Indian World - volume 3, number 11 (March 1981) · UBCIC Photograph Collection

Indian World - volume 3, number 11 (March 1981)

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Indian World - volume 3, number 11 (March 1981)

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1.06-01.04 Indian World

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March 1981

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volume

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1.06-01.04-03.03

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Mount Currie Spiritual Gathering...............2

They Won't be Dumped on Anymore:

Skway Band Blockade.......................4

B.C. Denticare Plan—Feds Ignore Rot...........5

Mowachaht Wins! BC Hydro must pay and move . 6

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

Our World.................................8-9

No Protection of B.C. Nations:

UBCIC has to reject patriation...............10

The Courts Limit Aboriginal Rights........____10

Prayers, Laws, and Language..................11

Constitution Express Potlatch...............12-13

Time is Running Out:

Indian Language Training................14-15

"Don't Wait For DIA!"

Oweekeno Land Use Plan...................16

SPECIAL SUPPLEMENT:

Marine Legacy Under Assault...........17-20

Keeping the Kelp...........................17

Powerless Review Panel; Nishgas Protest......17

Oolichans last victim of commercial greed.....18

1981 Roe Herring: Back to Normal...........20

The Pearse Commission Public Hearings......20

News, News, News...........................21

Genocide in El Salvador:

Indian People Caught in the Middle.......____22

COPE: A Bad Deal Takes a Turn for the Worse .. 23
Coal Under Treaty 8 Land:

Indian People Not Consulted................24

Basketball Championships....................25

Dear Mr. Wonderful.........................26

Book Review by Bess Brown...................27

In the News.................................28

Up-dates.................................29-30

Year of the Handicapped......................31

NNAAP: The Play Remains the Same...........31

Chiefs Council...............................32

Our Culture: Indian Hunting Laws.............33

Editorial...................................34

"Song of Cedar" by Theresa Neel..............35

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INDIAN WORLD
MARCH 1981 "THE CHOICE IS OURS" ONE DOLLAR
The furious batter for Aboriginal Rights:
it could be the final one.
Our marine resources:
our legacy.

Mt. Currie Gathering
The Mt. Currie people saw the need and cry of our
young people and the Elders: the need to be with one
another and the cry to learn the values of our people. The
young girls were gathered in a circle and told by the Elder

ladies how a young girl should take care of herself and
how to be until she gets married.
The Elders expressed their happiness to see their people
working towards hanging on to our traditions. They
appreciated the opportunity to have the time to speak to
the people.
(The Mount Currie people will be writing a full report).

INDIAN
WORLD
VOLUME 3 NUMBER 11

INDIAN W O R L D is the official voice of the Union
of British Columbia Indian Chiefs.
It is dedicated to building a strong foundation for
Indian Government by providing an awareness of the
political and social issues affecting the Indians of
British Columbia.
Signed articles and opinions are the views of the
individuals concerned and not necessarily those of the
UBCIC.

Table of Contents

Terry Aleck, trainee at Indian World, paying up his
subscription for Indian World at student rates.
Thanks to subscribers who paid last month helping
us come closer to self-sufficiency.

Contributors
Editor: Darrell Ned
Assistant Editor: Solomon Ratt
Written Contributions: Chief Wayne Christian,
Chief Councillor Mary Johnson, Kat Norris, Theresa
Neel, Rita Svisdahl, Barry Andy, Sarah Saunders,
Jenny Andy, Greg Hans, Elise Andy, Aaron Hans,
Kelvin White, Delores Webster, Saul Basil, Clifford
Hanuse, Val Dudoward, Glen C. Williams, Bess
Brown, Violet Birdstone, Simon Danes, Buddy
Napoleon, Pauline Douglas, Rod Jeffries, Carmen
Maracle, Terry Aleck, John Rogers, Wayne Hamilia,
Fay Wilson, Percy Stevenson, Derek Wilson, George
Manuel, Sadie Worn-staff and Lorna Bob;
Illustrations: Carmen Maracle
Photographs: UBCIC staff unless credited.
Typesetting: Mary Schendlinger at Pulp Press.

Mount Currie Spiritual Gathering
2
They Won't be Dumped on Anymore:
Skway Band Blockade
4
B.C. Denticare Plan—Feds Ignore Rot
5
Mowachaht Wins! BC Hydro must pay and move . 6
President's Message
7
Our World
8-9
No Protection of B.C. Nations:
UBCIC has to reject patriation
10
The Courts Limit Aboriginal Rights
10
Prayers, Laws, and Language.
11
Constitution Express Potlatch
.12-13
Time is Running Out:
Indian Language Training
14-15
"Don't Wait For D I A ! "
Oweekeno Land Use Plan
16
SPECIAL SUPPLEMENT:
Marine Legacy Under Assault
17-20
Keeping the Kelp
17
Powerless Review Panel; Nishgas Protest
17
Oolichans last victim of commercial greed
18
1981 Roe Herring: Back to Normal
20
The Pearse Commission Public Hearings
20
News, News, News
21
Genocide in El Salvador:
Indian People Caught in the Middle
22
COPE: A Bad Deal Takes a Turn for the Worse . . 23
Coal Under Treaty 8 Land:
Indian People Not Consulted
24
Basketball Championships
25
Dear Mr. Wonderful
26
Book Review by Bess Brown
27
In the News
28
Up-dates
29-30
Year of the Handicapped
31
N N A A P : The Play Remains the Same
31
Chiefs Council
32
Our Culture: Indian Hunting Laws
33
Editorial
34
"Song of Cedar" by Theresa Neel
35

OUR COVER: Our right to our resources in all aspects: air, sea and land. Artist Carmen Maracle will be leaving Indian
World after this issue to return to Tyendinaga, on Lake Ontario. We will miss his sharp political cartoons and the
beautiful artwork. Good luck Carmen!
INDIAN W O R L D 3

They won't be dumped on anymore.

Skway Band Blockade:
Ever since 1948, Skway Indian
Band has seen some of its land flooded over because of a dyke and roadway built on the reserve without the
consent of the Band. Then garbage
began to be dumped on the reserve.
This all happened while they were negotiating over the land. The negotiations the municipality of Chilliwack
and Skway Band are trying to resolve
concern payment to the Band for all
past damage done to the land.
The Band wants this settled straight
across the table, so they won't always
have to rely on the courts to settle
something that shouldn't have happened in the first place.
Skway Band has strong support
from around the area. The Band sees
this as protection for their children
because it concerns the health of the
whole community and the surrounding area.
Chief Ben James has tried since
1975 to resolve this case with three
Mayors of Chilliwack and right up to
date the case still hasn't been resolved.
INDIAN W O R L D 4

signed a Statement of Principle with
Chief Ben James, and stated that
there would be no more garbage
dumping on Indian land. This agreement was reaffirmed in April and
July of last year. In this statement the
Mayor told Chief Ben James the
Band would be compensated for the
flooded and destroyed land. The
Band is now considering the offer on
the compensation part of that statement and that is where they now
Chief Ben James, from Skway Band stand with the municipality of Chilliis holding Skway Band rights against wack.
"We are fighting for recognition
municipality.
and justice. This is where we as IndiSo, in protest, the Skway Band has ans should centre our own areas as a
put up a blockade and it will stay up People so we can approach the future
until further notice. The blockade is with integrity and be able to commubeing watched 24 hours a day. The nicate with people around us and be
people know where they stand and
treated with respect instead of being
they will hold their ground for as long treated with criticism from people,"
as this carries on.
said Chief Ben James. "They not
only abused the land but they also
abused us as people of this land. They
Negotiating over land damages.
just don't want to recognise our rights
as a nation."
In March 1980 Mayor Welch

B.C. DENTICARE PLAN

FEDS IGNORE ROT
The B . C . Dental Care Plan has
upset a number of Bands. These concerns were examined by the UBCIC
Chiefs Council on March 18th, and
the Plan was rejected as it applies to
on-reserve status Indian people.
Chiefs Council insist that the responsibility for Indian Health Care lies
with the Federal government, not
with the provincial government. Indian people were not consulted before
the Dental Plan was announced, let
alone implemented, and because of
this negligence, our dental needs are
not adequately covered.
Our natural resources have been,
and still are being used to develop and
pay for these services. Therefore an
obligation still exists to provide full
benefits for the aboriginal inhabitants
of this country. Our member Bands
have been requested to re-adjust their
funds designated for other social services to cover the additional dental
cost of this plan.
Under the terms of the Plan the
province would take the primary role
in the status Indians' dental care. The
province is to pay the first $700 while
the federal government pays the rest.
This is another example of the federal
government's attempt to stray from
their responsibility to the Indian
people.
Did they learn nothing from
protests on health care in 1978?
The federal government has tried
to shed its responsibility onto the
provincial governments ever since
1978. In October of that year Mon¬
ique Begin, then Minister of Health,
announced that the National Health
and Welfare was to set up, and put
into effect, new guidelines for uninsured health services. At that time all
the Indian people across Canada
joined in protesting the new guidelines.
As a result of the protest by Indian
people, the P.C. government's Minister of Health, David Crombie,

adopted a new Indian Health Policy.
The main thrust of this new policy
was increased participation by Indian
people on the management of their
health care.

This kind of paternal action by the
Federal/Provincial Government has
been the main reason for apathy and
non-cooperation from any Indian
people towards programs that the
Federal Government provides to the
Indian Reserve communities through
the Province.

Health care—a question of
respect
We have made representation
All health enquiries recommend many times that if services are going
consultation
to be purchased by the Provincial
In February 1980 Thomas Berger's Government from the Federal Govreport on Health recommended in- ernment on behalf of Indian people
creased participation by Indian peo- then Indian people must be involved
ple on any discussions that may affect in the negotiations of these services.
their health care. In his report he also We have insisted on many occasions
identified Indian Health Care as the that the Federal lines be provided dirsole responsibility of the federal gov- ectly to Band Councils, so they can
ernment.
enjoy the benefit of experience of
The present terms of the B.C. Den- negotiating for these services themtal Care Plan do not comply with the selves. This is called human resource
recommendations of either the former development. Our people need this
P.C. government's guidelines or very badly at the Indian Reserve level.
That provides the initiative, the pride,
those of Thomas Berger's.
Once again, we are seeing the the dignity and all other ingredients

policy of "might is right" by not involving our people in a consultation
process to transfer the responsibility
of providing this service to the Indian
people in the Indian communities.

of self-respect. This has been the
basic missing link in the goodwill; the
Governments have failed in trying to
upgrade the health standards of our
people.
INDIAN W O R L D 5

The court decision over the Mowachaht Band vs. B.C. Hydro case could
set the pace for future negotiations of our people with corporations and
governments. On March 10, the Mowachaht Band was awarded a $42,000
cash settlement along with a court order forcing B.C. Hydro to remove its
transmission lines off the reserve by the end of June. This decision could
not have been reached without the support and determination of the Band
members.

MOWACHAHT
WINS!
B.C. Hydro must pay and move
By Mary Johnson
Our dispute with B.C. Hydro goes
back to 1971. We heard that a power
transmission line was to be built
across one of our reserves. B . C .
Hydro had a contract with Tahsis
Company for the construction of a
transmission line from Gold River to
Tahsis. They did not consult the Band
even though this line was going to be
built across our land.

legal action. A date was set for the
court hearings. The original two days
of court dragged on to five days
Later a decision was reached in our
favour.

on how much it would have cost for
free power for a period of ten years.
Another aspect of the decision forces
B.C. Hydro to move the transmission
line by the end of June.
They may try to meet the deadline
but at one point it was mentioned that
they couldn't. If they don't then they
will have to go to court or they will be
forced to negotiate with us. A corporation like that will choose the cheapest way. It is going to cost them a
whole lot more money to move the
line than it would through negotiations with the Band. As yet they have
not approached us for negotiations.
People's support important to
long struggle
I would like to thank and congratulate our members who were able to
attend and sit in on the hearings. If it
was not for the support and determination of these people we may never
have won. We still have a long struggle ahead of us but we now know we

Legal action proves successful
It has been a long struggle for our
people. B . C . Hydro had known all
along that it was necessary that the
Band pass a resolution to allow the
line to be built across our land. Since
there never was such a resolution,
B.C. Hydro has been trespassing by
going ahead with construction of the
line. In July 1980, B.C. Hydro stated
that because the Band had not responded and did not stop the construction of the line, or cut down the
line, they had assumed that the Band
had consented. This was the same
argument B.C. Hydro used as their
defence during the court hearings.
Our people had told B.C. Hydro that
if the reserve got free power then the
line could be built across reserve land.
As of today we still have no power on
the Tahsis reserve. After several attempts at negotiating a settlement
with B.C. Hydro had failed, we took
INDIAN W O R L D 6

Decision tough on BC Hydro
The settlement is fine now. It totals
$42,500. The judge made his decision
by considering how much it would
have cost B.C. Hydro to build a
distribution line to the reserve, and

have the power and authority to take
this kind of action. During the course
of the negotiations B.C. Hydro had
the nerve to offer us $8,000 as a
"once and for a l l " settlement. This
was a big insult to my people and we
let them know that.

PRESIDENT'S
MESSAGE

same way that poor provinces receive these payments.
That reason is to develop the use of the land, forestry,
housing, water, roads, wildlife, fishing and tourism. In
other words, Indian reserve community planning and
implementation for the purpose of creating an
employment income for our unemployed Band members
of our Indian reserve communities.
The goal of the Union of B.C. Indian Chiefs is home
rule for our Indian Governments. In our dialogue with
the Federal Government and in the resolution to patriate
the Canadian Constitution, they refuse to recognize and
affirm Indian Governments as our Treaty and Aboriginal
Rights within the framework of Constitution. From this
experience, we can see that the Department of Indian
Affairs insists on controlling a tutelage relationship with
the Indians of British Columbia. They enjoy playing the
role of being our boss and watching us perform their
duties as extensions of their agencies and their department.

DIA shows a poor record
The majority of our people have lost confidence in the
Department of Indian Affairs. We know that they have
governed us for over a hundred years. In that period of
time let's examine their governing record:
Indians have a life expectancy ten years less than the
Alaskan author Charles "Itok"Edwards paid a visit last
Canadian average;
month. He strongly opposed the Alaskan Land Settlement.
Indians experience violent deaths at more than three
times the national average;
The dilemma of Indian Governments is their tradi60% of our people are on social assistance;
tional funding ties with the Department of Indian Affairs.
32% of our working age Indians are employed;
These funding ties compel the Indian Band Councils to be
Less than 50% of our Indian homes are properly
extensions of the Federal Government, by having to be
serviced;
agents of the Crown to enable them to have an adminisWe represent 3% of the Canadian population, yet
trative staff to provide educational, health, social, and
9% of our people make up the jail population in
other services to its Band members on one hand. And on
Canada.
the other hand, their goal is to determine their own goals
These data give us every reason to fight for the right to
in the future, through an Indian Government authority
determine our own future through our own Indian
mechanism.
Governments. Can we do worse than the department,
with our people for our people? No way! The Federal
Government, with our money from our resources and
Government Favours Incorporating Bands
from our country, taught us and are still teaching our
The Indian Government goals of the Band Councils are
children that the French and English found us and found
often met with a Federal Government regulation that
our land.
compels them to incorporate into a legal entity before
they can qualify for funds. Because a corporation is an
I believe it is our responsibility and our duty to tell our
entity that comes under a Provincial or Federal Governchildren the truth about our history with our homeland.
ment law, the Indian Government is surrendering its
The fact is, no French or English found my people or our
authority to the law that brings into existence the corporland. The truth is, by their own Christian religious teachation. The corporation then becomes an extension of the
ing and their own usufructary law B.C. land is still Indian
Provincial or Federal Government. Corporations are a
land.
tool of the white man to centralize business activities and
They stole our lands but we shall fight to recover our
money. It benefits a very few people, often at the expense
lands and our Indian sovereignty over our lives, our lands
and on the backs of the masses of poor people.
and our resources.
The intention of establishing Indian Governments is to
bring a greater degree of governing authority to the
Yours in Indian Strength,
elected Indian leadership in our Indian reserve communities so our transfer payments should be received directly
from the Federal Treasury, for the same reason and in the
INDIAN W O R L D 7

OUR WORLD

K.H.A. AT WRESTLING CHAMPIONSHIPS
Between 300 and 400 competitors from all over B.C.
participated in the 1981 Provincial Secondary School
wrestling championships.
Some of the wrestlers had already toured Japan with a
Canadian high school team. The high calibre of coaching,
facilities, and competition in the lower mainland produces the top wrestlers in' the province. Because of this,
the K . H . A . team expected no miracles. But they represented Chetwynd well.
Both Winston Gauthier and Dino Napoleon were
eliminated early in the tournament. Ted Calliou won two
matches, then lost two matches. He managed to finish
15th out of 26 wrestlers in his division.
In the 154-lb. division, Elvis Paquette suffered a quick
pin in his first match. Facing elimination, he could not
lose another match. With strength and determination, he
won his next three matches. Elvis then had to beat a
Prince George opponent to enter the semi-finals. Losing
on points, his final standing out of 22 wrestlers was about
seventh.
For all the K . H . A . wrestlers it was their first real
season of wrestling. Their success has been noteworthy
and the promise for next year looks bright.
Kelvin White, K.H.A. Coach
INDIAN W O R L D 8

MT. CURRIE HEAVY DUTY OPERATORS
Top: Troy and Gigg Bikadi, Dino Nelson, Ben Sam and
Ronnie Lester. Bottom: Joey Williams, Lisa Nelson,
Stan Lester, Lloyd and John Williams. (Ryan Pascal,
Trudi Williams and the late Doc Pascal also received their
certificates.)
The Mount Currie Heavy Duty Operators Course that
was held in November was unique for several reasons: the
course was held on the Mount Currie Reserve; the class
members were all from there; it was the first time such a
course was held on reserve; it was a joint venture by
Canada Manpower, Finning Equipment and the Mount
Currie Band. The certificates were presented in February
by Chief Leonard Andrews at the Tazil High School.
Most of the students said it was a good course and they
had a lot of fun too.

Louis Miranda is known as "Uncle Louis" by all the
children and adults who have been taught the Squamish
language by him. Indian people everywhere in British
Columbia refer to the 88-year-old Louis as "Uncle." In
1967, he began teaching the Squamish language to his
people. Then, in 1972, he began working with a linguist
to develop an English written form of the Squamish
language.
Uncle Louis says that the language is the foundation of
a culture, and he wants the Squamish language to remain
the foundation of the Squamish culture. He continues to
teach Squamish in North Vancouver schools, and to
work with the teachers he has taught. In June of this
year, Uncle Louis will receive an honorary doctorate of
laws degree from Simon Fraser University. He says this is
an honour because the Squamish people are enthusiastic
for him to receive the degree.
TOTEM POLE RAFFLE
This beautiful pole is 241/2 inches
high with a wing span of171/2inches;
it was carved by Roy Speck. He hails
from a family of artists, headed by
Chief Henry Speck of the Tlawitsis
tribe of Tumour Island.
Roy learned from his famous dad
who is internationally known as a
Kwakiutl artist.
Raffle tickets are available at
UBCIC, 684-0231.

Sneak preview on Dora Licks'
100th birthday gathering. This event
happens at Lytton Memorial Native
Hall. Starting Friday April 10 in the
evening with Drum & Dance warmups. April 11 will be the main celebration, supper will be at 5:00 p.m. The
closing day will be April 12 for half a
day. Everyone is W E L C O M E .

WESTERN INDIAN RODEO A N D
EXHIBITION ASSOCIATION
The newly formed rodeo association is off to a good start with strong
leadership. Bob Pasco of Oregon
Jack Creek is President and Scotty
Holmes of Spahoman is Vice-President; Directors are Joan Gentles of
Williams Lake, Charlene Belleau of
Alkali Lake and John Terbasket of
Lower Similkameen. The Manager is
George Saddleman of Spahoman.
The purpose of the Association is
to assist in putting on rodeos and
associated functions. The priority is
to put good management in place.
The Board wants to find out what
people want their rodeos to be and to
help put those ideas in place efficiently. Many rodeos could be put on
at considerably less expense. They are
also interested in branching out to
social functions around rodeos to encourage more people to go.
The Association will help with
rodeos no matter who sanctions
them. It will also be able to sanction
and approve rodeos. They have fifteen rodeos planned already. 3,500
Programs are being printed and
advertising is being sold now at $200
per page for one year.
Advertising and enquiries should
be addressed to the Manager or Directors of WIREA at 345 Yellowhead
Highway, Kamloops.

The all new Vancouver Indian
Centre located at 1607 East Hastings
will open May 8-9. You will be seeing
44,000 sq.ft. of an all-Indian run
office. The projects they have will be
vast ct mpared to what they had at the
centre at Kitsilano.
Where does the valley of green
pastures go?
Where the great waters once did flow,
Where the buffalo and deer once did
roam;
In the valley they once called their
home.
Where are the tipis which did stand,
So proudly on this sacred land?
It seemed like just yesterday,
They said they were here to stay.
But where are they today?
Where are the wide open spaces?
Where our people once did roam,
on the land we call our home.
To see all the tipis standing,
Proudly on the wide open spaces,
and to see many happy faces on our
Indian L a n d . . . by Delores Webster
INDIAN W O R L D 9

UBCIC HAS TO REJECT PATRIATION

No Protection for B.C.
Nations
Under the terms of the present amendments to the proposed constitution, the people
of B . C . could lose our Aboriginal Rights within two years of
patriation.
According to the proposed
Amending Formula, the province of B.C. and the federal
government could agree to remove Aboriginal Rights in
B.C. and, according to their
laws, there wouldn't be a thing
we could do about it.

The Royal Proclamation, the
Sacred Trust of Nations, the courts—
nothing could stop them. No matter
how they protest that our Aboriginal
Rights are protected in the Charter of
Rights and Freedoms, no matter how
they protest that they respect our
status as the Aboriginal people of this
land, the fact remains that in as little
as two years, we could have nothing
left.
No government of B.C. has ever
recognised our Aboriginal Rights.
Most governments have, in fact, bitterly denied them. Yet under the
Amending Formula, the provincial
government, not the Indian people,
has the power to determine or deny
these rights. B.C. is rich in natural resources. The Federal Government is
weak in the west. Is it so impossible
that the Federal Government could
not be pressured into negotiating out
our Aboriginal Rights with the Province?
No matter what the Government
tells us, Section 33 of the Charter .of
Rights and Freedoms recognises no
more than our "right to use and
enjoy land at the pleasure of the government." That is all the protection
we get in B.C.
Section 33 says the Federal Government recognises and affirms AboriINDIAN W O R L D

ginal and Treaty Rights. It sounds
fine until you ask who interprets "Aboriginal and Treaty Rights"? The Minister of Justice says the courts will
interpret it. The Minister of DIA says
the fundamental law of the country
will interpret it. The fundamental law
of the country has already determined
that Aboriginal Rights means no
more than the rights to use and enjoy
land at the pleasure of the government (see box). Where does that leave
us?
The other section that is supposed
to protect us is Section 25 of the
Charter of Rights and Freedoms.
This is the section that guarantees
that the "rights and freedoms we had
in the past will apply." Those are the
ones guaranteed by the Royal Proclamation of 1763. However, the courts
have found that the Royal Proclamation does not apply in B.C. because in
1763, the British didn't know that
B.C. existed.
This is the deal that the Minister of
Indian Affairs was so happy to accept
on behalf of the Indian People. This
is why our President had no alternative but to reject it vehemently. This is
why our Chiefs Council says we have
nothing to lose by continuing to oppose it with every last bit of our
strength.

