided each other’s eyes. Her name was Elisabeth. She looked at Sima- quanis and wondered why she felt so at ease with this stranger and yet at the same time why she felt such vague stirrings of sadness. She too had been jailed but her prison was of a different nature. Her childhood pf questions and fears had been her prison and those fears caged her still. She looked at Simaquanis and wondered what it would feel like to hold his hand and share his laughter. Her mind wandered to all the times she had tried not to appear like the prisoner that she was. She wondered if maybe, just maybe they could free. each other. She smiled sardonically. Her wanderings stopped abruptly as Simaquanis was reaching for his jacket. She grabbed his arm. Please don’t leave me she said. Embarrassed at her outburst she lowered her eyes. Simaquanis picked up her jacket, took her hand and led her to the door. They were met by a gust of chilly wind and snow. It seemed to cleanse the air of their doubts and uncertainties. They looked at each other and laughed as they threw their arms around each other and began walking down the street. The antiquated clock on the corner announced midnight to the now almost deserted streets. The disgruntled hotel clerk shook his head as he looked out his window to see the tall Indian with the long black hair and the girl who was no more than a kid, standing on the corner laughing and hugging each other. Merry Christmas Simaquanis. Merry Christmas Elisabeth. UBCIC NEWS 47 ond ANNUAL FISH FORUM VIKING HALL 828E.HASTINGS VANCOUVER DECEMBER 14and 15,1978
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