Indian Nations in B.C. will
only negotiate our relationship
with the Federal Government
of Canada when three basic
issues are agreed upon:
• that the Royal Proclamation
applies all across the country;
• that we have a say in the
Amending Formula as it affects us; and
• that the Aboriginal Rights
entrenched in the Constitution are those defined in our
Aboriginal Rights Position
Paper.

This issue has caused some division
among the Provincial organisations
across the country. The NIB, the
Dene Nation, the ITC, the Council of
Yukon Indians and the Federation of
Saskatchewan Indians have supported the amendments. They feel they
have enough power at provincial and
territorial levels that the Amending
Formula is no danger to them.
A l l the other Indian organisations
are opposing patriation. The Indian
Association of Alberta has gone so
far as to withdraw from the NIB to
protect its position of opposing patriation,
at time of
going to Press, the Prime Minister
was threatening to close the debate
and take his resolution to the British
Parliament by Easter.

The Courts
Non-Indian courts have already defined Aboriginal Rights in such a way
that, by the definition alone, Indian
peoples' land, resources, and Government have been taken over by nonIndian law. In the St. Catherine's
Milling Case, a case taken to the
Privy Council in England in the late
1800's, the question of Aboriginal
Rights was brought before the courts
by the Governments of Ontario and
Canada. No Indian person was invited to assist the court in defining
Aboriginal Rights even though the
definition which the court was about
to give was absolutely crucial to Indian people's survival.
The court decided that Indian people who traditionally used and occupied their land had a right to continue
to use and occupy their land. However, the Crown possessed the underlying title to the land as well as the
right to extinguish Indian people*'
Aboriginal Rights by legislation,
In other words Indian people held
their Aboriginal Right to the land at
the pleasure of the Crown.
How could the court come to this
conclusion when Indian people used
the land since time immemorial and
the Europeans had only been settling
on the land for less than one hundred
years? The court based its reasoning
on the Doctrine of Discovery which

SACRED TRUST OF NATIONS:
Great Britain owes a trust to the
Indian Nations which has its roots in
international and constitutional law.
When Britain colonized Canada,
she was bound by the rules of international law which permitted Britain to
take land and assert sovereignty over
the area, only if the land was
unoccupied. If the land was inhabited,
Britain was under an obligation, legally, to conquer the people or get the
people to consent to British rule and
ownership of land through treaty. As
Great Britain continued to pass laws
and make treaties affecting Indian
people, she was bound by the Sacred
Trust of Nations to ensure that
Indian Nations ceded their land and
chose their government through an

exercise of their own free will.
It was in this vein that the Royal
Proclamation of 1763 was passed and
Treaties were negotiated with various
Indian Nations between 1763 and
1867. The Royal Proclamation stated
that Indian lands were reserved for
them until voluntarily surrendered by
Indian Nations. British law reinforced
this trust.
In 1867, Great Britain incorporated
this trust into the B N A Act, making
the Sacred Trust part of our constitutional law. Under Section 91(24) Britain delegated the administration of
the Trust to the federal government.
Under Section 109, the provinces
were given the resources of the province, subject to the Indian people's
Aboriginal Rights. Finally Britain

Limit Aboriginal Rights
characterizes Indian people as savages and infidels, incapable of sustaining a government, laws, religion,
or political structures. The Crown
therefore had a right to acquire the
title to the land by discovering the
land before other Nations noticed it.
In effect, the courts decided, without
hearing evidence, and contrary to international law, that the American
Indians had been conquered.
In those cases where the Indian Nations entered into treaties with Great
Britain, the Court said that the Indian
peoples' aboriginal right to use and
occupy the land was sold to the
Crown and Indian people could only
rely upon the terms of their treaty for
any rights in the future.
Full Aboriginal Title dented to
Nishgas
In the early 1970's, the Nishga
people asked the Canadian courts to
declare that they possessed Aboriginal title to this land in British Columbia. The Supreme Court of
Canada split on the question whether
aboriginal rights existed for those
Indian Nations in British Columbia.
Half of the court held that if there
were aboriginal rights they had been
extinguished by land legislation
passed by the Government. Half of
the court held that aboriginal rights
existed and that the Royal Proclama-

tion, still in force, gave Indian people
rights to their lands today. However,
the aboriginal rights which the Calder
case upheld were the same very limited
rights as were defined by the court in
the St. Catherine's Milling Case.
Courts deny Inuit "nontraditional resources"
More recently the people of Baker
Lake went to court, saying that their
aboriginal rights prevented mining
companies from interfering with their
resources. Although the courts found
aboriginal rights, they used the same
definition as in St. Catherine's Milling, The Court found that their A b original Rights were not sufficiently
strong to prevent the exploration of
mining. The court also, in a very
damaging way, said that Indian people only had the right to those resources which they traditionally use and
occupy. By such a definition, Indian
people's claims to oil and gas, and
offshore resources may be lost because
we may not be able to prove that
Indian people traditionally used and
occupied those resources.
What is to be done? We are planning a case to take to the courts in
Canada, the courts in Britain, and the
World Courts. We do not know how
long it will take to bring this case
through the legal route.

SO YOU S E E , IT IS NOW THE CANADIAN
GOVERNMENT'S P L E A S U R E . . . !

kept the power to amend the BNA
Act, thereby holding the balance of
power in check, making it impossible
for either of the federal or provincial
governments to terminate the Trust
and leave the Indian Nations unprotected by law. Also, when Rupert's
Land and B.C. entered into Confederation, Britain reserved for herself
the power to arbitrate disputes which
may arise between the Federal, Provincial and Indian Governments over
the settlement of Indian land questions.
Now the federal government is asking Britain to patriate the constitution
and perfect the ability of the federal
and provincial governments to legislate as they please over Canada.
The Indian Nations have the right
to choose if their land is transferred
and to choose the form of government which rules them. This right is
part of the Canadian Constitution.
Trudeau asks for our support by
entrenching Aboriginal and Treaty
Rights. Yet, he says, the definition of
Aboriginal Rights is to be left to the
courts, and the courts have not protected us at all.
Indian Nations have proposed to
the British Government, the Canadian Government and the United Nations to set up internationally supervised discussions to settle the position
of our Indian Nations in Canada,
once and for all. With our consent the
Trust can then be discharged, and the
constitution patriated.
I N D I A N W O R L D 11

We are still in a State of
Emergency
Constitution Express Potlatch
A few months ago Indian people
witnessed the birth of a new and powerful movement. Because of the
threat of total destruction of Aboriginal and Treaty Rights of the Indian
Nations within Canada by Prime
Minister Trudeau's proposed Constitution, Indian people in B.C. united.

at the Kamloops Band Residential
School March 27-29 to reaffirm that
the Constitution Express is still alive
and growing, both in strength and
numbers. At the Constitution Express
Potlatch many people who went on
the Express were joined by others to
discuss the crisis we face and what

Canada. Many of the people at the
gathering said that the people must
back up the Chiefs' position on the
constitution by accompanying them
to England. They also said that the
Union of B.C. Indian Chiefs should
pursue the position with whatever
means it can. This is the same man-

When this state of emergency was
declared, the people pulled together,
formed the Constitution Express and
travelled to Ottawa and New York to
inform the people of Canada and the
world that Indian people will not
allow the Canadian government to
wipe out our rights. The Express
quickly transformed from a one-time
protest event to a political movement
in itself. The power of the Express
was felt world-wide, from the people
of Canada, to their government, to
the people and governments of the
world.

our next move should be. The
urgency of the situation is getting
more and more immediate and the
people could easily see that. The
people stated over and over again
during the gathering that action must
be taken within a short period of
time.

date passed in a resolution at the
UBCIC 11th Annual General Assembly and strengthened at the meeting
of the Chiefs Council last month.

900 call for emergency action
About 900 Indian people gathered
I N D I A N W O R L D 12

That means going to Britain
The gathering's major decision was
to send at least 1,000 and possibly as
many as 2,000 Indian people to
England to stop patriation of the
Canadian Constitution in its present
form and to again bring the world's
focus on the criminal injustice being
done the Indigenous Nations in

Loss of rights affects every part
of our lives
Many people spoke during the
gathering. Although not all spoke
only about the threat of patriation,
the discussion always came back to
that subject. The people saw the connection between every part of their
lives and how the constitution, as it's
now worded, would affect them.
Spiritual, educational and political
speaking blended together as one and
they could not be distinguished from

each other. It seemed that because
everyone was thinking the same
thoughts, all the discussions fitted
together whether they were about the
constitution, education, alcohol,
health or spirituality.
George Manuel, president of the
UBCIC, explained to the people
exactly the situation and what the
Constitution Express means.
"I have lost confidence in the white
government in governing us. I want
our own Indian people to govern us
and the Canadian Government
don't want that. So the showdown
is coming."
"You [the people of the Express]
are a political movement. As a
small group you educated the whole
of Canada about Indians. You
changed the image of Indians in
Canada. Now, we need to take at
least 1,000 people to England to
educate the Europeans."
Once the idea of going to England
got into the people, many spoke in
favour of it. Stanley Stump, from the
Chilcotin Nation:
"Because of the Chilcotin War of
the 1800s, five Chilcotin Chiefs
were hung. I'm not going to let
them die in vain. We're behind you
[the Express] all the way to England."
Chief Wayne Christian of the
Shuswap Nation:
"This is the final attempt of Prime
Minister Trudeau to get rid of us,
but he can't do it. Each and every
one of us must turn our minds to
the east once again. We have to
prepare ourselves mentally, spiritually and physically to cross the
waters. I strongly believe that this
may be our last battle with the Canadian government."
Chief Nathan Spinks of the
Nl'ekpms Nation:
"We shouldn't try for anything less
than a seat in the United Nations.
We have to get recognised as a Nation. Now, we have to go to England."
Once the decision was,made to go
to England, with the possibility of
delegations also lobbying other
nations of Europe, the people dis-

cussed ways to raise money for the
journey. No one wanted to use government funds and many people said
they would begin fund-raising as soon
as they got home.
When there's an emergency,
we find the money
There are no estimates of how
much it will cost for a person to travel

to England, but it will be much more
than to Ottawa. And again the time
frame is short. If Trudeau tries to
patriate quickly, the bill could be in
England within two or three months.
However, most people weren't very
worried about the finances. When
there's an emergency, Indian people
always find a way.

NEWSFLASH!!
Our lawyers were in England last
week to scout out the tasks of bringing a legal action in Britain. Ian
Brownlie, a leading international lawyer, has agreed to work for us in preparing our legal argument for presentation to the Government. Many
people are supportive of our work
and agreed to help us find accommo-

dation and food when we go over.
The Provinces are lobbying hard and
the Canadian government appears to
want to have Canada deal with the
problems with the Provinces at home.
No one is expecting the Indians to
raise our concerns over the issue at
this time. Our presence will come as a
surprise and cause enormous impact.
I N D I A N W O R L D 13

TIME IS
RUNNING
OUT
Indian Language Training
By Glen C. Williams
"The Saanich language is so close to being a forgotten
language. A lost language—forever; your language, the
language of our home here in Saanich. With the loss of
our language goes our culture and our Saanich way of
life. It almost seems impossible, doesn't it? The end of
our very own language, gone forever. There are not many
people who can speak Saanich fluently. What would we
be without our own language and the knowledge of our
past?"
These are the words of a Saanich Elder whose name is
Dave Elliott Sr. and who is now 71 years old, born in
1910. Dave states that he was born right on the reserve
and comes right from the main core of the Saanich
people. He is very proud of the Saanich Nation. "This is
where my people come from. Lots of people originated
from this place."
Dave Elliott's background...
Dave started school when he was 10 years old, made it
to Grade 7 and then left school when he was 15 years old
to become a commercial fisherman until his retirement
some 5-6 years ago. Dave became interested in modern
technology during the last days of his fishing career in the
use of C.B. communications. He says he can reach quite
long distances with the C.B. in the evenings during his
leisure hours. This could probably explain Dave's
modern approach to teaching Indian languages with a
truly innovative writing system and a traditional
approach to training.
We are never too old to learn
"We must preserve our language and understand our
past. We must take the shortest way to teach our language to our children." This was the motive that initiated
the Saanich Indian Language Training Program being
taught by Elder Dave Elliott Sr. Six people were chosen
to learn the Saanich language in its complete form: Mr.
Sammy Sam, Mr. Earl Claxton, Mr. Mansen Pelkey, Ms.
Lavinia Charles, Ms. Philomena James, and Ms. Linda
Underwood. These people were the initial students of the
SENCO-TEN alphabet, and they attended classes at the
"little old school house" at W J O L E L P , for three nights
a week.
INDIAN W O R L D 14

SENCOTEN alphabet—history
Dave Elliott Sr., Elder of the SENCOTEN Nation, devised the SENCOTEN writing system that took him four
years of work until he became satisfied with his own
SENCOTEN writing system. It is based on an ordinary
typewriter and there is a single symbol for every sound in
the SENCOTEN language. It is easily taught and easily
learned.
The teacher trainees are now able to read this alphabet
and are beginning to write with it on their own. Dave as
the teacher decides when the teachers are ready to teach
in the schools. Dave and the trainees are working hard
together on saving the SENCOTEN language. Through
their work together they realize more and more the importance of their job. It's a big job, and they have done a
lot of work in the short time they have spent together.

Union of B.C. Indian Chiefs
• Traditional
Indian Education
Portfolio • Play as a teaching method
is proud to
sponsor
our first all Indian
• Classroom
Indian Language Training—Trainers
Traditional Indian
• Saanich Language Development
Language
Gathering • Coqualeetza; Halkomelem Language

Models of Indian Language Training training

Trainees

l Training—Our Languages
were
"We know
and understand the imwritten
portance of teaching the SENCOTEN
l and Written Indian Language
language to our children. We know
ng - The Challenge

that they are anxiously waiting in Mt.
Newton School, and in Tsartlip
(WJOELP) school to receive the language that is rightfully theirs. And
this is the purpose of training teachers
before training students."

SENCOTEN today

Facilitation on Training needs: DePrograms
fine
our real needs and set our own
• Spiritual C a m p — O w l Rock Camp
goals in Traditional and Modern
• Family Model—Families in Action
Teaching Skills.
Learning Indian Languages
• Motherhood—We learn the right Indian Government Portfolio: Entrench
Indian Language into the Constitufrom the day we are born
tion of all Indian Governments.
Indian Law—Protecting our Property

•In School—Facing the Academic
Challenge.
Teaching Methods used in Indian
Language
Training
• Indian medicines &
health
• Prayers as a Teaching Method
• Lands, names & meaning

At Tsartlip (WJOLELP) school today there are over
one hundred elementary students from Nursery to Grade
7 that are learning the SENCOTEN language with the
two very dedicated teacher trainees Mr. Earl Claxton and
Mr. Mansen Pelkey. Mr. Mansen Pelkey teaches Nursery
and Kindergarten with over 50 students involved in this
beginning of the renewal of saving the SENCOTEN language.
Mr. Earl Claxton teaches grade one to seven and
with over a hundred students enrolled allows for only
several 15-minute classes per week for all grades to get
equal and sufficient time. Earl and Mansen are of the
STAUTW tribe of the SENCOTEN Nation. Another important person of the SENCOTEN team is Mr. John
Elliott of the Tsartlip (WJOLELP) Band, who is involved
in the development of curriculum materials, teaching

Overlander Motor Inn
Williams Lake, B.C.
April 13-16,1981
For more information, contact:
Your Band office or UBCIC

Indian Control of our
Sacred Languages

aids, and in the use of audio-visual media equipment for
teaching and learning the SENCOTEN language.
Mr. Sammy Sam, who was one of the trainees and is
now able to write the language, is working as a drug and
alcohol counsellor and so carries his work training into
other fields. Sammy has been instrumental in working
with the youths of the SENCOTEN Nation and also in
training sessions all over this great land. The three ladies
involved in the training program left for specific reasons,
maternity leave, etc. Ms. Linda Underwood is now back
to training and hopefully will become a part of the
SENCOTEN Indian language teaching team in the very
near future.
We give thanks to the Creator who has given us much
inspiration through this Elder Mr. Dave Elliott Sr. and
his trainees of the SENCOTEN Nation.
A
I N D I A N W O R L D 15

DON'T WAIT FOR DIA!
Oweekeno Land Use Plan
Frank Johnson, Chief of the Oweekeno Band, presented a report of his
Band's Forest Management Program
to the Chiefs Council meeting held
March 17 and 18.
"My main purpose for this report,"
he said, "is to prove that economic
development of this type can be carried out successfully on reserves without the help of D I A . " The Band told
DIA that they did not need its help
after they found that an independent
forestry consultant was willing to
work with the Band. With the help of
this consultant and monies acquired
through the Local Employment Assistance Program (LEAP), the Band is
well into phase two of their Forest
Management Program.

areas of the reserve from logging for
protection as settled sites, cultural
sites, or environmentally sensitive
areas. A land use plan was drafted
from these discussions and adopted

Also in phase one, Band members
were trained on management techniques, such as planting, spacing,
and thinning, which serves to increase
the total potential tree crop available
for harvest. They also learned how
these techniques could be put to work
in the improvement of the reserve forest, and in the creation of jobs and
revenue. People were taught both in
the classroom and in the field, using a

Band directs own program
Phase one of the program, dealing
with increasing community awareness, land use planning, and forest
assessment, was accepted for funding
in July, 1980. The planning aspect of
phase one was centred around the
creation of a Land Use Planning
Committee. This body, formally
made up of Band Councillors and
members of the forestry crews, discussed the setting aside of certain

Chief Frank Johnson explains the Oweekeno Land Use Plan map
at the Chiefs Council meeting.
by Council as the basis of future land
management decisions.

Pappas Furs and Indian Traders
specialists in

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I N D I A N W O R L D 16

reserve forest as the school.
In business by June
Phase two of the program, centering
on skill development and putting projects in place which will use those
skills, will begin the revenue-creating
process. A specific program goal of
phase two is to turn over the supervisory and more technical jobs to the
participants. Phase two is expected by
Chief Johnson to be completed by
June. At that time the program will
be incorporated as a business. They
will be ready, then, to take on
contracts as part of phase three.
"We are prepared to give workshops for those Bands who are interested in doing what we have done,"
said Chief Johnson. "Don't wait for
DIA's help. Just go ahead and do it.
We did."

MARINE L E G A C Y UNDER
ASSAULT

By Clifford Hanuse, Oweekeno Nation.
The paternal assimilation. The dependence by subjection to the Canadian Government's control. A n Indian
society forced to appear existent on the authority of the
Canadian Government's constitution and domestic laws.
These conditions continue our fight to retain our right to
exist as a sovereign Indian Nation.
The Oweekeno people once witnessed a self-determined,
independent and sovereign Oweekeno Nation. They held
exclusive aboriginal rights to their traditional tribal territory. The lands and resources provided for the Oweekeno
people's social and economic base. Their self-reliance
and self-sufficiency provided for the potlatch. The tradi-

tional cultural values provided for the system of Indian
Government. The unwritten laws were enforced by the
Oweekeno people.
The McKenna-McBride Commission visited the Oweekeno people in Rivers Inlet from August 16th to September 5th, 1913. The people still thought of themselves as
owners of their traditional tribal territory. Through their
spokesman Chief Joseph Chamberlain they made it quite
clear that their land was not for sale. In transcripts of his
testimony Chief Joseph Chamberlain declared:
"We want to get the whole of Rivers Inlet, from Quay
to the lake—Oweekeno Lake. The white man wants to
(continued page 18)

Powerless review of
poison dumping

NISHGA
PROTEST

KEEPING THE K E L P
The minister of Environment has recently granted a license to the Enmar
Company as an experiment to see if there is any money to be made in the
collection and processing of kelp for food or as a manufacturing substance.
The experiment is planned to last five years; seaweed will be collected in
the area of Pocher Island and Dolphin Island.
This encroachment of seaweed gathering concerns and upsets about five
hundred Tsimshian Indians in Kitkatla. It directly affects and interferes
with their natural traditional gathering and food supply.
Deputy Chief Johnson Gordon says "The government brushed aside
Native concerns in an effort to find something new to turn a profit."
With the high cost of living and food prices in particular soaring, the
Indian people are depending more and more on our traditional food sources
and Johnson Gordon says, "Like the old saying, Native people will be the
last to starve, but by the looks of things our traditional foods are in great
threat and will be the first to go."
"The herring use the kelp to lay their eggs and we have three Band
members who have licences to collect roe. If this company is allowed to
harvest, it could upset nature's cycle."
The Kitkatla Band needs time to prepare their course of action but they
are determined to stop the company harvest and what Johnson Gordon calls
the government destruction of their food source.

The Nishga Tribal Council demonstration against A M A X at Robson
square brought together many organizations throughout B.C. on March
27. Jim Manly, representative in Parliament for Nishga people spoke on
behalf of the Nishga Band against the
review board that was formed by the
Minister of Fisheries. The Nishga and
other organizations say that this
review panel has no obligation to
make findings public, that it has no
power to subpoena witnesses, or to
stop Amax. It can only make recommendations.
The Nishga want a full public
inquiry and the provincial and federal
governments to present a reassessment package stating what the impact
will be on Alice Arm by the Amax
Corporation. Also the Nishga and
other
organizations
want
the
dumping permits halted now. They
ask us to voice our concerns by
writing to our M L A and MP, stating
our full support.
This whole ordeal concerns the
livelihood of the Nishga people survival from the watershed at Nass River
into Alice Arm, not only now, but for
generations ahead.
I N D I A N W O R L D 17

take all our land and we are in the position of men who
have been pushed half way to the water off our land, and
it would not take much to push us off the land into the
water altogether."
"I think that all this is our land and we should not be
afraid to take logs anywhere. In the old time the Lord put
our fathers here among these mountains and trees. He
also put the salmon there for their food."
"This land is ours and we want to preserve it for oar
children."
"The reason we want to get this land from Quay to

Smith's Inlet is to make our food supplies secure, and so
that we will be able to keep the fish for ourselves."
"There may be encroachments on the land That is
what we are afraid of.''
Why does the Canadian Government claim ownership
to the Oweekeno Nation's lands and resources? It has
been said that the Government administers the responsibilities of "Indians, and lands reserved for the Indians"
because the Indian people were believed to be disorganized. The Oweekeno people have always been very
capable of managing the lands and resources
as well

just

OOLICHANS L A S T VICTIM T O C O M M E R C E :
NUXALT ELDERS ANGERED
When word reached Bella Coola
that the oolichans run off the Fraser
River was to be opened to commercial
fishing, the Elders reacted quickly. At
a meeting on Sunday, March 1st, they
expressed fear that the Bella Coola

River may go the same way. They
spoke of strong action, even "Greenpeace" type action (going out and
getting in front of commercial fishing
boats which take the oolichans).

To: Ministry of Fisheries Romeo Leblanc
The Nuxalt Nation strongly opposes the commercial fisheries of any
oolichans for the following reasons:
1. That it is the only remaining resource unaffected by the commercial
fishing industry.
2. That if it becomes commercialized it would suffer the same fate of the
herring and the herring roe, and its near depletion.
3. That it would increase the existing hardships created by the food fish
licensing and other regulations (hunting and fishing) which are restricting
our people and that the same would apply to the oolichans. As of now the
people are freely harvesting the oolichans without any of these problems.
4. That if restrictions are imposed, that is a direct threat to the survival
of our people, present and future. The oolichan fisheries have been a
traditional food source necessary to the survival of our people and cannot
be disputed because it has contributed not only to the nutritional value of
our diet, but also the medicinal purposes as well.
The above concern is so crucial to the Nuxalt Nation that the Elders are
prepared to fight in every way they must to protect this right, to ensure that
the protection and harvest of oolichans remain the sole responsibility of our
people. Up to now the people have been reasonable and have worked to
operate within the guidelines and regulations laid out by the Commission of
Hunting and Fishing, accepted the treatment and the negative attitudes of
some officials and harrassments without reacting violently or negatively.
The Elders feel that this is the extent of their limitations and a line must be
drawn. This fishery poses a definite threat to the survival of the last
remaining and untouched resource by the commercial greed. The fear is that
it too will disappear like all other resources.
We demand that the commercial fishery of oolichans be stopped. The
basis on which we make this demand is that it is an aboriginal right of our
people, not to be surrendered. Also in the declaration stating our ownership
of all lands and resources (in this district and traditional lands and territories of the Nuxalt Nation) as drafted December 24,1975.
On behalf of our Elders and Members, The Bella Coola Council.
I N D I A N W O R L D 18

The result of this and other meetings was a telex to Romeo Leblanc
and a petition passed around by the
students to support the Elders. Following are some articles by the
students.

GREASE
Ooligan grease is "just like butter
to Indians" says Willie Hans. "Just
like bread doesn't taste good without
butter, well, grease was something
like that for the old people long ago."
You can see by this statement that
the ooligan is still very important to
the Bella Coola people.
Edwards, in The Beaver (Autumn,
1978:32) says that "Grease is still
used as a condiment of seafood, dried
meat, stew, potatoes, and it is used in
the baking of bread and cakes. Excepting the winter months, the
seasons were very kind to the Bella
Coola food-gatherers. In the late
winter dried food and grease were
relief upon for nourishment."
As a medicine, ooligan grease is
used to prevent illness or sickness. If
poison is suspected or a laxative needed ooligan grease is administered.
The oil is used on dry skin and midwives used it as a lubricant (the first
smell to reach a baby's nose). In fact
it is also used in our culture much like
cod-liver oil or castor oil is used in
other cultures.
This is an important part of our
culture and should not be taken away
from us.

as other Indian Nations along the coast.
In the "Interim Report From The Commission For
The Codification of Traditional Laws" there is a good
example of traditional fishing laws.
"Around Terrace, an Elder talked about the way in
which the first salmon were taken each year."
"There were two people appointed from the village as
salmon watchers. They were posted at a point in the river
to watch for the first salmon to come up the stream.
When the salmon came past the point, there was a twoweek waiting period. This time was to allow the salmon

to spawn for the next year. The salmon watchers were
also responsible for making sure no one fished the
salmon during this period. After the two-week waiting
period, the fishing people came down to fish."
"Now this law has been interfered with by non-Indian
law. The Fisheries now state the Indian must fish at a
certain place below the place where the salmon watchers
sat. Now if the Indian person does not fish at this point
their rights are to be taken away."
"Not only is the Indian not allowed to fish at the traditional spot, but the non-Indian fisherman is allowed in

OOLICHAN
CEREMONY
At the height of the ooligan run,
there was so many of them that they
could be taken in large purse nets.
However, they do not come at the
same time, and fishermen keep
watching for their arrival and catching the straggling forerunners in hand
dip-nets. The ooligan they catch must
not be eaten immediately. Each fisherman arranges a box in the front
part of his house in which he puts
them, as taken; if several men are
doing the ooligans a box for each is
set near the front door.
Whenever a dance is held, eagle
down is blown over the box to satisfy
the ooligan and to prevent them from
being disturbed by the noise of the
dancers. As soon as one of the men
has caught enough for a feast, he
invites all his fellows to his house and
the fish are distributed.
It is taboo for any woman to share
this meal, and it is most improper for
a man to summon his neighbors until
he has enough ooligans to allow each
guest to carry home a plentiful supply
for his family. In former times, there
used to be a number of meals of this
kind, since each fisherman provided
one when his box was filled.
No one was allowed to drink water
immediately after eating the first
ooligan of the spring. If someone did,
it would cause a flood. It is considered most improper for a child to
cry soon after partaking of this food:
if he does so, he is quieted by having
nettles stuffed into his mouth. If a
person dies before the first fish have
passed through his bowels, a shaman

abundant supply of ooligan is
a source of joy, and all listen
eagerly for the singing of the
thrush, which signifies that the
nets are full to bursting.

must wipe his lips with cedar bark.
After the first meal of ooligan,
poles for the nets can be driven into
the river bed. The restrictions become
less exacting. Women weren't
allowed to assist in the fishing. A n

Left to right: Students Rita Svisdahl, Barry Andy, Sarah Saunders, Jenni
Andy, Greg Hans, Elise Andy, Aaron Hans, and teaching assistant Amelia
Pootlass.
We, the students of this school, wish to go on the records as supporting
our Elders in their opposition to the commercial fishing of oolichans.
We see this fish as part of our diet and also of our culture. We cannot see
the oolichans becoming a part of the pet food or any other business. It is
food for our tables and serves medicinal needs as well.
Therefore, we wanted you to know we will support you in this struggle as
you support us in this and other struggles.
INDIAN W O R L D 19

the area prior to the two-week period being up."
The Indian law protected, enhanced, preserved and
conserved the salmon for succeeding generations. The
Oweekeno people had a similar respect for the salmon as
well as other resources. The rights to certain fishing and
hunting grounds were owned by individual Oweekeno
people. They did not own them as private property, but
rather they supervised or controlled the hunting or fishing activities there. For instance, a hunting party would
be made up of many Oweekeno men, led by the owner, or
if he could not go they would obtain his permission and

everyone would share in the catch. The hunting and
fishing grounds were guarded against trespass by outside
tribes.
Once again, the Oweekeno people must assume and
retain a more significant role in the conservation, management, protection and development of the Oweekeno
Nation's lands and resources, especially the natural fisheries and marine resources.
Our land is our culture! We have survived! Our lands
and resources must survive! Long live our Oweekeno
people's legacy!

1981 ROE HERRING
Back to Normal
This year under the B.C. Fisheries 1981 roe herring management plan three
areas of the coast were identified as separate fishing areas: north of Cape
Caution, the Gulf of Georgia and West Coast Vancouver Island.
The total catch for the Gulf area was 9.050 tons; for the West Coast,
11,000 tons and in the northern area, to date it is estimated at 9,000 tons.
The United Fishermen and Allied Workers Union and the Native Brotherhood of B.C. estimates the total catch, native and non-native, at about
30,000 tons.
The herring gear under the U F A W U this year was 46 seiners and 400 gill¬
netters, this out of a total of 249 seiners and 1301 gillnet licences for B.C.
This year the Department of Fisheries' rough guidelines for the allocation
of herring catch was designated at 55% seine and 45% gillnet.
The guaranteed minimum price for this year's catch was $760 per ton for
gillnetters and $411 per ton for seiners. This price was negotiated jointly by
the Native Brotherhood of B.C. and the U F A W U .
The Central Native Fishermen's Co-operative had a total of 16 seiners and
50 gillnetters out this season. The total catch to date has been 1,800 tons. The
projected goal for the co-operative was between 2000 and 2500 tons.
At press time fishing in the northern area was still going on with several
days remaining in the season.

Informal community meetings
explain Indian fishing

P E A R S E COMMISSION
PUBLIC HEARINGS
The public hearing of the Pearse Commission is
scheduled to start in April and will continue until June
1981. Pearse is expected to complete his final report in
December 1981. It will then be presented to Minister of
Fisheries Romeo LeBlanc.
In addition to the public hearings in larger centres,
suggestions were made by individuals that less formal
meetings be held in the smaller communities where
fishing is important. This would make the Commission
more accessible and is an opportunity for people to
discuss their views on fishing problems without having to
prepare in advance written submissions or cope with
I N D I A N W O R L D 20

VICTORY AT
H A T C H POINT
Two
south Vancouver Island
Bands have stopped Chevron from
building a refinery at Hatchpoint,
near the Bands' land.
Chief
Dennis
Alphonse of
Cowichan Band and Chief Norman
Williams of Pauquachin Band, both
sent letters to Minister of Municipalities Bill Vander Zalm opposing the
development.
They also had a demonstration at
the Parliament buildings, but the
response by government was poor.
On March 8, they received a letter
stating that Vander Zalm wanted a
more detailed environmental study
done of the possible impact on the
very rich marine resources at Hatch
Point.
The Minister still hasn't met with
the two Chiefs and they are worried
that the halt may not be permanent.

cross-examinations and other procedures, as in the case
of formal hearings. Pearse is willing to arrange these
meetings if there are sufficient demands for them.
We think this is a good idea IF the Commission
includes the recommendations put forth by the smaller
communities in his final report. This would give the
people a chance to voice their opinions and concerns of
the fishing problems at the local level. This would also
give the Commission a first hand look at the communities, its people, the economy, and why fishing is so
important to the Indian people.
The
Commission
has
confirmed
UBCIC's
participation at the public hearings. They are in the
process of planning their schedules of locations and dates
in the larger centres. If you have any ideas, suggestions,
etc., please let us know in writing or by calling the Fishing
Portfolio. We'll keep you posted on future developments.

NEWS NEWS NEWS
INDIAN GOVERNMENT BILL
In spite of all that we've said about our Aboriginal
Rights, the Indian Government Bill will be read in the
House of Commons by John Munro oh March 31. If the
Bill is passed the government's version of Indian Government will be implemented.

KITSILANO RESERVE SOLD WITHOUT
CONSENT: DIA CHARGED
A representative action was started in the Federal
Court of Canada by the Squamish Band over Kitsilano
Indian Reserve #6. They are charging the DIA, Department of Public Works and other ministries with
alienating two parcels of land within Kitsilano Indian
Reserve #6 to the CPR without providing proper compensation and without Band consent.
Between 1910 and 1964, DIA conspired with National
Defense and Public Works and the Province of B.C. to
eliminate Indian land in IR#6 and to gain those lands for
Federal and public purposes by allowing individual purchase of Kitsilano I.R.#6.

H U N G E R STRIKE STOPS D A M
The Indigenous Sami people of Norway have been
successful in their struggle to preserve their Indigenous
rights and freedoms by forcing the Norwegian
Government to stop the construction of a hydro electric
dam. This proposed hydro electric project at Stilla site of
Alta Kautokeino River would have destroyed the
environment necessary for the Sami's traditional
lifestyle.
In January 1981, they protested in Alta in order to stop
the hydro project and also to strengthen their demands
for a basic review of the rights of themselves as Indigenous people.
They were strongly supported by equal numbers of
Norwegian protestors. These protestors lived in tents on
the banks of the Alta with temperatures ranging in the
minus thirties. Sixty of them chained themselves to the
mountain side and went on a hunger strike, refusing to be
removed by the police.
As a result of their actions, the Norwegian Government have placed a temporary moratorium on the hydro
electric project and negotiations are currently being held
between Sami leaders and Norwegian Government
officials.

DIA SIT-IN BY WINNIPEG INDIANS
The Winnepeg Indian Council (WIC), with the support,
of the Four Nations Confederacy, staged a four day sit-in
at the DIA Regional office in Winnipeg.
The sit-in, which started March 2nd, was initiated by
WIC president John James.
The WIC is a recognized urban tribal council representing Winnipeg's 10,000 status and treaty Indians.
James stated that "the WIC has been in existence since
the early 1970's. We had been, up until about a year ago,
a volunteer organization. But the need of Winnipeg's
Indian community surpassed the services we could
provide as a volunteer group. Last December we had a
commitment from the Minister of Indian Affairs for
funding which the regional office in Winnepeg later
reneged on."
What started as a one man protest in Regional Director
Brian Vino's office became a peaceful sit-in by members
of the Indian community, when DIA officials threatened
to forcibly remove John James from the premises.
On March 6th the police were called in to remove the
protesters on the request of Deputy Minister Paul Tellier.
Since the incident there have been several meetings
with DIA officers and John James said that "the original
commitment for funds has come through. We feel we
have Opened a lot of doors for off-Reserve status and
treaty Indians."

AHOUSAHT FIRE
Even though the Ahousaht Band had a brand new fire
truck, the truck didn't serve its purpose early Wednesday
morning March 18. Ahousaht Band never had trouble
with the truck up until a fire broke out.
When they tried starting the truck, the battery was
dead; they tried jump-starting the truck, but nothing happened.
While this was going on, James Swan's father, his
daughter and her boy and girl got out of the house with
only the clothes on their backs.
The community reacted quickly and formed bucket
brigades from two fire hydrants and the shoreline, passing buckets of water and whatever was usable to put out
the fire. It took them two hours to put it out. However,
even with all the effort by the community, the Swan
family lost everything.
Investigation is still going on about the fire and also
why the truck couldn't get started that day.
INDIAN W O R L D 21

GENOCIDE IN E L SALVADOR

Indian People Caught in
the Middle
"What we see in Central America isn't just a conflict between the right and the
left, "says George Manuel, President of the Canadian-based World Council of
Indigenous Peoples (WCIP). "Entire groups of people who are not on the
right or the left have been forgotten, and that includes the Indian people."

lndigenous peoples being
played off against each other
by foreign powers
The powerful nations of the east
and the west are competing for domination and control in that region,
while thousands of Indigenous Peoples are being slaughtered by both
sides. The Indigenous communities
are not direct parties to the conflicts
raging throughout Central America.
What on the surface appears to be a
civil war is a war of genocide and
ethnocide against Indigenous Peoples, committed by European descendants who are seeking control over
Central America.
Countries such as Brazil, the United States, Vietnam, Israel, the Soviet
Union and Canada are shipping
deadly weapons and armaments or
are encouraging mercenary gun runners to increase the death and carnage
of Indigenous Peoples.
Large multi-national corporations
are taking advantage of the situation
by infusing money to support the left
or right. It is these corporations and

the European middleman who will
take from Indigenous lands the many
valuable resources and a convenient
shipping base for these resources. As
a result of this genocidal war, the
survivors will be exploited as cheap
labour to support multi-national
goals.
Government leaders and media
in East and West mislead
people
Government leaders from both the
east and the west are intentionally
misleading the ordinary people by
portraying conflicts in Central America as merely a struggle between the
left and the right, between communism and capitalism. Such diversions
from the realities serve to hide the
destruction of whole races of people.
WCIP release principles of
peace proposal
On 20 March 1981, the WCIP released the principles of the peace proposal which offers a practical means
for reducing tensions while establish-

WCIP GENERAL ASSEMBLY
The 3rd General Assembly of the World Council of
Indigenous Peoples will be held in Canberra, Australia,
from 26 April-2 May 1981.
the major topics will be:
• National issues—each delegation will be submitting a
written Summary of their critical issues for WCIP
action. The constitution will probably be one of the
issues brought forward by the Canadian delegation.
• Indigenous ideology and philosophy.
• Economic, Political and/or Economic ImperialismI N D I A N W O R L D 22

ing a method for bringing peace in
Central America. The WCIP initiative is focussed upon the need to
secure a regional solution to a regional problem. In general terms, the
peace proposal is based on the following principles:
• the WCIP believes that countries
outside the region are only fuelling the conflict and that they
should all withdraw immediately.
• The WCIP believes that eastern
and western nations must immediately impose domestic restraints
on representatives of multi-national corporations to prevent
their further subversion of the
Central American Region.
• The WCIP believes that a settlement of conflicts in Central
America is only possible if the
national leaders of each Central
American country and the leaders
of the left and right political factions accept Indigenous leaders
as formal participants in an internationally supervised peace
settlement.
• The WCIP believes that Indigenous Peoples should be guaranteed absolute protection from intimidation and threats from
either the left or right or from
the governments.
• Finally, the World Council of
Indigenous Peoples was offered
as a direct aid to facilitate the
establishment of a peaceful resolution of conflicts in Central
America.
Details of the proposals will be released after various government officials have had a chance to respond

focussing on multi-national activities and how to
deal with them.
• Draft convention on Indigenous Peoples Rights—to
lobby in the United Nations for its adoption.
• WCIP Plan of Operation.
Nominations for the WCIP Executive will be on 30th
April with ballots being cast May 1st.
The program also involves an arts and crafts display
throughout the week, a welcoming dance by the aborigine
cultural dancers, cultural films and cultural performances. Over forty people from B.C. have made reservations
to be there. We look forward to hearing from them when
they get back!

C O P E . . A BAD DEAL
TAKES A TURN FOR
THE WORSE
The Committee of Original Peoples
Entitlement agreement in principle
was never regarded as being a good
deal for the establishment of aboriginal title in the Western Arctic.
The agreement signed in 1978 by
C O P E president, Sam Raddi and
former DIA Minister Hugh Faulkner
was done so in the long shadow of
northern resource development.
C O P E and D I A officials at the
time called the agreement historical
and cited it as being the perfect example of a fair and reasonable negotiation between the federal government
and a native organization.
That, however, was four long years
ago and the deal which was supposed
to be finalized a year after the signing
is still unsettled and the principle of
fair negotiation has been buried like
tundra under the arctic snow.
Leaked documents show
government deceit
Internal documents released to
COPE officials and the press reveal
that, while C O P E was getting assurances from chief negotiator Senator
David Steuart that the original agreement would stand, his officials were
receiving contradictory briefing notes
calling for Inuvialut compromise in a
number of areas. These memos
between Senator Steuart and DIA
Minister John Munro show government double-dealing during much of
the latter stages of negotiations.
The exploitation of northern resources seemed the prime motive for
possible government deceit. The original agreement had called for the
establishment of a wilderness park
that would run the length of the
Yukon's northern border. The Yukon
Territorial Government has strongly
opposed the existence of such a park

because it would then be cut off from
the Oil-rich Beaufort Sea. They made
known their concerns to negotiator
Steuart.
The DIA memo said that Inuvialut
"compromises are essential" and was
quite explicit in telling government
negotiators to reserve "the right to
establish transportation corridors and
onshore facilities on King Point without parliamentary consent."
Munro had stated that his concern
with the COPE agreement was that he
could not present it to cabinet in its
present form. But cabinet had already
given consent to the agreement in
principle in 1978.
The 1978 agreement stated that if
any area of the park were expropriated the remaining lands would return
to Inuvialut ownership.
Bob Deleury, COPE negotiator,
stated, "to reach the agreement in
principle we compromised a lot. Now
they tell us we have to compromise
more. Compromise should come
from both sides, not just ours. The
agreement was designed to make the
Inuvialut of the Western Arctic independent and self-reliant. This would
have little effect nationally. The only
people it would affect are the Indian
Affairs bureaucracy, who are supposed to be responsible for the Inuvialut with their $1.1 billion budget.
They are all protecting their jobs."
Government officials act like
bad little boys caught in the act
Senator Steuart's gut reaction to
the C O P E accusations was that he
would not send Munro any more
memos until the "snitch or mole" in
northern affairs was exposed or fired.
"Until this process is over anything I
have to say to the minister I'll say
personally," he said.

DIA Minister Munro stated, "there
are no holds barred in this type of
thing. If this is a type of psychological warfare as part of the negotiating
process to attribute evil motives either
to my officials or to myself... I'm
prepared to accept that."
As DIA officials tried to downplay
the obvious intent of the leaked
memos COPE president Sam Raddi
stated that Munro had effectively
broken the agreement in principle by
questioning it and has since broken
off all further land claims talks.
COPE views the letter as an ultimatum which breaks Munro's long
standing promise not to change the
agenda without mutual consent.
Munro says that it is merely a list of
concerns.
Governments have to be
watched in future negotiations
The bitter feelings that now surround the COPE issue could also
have an effect on other northern
native claims. Several northern leaders have expressed a concern over the
value of an agreement in principle if
the government can back down or
rearrange the terms at any time.
COPE president Raddi in response
to the letter said, "although we
strongly suspected we were being deceived, we attempted' unsuccessfully
to deal with our fears through the
negotiation process. Still, only after
we were fortunate enough to obtain
leaked documents were we able to see
the deceit in dealing with us.
"Never have the officials been prepared to argue their case on merit.
Instead civil servants, whose concerns
cannot meet the test of open debate,
seek to defeat us by going behind our
backs and trying to create a framework for negotiations whereby the
commitment made to the Inuvialut by
Canada is defeated."
Note: The Council of Yukon Indians and the Dene Nation of the
Northwest Territories are close to
entering land claim negotiations
with the Federal Government of
Canada.
I N D I A N W O R L D 23

Coal Under
Treaty 8 Land
Indian People Not Consulted
Indian people of Treaty 8 will be
affected by increased activity in their
area when the Teck Corporation and
Denison Mines begin the process of
exporting coal to Japan. The development of new roads, new mines, and
new railways will destroy the traditional hunting and fishing areas of
the north-eastern Indian people. The
people have not been consulted; no
negotiations have taken place about
this development on Treaty 8 Land
and on the two registered Indian traplines.
The B . C . Northeastern Coal reserves have excellent coking qualities
which have caused a renewed interest
from Japanese developers to export
more coking coal. The major demand
for coal comes from the main consuming sectors, the domestic thermal
electric generating industry, and the
steel industry. Thermal coal is used
for the electric utilities while the
metallurigcal coal is used in the steel
industry. It is the huge amount of
coking coal in the northeast that
aroused the Japanese interests.
The companies that have made
deals with Japan are Teck Corporation and Denison Mines who have
agreed to sell 7.7 million tons of coal
for a fifteen year period.
Corporations, Governments
hold only say on coal deal
Although this coal deal is between
the coal companies and Japan, the
companies still have to make a deal
with the Canadian federal and B . C .
provincial governments. It is these
governments that have control of the
necessary townsites and the transportation network for shipping the coal.
Because of the proposed northeast
coal developments there will be direct
I N D I A N W O R L D 24

and indirect environmental impacts
from the following activities.
Proposed townsite would
destroy wildlife habitat
The proposed townsite of Tumbler

coal sediment gets into the water, it
can coat the gravel and choke up the
spawning grounds. There is a disease
called "Black Lung" that is caused
by breathing in too much coal dust.

Ridge will cover about 15 square kilometers, for a population of 10-12,000.
It is to be located within the Murray
River Valley and on the east side of
Murray River. The main townsite
core area is an important winter range
for moose, elk, deer, as well as a
habitat for a variety of other wildlife.
This flood plain is important for the
wildlife and fish resources.
New roads and rail bridges will be
built to mines that will be on either
side of Murray River. Bridges could
damage the important spawning and
rearing stream for whitefish and
arctic grayling.
Increased roads and railways will
result in much wildife being hurt by
vehicles. The roads will create an easy
access for hunters, fishermen and
poachers that will result in overhunt¬
ing and overfishing.
Coal is one of the dirtiest substances that man deals with. If the

Secondary development also a
threat

Socio-economic and community
impacts as well as the environmental
disruptions will be caused by exploration, excavation, overburdening of
waste disposal, processing of coal,
and transmission lines. These impacts
on the environment do not include
agriculture development, small scale
developments, and the big megaprojects that are already happening in
the area.
All of these socio-economic and
environmental impacts cannot be
measured in monetary terms. There
are no appropriate compensation or
mitigation measures that can ever
recover the losses that will be created
from northeast coal development.
There will also be no proper compensation to cover the Indian people who
will feel these impacts.

ALERT
BAY
WINS
By Debbie Williams
The Senior Women's Basketball
Championships were held at Cowichan High School on March 27 to 29.
In all there were 18 games played with
ten teams participating. Teams came
from
Kitimat, Williams Lake,
Vernon, Shuswap, Musqueam, North
Van, Cowichan, Nanaimo, and Alert
Bay.
Alert Bay captured the championship, beating Cowichan 55-54.

Second place went to Cowichan, third
to Nanaimo, and fourth to Kitimat.
The most sportsmanlike prize was
awarded to the Vernon Vulcanettes.
Awards
There were individual prize categories for the participants. The people that made the second all-star team
were Dottie Denault from Shuswap,
Debbie White from Nanaimo, Sherri
Jacobs from North Van, Cindy
Sparrow from Musqueam, and Deb-

INDIAN WORLD ADVERTISING RATES
AND D A T A
Black plus colour: $75 for each additional colour.
Camera-ready copy preferred-25% surcharge for artwork and typesetting.
Four colour process extra—colour separations must be
supplied: $475.00.
Payment to be made within 30 days of billing.
Deadline: A l l advertising material must be submitted by
the 15th of each month for insertion in the following
issue.
Black and White:
Full outside back cover
$400.00
Full inside covers
350.00
Full page
300.00
2/3 page
260.00
1/2 page
200.00
1/3 page
160.00
1/4 page
115.00
1/8 page
75.00

bie Williams from Cowichan. The
First A l l Stars were Lori Elliott and
Michelle Williams from Cowichan,
Corri Alfred and Diane Jacobson
from Alert Bay, and Karen Williams
from Nanaimo. The most inspirational player award went to Lorri
Elliott, Best Defensive Player was
Diane Jacobson, and Barb Kranmer
of Alert Bay was named the Most
Valuable Player.
Spectator turnout was excellent for
the three-day event.

March 12, 1981
We wish to inform your readers of the upcoming reunion of former students and staff of the Shingwauk Residential School, located in Sault Ste. Marie, Ontario. This
school was in operation from 1875 till 1970, with students
attending from everywhere.
The reunion will take place July 3-5, 1981. Activities
will include a feast, open house in Shingwauk Hall, art
displays by former students and staff, a banquet, dance
and much more.
In order to make this reunion a success, we would like
to get in touch with as many former students and staff as
possible. So if anyone has knowledge of the names and
addresses of either students or staff, would he or she
please contact us at the following address? Florence Gray
or Joy Agawa, Co-ordinators Shingwauk Project, 1520
Queen Street East, Sault Ste. Marie, Ontario P6A 2G4.
Thank you for your time and consideration.
Yours truly,
Florence Gray, Joy Agawa
Co-ordinators, Shingwauk Project
I N D I A N W O R L D 25

Dear Mr.

Wonderful
Is there something bothering you?
Looking for an answer? Write to
Mr. W. at the Indian World!
Dear Mr. Wonderful:
I work in an all Indian logging camp. My girlfriend
works in Vancouver. She used to come and see me every
weekend at the camp and cook, clean, launder my
clothes, and keep me company in the traditional manner
of an Indian woman. Recently she hasn't come up to see
me, she stays in the city.
I think my girlfriend is being attracted to urban Indians
by means of a SECRET L O V E POTION.
Can these people do that? What sort of potions do they
have? What can I do?
—Logged Out
Dear Bushed,
If you work harder maybe you may earn yourself
another wife!

Dear Mr. Wonderful,
I am an Ojibway Indian from Ontario and have just
recently moved to Vancouver. I have a skin rash on my
neck but medicine the doctor gave me didn't work. A
friend from the West Coast gave an Indian remedy called
Oolichan Grease which I am faithfully applying three
times a day. The problem is that whenever I go into a
restaurant or public place everyone around me moves
away. My wife sleeps with the kids saying I need to be
alone to heal properly. This grease is working well at
clearing my rash but I am losing popularity with my
friends. What can be done to make me smell better? Is
there any other remedy available?
—Greased Out
Now you know who your friends are! I still think grease
is the best for everything. It does not smell bad. You have
to fix your nose because it smells good to me!

I N D I A N W O R L D 26

Remember
Remember when
You were a child?
You remember the hard times
When you got in trouble for something you didn't do
nobody wanted to listen to you
nobody cares
eating foods you hated
getting in trouble for making too much noise
—you thought you were just having fun...
and when everyone seemed to forget
that your legs were shorter than theirs
Then you remember the good times
going on outings
when relatives got to your house
you got lots of hugs & kisses
and maybe a whole dollar!
When your mom or dad listened to your story
Even when they didn't understand what
you were talking about,
and especially when they all of a sudden
picked you up
or bent down to give you a nice
warm hug
and said, "I love you so much,
even though it doesn't seem like
it sometimes."
You wondered why you saw tears.
Just remember that you
were a child Once
Now that you have a child.

By Kat Norris

WE A R E METIS

A Metis View
Of the Development of
A Native Canadian People
by

DUKE REDBIRD

Book Review by Bess Brown

Redbird, Duke.
We are Metis: a Metis view of the development of a
native Canadian people. Willowdale, Ontario: Ontario
Metis and Non-Status Indian Association, 1980. 76 p.

Duke Redbird claims We are Metis is the first book on
Metis history that has been written by a Metis. In his

book Redbird attempts to prove that the white historians
were wrong in their assessment of the Metis. The
historians felt that "the Metis people were doomed to
extinction because they were a static, primitive society,
unable to face the changes of an advancing, sophisticated, white civilization." It is difficult to say whether
Redbird succeeds or not.

Must we believe everything we read?
A l l Redbird's evidence comes from reading between
the lines of primary sources and viewing events from a
native perspective. I have a difficult time accepting or
believing his interpretations are any more "right" than
the white historian's version. The reluctance on my pari
may be attributed to the successful teachings of my
predominantly white educators. One simply does not
make a statement that cannot be supported by at least
one or two primary sources.
According to Redbird the Metis had the ability to
respond to the rapidly changing world in which they
found themselves. In fact in some areas they were far
more advanced than the "civilized" white population, in
their economic development and political structure for
example. At a very early stage in their history the Metis
were talking about provisional governments and
nationhood, concepts we are talking about today.
Redbird also examines the present state of the Metis
people. He discusses subjects such as aboriginal rights,
land claims and the unwillingness of the Canadian
government to provide funding to Metis people. Despite
the enormous problems his people are faced with Redbird
is confident they will overcome them, whether they be
social or economic ones.
Just another history book?
Though We are Metis was written by a Metis, it is
difficult to say with certainty that it was written for Metis
or native people. The style in which it is written is very
similar to that of the white historian. Probably the major
complaint from native people about history books is that
they are difficult to read and sometimes boring. Though
We are Metis is quite interesting, there are parts that are
somewhat dry and others that are downright boring.
There would appear to be very little difference between
books written by white historians and Indian historians.
But perhaps this is due to our oral tradition
It is also possible that Indian people will reject any
history book for the simple reason that our culture has
traditionally been passed to the younger generations
orally. The written material lacks the warmth and
enthusiasm of the Elders passing on their knowledge to
their children and grandchildren. It just doesn't seem
"right" to learn about our culture from reading the
works of a white historian, when we have available to us
the enormous wealth of knowledge of the Elders of our
communities.
I N D I A N W O R L D 27

IN THE NEWS
FROM CHAWATHIL NEWSLETTER
HOPE BAND TRUCK FARM

Wilma Jack
Since the last Newsletter, it's been pretty much the
same, lots of slash and burning. The next steps are stick
and root picking, fence line, loads of fence posts to do.
Then comes land preparation, limeing, plowing,
discing and harrowing, fertilizers also.
In the last few months, we had a few workshops in
Agriculture and Farm Management. It will help me personally, since this is my first year ever to do with farming.
Last year we started a 3-acre farm, this year it will be 20
acres; wow man, it's going to be unreal.
Also I would like to give thanks to my fellow workers,
Deanna our tractor operator, tree faller and power saw
operator, Wilma and Margie, chokerwoman and brush
burners.
More work to come would be building of the coleframes to start our seedlings. It's going to be a good year
or my name isn't Redenbouker.
by HERMAN
Would you believe it if I said working out at the back
was fun?!! We've managed to get a lot of work done.
Every day there was something to look forward to. Last
year I learned the basics of running the tractor (getting it
from here to there, sort of basics!). I had my chance at
running the power saw, and I have all of my toes and
fingers yet too!! Pretty good if you ask me...
Hauling logs from the slew as from nearby bush: I've
been the choker setter, now that can get to be fun! Even if
it got real cold out there, that was okay because of the
fires we built.
It gets tough out there sometimes, but I believe the only
reason we've seen it through is because we stuck together
as one. I hope we stay that way!
Yes, we've been clearing land getting ready for our
garden this year as we will go into a wider variety of vegetables. I know our garden will do well as it did last year.
The best part was when the vegetable stand went up.
There were a lot of people buying from us and coming
back saying they'll watch for us this year. We'll be there
all right!
by MARGIE
I N D I A N W O R L D 28

FROM "ALKALI SPEAKS".
TRAINING O N THE JOB
As some of you may know, Canim Lake will be opening their own Store on the reserve. In order to get the
store in operation we needed a store keeper. I was sent to
Alkali Lake to learn how to operate a store.
So far I have learned how to price items from different
companies, how to arrange different products on shelves,
how to communicate with the Board of Directors of a
Co-op store and how to shop around for not so expensive
products for the store.
Also, I have learned how to socialize with many different people, I have learned many things through them and
this will help me in my new life. I will be leaving in a few
days so, I would like to thank you for C A R I N G A N D
SHARING.
Nelson Thomas, Store Trainee for Canim Lake.

Indians from many Nations meet here, Nations of pride
and beauty, strong and young.
They walk in the path of togetherness, struggling to gain
freedom.
Freedom from the chains of anger, breaking the endless
hours of pain and sorrow.
They are building a path of Love, Beauty, and Unity.
So we can see stronger nations of Tomorrow.
They came from Nations of the O K A N A G A N ,
SHUSWAP, C R E E , THOMPSON, SALISH, and many
other nations from far north.
We call each other Brother and Sister for we know this
land is one land of Truth and Kindness for each other.
For within our Hearts we know, that we must STRUGG L E to reach our goals and feel the F R E E D O M of
Beauty.
Gain the freedom of tomorrow, feel the freedom of understanding the INDIAN A C T .
KNOWING our ABORIGINAL RIGHTS.
Living our H U N T I N G and FISHING RIGHTS.
Looking after our lands, care for our Elders, and teach
our young about the Wonders of Tomorrow.
Never stop fighting for rights, because our C H I L D R E N
are the leaders of TOMORROW.
For the nations of today are awake. 200 years of Pain is
the Past.
For today we stand as "One Nation."
Strong and Pride of Beauty.
By Saul Basil
(Saul is now in hospital in Vancouver, after being seriously injured in a car crash. Our best wishes to him.)

UP-DATE
FINDLAY VS. SQUAMISH BAND
The Squamish Indian band brought a trespassing
charge against a Band member because that person broke
a Band zoning by-law. However, when the court of
appeal made its decision, it did so only on the grounds of
trespassing and ignored the Band by-law.
The court said that Findlay should have the Band's
consent before settling on Band land and that there
should be an agreement for the allotment of that land,
with approval from the minister.
Therefore, the strength of the Squamish Indian Band
zoning by-law was not tested in this case.
SPOTTED LAKE
Negotiations over Spotted Lake have again started
between the Okanagan Nation and the Smith family.
DIA is to negotiate on behalf of the Indian people. It has
gotten in touch with the lawyer for the Smith family.
Meanwhile, legal action against the Smith family is still
pending.
If no agreement is reached in the negotiations, the
Okanagan Indian Nation will ask Spotted Lake be expropriated with adequate compensation to the Smith family.
This action will be taken only as a last resort.
GITWANGAK
For several years now the dispute between Gitwangak
Band and C M H C / D I A has continued unresolved (see
Indian World Aug. 79 and Oct. 79). The dispute centres
around the $481,000 paid out by DIA to C M H C in 1978.
The money was to cover the payments of 14 homeowners
who had fallen behind on their payments to C M H C .
In their attempts to get the money back from the Band,
DIA tried, in 1978, to withhold the Band's housing
money. Since DIA and the Band were in negotiations
over these funds the Band was allowed to get their housing subsidy funds each year since 1978.
Last year DIA claimed the $61,000 the Gitwangak
Band had made through their logging operation. The
Band managed to get the money back when they
identified, in a BCR, that this money was to be used for
the building of a recreation complex.
Since last June, DIA extracted $23,000 from the
Band's consolidated trust fund. The Band is at present
trying to get a reimbursement of this money. They are
awaiting a reply from the federal office of the DIA. The
Band is thinking of legal action if DIA's reply is negative.
Chief Larry Moore of the Gitwangak Band has asked
all of the original 22 homeowners to withhold payments
to C M H C . He said that "the interest rates are too high.
Also the resale value of the houses is practically n i l . "

ALKALI LAKE/CANOE CREEK
HUNTING & FISHING CASE
In May 1980, Arthur Dick, Ricky Dick, John Johnson,
Pat Johnson and Augustine Tenale, from the Alkali Lake
and Canoe Creek Bands, were charged with hunting and
fishing out of season.
The case went to court in January and again last
month, March 16 and 17, with the lawyers arguing the
legal aspects of the case. The major defence argument of
the Indian people was that the provincial regulations
cannot apply as long as they limit the Indianness of these
Shuswaps. The defence said, therefore, constitutionally
the province has no right to regulate in the area. Only the
federal government has jurisdiction concerning Indians.
The judge's decision is expected in early April.
CONFISCATED FISH RETURNED
Ralph George and four Band members from the Hope
Band have won their court case against the Fisheries
Department.
This case has carried on since 1979 up to now and
that's just about long enough for the next generation of
fish to go up river.
Ralph George wants everyone to know that he is very
happy that the court case is over and he wants everyone
to know that, this shouldn't happen to any one of us as
Band members. The right is ours and we should be the
ones to settle this at Band level.
He will be getting all his fish back; he has been assured
the fish is edible and it is fresh fish.
BATES COMMISSION REPORTS ON URANIUM
MINING
In the recent publication of its report, the Royal Commission Into Uranium Mining recommended that
uranium mining could proceed in this province. We cannot accept that conclusion.
During the course of the hearings, the UBCIC and
many Bands which would be affected by uranium exploration and mining strongly opposed the development of
the uranium industry in B . C . We were joined in that
opposition by many other groups. Nothing we heard convinced us that it was certain that uranium exploration and
mining could proceed without risk to our health, our
land, and our way of life.
We reject the Commission's conclusions, especially as
only half of the evidence was heard and the special interests of Indian people were not dealt with at all. Fortunately, the strong opposition of Indian people and others
has convinced the government that no exploration or
mining should occur for at least seven years.
INDIAN W O R L D 29

Child Welfare
Laws ?
The Canadian Indian Lawyers Association sponsored a
workshop on Indian Child Welfare in Regina, Saskatchewan from March 18th-20th.
USA Indian Child Welfare Act not backed by
dollars
A focus of tl\e workshops was the American Indian
Child Welfare Act of 1978 which is a federal statute encompassing many aspects and recognition of self-determination of Indian Nations within the boundaries of the
United States. Nancy Tuthill, who is an Indian lawyer
and the deputy director of the American Indian Law
Centre in Albuquerque, New Mexico, called the Act "an
instrument of self-determination." Indeed, many provisions in the Act recognize the validity of Indian customary law, tribal jurisdiction (i.e. Band jurisdiction),
cultural differences between Indian and non-Indian communities and the realities of Indian life such as the extended family structure. However, she also stated that the
Act was only effective when the Indian communities were
behind it and used it. She pointed out that, thus far, the
dollars for effective use of the law were not being provided. Sound familiar?
Band laws to protect children
In contrast, the Spallumcheen Child Welfare legislation
was a focus of attention. Chief Wayne Christian pointed
out the advantage of such a law having been developed at

HELP WANTED
SOCIAL WORKER FOR NESKAINLITH BAND
Qualifications:
Practical knowledge of Social Working (on an Indian
Reserve). Valid driver's licence. Knowledge of bookkeeping and typing skills would be an asset.
Duties:
Under the direct responsibility of the Administrator or
Chief and Council, the Social Worker will be responsible
for the following duties:
1. Assisting the Band Council to develop Social Assistance policies.
2. Interpreting Social Assistance policies.
3. To attend staff meetings and conferences related to
Social Assistance.
4. Administering the Social Assistance Program.
5. Working with resource people such as Canada
Manpower, Drug and Alcohol Treatment Centres,
Court workers, etc.
6. Be personally suited to do field work in the community.
Salary: Negotiable.
Applications: Will be accepted until April 6,1981.
Neskainlith Indian Band, P.O. Box 608, Chase,
British Columbia, V0E 1M0, 679-3295 or 679-3296
I N D I A N W O R L D 30

the Indian Community level as an exercise of Indian Government and therefore avoiding some of the problems
which are possible when another government passes laws
for Indians without input from Indian communities.
Indian Government laws have the advantage of being
sensitive and relevant to the particular culture in the community.
A question of priorities
It was pointed out, however, that most Indian Governments don't place Child Welfare very high in their priorities. This has made it possible for the non-Indian government agencies to apprehend our children, remove them
from our people, thus decimating Indian families and
communities and creating enormous problems of alienation for the Indian child. Thus the very basic resource of
Indian Governments, the people, are left unprotected.
The very basic question addressed by the workshop
was: should there be, in Canada, legislation similar to
that passed in the United States, or should there be an
approach in the nature of the Spallumcheen legislation by
individual Indian Governments. The immediate task is for
each province to form a Child Welfare committee at the
initiative of the Indian people directly concerned with
Child Welfare, and for these committees to have representation in a national steering committee.
INDIAN CHILD
By Chief Wayne Christian
CARAVAN
On behalf of the Spallumcheen grandparents, parents,
and little people, I would like to extend a very warm
thank you for all the people who supported and took
active participation in organizing the Indian Child
Caravan.
There was much sharing of anger, love, humour, emotion, and hope. The people who were a part of the walk
to Grace's should hold their heads high and be proud of
the fact that rather than talking about what they should
do, these people took direct action to protect the little
people and those generations yet unborn.
The Indian Child Caravan was a major victory in
asserting a right that we have been brainwashed into
thinking was lost and out of our control. I personally feel
bad about having no follow-up on what has happened to
the agreement between Grace McCarthy and the Spallumcheen Indian Band.
The Constitutional war was upon us too quickly for an
effective follow-up on the Indian Child.Caravan. We are
presently in the process of concluding an agreement with
the DIA for the transfer of the monies directly to our
authority rather than to the Ministry of Human Resources. Once we have concluded this agreement, we will
meet with Grace McCarthy to conclude our agreement
with her.
There is a proposed gathering to be co-hosted between
the Spallumcheen people and the UBCIC as follow-up to
the Indian Child Caravan. Hopefully this gathering will
be some time in June. Dates have not been set yet.

YEAR OF THE
HANDICAPPED
The National Indian Brotherhood presented a brief
to the Special Committee on Disabled and the Handicapped on August 30,1980.
No figures available on handicapped Indians
The brief confirmed that there were no true figures
OF Indian handicapped people in Canada because they
are included in the regular social service funding and
because most handicapped people move off reserve for
better services. Only recently have there been any special
pensions allowed for the handicapped persons on reserve.
Family or friends cared for handicapped
In the past, it was our tradition to take in and look
after any relative who was handicapped, whether it was
physically, mentally, or materially. We looked after each
other. The handicapped person was taught in the very
same way as any other person, to the best of their
abilities, the tasks that were expected of them for the
daily living rituals of the community.
True, the sometimes cruel sense of humour of
Indian people at times made it trying for a disabled
person but it is a lesson in itself that no one is treated
special and that everyone must learn to deal with the
hardships of life. For many years many of us have
been led to believe from the European social and history books that many Indian people were born "handicapped." This was always confusing because I can
only remember maybe one in a village of two hundred
people. I am sure if anyone took a tour of an institution
there would be very few Indian patients. This is yet

NNAAP: The Play Remains the Same,
Scripted and Directed by Government
Year of the Handicapped
The National Native Alcohol Abuse Program will be
decentralized effective April 1, 1981, with authority and
responsibility being transferred to the Regional Director,
Medical Services and the Regional Director General,
Indian and Inuit Affairs Programs, each being
accountable to his/her Assistant Deputy Minister.
An interdepartmental Transitional Planning Group
has been established to plan the decentralization of the
administration of the Program, to establish parameters
for consultation and overseeing the development of a
program information system. Members of this group will
be visiting each Region to meet with the two Departments
to interpret and clarify the guidelines in an attempt to
anticipate and forestall problems. These meetings may include members of the Regional Advisory Boards and
other groups such as Provincial and Territorial Organizations, Native Women's Associations, etc.

another tactic to undermine a people who are strong and
intelligent.
Will this "Year of the Handicapped" be another
farce?
1981 is the Year of the Handicapped. I seem to remember the "Year of the Child" going by with very little incident or change. Will this "Year of the Handicxpped"
also fly by with little or no change?
It is up to each and every one of us to take a closer
look at our relative who is disabled and evaluate
whether or not we are truly looking out for their health
and welfare in the way of our grandfathers, or are we
subjecting our brothers and sisters into uncaring
hands?
By Violet Birdstone
LOOKING AT CONSULTATION REPORT
The consultation fieldworkers have filed all their
reports to their Co-ordinator. These reports, now being
compiled into a Preliminary Report, will be presented to
the Chief's Council for their approval. Their comments
and recommendations will be included in the assembling
of the Final Report that will be submitted to the National
Commission
Inquiry of the
National Indian
Brotherhood.
Also reviewing the Preliminary Report will be a small
group of Indian Government representatives from
different areas of the province. Based on the
recommendations of the health consultations fieldworkers, a few selected Bands will be invited to
participate in an information exchange session, with the
main purpose
being to
analyse
and
make
recommendations on the Preliminary Report. This
session, to be held at the Union of B.C. Indian Chiefs
Office, is scheduled to take place before the end of this
fiscal year.
Under this proposed decentralization process, the
Regional Director and Regional Director General are to
work with the Regional Advisory Board to develop an
action plan to ensure that consultation with Indian and
Inuit people will be conducted for the long term
planning of N N A A P as a permanent on-going program.
This consultation is scheduled to be conducted between
April and September 30, 1981.
Although there are proposed changes in the structure
and administration of the Program, it is not comparable
with the principles of self-determination and the work
beginning on Indian control of Indian health. In the final
analysis, authority is still vested with the Medical Service
Branch and the Department of Indian Affairs, with the
Indian people having to conform with regulations and
directives set by these departments. As well, the necessary
time and resources have not been made available for a
carefully planned and executed community based consultation to ensure Indian input into the proposed changes.
One can only conclude that the script will be slightly
altered, but the play still remains basically the same.
I N D I A N W O R L D 31

assimilate are free to do so, but that
the Council represents Indian Nations
who want self-determination on their
Indian lands. The Constitution as it
stands now was seen as a final assault
on everything we have fought to
protect in the past.

CHIEFS COUNCIL
The Union's position on the proposed Constitution was again the
main concern of the Chiefs Council
meeting, March 17th and 18th. The
first report was on what was happening nationally.
In spite of a National Executive
decision by Indian leaders not to
support patriation of the Constitution as it now stands, the Minister of
Indian Affairs spoke in favour of the
Government's position in the House
of Commons at the end of February.
Though only a few provincial/territorial organizations supported him,
he told the House of Commons that
Indian people should be delighted
with amendments to the proposal.
They would leave us worse off than
before, especially in B.C.
Pressure on the Indian leaders to
support the Government's position
has become intense. Funds are suddenly drying up for those who continue to press for our own definition of
Treaty and Aboriginal Rights. Familiar divide and rule tactics are becoming more blatant. The Government is
even trying to trap leaders into positions that could be called supportive.
Indian leaders were pressured to be
in the Liberal gallery to hear Munro's
speech and to attend the Press Conference later. The speech didn't
reflect our Aboriginal Rights Position
Paper in any way. While Munro delivered his speech, George Manuel
was giving a press conference next
door, explaining just how the Government was betraying its sacred trust to
protect Indian Nations.
The DIA minister was furious at
not having George Manuel in the Gallery and looking like he supported the
government's stand. He publicly
INDIAN W O R L D 32

called George's actions "reprehensible." However, the UBCIC President
is not responsible to the Minister of
Indian Affairs. Only the Chiefs and
the people of B.C. have the right to
reprimand their leader; he is responsible only to them.
The UBCIC Chiefs Council commended the actions of President
George Manuel in Ottawa. They
resolved that the mandate of the last
General Assembly to oppose patriation until our Nations are recognised
and protected was still in force.
George Manuel reported how DIA
lawyers were unable to prove the
Minister's statements that we have no
legal basis for our stand on Nationhood. UBCIC lawyers-confirmed that
until we are proven to be a conquered
people or until our Nations make
formal treaties or agreement with the
Canadian government, B.C. remains
Indian land. But, they warned, assimilation can be counted as conquest.
The Forum, chaired by DIA, would
be one example of being willingly
absorbed into the Canadian Government institutions. Chiefs Council's
position was that those who wished to

Prayers, Laws, and
Language
Many Indian people are discussing
the possibility of getting our nationhood recognised by the peoples of the
world. However, some people don't
believe Indian people can still regain
that nationhood status. One race who
went through a similar history, in
some ways, is the Jewish people.
About 2,000 years ago the Jewish
tribe was driven from its lands by
neighboring tribes. After this, they
scattered all around the world. With

Other main topics included the
B.C. Dental Care Plan, Indian Child
Welfare, The Pearse Commission and
the Oweekeno Forest Management
Program (see associated stories).
Education:
Maxine Pape reported on the planning for the Indian languages gathering to be held in April. One of the
issues will be the protection of our
languages and stories from linguists
and anthropologists who copyright
them in their own names. Government attempts to close down funds
for established cultural centres and
refusal to release funds for new
centres were also discussed.
Waste of time
In February 1981 the UBCIC received a letter from Indian Affairs
Regional Director Fred Walchli requesting the Union to sit on his Federal Inter-departmental Co-ordinating
Committee on Indian programs in
B.C.
After looking at the letter with the
Committee's objectives and terms of
reference, the Chiefs Council decided
not to become a member of the Interdepartmental Committee. The Chiefs
Council felt that the Committee had
no power and it would be a waste of
our time and energy.
them they took their laws, their lan¬
guages and their prayers, the basics of
their culture. They never forgot who
they were and always expected to
return to their former position, as a
nation in the eyes of the world.
After the second world war, the
Jewish people moved politically towards nationhood and eventually saw
it become a reality. Our people have
kept our culture alive as well. And we
also have a land base, our laws, religion, languages, and the other requirements for nationhood. Is it so
far-fetched for Indian Nations to
strive for recognition?

TRADITIONAL
LAWS FOR
HUNTERS
Indian law is the basis for the development of Indian
Government. Without Indian law the development at the
community level will be based on the rules and structures
of the non-Indian Government.
Indian law lives in the community. It is the basis of all
our inter-reactions. It is a law we understand. It is a law
developed by our ancestors. It is our laws on hunting that
are outlined here. (Taken from Codification of
Traditional Indian Law by Sharon Venne, Indian
Government Portfolio, UBCIC.)
Although a hunter sometimes hunted alone, he shared
his kill. He made his own weapon, his wife made the
clothing.
Boys in all areas were given weapons to play with until
they were old enough to hunt small game. Each received
constant instruction from an older relative, usually his
father, in the habits of game, the use of weapons, the
making of weapons and traps and in the ever present
religious aspects of hunting. The average Indian boy
progresses through a series of stages of learning,
beginning first with birds and small game and then
gradually working to the more elusive, more dangerous,
but also more valuable large animals such as the seal,
caribou, deer, and buffalo.
Each time the Indian boy killed his first of a new
species, he had to carry his game back to camp and stand
by while the others of the family or Band cooked it and
ate it. He was not allowed to eat a single bite. His reward
came in the form of the direct praise and social
recognition of his enhanced status in the community. It
was not until after he had demonstrated his ability to
obtain a major game animal that he could even consider
getting married. Where hunting was the mainstay of
survival there was usually a ceremony for the youth's first
game.
When a full-fledged hunter went out alone and brought
home game unassisted, he shared it with other families in
the community if they were in need. While such families
were often related by blood or marriage, unrelated
members of the community were treated the same way.
For a group of hunters going out together, there was a
series of rules governing the disposition of meat. The one
who killed the game usually got the largest share, but he
who was first to touch the fallen animal often got a
sizable portion.

Showing respect to animals very important
The belief in animal souls was universal among
Indians. This, along with the parallel belief in human
souls, showed that animals and human beings were
spiritually equated by Indians. Every animal then, since it
had a soul which survived after its death, was able to
report on the manner in which it had been killed. If the
hunter did not follow the proper procedure, he offended
the spirit of the slain animal, which did not hesitate to
inform other animal souls of its indecent treatment. Souls
of living game as well as dead ones heard of such cases
and refused to allow their bodies to be slain by such an
unkind hunter, who therefore failed to get any new game.
Social behavior centres around hunting
The prohibitions surrounding hunting have never been
catalogued but it is certain that they run into the
hundreds. Some were shared by many and others by only
a few. One of the most widespread beliefs concerned
menstruating women. When a hunter's wife was
menstruating, he must not hunt at all, or he must at least
take care that she did not touch any of his hunting gear.
Any one who was ill or associated with illness was
thought to be potentially dangerous to hunting luck and
was required to refrain from eating meat, particularly
fresh meat. This applied to menstruating women,
medicine men acquiring power, warriors who had slain
an enemy, and mourners for a recently deceased relative.
In some areas, a hunter who had killed a major animal,
such as a whale, had to go into mourning the same as he
would for a dead relative.
INDIAN W O R L D 33

EDITORIAL
To someone unfamiliar with our ways, commercial
"I want to declare here that the Indian people are the
owners and have jurisdiction over marine resources in the kelp harvesting without our consent or participation may
not seem a monumental decision for the non-Indian
West Coast and hence claim our rights to manage,
government to have made. But we know that the kelp,
control and protect these and other resources."
—George Manuel, President, UBCIC like the seaweed, like the salmon, like the cedar, like the
wild-berries, are parts of our lives that go beyond food or
shelter or carving materials: they are part of our history,
"For thousands of years, we have depended on the
our quiet private choice as a people, our heartbeat and
powers of the waters to provide food to Indian people
our drumbeat.
along the river systems and the coastal areas. Abalone,
clams, crabs, oysters, seaweed, kelp, whale, sea-lion, seaurchins, cockels, mussels, sea-prunes and many species of
fish have been very important to our Indian way of life
Look back to the early 1900's, to what happened to the
throughout the centuries... History shows that we have
richness of our salmon.
never surrendered our lands and resources... Indian
How we handle this issue is up to us as a people and as
people consistently face extremely hard struggles in deter- individuals. Perhaps we would be more responsible as
mining means and ways of protecting our fishing rights." leaders, as Band members, as Elders, as young people, if
—Lillian Basil, Mowachaht Band
we remember that those people who have power and
money and want more do not care who we are or what
"What we sell out now we are stealing from our
our history is. So the responsibility is left to us; to inform
children."
them of our history, our rights, our determination to
—Randy Chipps, Cheanuh Band achieve Indian Government. And to tell them that we will
fight them with every weapon at our disposal until we are
at least a part of the decision-making process.
Eighty years ago, at the turn of the century, nonIndians with money on their minds looked at our people,
at our diet and traditions of salmon, and a new kind of
opportunism was born. In just a few years, canneries
were everywhere on the coast, processing tons of salmon.
And our people began to face new restrictions on our
food fishing, and later were even in danger of being
completely pushed out of the commercial fishing industry
(some say this still looms as a possibility).
The eyes of greed, of making money at any cost, are
becoming restless with the salmon and are looking at a
new victim: kelp.
It seems sometimes that we only become involved in
trying to protect one part of our lives when another part
is threatened. And sometimes it is so difficult to keep
going, to continue protecting what has been left us by our
ancestors, that occasionally we don't struggle hard
enough and then we lose control of another part of our
lives.
That levels of non-Indian governments continue to
treat us as non-existent, non-important, is a sign that we
can't stop being protective and assertive over what we see
as things vital and central to us as a people.

INDIAN W O R L D 34

It's interesting that news of this "experiment" with
commercial kelp harvesting comes at a traditional time of
laying kelp to catch herring and spawn for delicious
eating. The herring spawn weather has started; this is
when the weather • changes rapidly and unpredictably
from snow to rain to sunshine to wind. This is a signal
that the herring are spawning, and the people go out from
the village to gather the kelp, thick with the hundreds of
small white eggs of the herring. Herring spawn is a happy
time, a good time, when we are grateful for the richness
that our ocean provides us with and warm in the company
of our families and friends, working together as we
always have to gather our food.
Close your eyes, and see a different picture: fast boats
with licenses, non-Indians going to our traditional
"spots" to greedily take every bit of kelp the ocean has
grown, Indians charged and arrested for "illegal fishing."
Open your eyes, and our people still have control of our
kelp life, and take strength to do what you can to keep
what we have, so that when you close your eyes there
never have to be ugly pictures for the future.
We can still keep the beauty of our ways.
by Val Dudoward
(Communications Co-ordinator)

Song of Cedar
by Theresa Neel
Yesterday your music sang of
potlach feasts and grave poles
dignified in winter snow.
I didn't know.
You would whisper of nights
long ago,
Of freedom, pride and brotherly love.
I didn't know.
Cedar tree, sing to me.
It is time again to observ&the
moon,
his wax and his wane.
Pattern, tune and story — there
to see.
I'll close my eyes to hear the
truths you sing to me.
Cedar Tree.
I smell your fires and watch your
smoke melt into dark azure skies
and what you sing about are
truths — not lies.
Funding proposals, travel vouchers
and DIA priorities do not make us
strong.
And to make these a corner
stone of Indian Government is wrong.
Yesterday your music sang of
peace in our Nation and love for
our brother.
Not a "society for the preservation of
bureaucracy,''
where the worst insult is
"You, mother?!*."
One time we feasted upon crab,
oyster and sturgeon roe.
I didn't know.
Now my people eat rice and
weiners and Kraft dinners.
It's time to stop being losers
and start being winners.
For decades we fought the woes
of alcohol, discrimination and waste.
Cedar tree, today your boughs
gently babble of the United Indian Front.
My friends — take warning — make haste.
For soon we shall hear the roar
of the cedar tree.
For all things pass, gain and loss, wax
and wane.
From this point on we have nothing more to lose.
And everything to gain.
People of my Mother, stand
together — be strong.
Friendship, trust and understanding
can't be wrong.
With friend and foe.
Cedar tree.
I didn't know.
I couldn't see.
These are the truths you sing
to me.

THIS MONTH:
SECOND CLASS M A I L
REGISTRATION N U M B E R 4983
V A N C O U V E R , B.C.

We are fighting our last battle for our Aboriginal rights.
Our leaders are now mapping out the battlefield (pages
10-13). On the home front we are winning.
Some Bands are asserting their rights: Oweekeno Band
started a program aimed at
economic self-sufficiency (16);
Chief Council Mary Johnson tells
of how Mowachaht won their case
(6); Skway Band put up a blockade
to protest a trespass on their land.
But the rape of Indian lands and
resources continues; the NorthEast coal development is only one
example (24).

Skway
Band
Blockade

Our supplement deals with Government interference in our marine
resources (17-20). The Bella Coola
Band Council and Elders sent a
telex to Romeo LeBlanc to protest
licensing oolichan fishing. Thanks
to the students of Bella Coola who
wrote the articles on oolichans.
Other contributors that made this issue possible reflect
a variety of concerns. The people from Mount Currie
told us about their heavy duty operators (8). Chief
Wayne Christian sent us an update on the Indian Child
Caravan (29). Kat Norris dropped by to tell us she comes
from Lyackson not Nanoose. She left us a poem "Remember" (26). "Song of Cedar" by
Theresa Neel of Coquileetza ends
this issue of Indian World in a note
of renewed strength and hope (35).
Abel John and
Morris Mclean
of Mowachaht Band

Dave
Elliott
on
Language

FROM:
UNION O F B.C. Indian Chiefs
440 West Hastings St.,
Vancouver, B.C. V 6 B 1L1

INDIANOWORLD

“THE CHOICE IS OURS”

198!

ONE DOLLAR

re ee ee ee ee ee 2

ma ae

. ew ’. 3 a , é y SS : z cr
‘ . ladies how a young girl should take care of herself and
Mt ( th how to be until she gets married.
bd u rrie a erm The Elders expressed their happiness to see their people
The Mt. Currie people saw the need and cry of our working towards hanging on to our traditions. They
young people and the Elders: the need to be with one appreciated the opportunity to have the time to speak to
another and the cry to learn the values of our people. The the people.
young girls were gathered in a circle and told by the Elder = (The Mount Currie people will be writing a full report ).

- !

aie
es

f : INDIAN WORLD is the official voice of the Union »
of British Columbia Indian Chiefs.
i 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.

|} VOLUME 3 NUMBER 11

- Table of Contents
eae
- Mount Currie Spiritual Gathering ...............:
They Won’t be Dumped on Anymore:
Skway Band: Blockade). 2.2... chee55 keene 4
B.C. Denticare Plan—Feds Ignore Rot........... 5
Mowachaht Wins! BC Hydro must pay and move ,6 |
President's Wessate’. ccc. sa ace cee taees oe 7
CWT WV ORIG cate ie aie ei acwiasgt wtecaceckl ei toeie ei wlalate materia 8-9
No Protection of B.C. Nations:
UBCIC has to reject patriation............... 10
The Courts Limit Aboriginal Rights ............ 10
Prayers, Laws, and Language..............+-- 1]
Constitution Express Potlatch............... 12-13
Time is Running Out:
Indian Language Training ................ 14-15
**Don’t Wait For DIA!”’ 2
Terry Aleck, trainee at Indian World, paying up his Oweekeno Land Use Plan . 2... 50. 00.0 c00 eee 16
subscription for Indian World at student rates. SPECIAL SUPPLEMENT:
Thanks to subscribers who paid last month helping Marine Legacy Under Assault........... 17-20
us come closer to self-sufficiency. Keeping the Kelp....... oe Os Cok OH SERS 17
Powerless Review Panel; Nishgas Protest ......17
= Oolichans last victim of commercial greed ..... 18
Co n tri b uto rs 1981 Roe Herring: Back to Normal ........... 20
The Pearse Commission Public Hearings ..... . 20
Editor: Darrell Ned News, News, Ne@wsssic.i beau ise ne sax ceeensoue 21
_ Assistant Editor: Solomon Ratt Genocide in El Salvador:
= Indian People Caught in the Middle........... 22
Written Contributions: Chief Wayne Christian, COPE: A Bad Deal Takes a Turn for the Worse ..23
Chief Councillor Mary Johnson, Kat Norris, Theresa Coal Under Treaty 8 Land:
| Neel, Rita Svisdahl, Barry Andy, Sarah Saunders, Indian People Not Consulted ..............-. 24
Jenny Andy, Greg Hans, Elise Andy, Aaron Hans, Basketball Championships ................000- 25
Kelvin White, Delores Webster, Saul Basil, Clifford Dear Mr. Wonderful ......- occ eccccccccccccu. 26
| Hanuse, Val Dudoward, Glen C. Williams, Bess Book Review by Bess Brown........... ad aie 27
Brown, Violet Birdstone, Simon Danes, Buddy linvthe Newsse; cs:vaneavas vearekeieete cs cea ees
| Napoleon, Pauline Douglas, Rod Jeffries, Carmen Mordstesnre. ccc: siofid<icanul dicen. eee 29-30
Maracle, Terry Aleck, John Rogers, Wayne Hamilia, Year of the Handicapped...................00. 31
Fay Wilson, Percy Stevenson, Derek Wilson, George NNAAP: The Play Remains the Same........... 31
Manuel, Sadie Worn-staff and Lorna Bob: Chiefs Count ...s:0niesneisneeienia ewinre ncaceaeciaeerele 32
Illustrations: Carmen Maracle Our Culture: Indian Hunting Laws ............. 33
Photographs: UBCIC staff unless credited. PGitOrial iiscecaisiawecedlwe caesar uate eae 34
Typesetting: Mary Schendlinger.at Pulp Press. “*Song of Cedar’’ by Theresa Neel . sSisibiate walete Seles 35

INDIAN WORLD 3

They won’t be dumped on anymore.

Skway Band Blockade:

Ever since 1948, Skway Indian
Band has seen some of its land flood-
ed over because of a dyke and road-
way built on the reserve without the
consent of the Band. Then garbage
began to be dumped on the reserve.
This all happened while they were ne-
gotiating over the land. The negotia-
tions the municipality of Chilliwack
and Skway Band are trying to resolve
concern payment to the Band for all
past damage done to the land.

The Band wants this settled straight
across the table, so they won’t always
have to rely on the courts to settle
something that shouldn’t have hap-
pened in the first place.

Skway Band has strong support
from around the area. The Band sees
this as protection for their children
because it concerns the health of the
whole community and the surround-
ing area.

Chief Ben James has tried since
1975 to resolve this case with three
Mayors of Chilliwack and right up to
date the case still hasn’t been resolved.
INDIAN WORLD 4

~ + pg Se ——. = =
| 7 “" ~ , X
A .
7
4

itt .

re a ~ *

Chief Ben James, from Skway Band
is holding Skway Band rights against
municipality.

So, in protest, the Skway Band has
put up a blockade and it will stay up
until further notice. The blockade is
being watched 24 hours a day. The
people know where they stand and
they will hold their ground for as long
as this carries on.

Negotiating over land damages.

In March 1980 Mayor Welch

Tt 11> —_ ae
Ki : i |
. a
a re

signed a Statement of Principle with
Chief Ben James, and stated that
there would be no more garbage
dumping on Indian land. This agree-
ment was reaffirmed in April and
July of last year. In this statement the
Mayor told Chief Ben James the
Band would be compensated for the
flooded and destroyed land. The
Band is now considering the offer on
the compensation part of that state-
ment and that is where they now
stand with the municipality of Chilli-
wack.

“‘We are fighting for recognition
and justice. This is where we as Indi-
ans should centre our own areas as a
People so we can approach the future
with integrity and be able to commu-
nicate with people around us and be
treated with respect instead of being
treated with criticism from people,”’
said Chief Ben James. ‘‘They not
only abused the land but they also
abused us as people of this land. They
just don’t want to recognise our rights

as anation.”’ &

B.C. DENTICARE PLAN

FEDS IGNORE ROT

The B.C. Dental Care Plan has
upset a number of Bands. These con-
cerns were examined by the UBCIC
Chiefs Council on March 18th, and
the Plan was rejected as it applies to
on-reserve status Indian people.
Chiefs Council insist that the respon-
sibility for Indian Health Care lies
with the Federal government, not
with the provincial government. Indi-
an people were not consulted before
the Dental Plan was announced, let
alone implemented, and because of
this negligence, our dental needs are
not adequately covered.

Our natural resources have been,
and still are being used to develop and
pay for these services. Therefore an
obligation still exists to provide full
benefits for the aboriginal inhabitants
of this country. Our member Bands
have been requested to re-adjust their
funds designated for other social ser-
vices to cover the additional dental
cost of this plan. |

Under the terms of the Plan the
province would take the primary role
in the status Indians’ dental care. The
province is to pay the first $700 while
the federal government pays the rest.
This is another example of the federal
government’s attempt to stray from
their responsibility to the Indian
people.

Did they learn nothing from

protests on health care in 1978?
The federal government has tried

to shed its responsibility onto the

provincial governments ever since _

1978. In October of that year Mon-
ique Begin, then Minister of Health,
announced that the National Health
and Welfare was to set up, and put
into effect, new guidelines for unin-
sured health services. At that time all
the Indian people across Canada
joined in protesting the new guide-
lines.

As a result of the protest by Indian
people, the P.C. government’s Min-
ister of Health, David Crombie,

adopted a new Indian Health Policy.
The main thrust of this new policy
was increased participation by Indian
people on the management of their
health care.

All health enquiries recommend
consultation

In February 1980 Thomas Berger’s
report on Health recommended in-
creased participation by Indian peo-
ple on any discussions that may affect
their health care. In his report he also
identified Indian Health Care as the
sole responsibility of the federal gov-
ernment.

The present terms of the B.C. Den-
tal Care Plan do not comply with the
recommendations of either the former
P.C. government’s guidelines or
those of Thomas Berger’s.

Once again, we are. seeing the

Health care—a question of
respect

We have made representation
many times that if services are going
to be purchased by the Provincial
Government from the Federal Gov-
ernment on behalf of Indian people
then Indian people must be involved
in the negotiations of these services.
We have insisted on many occasions
that the Federal lines be provided dir-
ectly to Band Councils, so they can
enjoy the benefit of experience of
negotiating for these services them-
selves. This is called human resource
development. Our people need this
very badly at the Indian Reserve level.
That provides the initiative, the pride,
the dignity and all other ingredients

NOWTHATA, &
PVE “Ce
| EXPLAINED

WHAT, WHY
AND WHEN
1 THINK
1 SHOULD
EXPLAIN

policy of ‘‘might is right’’ by not in-
volving our people in a consultation
process to transfer the responsibility
of providing this service to the Indian
people in the Indian communities.

of self-respect. This has been the
basic missing link in the goodwill; the
Governments have failed in trying to
upgrade the health standards of our
people.

INDIAN WORLD 5

members.

MOWACHAHT
WINS!
B.C. Hydro must pay and move

By Mary Johnson

Our dispute with B.C. Hydro goes
back to 1971. We heard that a power
transmission line was to be built
across one of our reserves. B.C.
Hydro had a contract with Tahsis
Company for the construction of a
transmission line from Gold River to
Tahsis. They did not consult the Band
even though this line was going to be
built across our land.

Legal action proves successful

It has been a long struggle for our
people. B.C. Hydro had known all
along that it was necessary that the
Band pass a resolution to allow the
line to be built across our land. Since
there never was such a resolution,
B.C. Hydro has been trespassing by
going ahead with construction of the
line. In July 1980, B.C. Hydro stated
that because the Band had not re-
‘sponded and did not stop the con-
struction of the line, or cut down the
line, they had assumed that the Band
had consented. This was the same
argument B.C. Hydro used as their
defence during the court hearings.
Our people had told B.C. Hydro that
if the reserve got free power then the
line could be built across reserve land.
As of today we still have no power on
the Tahsis reserve. After several at-
tempts at negotiating a settlement
with B.C. Hydro had failed, we took

INDIAN WORLD 6

legal action. A date was set for the
court hearings. The original two days
of court dragged on to five days
Later a decision was reached in our
favour.

on how much it would have cost for
free power for a period of ten years.
Another aspect of the decision forces
B.C. Hydro to move the transmission
line by the end of June.

They may try to meet the deadline
but at one point it was mentioned that
they couldn’t. If they don’t then they
will have to go to court or they will be
forced to negotiate with us. A corpor-
ation like that will choose the cheap-
est way. It is going to cost them a
whole lot more money to move the
line than it would through negotia-
tions with the Band. As yet they have
not approached us for negotiations.

People’s support important to
long struggle

I would like to thank and congratu-
late our members who were able to
attend and sit in on the hearings. If it
was not for the support and determin-
ation of these people we may never
have won. We still have a long strug-
gle ahead of us but we now know we

Decision tough on BC Hydro

The settlement is fine now. It totals
$42,500. The judge made his decision
by considering how much it would
have cost B.C. Hydro to build a
distribution line to the reserve, and

have the power and authority to take
this kind of action. During the course
of the negotiations B.C. Hydro had
the nerve to offer us $8,000 as a
*fonce and for all’’ settlement. This
was a big insult to my people and we
let them know that.

fa ara oe,

PRESIDENT’S
MESSAGE

Alaskan author Charles “Itok” Edwards paid a visit last
month, He strongly opposed the Alaskan Land Settlement.

The dilemma of Indian Governments is their tradi-
tional funding ties with the Department of Indian Affairs.
These funding ties compel the Indian Band Councils to be
extensions of the Federal Government, by having to be
agents of the Crown to enable them to have an adminis-
trative staff to provide educational, health, social, and
other services to its Band members on one hand. And on
the other hand, their goal is to determine their own goals
in the future, through an Indian Government authority |
mechanism.

Government Favours Incorporating Bands

The Indian Government goals of the Band Councils are
often met with a Federal Government regulation that
compels them to incorporate into a legal entity before
they can qualify for funds. Because a corporation is an
entity that comes under a Provincial or Federal Govern-
ment law, the Indian Government is surrendering its
authority to the law that brings into existence the corpor-
ation, The corporation then becomes an extension of the
Provincial or Federal Government. Corporations are a
tool of the white man to centralize business activities and
* money. It benefits a very few people, often at the expehse
and on the backs of the masses of poor people.

The intention of establishing Indian Governments is to
bring a greater degree of governing authority to the
elected Indian leadership in our Indian reserve communi-
ties so our transfer payments should be received directly
from the Federal Treasury, for the same reason and in the

The goal of the Union of B.C. Indian Chiefs is home
rule for our Indian Governments. In our dialogue with:
the Federal Government and in the resolution to patriate
the Canadian Constitution, they refuse to recognize and
affirm Indian Governments as our Treaty and Aboriginal
Rights within the framework of Constitution. From this
experience, we can see that the Department of Indian
Affairs insists on controlling a tutelage relationship with
the Indians of British Columbia. They enjoy playing the
role of being our boss and watching us perform their
duties as extensions of their agencies and their depart-
ment.

DIA shows a poor record

The majority of our people have lost confidence in the
Department of Indian Affairs. We know that they have
governed us for over a hundred years. In that period of
time let’s examine their governing record:

Indians have a life expectancy ten years less aD the

Canadian average;

Indians experience violent deaths at more than three

times the national average;

60% of our people are on social assistance;

32% of our working age Indians are employed;

Less than 50% of our Indian homes are properly

serviced;

We represent 3% of the Canadian population, yet

9% of our people make up the jail population in

Canada.
These data give us every reason to fight for the right to
determine our own future through our own Indian
‘Governments. Can we do worse than the department,
with our people for our people? No way! The Federal
Government, with our money from our resources and
from our country, taught us and are still teaching our
children that the French and English found us and found
our land.

I believe it is our responsibility and our duty to tell our
children the truth about our history with our homeland.
The fact is, no French or English found my people or our
land. The truth is, by their own Christian religious teach-
ing and their own usufructary law B.C. land is still Indian
land.

They stole our lands but we shall fight to recover our
lands and our Indian sovereignty over our lives, our lands
and our resources.

Yours in Indian Strength,

INDIAN WORLD 7

_WORES

ne aa
=t. a / :

Between 300 and 400 competitors from all over B.C. [77
participated in the 1981 Provincial Secondary School ae ;

wrestling championships.

Some of the wrestlers had already toured Japan with a I
Canadian high school team. The high calibre of coaching, J

facilities, and competition in the lower mainland pro-

duces the top wrestlers in the province. Because of this, ™
the K.H.A. team expected no miracles. But they repre- ~g

sented Chetwynd well.

Both Winston Gauthier and Dino Napoleon were
eliminated early in the tournament. Ted Calliou won two
matches, then lost two matches. He managed to finish
15th out of 26 wrestlers in his division.

In the 154-lb. division, Elvis Paquette suffered a quick
pin in his first match. Facing elimination, he could not
lose another match. With strength and determination, he
won his next three matches. Elvis then had to beat a
Prince George opponent to enter the semi-finals. Losing
on points, his final standing out of 22 wrestlers was about
seventh.

For all the K.H.A. wrestlers it was their first real
season of wrestling. Their success has been noteworthy
and the promise for next year looks bright.

Kelvin White, K.H.A. Coach
INDIAN WORLD 8

__ -

MT. CURRIE HEAVY DUTY OPERATORS

Top: Troy and Gigg Bikadi, Dino Nelson, Ben Sam and
Ronnie Lester. Bottom: Joey Williams, Lisa Nelson,
Stan Lester, Lloyd and John Williams. (Ryan Pascal,
Trudi Williams and the late Doc Pascal also received their
certificates.)

The Mount Currie Heavy Duty Operators Course that
was held in November was unique for several reasons: the
course was held on the Mount Currie Reserve; the class
members were all from there; it was the first time such a
course was held on reserve; it was a joint venture by
Canada Manpower, Finning Equipment and the Mount
Currie Band. The certificates were presented in February
by Chief Leonard Andrews at the Tazil High School.
Most of the students said it was a good course and they
had a lot of fun too.

Louis Miranda is known as ‘‘Uncle Louis’’ by all the
children and adults who have been taught the Squamish
language by him. Indian people everywhere in British |
Columbia refer to the 88-year-old Louis as ‘‘Uncle.’’ In
1967, he began teaching the Squamish language to his
people. Then, in 1972, he began working with a linguist
to develop an English written form of the Squamish
language. ,

Uncle Louis says that the language is the foundation of
a culture, and he wants the Squamish language to remain
the foundation of the Squamish culture. He continues to
teach Squamish in North Vancouver schools, and to
work with the teachers he has taught. In June of this
year, Uncle Louis will receive an honorary doctorate of.
laws degree from Simon Fraser University. He says this is
an honour because the Squamish people are enthusiastic

for him to receive the degree.

TOTEM POLE RAFFLE

This beautiful pole is 24'4 inches
high with a wing span of 17'4 inches;
it was carved by Roy Speck. He hails
from a family of artists, headed by
Chief Henry Speck of the Tlawitsis
tribe of Turnour Island.

Roy learned from his famous dad
who is internationally known as a
Kwakiutl artist.

Raffle tickets are available at
UBCIC, 684-0231

Sneak preview on Dora Licks’
100th birthday gathering. This event
happens at Lytton Memorial Native
Hall. Starting Friday April 10 in the
evening with Drum & Dance warm-
ups. April 11 will be the main celebra-
tion, supper will be at 5:00 p.m. The
closing day will be April 12 for half a
day. Everyone is WELCOME.

WESTERN INDIAN RODEO AND

EXHIBITION ASSOCIATION

The newly formed rodeo associa-
tion is off to a good start with strong
leadership. Bob Pasco of Oregon
Jack Creek is President and Scotty
Holmes of Spahoman is Vice-Presi-
dent; Directors are Joan Gentles of
Williams Lake, Charlene Belleau of
Alkali Lake and John Terbasket of
Lower Similkameen. The Manager is
George Saddleman of Spahoman.

The purpose of the Association is
to assist in putting on rodeos and
associated functions. The priority is
to put good management in place.
The Board wants to find out what
people want their rodeos to be and to
help put those ideas in place effi-
ciently. Many rodeos could be put on
at considerably less expense. They are
also interested in branching out to
social functions around rodeos to en-
courage more people to go.

The Association will help with
rodeos no matter who sanctions
them. It will also be able to sanction
and approve rodeos. They have fif-
teen rodeos planned already. 3,500
Programs are -being printed and
advertising is being sold now at $200
per page for one year.

Advertising and enquiries should
be addressed to the Manager or Dir-
ectors of WIREA at 345 Yellowhead
Highway, Kamloops.

a a "

Where does the valley of green
pastures go?

Where the great waters once did flow,

Where the buffalo and deer once did
roam;

In the valley they once called their
home.

Where are the tipis which did stand,

So proudly on this sacred land?

It seemed like just yesterday,

They said they were here to stay.

But where are they today?

Where are the wide open spaces?

Where our people once did roam,

on the land we call our home.

To see all the tipis standing,

Proudly on the wide open spaces,

and to see many happy faces on our

Indian Land. . . by Delores Webster
INDIAN WORLD 9

UBCIC HAS TO REJECT PATRIATION
No Protection for B.C.

Nations

Under the terms of the pre-
sent amendments to the pro-
posed constitution, the people
of B.C. could lose our Abori-
ginal Rights within two years of
patriation.

According to the proposed
Amending Formula, the prov-
ince of B.C. and the federal
government could agree to re-
move Aboriginal Rights in
B.C. and, according to their
laws, there wouldn’t be a thing
we could do about it.

No government of B.C. has ever
recognised our Aboriginal Rights.
Most governments have, in fact, bit-
terly denied them. Yet under the
Amending Formula, the provincial
government, not the Indian people,
has the power to determine or deny
these rights. B.C. is rich in natural re-
sources. The Federal Government is
weak in the west. Is it so impossible
that the Federal Government could
not be pressured into negotiating out
our Aboriginal Rights with the Prov-
ince?

No matter what the Government
tells us, Section 33 of the Charter.of
Rights and Freedoms recognises no
more than our ‘“‘right to use and
enjoy land at the pleasure of the gov-

- ernment.’’ That is all the protection
we get in B.C.

Section 33 says the Federal Govern-
ment recognises and affirms Abori-
INDIAN WORLD 10

ginal and Treaty Rights. It sounds
fine until you ask who interprets ‘‘Ab-
original and Treaty Rights’’? The Min-
ister of Justice says the courts will
interpret it. The Minister of DIA says
the fundamental law of the country
will interpret it. The fundamental law
of the country has already determined
that Aboriginal Rights means no
more than the rights to use and enjoy
land at the pleasure of the govern-
ment (see box). Where does that leave
us?

The other section that is supposed
to protect us is Section 25 of the
Charter of Rights and Freedoms.
This is the section that guarantees
that the ‘‘rights and freedoms we had
in the past will apply.’’ Those are the
ones guaranteed by the Royal Procla-
mation of 1763. However, the courts
have found that the Royal Proclama-
tion does not apply in B.C. because in
1763, the British didn’t know that
B.C. existed.

This is the deal that the Minister of
Indian Affairs was so happy to accept
on behalf of the Indian People. This
is why our President had no alterna-
tive but to reject it vehemently. This is
why our Chiefs Council says we have
nothing to lose by continuing to op-
pose it with every last bit of our
strength.

Indian Nations in B.C. will
only negotiate our relationship
with the Federal Government
of Canada when three basic
issues are agreed upon:
© that the Royal Proclamation

applies all across the country;
® that we have a say in the

Amending Formula as it af-

fects us; and
® that the Aboriginal Rights

entrenched in the Constitu-
tion are those defined in our

Aboriginal Rights Position

Paper.

All the other Indian organisations
are opposing patriation. The Indian
Association of Alberta has gone so
far as to withdraw from the NIB to
protect its position of opposing patri-
ation. at time of
going to Press, the Prime Minister
was threatening to close the debate
and take his resolution to the British
Parliament by Easter.

The Courts

Non-Indian courts have already de-
fined Aboriginal Rights in such a way
that, by the definition alone, Indian
peoples’ land, resources, and Govern-
ment have been taken over by non-
Indian law. In the Si. Catherine’s
Milling Case, a case taken to the
Privy Council in England in the late
1800’s, the question of Aboriginal
Rights was brought before the courts
by the Governments of Ontario and
Canada. No Indian person was invi-
ted to assist the court in defining
Aboriginal Rights even though the
definition which the court was about
to give was absolutely crucial to In-

| dian people’s survival.

The court decided that Indian peo-
ple who traditionally used and occu-
pied their land had a right to continue
to use and occupy their land. How-
ever, the Crown possessed the under-
lying title to the land as well as the
right to extinguish Indian peoples’
Aboriginal Rights by legislation,

In other words Indian people held
their Aboriginal Right to the land at
the pleasure of the Crown,

How could the court come to this
conclusion when Indian people used
the land since time immemorial and
the Europeans had only been settling
on the land for less than one hundred
years? The court based its reasoning
on the Doctrine of Discovery which

SACRED TRUST OF NATIONS:
Great Britain owes a trust to the
Indian Nations which has its roots in
international and constitutional law.
When Britain colonized Canada,
she was bound by the rules of interna-
tional law which permitted Britain to
take land and assert sovereignty over
the area, only if the land was
unoccupied. If the land was inhabited,
Britain was under an obligation, le-
gally, to conquer the people or get the
people to consent to British rule and
ownership of land through treaty. As
Great Britain continued to pass laws
and make treaties affecting Indian
people, she was bound by the Sacred
Trust of Nations to ensure that
Indian Nations ceded their land and
chose their government through an

exercise of their own free will.
It was in this vein that the Royal

Proclamation of 1763 was passed and Ay:
Treaties were negotiated with various [Say

Indian Nations between 1763 and [
1867. The Royal Proclamation stated [
that Indian lands were reserved for F
them until voluntarily surrendered by

Indian Nations. British law reinforced
this trust.

In 1867, Great Britain incorporated
this trust into the BNA Act, making
the Sacred Trust part of our constitu-
tional law. Under Section 91(24) Bri-

tain delegated the administration of Pees.

the Trust to the federal government.
Under Section 109,

ince, subject to the Indian people’s
Aboriginal Rights. Finally Britain

Limit Aboriginal Rights

characterizes Indian people as sav-
ages and infidels, incapable of sus-
taining a government, laws, religion,
or political structures. The Crown
therefore had a right to acquire the
title to the land by discovering the
land before other Nations noticed it.
In effect, the courts decided, without
hearing evidence, and contrary to in-
ternational law, that the American
Indians had been conquered.

In those cases where the Indian Na-
tions entered into treaties with Great
Britain, the Court said that the Indian
peoples’ aboriginal right to use and
occupy the land was sold to the
Crown and Indian people could only
ie upon the terms of their treaty for

y rigs | in the future.
Full boriginal Title denied to

Nishgas

In the early 1970’s, the Nishga
people asked the Canadian courts to
declare that they possessed Abori-
ginal title to this land in British Col-
umbia. The Supreme Court o:
Canada split on the question whether
aboriginal rights existed for those
Indian Nations in British Columbia.
Half of the court held that if there
were aboriginal rights they had been
extinguished by land legislation
passed by the Government. Half of
the court held that aboriginal rights
existed and that the Royal Proclama-

Courts deny Inuit “‘non-
traditional resources”

More recently the people of Baker
Lake went to court, saying that their
aboriginal rights prevented mining
companies from interfering with their
resources. Although the courts found
aboriginal rights, they used the same
definition as in St. Catherine’s Mil-
ling. The Court found that their Ab-
original Rights were not sufficiently
strong to prevent the exploration of
mining. The court also, in a very
damaging way, said that Indian peo-
ple only had the right to those resour-

ces which they traditionally use and |

occupy. By such a definition, Indian
people’s claims to oil and gas, and
offshore resources may be lost because
we may not be able to prove that
Indian people traditionally used and
occupied those resources.

What is to be done? We are plan-
ning a case to take to the courts in
Canada, the courts in Britain, and the
World Courts. We do not know how
long it will take to bring this case
through the legal route.

the provinces
were given the resources of the prov- |

so SEE. T JS Now THE CANADIAN
GOVERNMENT'S PLERSURE.
kept the power to amend the BNA
Act, thereby holding the balance of
power in check, making it impossible
for either of the federal or provincial
governments to terminate the Trust
and leave the Indian Nations unpro-
tected by law. Also, when Rupert’s
Land and B.C. entered into Confed-
eration, Britain reserved for herself
the power to arbitrate disputes which
may arise between the Federal, Pro-
vincial and Indian Governments over
the settlement of Indian land questions.
Now the federal government is ask-
ing Britain to patriate the constitution
and perfect the ability of the federal
and provincial governments to legis-
late as they please over Canada.

The Indian Nations have the right
to choose if their land is transferred
and to choose the form of govern-
ment which rules them. This right is
part of the Canadian Constitution.

Trudeau asks for our support by
entrenching Aboriginal and Treaty
Rights. Yet, he says, the definition of
Aboriginal Rights is to be left to the
courts, and the courts have not pro-
tected us at all.

Indian Nations have proposed to
the British Government, the Cana-
dian Government and the United Na-
tions to set up internationally super-
vised discussions to settle the position
of our Indian Nations in Canada,
once and for all. With our consent the
Trust can then be discharged, and the

constitution patriated.
INDIAN WORLD 11

We are still in a State of
- Emergency

Constitution Express Potlatch

’

A few months ago Indian people
witnessed the birth of a new and pow-
erful movement. Because of the
threat of total destruction of Abori-
ginal and Treaty Rights of the Indian
Nations within Canada by Prime
Minister Trudeau’s proposed Consti-
tution, Indian people in B.C. united.

900 call for emergency action
About 900 Indian people gathered

INDIAN WORLD 12

That means going to Britain

The gathering’s major decision was
to send at least 1,000 and possibly as
many as 2,000 Indian people to
England to stop patriation of the
Canadian Constitution in its present
form and to again bring the world’s
focus on the criminal injustice being
done the Indigenous Nations in

a —__

Canada. Many of the people at the
gathering said that the people must
back up the Chiefs’ position on the
constitution by accompanying them
to England. They also said that the
Union of B.C. Indian Chiefs should
pursue the position with whatever
means it can. This is the same man-

date passed in a resolution at the
UBCIC 11th Annual General Assem-
bly and strengthened at the meeting
of the Chiefs Council last month.

Loss of rights affects every part
of our lives

Many people spoke during the
gathering. Although not all spoke
only about the threat of patriation,
the discussion always came back to
that subject. The people saw the con-
nection between every part of their
lives and how the constitution, as it’s
now worded, would affect them.
Spiritual, educational and _ political
speaking blended together as one and
they could not be distinguished from

each other. It seemed that because
everyone was thinking the same
thoughts, all the discussions fitted
together whether they were about the
constitution, education, alcohol,
health or spirituality.

George Manuel, president of the
UBCIC, explained to the people
exactly the situation and what the
Constitution Express means.

**T have lost confidence in the white
government in governing us. I want
our own Indian people to govern us
and the Canadian Government
don’t want that. So the showdown
is coming.”’

“‘You [the people of the Express]
are a political movement. As a
small group you educated the whole
of Canada about Indians. You
changed the image of Indians in
Canada. Now, we need to take at
least 1,000 people to England to
educate the Europeans.”’

Once the idea of going to England
got into the people, many spoke in
favour of it. Stanley Stump, from the
Chilcotin Nation:

*‘Because of the Chilcotin War of

the 1800s, five Chilcotin Chiefs

were hung. I’m not going to let
them die in vain. We’re behind you

[the Express] all the way to Eng-

land.”’

Chief Wayne Christian of the
Shuswap Nation:

‘*This is the final attempt of Prime
Minister Trudeau to get rid of us,
but he can’t do it. Each and every
one of us must turn our minds to
the east once again. We have to
prepare ourselves mentally, spiri-
tually and physically to cross the
waters. I strongly believe that this
may be our last battle with the Can-
adian government.’’

Chief Nathan Spinks
NI’ekpms Nation:

‘*We shouldn’t try for anything less

than a seat in the United Nations.

We have to get recognised as a Na-

tion. Now, we have to go to Eng-

land.”’

Once the decision was,made to go
to England, with the possibility of
delegations also
nations of Europe, the people dis-

of the

cussed ways to raise money for the
journey. No one wanted to use gov-
ernment funds and many people said
they would begin fund-raising as soon
as they got home.
When there’s an emergency,
we find the money

There are no estimates of how
much it will cost for a person to travel

to England, but it will be much more
than to Ottawa. And again the time
frame is short. If Trudeau tries to
patriate quickly, the bill could be in
England within two or three months.
However, most people weren’t very
worried about the finances. When
there’s an emergency, Indian people
always find a way.

lobbying other |

NEWSFLASH!!

Our lawyers were in England last
week to scout out the tasks of bring-
ing a legal action in Britain. Ian
Brownlie, a leading international law-
yer, has agreed to work for us in pre-
paring our legal argument for pre-
sentation to the Government. Many
people are supportive of our work
and agreed to help us find accommo-

dation and food when we go over.
The Provinces are lobbying hard and
the Canadian government appears to
want to have Canada deal with the
problems with the Provinces at home.
No one is expecting the Indians to
aise Our concerns over the issue at
this time. Our presence will come as a
surprise and cause enormous impact.

INDIAN WORLD 13

TIME IS ©
RUNNING
OUT

Indian Language Training

By Glen C., Williams

“The Saanich language is so close to being a forgotten
language. A lost language—forever; your language, the
language of our home here in Saanich. With the loss of
our language goes our culture and our Saanich way of
life. It almost seems impossible, doesn’t it? The end of
our very own language, gone forever. There are not many
people who can speak Saanich fluently. What would we
be without our own language and the knowledge of our
past?”’

These are the words of a Saanich Elder whose name is
Dave Elliott Sr. and who is now 71 years old, born in
1910. Dave states that he was born right on the reserve
and comes right from the main core of the Saanich
people. He is very proud of the Saanich Nation. ‘‘This is
where my people come from. Lots of people originated
from this place.’’

Dave Elliott’s background...

Dave started school when he was 10 years old, made it
to Grade 7 and then left school when he was 15 years old
to become a commercial fisherman until his retirement
some 5-6 years ago. Dave became interested in modern
technology during the last days of his fishing career in the
use of C.B. communications. He says he can reach quite
long distances with the C.B. in the evenings during his
leisure hours. This could probably explain Dave’s
modern approach to teaching Indian languages with a
truly innovative writing system and a_ traditional
approach to training.

We are never too old to learn

“‘We must preserve our language and understand our
past. We must take the shortest way to teach our lan-
guage to our children.’ This was the motive that initiated
the Saanich Indian Language Training Program being
taught by Elder Dave Elliott Sr. Six people were chosen
to learn the Saanich language in its complete form: Mr.
Sammy Sam, Mr. Earl Claxton, Mr. Mansen Pelkey, Ms.
Lavinia Charles, Ms. Philomena James, and Ms. Linda
Underwood. These people were the initial students of the
SENCO-TEN alphabet, and they attended classes at the
“little old school house’’ at WJOLELP, for three nights
a week.
INDIAN WORLD 14

e: a

SENCOTEN alphabet—history

Dave Elliott Sr., Elder of the SENCOFEN Nation, de-
vised the SENCOFEN writing system that took him four
years of work until he became satisfied with his own
SENCOTFEN writing system. It is based on an ordinary
typewriter and there is a single symbol for every sound in
the SENCOTFTEN language. It is easily taught and easily
learned.

The teacher trainees are now able to read this alphabet
and are beginning to write with it on their own. Dave as
the teacher decides when the teachers are ready to teach
in the schools. Dave and the trainees are working hard
together on saving the SENCOTEN language. Through
their work together they realize more and more the im-
portance of their job. It’s a big job, and they have done a
lot of work in the short time they have spent together.

Models Shin
Programs_j
© SpirituakCe
@ Famity Mog
Learning |
¢ Motherhoc
from the da
® Oral Traini

Trainees

“We know and understand the im-
portance of teaching the SENCOFEN
language to our children. We know
that they are anxiously waiting in Mt.
Newton School, and in Tsartlip
(WJOELP) school to receive the lan-
guage that is rightfully theirs. And
this is the purpose of training teachers
before training students. ’’

SENCOTEN today

Union of B.C. indian C iefs raditional
~ Indian Education Pc UL te tae method
_ is proud to sponsOpgg PY om
our first all Ing Pes Indian ge Training—Trainers

Challenge. |

Teaching ucnsadch Lin India

Language Trai Ing

al
ines & heat wd Cre ec Indian Control of our
meaning Sacred Lan ges

age Development
omelem Language.

nore information, contact:
_Your Bandoifice or  UBCIC

- At Tsartlip (WJOLEEP) school today there are over
one hundred elementary students from Nursery to Grade
7 that are learning the SENCOFEN language with the
two very dedicated teacher trainees Mr. Earl Claxton and
Mr. Mansen Pelkey. Mr. Mansen Pelkey teaches Nursery
and Kindergarten with over 50 students involved in this
beginning of the renewal of saving the SENCOTFEN lan-
guage. .

Mr. Earl Claxton teaches grade one to seven and
with over a hundred students enrolled allows for only
several 15-minute classes per week for all grades to get
equal and sufficient time. Earl and Mansen are of the
STAUTW tribe of the SENCOFEN Nation. Another im-
portant person of the SENCOFTEN team is Mr. John
Elliott of the Tsartlip (WJOLELP) Band, who is involved
in the development of curriculum materials, teaching

aids, and in the use of audio- "sual middie equipment for
teaching and learning the SENCOTEN language.

Mr. Sammy Sam, who was one of the trainees and is
now able to write the language, is working as a drug and
alcohol counsellor and so carries his work training into
other fields. Sammy has been instrumental in working
with the youths of the SENCOFTEN Nation and also in
training sessions all over this great land. The three ladies
involved in the training program left for specific reasons,
maternity leave, etc. Ms. Linda Underwood is now back
to training and hopefully will become a part of the
SENCOTEN Indian language teaching team in the very
near future.

We give thanks to the Creator who has given us much
inspiration through this Elder Mr. Dave Elliott Sr. and
his trainees of the SENCOFEN Nation.

INDIAN WORLD 15

DON’T WAIT FOR DIA!

Oweekeno Land Use Plan

Frank Johnson, Chief of the Owee-
keno Band, presented a report of his
Band’s Forest Management Program
to the Chiefs Council meeting held
March 17 and 18.

“My main purpose for this report,”’
he said, ‘‘is to prove that economic
development of this type can be car-
ried out successfully on reserves with-
out the help of DIA.”’ The Band told
DIA that they did not need its help
after they found that an independent
forestry consultant was willing to
work with the Band. With the help of
this consultant and monies acquired
through the Local Employment Assist-
ance Program (LEAP), the Band is
well into phase two of their Forest
Management Program.

Band directs own program

Phase one of the program, dealing
with increasing community aware-
ness, land use planning, and forest
assessment, was accepted for funding
in July, 1980. The planning aspect of
phase one was centred around the
creation of a Land Use Planning
Committee. This body, formally
made up of Band Councillors and
members of the forestry crews, dis-
cussed the setting aside of certain

Pappas Furs and Indian Traders

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Jewellery, Baskets, Carvings, etc.
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INDIAN WORLD 16

areas of the reserve from logging for
protection as settled sites, cultural
sites, or environmentally sensitive
areas. A land use plan was drafted
from these discussions and adopted

i : poeerewe Lano Use Pian

Bowes fy —_ Woes boa Beewtet  — — —

Also in phase one, Band members
were trained on management tech-
niques, such as planting, spacing,
and thinning, which serves to increase
the total potential tree crop available
for harvest. They also learned how
these techniques could be put to work
in the improvement of the reserve for-
est, and in the creation of jobs and
revenue. People were taught both in
the classroom and in the field, using a

Chief Frank Johnson explains the Qweekeno Land Use Plan map
at the Chiefs Council meeting.

by Council as the basis of future land
management decisions.

reserve forest as the school.

In business by June

Phase two of the program, centering
on skill development and putting pro-
jects in place which will use those
skills, will begin the revenue-creating
process. A specific program goal of
phase two is to turn over the supervi-
sory and more technical jobs to the
participants. Phase two is expected by
Chief Johnson to be completed by
June. At that time the program will

_ be incorporated as a business. They
will be ready, then,

to take on
contracts as part of phase three.

‘‘We are prepared to give work-
shops for those Bands who are inter-
ested in doing what we have done,”’
said Chief Johnson. ‘‘Don’t wait for
DIA’s help. Just go ahead and do it.

We did.” ©

MARINE LEGACY UNDER

By Clifford Hanuse, Oweekeno Nation.

The paternal assimilation. The dependence by subjec-
tion to the Canadian Government’s control. An Indian
society forced to appear existent on the authority of the
Canadian Government’s constitution and domestic laws.
These conditions continue our fight to retain our right to
exist as a sovereign Indian Nation.

The Oweekeno people once witnessed a self-determined,
independent and sovereign Oweekeno Nation. They held
exclusive aboriginal rights to their traditional tribal terri-
tory. The lands and resources provided for the Oweekeno

people’s social and economic base. Their self-reliance
and self-sufficiency provided for the potlatch. The tradi-

ASSAULT

tional cultural values provided for the system of Indian
Government. The unwritten laws were enforced by the
Oweekeno people.

The McKenna-McBride Commission visited the Owee-
keno people in Rivers Inlet from August 16th to Septem-
ber 5th, 1913. The people still thought of themselves as
owners of their traditional tribal territory. Through their
spokesman Chief Joseph Chamberlain they made it quite
clear that their land was not for sale. In transcripts of his
testimony Chief Joseph Chamberlain declared:

‘‘We want to get the whole of Rivers Inlet, from Quay

to the lake—Oweekeno Lake. The white man wants to
(continued page 18) —

KEEPING THE KELP ©

The minister of Environment has recently granted a license to the Enmar

| Company as an experiment to see if there is any money to be made in the

collection and processing of kelp for food or as a manufacturiffg substance.

The experiment is planned to last five years; seaweed will be collected in
the area of Pocher Island and Dolphin Island.

This encroachment of seaweed gathering concerns and upsets about five
hundred Tsimshian Indians in Kitkatla. It directly affects and interferes
with their natural traditional gathering and food supply.

Deputy Chief Johnson Gordon says ‘‘The government brushed aside
Native concerns in an effort to find something new to turn a profit.”

With the high cost of living and food prices in particular soaring, the
Indian people are depending more and more on our traditional food sources
and Johnson Gordon says, ‘‘Like the old saying, Native people will be the
last to starve, but by the looks of things our traditional foods are in great
threat and will be the first to go.’

‘*The herring use the kelp to lay their eggs and we have three Band
members who have licences to collect roe. If this company is allowed to
harvest, it could upset nature’s cycle.’’

The Kitkatla Band needs time to prepare their course of action but they
are determined to stop the company harvest and what Johnson Gordon calls
the government destruction of their food source.

Powerless review of
poison dumping

NISHGA
PROTEST

The Nishga Tribal Council demon-
stration against AMAX at Robson
square brought together many organ-
izations throughout B.C. on March
27. Jim Manly, representative in Par-
liament for Nishga people spoke on
behalf of the Nishga Band against the
review board that was formed by the
Minister of Fisheries. The Nishga and
other organizations say that this
review panel has no obligation to
make findings public. that it has no
power to subpoena witnesses, or to
stop Amax. It can only make recom-

| mendations.

The Nishga want a full public
inquiry and the provincial and federal
governments to present a reassess-
ment package stating what the impact
will be on Alice Arm by the Amax
Corporation. Also the Nishga and
other organizations want the
dumping permits halted now. They
ask us to voice our concerns by
writing to our MLA and MP, stating
our full support.

This whole ordeal concerns the
livelihood of the Nishga people survi-
val from the watershed at Nass River
into Alice Arm, not only now, but for
generations ahead.

INDIAS WORLD 17

take all our land and we are in the position of men who

have been pushed half way to the water off our land, and

_it would not take much to push us off the land into the

water altogether.”’

“| think that all this is our land and we should not be
afraid to take logs anywhere. In the old time the Lord put
our fathers here among these mountains and trees. He
also put the salmon there for their food.”

“This land is ours and we want to preserve it for our

_ Smith’s Inlet is to make our food supplies secure, and so

that we will be able to keep the fish for ourselves.”

“There may be encroachments on the sp That i: is
what we are afraid of.”’

Why does the Canadian Government claim a0 itis
to the Oweekeno Nation’s lands and resources? It has
been said that the Government administers the respon-
sibilities of ‘‘Indians, and lands reserved for the Indians”’
because the Indian people were believed to be disorgan-

children.’’

“The reason we want to get this land from Quay to

ized. The Oweekeno people have always
capable of managing the lands and resources ju

been very
as well

OOLICHANS LAST VICTIM TO COMMERCE:
NUXALT ELDERS ANGERED  .

When word reached Bella Coola
that the oolichans run off the Fraser
River was to be opened to commercial
fishing, the Elders reacted quickly. At
a meeting on Sunday, March Ist, they
expressed fear that the Bella Coola

River may go the same way. They
spoke of strong action, even ‘‘Green-
peace’’ type action (going out and
getting in front of commercial fishing
boats which take the oolichans).

The result of this and other meet-
ings was a telex to Romeo Leblanc
and a petition passed around by the ~
students to support the Elders. Fol-
lowing are some articles by the
students.

fishing industry.

of our

INDIAN WORLD 18

To: Ministry of Fisheries Romeo Leblanc
The Nuxalt Nation strongly opposes the commercial fisheries of any

oolichans for the following reasons:
1. That it is the only remaining resource unaffected by the commercial

2.' That if it becomes commercialized it would suffer the same fate of the
herring and the herring roe, and its near depletion.

3. That it would increase the existing hardships created by the food fish
licensing and other regulations (hunting and fishing) which are restricting
our people and that the same would apply to the oolichans. As of now the
people are freely harvesting the oolichans without any of these problems.

4. That if restrictions are imposed, that is a direct threat to the survival
people, present and future. The oolichan fisheries have been a
traditional food source necessary to the survival of our people and cannot
be disputed because it has contributed not only to the nutritional value of
our diet, but also the medicinal purposes as well.

The above concern is so crucial to the Nuxalt Nation that the Elders are
prepared to fight in every way they must to protect this right, to ensure that
the protection and harvest of oolichans remain the sole responsibility of our
people. Up to now the people have been reasonable and have worked to
operate within the guidelines and regulations laid out by the Commission of
Hunting and Fishing, accepted the treatment and the negative attitudes of
some officials and harrassments without reacting violently or negatively.
The Elders feel that this is the extent of their limitations and a line must be
drawn. This fishery poses a definite threat to the survival of the last
remaining and untouched resource by the commercial greed. The fear is that
it too will disappear like all other resources.

We demand that the commercial fishery of oolichans be stopped. The
basis on which we make this demand is that it is an aboriginal right of our
people, not to be surrendered. Also in the declaration stating our ownership
of all lands and resources (in this district and traditional lands and territor-
ies of the Nuxalt Nation) as drafted December 24, 1975.

On behalf of our Elders and Members,

The Bella Coola Council.

GREASE

Ooligan grease is ‘‘just like butter
to Indians’’ says Willie Hans. ‘‘Just
like bread doesn’t taste good without
butter, well, grease was something
like that for the old people long ago.”’

You can see by this statement that -
the ooligan is still very important to
the Bella Coola people.

Edwards, in The Beaver (Autumn,
1978:32) says that ‘‘Grease is still
used as a condiment of seafood, dried
meat, stew, potatoes, and it is used in
the baking of bread and cakes. Ex-
cepting the winter months, the
seasons were very kind to the Bella
Coola food-gatherers. In the late
winter dried food and grease were
relief upon for nourishment.”’

As a medicine, ooligan grease is
used to prevent illness or sickness. If
poison is suspected or a laxative need-
ed ooligan grease is administered.
The oil is used on dry skin and mid-
wives used it as a lubricant (the first
smell to reach a baby’s nose). In fact
it is also used in our culture much like
cod-liver oil or castor oil is used in
other cultures.

This is an important part of our
culture and should not be taken away
from us.

as other Indian Nations along the coast.

In the “Interim Report From The Commission For
The Codification of Traditional Laws’’ there is a good
example of traditional fishing laws.

“Around Terrace, an Elder talked about the way in
which the first salmon were taken each year.”’

“There were two people appointed from the village as
salmon watchers. They were posted at a point in the river
to watch for the first salmon to come up the stream.
When the salmon came past the point, there was a two-
week waiting period. This time was to allow the salmon

OOLICHAN
CEREMONY

At the height of the ooligan run,
there was so many of them that they
could be taken in large purse nets. |
However, they do not come at the
same time, and fishermen keep
watching for their arrival and catch-
ing the straggling forerunners in hand
dip-nets. The ooligan they catch must
not be eaten immediately. Each fish-
erman arranges a box in the front
part of his house in which he puts
them, as taken; if several men are

set near the front door.

Whenever a dance is held, eagle less exacting.

must wipe his lips with cedar bark.

After the first meal of ooligan,
doing the ooligans a box for each is poles for the nets can be driven into
the river bed. The restrictions become
Women
down is blown over the box to satisfy allowed to assist in the fishing. An

‘to spawn for the next year. The salmon watchers were

also responsible for making sure no one fished the
salmon during this period. After the two-week waiting
period, the fishing people came down to fish.’”

**Now this law has been interfered with by non-Indian
law. The Fisheries now state the Indian must fish at a
certain place below the place where the salmon watchers
sat. Now if the Indian person does not fish at this point
their rights are to be taken away.”’

‘*Not only is the Indian not allowed to fish at the tradi-
tional spot, but the non-Indian fisherman is allowed in

abundant supply of ooligan is
a source of joy, and all listen
eagerly for the singing of the
thrush, which signifies that the
nets are full to bursting.

weren’t

the ooligan and to prevent them from
being disturbed by the noise of the
dancers. As soon as one of the men
has caught enough for a feast, he
invites all his fellows to his house and
the fish are distributed.

It is taboo for any woman to share
this meal, and it is most improper for
a man to summon his neighbors until
he has enough ooligans to allow each
guest to carry home a plentiful supply
for his family. In former times, there
used to be a number of meals of this
kind, since each fisherman provided
one when his box was filled.

No one was allowed to drink water
immediately after eating the first
ooligan of the spring. If someone did,
it would cause a flood. It is consi-
dered most improper for a child to
cry soon after partaking of this food:
if he does so, he is quieted by having
nettles stuffed into his mouth. If a
person dies before the first fish have
passed through his bowels, a shaman

Pootlass.

Left to right: Students Rita Svisdahi, Barry Andy, Sarah Saunders, Jenni
Andy, Greg Hans, Elise Andy, Aaron Hans, and teaching assistant Amelia

We, the students of this school, wish to go on the records as supporting
our Elders in their opposition to the commercial fishing of oolichans.

We see this fish as part of our diet and also of our culture. We cannot see
the oolichans becoming a part of the pet food or any other business. It is
food for our tables and serves medicinal needs as well.

Therefore, we wanted you to know we will support you in this struggle as
you support us in this and other struggles.

: + i:

INDIAN WORLD 19

ars the area prior to the two-week period being up.’”

The Indian law protected, enhanced, preserved and

conserved the salmon for succeeding generations. The
-Oweekeno people had a similar respect for the salmon as —

_ well as other resources. The rights to certain fishing and

hunting grounds were owned by individual Oweekeno
people. They did not own them as private property, but
_ rather they supervised or controlled the hunting or fish-
ing activities there. For instance, a hunting party would
be made up of many Oweekeno men, led by the owner, or
if he could not go they would obtain his permission and

1981 ROE HERRING

Back to Normal

veryone would share in the catch. The hunting and
fishing grounds were guarded against trespass by outside
tribes.

Once again, the Oweekeno people must assume and
retain a more significant role in the conservation, man-
agement, protection and development of the Oweekeno
Nation’s lands and resources, especially the natural fish-
eries and marine resources.

Our land is our culture! We have survived! Our lands
and resources must survive! Long live our Oweekeno

people's legacy! — ok
VICTORY AT
HATCHPOINT

Two south Vancouver Island
Bands have stopped Chevron from

This year under the B.C. Fisheries 1981 roe herring management plan three
areas of the coast were identified as separate fishing areas: north of Cape
Caution, the Gulf of Georgia and West Coast Vancouver Island.

The total catch for the Gulf area was 9.050 tons; for the West Coast,
11,000 tons and in the northern area, to date it is estimated at 9,000 tons.

The United Fishermen and Allied Workers Union and the Native Brother-
hood of B.C. estimates the total catch, native and non-native, at about
30,000 tons.

The herring gear under the UFAWU this year was 46 seiners and 400 gill-
netters, this out of a total of 249 seiners and 1301 gillnet licences for B.C.

This year the Department of Fisheries’ rough guidelines for the allocation
of herring catch was designated at 55% seine and 45% gillnet.

The guaranteed minimum price for this year’s catch was $760 per ton for
gillnetters and $411 per ton for seiners. This price was negotiated jointly by
the Native Brotherhood of B.C. and the UFAWU.

The Central Native Fishermen’s Co-operative had a total of 16 seiners and
50 gillnetters out this season. The total catch to date has been 1,800 tons. The
projected goal for the co-operative was between 2000 and 2500 tons.

At press time fishing in the northern area was still going on with several
days remaining in the season.

informal community meetings
explain Indian fishing

PEARSE COMMISSION

building a refinery at Hatchpoint,
near the Bands’ land.

Chief Dennis Alphonse’ of
Cowichan Band and Chief Norman
Williams of Pauquachin Band, both
sent letters to Minister of Municipali-
ties Bill Vander Zalm opposing the
development.

They also had a demonstration at
the Parliament buildings, but the
response by government was poor.
On March 8, they received a letter
stating that Vander Zalm wanted a
more detailed environmental study
done of the possible impact on the
very rich marine resources at Hatch
Point.

The Minister still hasn’t met with
the two Chiefs and they are worried
that the halt may not be permanent.

cross-examinations and other procedures, as in the case
of formal hearings. Pearse is willing to arrange these
meetings if there are sufficient demands for them.

We think this is a good idea IF the Commission

PUBLIC HEARINGS

The public hearing of the Pearse Commission is
scheduled to start in April and will continue until June
1981. Pearse is expected to complete his final report in
December 1981. It will then be presented to Minister of
Fisheries Romeo LeBlanc.

In addition to the public hearings in larger centres,
suggestions were made by individuals that less formal
meetings be held in the smaller communities where
fishing is important. This would make the Commission
more accessible and is an opportunity for people to
discuss their views on fishing problems without having to
prepare in advance written submissions or cope with

INDIAN WORLD 20

includes the recommendations put forth by the smaller
communities in his final report. This would give the
people a chance to voice their opinions and concerns of
the fishing problems at the local level. This would also
give the Commission a first hand look at the communi-
ties, its people, the economy, and why fishing is so
important to the Indian people.

The Commission has confirmed UBCIC’s
Participation at the public hearings. They are in the
process of planning their schedules of locations and dates
in the larger centres. If you have any ideas, suggestions,
etc., please let us know in writing or by calling the Fishing
Portfolio. We'll keep you posted on future develop-
ments.

_NEWS NEWS NEWS

INDIAN GOVERNMENT BILL

In spite of all that we’ve said about our Aboriginal
Rights, the Indian Government Bill will be read in the
House of Commons by John Munro on March 31. If the
Bill is passed the government’s version of Indian Govern-
ment will be implemented.

KITSILANO RESERVE SOLD WITHOUT
CONSENT: DIA CHARGED

A representative action was started in the Federal
Court of Canada by the Squamish Band over Kitsilano
Indian Reserve #6. They are charging the DIA, Depart-
ment of Public Works and other ministries with
alienating two parcels of land within Kitsilano Indian
Reserve #6 to the CPR without providing proper compen-
sation and without Band consent.

' Between 1910 and 1964, DIA conspired with National
Defense and Public Works and the Province of B.C. to
eliminate Indian land in [R#6 and to gain those lands for
Federal and public purposes by allowing individual pur-
chase of Kitsilano I1.R.#6.

HUNGER STRIKE STOPS DAM

The Indigenous Sami people of Norway have been
successful in their struggle to preserve their Indigenous
rights and freedoms by forcing the Norwegian
Government to stop the construction of a hydro electric
dam. This proposed hydro electric project at Stilla site of
Alta Kautokeino River would have destroyed the
environment necessary for the Sami’s traditional
lifestyle.

In January 1981, they protested in Alta in order to stop
the hydro project and also to strengthen their demands
for a basic review of the rights of themselves as Indige-
nous people.

They were strongly supported by equal numbers of
Norwegian protestors. These protestors lived in tents on
the banks of the Alta with temperatures ranging in the
minus thirties. Sixty of them chained themselves to the
mountain side and went on a hunger strike, refusing to be
removed by the police.

As a result of their actions, the Norwegian Govern-
ment have placed a temporary moratorium on the hydro
electric project and negotiations are currently being held
between Sami leaders and Norwegian Government
officials.

DIA SIT-IN BY WINNIPEG INDIANS

The Winnepeg Indian Council (WIC), with the support.
of the Four Nations Confederacy, staged a four day sit-in
at the DIA Regional office in Winnipeg.

The sit-in, which started March 2nd, was initiated by
WIC president John James.

The WIC is a recognized urban tribal council repre-
senting Winnipeg’s 10,000 status and treaty Indians.

James stated that ‘‘the WIC has been in existence since
the early 1970’s. We had been, up until about a year ago,
a volunteer organization. But the need of Winnipeg’s
Indian community surpassed the services we could
provide as a volunteer group. Last December we had a
commitment from the Minister of Indian Affairs for
funding which the regional office in Winnepeg later
reneged on.”’

What started as a one man protest in Regional Director
Brian Vino’s office became a peaceful sit-in by members
of the Indian community, when DIA officials threatened
to forcibly remove John James from the premises.

On March 6th the police were called in to remove the
protesters on the request of Deputy Minister Paul Tellier.

Since the incident there have been several meetings
with DIA officers and John James said that ‘‘the original
commitment for funds has come through. We feel we
have opened a lot of doors for off-Reserve status and
treaty Indians.”’

= AHOUSAHT FIRE

Even though the Ahousaht Band had a brand new fire
truck, the truck didn’t serve its purpose early Wednesday
morning March 18. Ahousaht Band never had trouble
with the truck up until a fire broke out.

When they tried starting the truck, the battery was
dead; they tried jump-starting the truck, but nothing hap-
pened.

While this was going on, James Swan’s father, his
daughter and her boy and girl got out of the house with
only the clothes on their backs.

The community reacted quickly and formed bucket
brigades from two fire hydrants and the shoreline, pass-
ing buckets of water and whatever was usable to put out
the fire. It took them two hours to put it out. However,
even with all the effort by the community, the Swan
family lost everything.

Investigation is still going on about the fire and also
why the truck couldn’t get started that day.

INDIAN WORLD 21

GENOCIDE IN EL SALVADOR
Indian People Caught in
the Middle

“What we see in Central America isn’t just a conflict between the right and the
left,’ says George Manuel, President of the Canadian-based World Council of
Indigenous Peoples (WCIP). ‘‘Entire groups of people who are not on the
right or the left have been forgotten, and that includes the Indian people.’”’

Indigenous peoples being
played off against each other
by foreign powers

The powerful nations of the east
and the west are competing for dom-
ination and control in that region,
while thousands of Indigenous Peo-
ples are being slaughtered by both
sides. The Indigenous communities
are not direct parties to the conflicts
raging throughout Central America.
What on the surface appears to be a
civil war is a war of genocide and
ethnocide against Indigenous Peo-
ples, committed by European descen-
dants who are seeking control over
Central America.

Countries such as Brazil, the Uni-
ted States, Vietnam, Israel, the Soviet
Union and Canada are shipping
deadly weapons and armaments or
are encouraging mercenary gun run-
ners to increase the death and carnage
of Indigenous Peoples.

Large multi-national corporations
are taking advantage of the situation
by infusing money to support the left
or right. It is these corporations and

Government leaders and media
in East and West mislead
people

Government leaders from both the
east and the west are intentionally
misleading the ordinary people by
portraying conflicts in Central Amer-
ica as merely a struggle between the
left and the right, between commu-
nism and capitalism. Such diversions
from the realities serve to hide the
destruction of whole races of people.

WCIP release principles of
peace proposal -

On 20 March 1981, the WCIP re-
leased the principles of the peace pro-
posal which offers a practical means
for reducing tensions while establish-

ing a method for bringing peace in
Central America. The WCIP initia-
tive is focussed upon the need to
secure a regional solution to a region-
al problem. In general terms, the
peace proposal is based on the follow-
ing principles:

© the WCIP believes that countries
outside the region are only fuel-
ling the conflict and that they
should all withdraw immediately.
The WCIP believes that eastern
and western nations must imme-
diately impose domestic restraints
on representatives of multi-na-
tional corporations to prevent.
their further subversion of the
Central American Region.
© The WCIP believes that a settle-
ment of conflicts in Central
America is only possible if the
national leaders of each Central
American country and the leaders
of the left and right political fac-
tions accept Indigenous leaders
as formal participants in an in-
ternationally supervised peace
settlement.
The WCIP believes that Indigen-
ous Peoples should be guaran-
teed absolute protection from in-
timidation and threats from
either the left or right or from
the governments.
Finally, the World Council of
Indigenous Peoples was offered
as a direct aid to facilitate the
establishment of a peaceful reso-
lution of conflicts in Central
America.
Details of the proposals will be re-
leased after various government offi-
cials have had a chance to respond &

WCIP GENERAL ASSEMBLY

from 26 April-2 May 1981.
the major topics will be:

INDIAN WORLD 22

The 3rd General Assembly of the World Council of
Indigenous Peoples will be held in Sanpete: eH oy

* National issues—each delegation will be submitting a
written Summary of their critical issues for WCIP-
action, The constitution will probably be one of the
issues brought forward by the Canadian delegation.

* Indigenous ideology and philosophy.

\_° Economic, Political and/or Economic Imperialism—

“focussing on multi-national activities and how 10)

deal with them.

they get back!

* Draft convention on Indigenous Peoples Rights—to |
sees annie’ Nations for itsadoption. =

minatic ons ns for the WCIP Executive will be on 30th
vith ballots being cast May Ist. oe
ss Ae chia also involves an arts and crafts dice
throughout the week, a welcoming dance by the aborigine
cultural dancers, cultural films and cultural performan-
ces. Over forty people from B.C. have made reservations
to be there. We look forward to hearing from them nae

COPE..A BAD DEAL
TAKES A TURN FOR
THE WORSE

The Committee of Original Peoples
Entitlement agreement in principle
was never regarded as being a good
deal for the establishment of abori-
ginal title in the Western Arctic.

The agreement signed in 1978 by
COPE president, Sam Raddi and
former DIA Minister Hugh Faulkner
was done so in the long shadow of
northern resource development.

COPE and DIA officials at the
time called the agreement historical
and cited it as being the perfect exam-
ple of a fair and reasonable negotia-
tion between the federal government
and a native organization.

That, however, was four long years
ago and the deal which was supposed
to be finalized a year after the signing
is still unsettled and the principle of
fair negotiation has been buried like
tundra under the arctic snow.

Leaked documents show
government deceit

Internal documents released to
COPE officials and the press reveal
that, while COPE was getting assur-
ances from chief negotiator Senator
David Steuart that the original agree-
ment would stand, his officials were
receiving contradictory briefing notes
calling for Inuvialut compromise in a
number of areas. These memos
between Senator Steuart and DIA
Minister John Munro show govern-
ment double-dealing during much of
the latter stages of negotiations.
_ The exploitation of northern re-

sources seemed the prime motive for
possible government deceit. The ori-
ginal agreement had called for the
establishment of a wilderness park
that would run the length of the
Yukon’s northern border. The Yukon
Territorial Government has strongly
opposed the existence of such a park

because it would then be cut off from
the oil-rich Beaufort Sea. They made
known their concerns to negotiator
Steuart.

The DIA memo said that Inuvialut
‘compromises are essential’’ and was
quite explicit in telling government
negotiators to reserve ‘‘the right to
establish transportation corridors and
onshore facilities on King Point with-
out parliamentary consent.’’

Munro had stated that his concern
with the COPE agreement was that he

could not present it to cabinet in its -

present form. But cabinet had already
given consent to the agreement in
principle in 1978.

The 1978 agreement stated that if
any area of the park were expropria-
ted the remaining lands would return
to Inuvialut ownership.

Bob Deleury, COPE negotiator,
stated, ‘‘to reach the agreement in
principle we compromised a lot. Now
they tell us we have to compromise
more. Compromise should come
from both sides, not just ours. The
agreement was desigmed to make the
Inuvialut of the Western Arctic inde-
pendent and self-reliant. This would
have little effect nationally. The only
people it would affect are the Indian
Affairs bureaucracy, who are sup-
posed to be responsible for the Inuvi-
alut with their $1.1 billion budget.
They are all protecting their jobs.’’

Government officials act like
bad little boys caught in the act

Senator Steuart’s gut reaction to
the COPE accusations was that he
would not send Munro any more
memos until the ‘‘snitch or mole’’ in
northern affairs was exposed or fired.
“Until this process is over anything I
have to say to the minister I’ll say
personally,’’ he said.

DIA Minister Munro stated, ‘‘there
are no holds barred in this type of
thing. If this is a type of psychologi-
cal warfare as part of the negotiating
process to attribute evil motives either
to my officials or to myself... I’m
prepared to accept that.’’

As DIA officials tried to downplay
the obvious intent of the leaked
memos COPE president Sam Raddi
stated that Munro had effectively
broken the agreement in principle by
questioning it and has since broken
off all further land claims talks.

COPE views the letter as an ultima-
tum which breaks Munro’s long
standing promise not to change the
agenda without mutual consent.
Munro says that it is merely a list of
concerns. ,

Governments have to be
watched in future negotiations

The bitter feelings that now sur-
round the COPE issue could also
have an effect on other northern
native claims. Several northern lead-
ers have expressed a concern over the
value of an agreement in principle if
the government can back down or
rearrange the terms at any time.

COPE president Raddi in response
to the letter said, ‘‘although we
strongly suspected we were being de-
ceived, we attempted unsuccessfully
to deal with our fears through the
negotiation process. Still, only after
we were fortunate enough to obtain
leaked documents were we able to see
the deceit in dealing with us.

**Never have the officials been pre-
pared to argue their case on merit.
Instead civil servants, whose concerns
cannot meet the test of open debate,
seek to defeat us by going behind our
backs and trying to create a frame-
work for negotiations whereby the
commitment made to the Inuvialut by
Canada is defeated.’’ &

Note: The Council of Yukon Indi-
ans and the Dene Nation of the
Northwest Territories are close to
entering land claim negotiations
with the Federal Government of
Canada.

INDIAN WORLD 23

Coal Under

Treaty 8 Land

Indian People Not Consulted

Indian people of Treaty 8 will be
affected by increased activity in their
area when the Teck Corporation and
Denison Mines begin the process of
exporting coal to Japan. The develop-
ment of new roads, new mines, and
new railways will destroy the tradi-
tional hunting and fishing areas of
the north-eastern Indian people. The
people have not been. consulted; no
negotiations have taken place about
this development on Treaty 8 Land
and on the two registered Indian trap-
lines.

The B.C. Northeastern Coal re-
serves have excellent coking qualities
which have caused a renewed interest
from Japanese developers to export
more coking coal. The major demand
for coal comes from the main con-
suming sectors, the domestic thermal
electric generating industry, and the
steel industry. Thermal coal is used
for the electric utilities while the
metallurigcal coal is used in the steel
industry. It is the huge amount of
coking coal in the northeast that
aroused the Japanese interests.

The companies that have made
deals with Japan are Teck Corpora-
tion and Denison Mines who have
agreed to sell 7.7 million tons of coal
for a fifteen year period.

Corporations, Governments
hold only say on coal deal

Although this coal deal is between
the coal companies and Japan, the
companies still have to make a deal
with the Canadian federal and B.C.
provincial governments. It is these
governments that have control of the
necessary townsites and the transpor-
tation network for shipping the coal.

Beeause of the proposed northeast
coal developments there will be direct
INDIAN WORLD 24

and indirect environmental impacts
from the following activities.

Proposed townsite would

destroy wildlife habitat
The proposed townsite of Tumbler

PRINCE
GEORGE

Ridge will cover about 15 square kilo-
meters, for a population of 10-12,000.
It is to be located within the Murray
River Valley and on the east side of
Murray River. The main townsite
core area is an important winter range
for moose, elk, deer, as_well as a
habitat for a variety of other wildlife.
This flood plain is important for the
wildlife and fish resources.

New roads and rail bridges will be
built to mines that will be on either
side of Murray River. Bridges could
damage the important spawning and
rearing stream for whitefish and
arctic grayling.

Increased roads and railways will
result in much wildife being hurt by
vehicles. The roads will create an easy
access for hunters, fishermen and
poachers that will result in overhunt-
ing and overfishing.

Coal is one of the dirtiest sub-
stances that man deals with. If the

coal sediment gets into the water, it
can coat the gravel and choke up the
spawning grounds. There is a disease
called ‘‘Black Lung’’ that is caused
by breathing in too much coal dust.

Secondary development also a
threat

Socio-economic and community
impacts as well as the environmental
disruptions will be caused by explora-
tion, excavation, overburdening of
waste disposal, processing of coal,
and transmission lines. These impacts
on the environment do not include
agriculture development, small scale
developments, and the big mega-
projects that are already happening in
the area.

All of these socio-economic and
environmental impacts cannot be
measured in monetary terms. There
are nO appropriate compensation or
mitigation measures that can ever
recover the losses that will be created
from northeast coal development.
There will also be no proper compen-
sation to cover the Indian people who
will feel these impacts. ©

ALERT
BAY
WINS

By Debbie Williams

The Senior Women’s Basketball
Championships were held at Cowi-
chan High School on March 27 to 29.
In all there were 18 games played with
ten teams participating. Teams came
from Kitimat, Williams Lake,
Vernon, Shuswap, Musqueam, North
Van, Cowichan, Nanaimo, and Alert
Bay.

Second place went to Cowichan, third
to Nanaimo, and fourth to Kitimat.
The most sportsmanlike prize was
awarded to the Vernon Vulcanettes.

Awards

There were individual prize cate-
gories for the participants. The peo-
ple that made the second all-star team
were Dottie Denault from Shuswap,
Debbie White from Nanaimo, Sherri

bie Williams from Cowichan, The
First All Stars were Lori Elliott and
Michelle Williams from Cowichan,
Corri Alfred and Diane Jacobson
from Alert Bay, and Karen Williams
from Nanaimo. The most inspira-
tional player award went to Lorri
Elliott, Best Defensive Player was
Diane Jacobson, and Barb Kranmer
of Alert Bay was named the Most
Valuable Player.

Alert Bay captured the champion- Jacobs

ship, beating Cowichan 55-54.

INDIAN WORLD ADVERTISING RATES
AND DATA
Black plus colour: $75 for each additional colour.
Camera-ready copy preferred—25% surcharge for art-
work and typesetting.
Four colour process extra—colour separations must be
supplied: $475.00.

Payment to be made within 30 days of billing.

Deadline: All advertising material must be submitted by
the 15th of each month for insertion in the following

issue.

Black and White:

Full outside back cover $400.00
Full inside covers 350.00
Full page 300.00
2/3 page 260.00
1/2 page 200.00
1/3 page 160,00
1/4 page 115.00
1/8 page 75.00

from North Van,
Sparrow from Musqueam, and Deb-

Spectator turnout was excellent for
the three-day event.

Cindy

March 12, 1981

We wish to inform your readers of the upcoming reun-
ion of former students and staff of the Shingwauk Resi-
dential School, located in Sault Ste. Marie, Ontario. This
school was in operation from 1875 till 1970, with students
attending from everywhere.

The reunion will take place July 3-5, 1981. Activities
will include a feast, open house in Shingwauk Hall, art
displays by former students and staff, a banquet, dance
and much more.

In order to make this reunion a success, we would like
to get in touch with as many former students and staff as
possible. So if anyone has knowledge of the names and
addresses of either students or staff, would he or she
please contact us at the following address? Florence Gray
or Joy Agawa, Co-ordinators Shingwauk Project, 1520
Queen Street East, Sault Ste. Marie, Ontario P6A 2G4.

Thank you for your time and consideration.

. Yours truly,

Florence Gray, Joy Agawa
Co-ordinators, Shingwauk Project
INDIAN WORLD 25

\ Dear Mr.
Wonderful

Is there something bothering you?
Looking for an answer? Write to
Mr. W. at the Indian World!

Dear Mr. Wonderful:

I work in an all Indian logging camp. My girlfriend
works in Vancouver. She used to come and see me every
weekend at the camp and cook, clean, launder my
clothes, and keep me company in the traditional manner
of an Indian woman. Recently she hasn’t come up to see
me, she stays in the city.

I think my girlfriend is being attracted to urban Indians
by means of aSECRET LOVE POTION.

Can these people do that? What sort of potions do they
have? What can I do? —Logged Out

Dear Bushed,
If you work harder maybe you may earn yourself
another wife!

Dear Mr. Wonderful,

I am an Ojibway Indian from Ontario and have just
recently moved to Vancouver. I have a skin rash on my
neck but medicine the doctor gave me didn’t work. A
friend from the West Coast gave an Indian remedy called
Oolichan Grease which I am faithfully applying three
times a day. The: problem is that whenever I go into a
restaurant or public place everyone around me moves
away. My wife sleeps with the kids saying I need to be
alone to heal properly. This grease is working well at
clearing my rash but I am losing popularity with my
friends. What can be done to make me smell better? Is
there any other remedy available? —Greased Out

Now you know who your friends are! I still think grease
is the best for everything. It does not smell bad. You have
to fix your nose because it smells good to me!

Remember

Remember when
You were a child?
You remember the hard times
When you got in trouble for something you didn’t do
nobody wanted to listen to you
nobody cares
eating foods you hated
getting in trouble for making too much noise
—you thought you were just having fun...

and when everyone seemed to forget
that your legs were shorter than theirs

Then you remember the good times
going on outings
when relatives got to your house
you got lots of hugs & kisses
and maybe a whole dollar!

When your mom or dad listened to your story
Even when they didn’t understand what
you were talking about.

and especially when they all of a sudden
picked you up
or bent down to give you a nice
warm hug
and said, ‘‘I love you so much,
even though it doesn’t seem like
it sometimes.’’
You wondered why you saw tears.
Just remember that you
were a child once
Now that you have a child.

—_—

By Kat Norris

. INDIAN WORLD 26

WE ARE METIS

A Metis View

Of the Development of
A Native Canadian People

DUKE REDBIRD

Book Review by Bess Brown

Redbird, Duke.

We are Metis: a Metis view of the development of a
native Canadian people. Willowdale, Ontario: Ontario
Metis and Non-Status Indian Association, 1980. 76 p.

Duke Redbird claims We are Metis is the first book on
Metis history that has been written by a Metis. In his

book Redbird attempts to prove that the white historians
were wrong in their assessment of the Metis. The
historians felt that ‘‘the Metis people were doomed to
extinction because they were a static, primitive society,
unable to face the changes of an advancing, sophisti-
cated, white civilization.’’ It is difficult to say whether
Redbird succeeds or not.

Must we believe everything we read?

All Redbird’s evidence comes from reading between
the lines of primary sources and viewing events from a
native perspective. I have a difficult time accepting or
believing his interpretations are any more ‘‘right’’ than
the white historian’s version. The reluctance on my part
may be attributed to the successful teachings of my
predominantly white educators. One simply does not
make a statement that cannot be supported by at least
one or two primary sources.

According to Redbird the Metis had the ability to
respond to the rapidly changing world in which they
found themselves. In fact in some areas they were far
more advanced than the ‘‘civilized’’ white population, in
their economic development and political structure for
example. At a very early stage in their history the Metis
were talking about provisional governments and

_ nationhood, concepts we are talking about today.

Redbird also examines the present state of the Metis
people. He discusses subjects such as aboriginal rights,
land claims and the unwillingness of the Canadian
government to provide funding to Metis people. Despite
the enormous problems his people are faced with Redbird
is confident they will overcome them, whether they be
social or economic ones.

Just another history book?

Though We are Metis was written by a Metis, it is
difficult to say with certainty that it was written for Metis
oF native people. The style in which it is written is very
similar to that of the white historian. Probably the major
complaint from native people about history books is that
they are difficult to read and sometimes boring. Though
We are Metis is quite interesting, there are parts that are
somewhat dry and others that are downright boring.
There would appear to be very little difference between
books written by white historians and Indian historians.

But perhaps this is due to our oral tradition

It is also possible that Indian people will reject any
history book for the simple reason that our culture has
traditionally been passed to the younger generations
orally. The written material lacks the warmth and
enthusiasm of the Elders passing on their knowledge to
their children and grandchildren. It just doesn’t seem
‘right’? to learn about our culture from reading the
works of a white historian, when we have available to us
the enormous wealth of knowledge of the Elders of our

communities.
INDIAN WORLD 27

FROM CHAWATHIL NEWSLETTER
HOPE BAND TRUCK FARM

Foreman:
Herman Peters
Labourers:
Deanna John
Margie Florence
Wilma Jack

Since the last Newsletter, it’s been pretty much the
same, lots of slash and burning. The next steps are stick
and root picking, fence line, loads of fence posts to do.

Then comes land preparation, limeing, plowing,
discing and harrowing, fertilizers also.

In the last few months, we had a few workshops in
Agriculture and Farm Management. It will help me per-
sonally, since this is my first year ever to do with farming.
Last year we started a 3-acre farm, this year it will be 20
acres; wow man, it’s going to be unreal.

Also I would like to give thanks to my fellow workers,
Deanna our tractor operator, tree faller and power saw
' operator, Wilma and Margie, chokerwoman and brush
burners.

More work to come would be building of the cole-
frames to start our seedlings. It’s going to be a good year
or my name isn’t Redenbouker. by HERMAN

Would you believe it if 1 said working out at the back
was fun?!! We’ve managed to get a lot of work done.
Every day there was something to look forward to. Last
year | learned the basics of running the tractor (getting it
from here to there, sort of basics!). I had my chance at
running the power saw, and | have all of my toes and
fingers yet too!! Pretty good if you ask me...

Hauling logs from the slew as from nearby bush: I’ve
been the choker setter, now that can get to be fun! Even if
it got real cold out there, that was okay because of the
fires we built.

It gets tough out there sometimes, but I believe the only
reason we’ve seen it through is because we stuck together
as one. I hope we stay that way!

Yes, we’ve been clearing land getting ready for our
garden this year as we will go into a wider variety of vege-
tables. I know our garden will do well as it did last year.
The best part was when the vegetable stand went up.
There were a lot of people buying from us and coming
back saying they’ll watch for us this year. We’ll be there
all right! by MARGIE

INDIAN WORLD 28

FROM “ALKALI SPEAKS”.
TRAINING ON THE JOB

As some of you may know, Canim Lake will be open-
ing their own Store on the reserve. In order to get the
store in operation we needed a store keeper. I was sent to
Alkali Lake to learn how to operate a store.

So far I have learned how to price items from different
companies, how to arrange different products on shelves,
how to communicate with the Board of Directors of a
Co-op store and how to shop around for not so expensive
products for the store.

Also, I have learned how to socialize with many differ-
ent people, I have learned many things through them and
this will help me in my new life. I will be leaving in a few
days so, I would like to thank you for CARING AND
SHARING.

Nelson Thomas, Store Trainee for Canim Lake.

FROM KILOWNA ~—
NEWSLETTER

Indians from many Nations meet here, Nations of pride
and beauty, strong and young.

They walk in the path of togetherness, struggling to gain
freedom.

| Freedom from the chains of anger, breaking the endless

hours of pain and sorrow.
They are building a path of Love, Beauty, and Unity.
So we can see stronger nations of Tomorrow.
They came from Nations of the OKANAGAN,
SHUSWAP, CREE, THOMPSON, SALISH, and many
other nations from far north.
We.call each other Brother and Sister for we know this
land is one land of Truth and Kindness for each other.
For within our Hearts we know, that we must STRUG-
GLE to reach our goals and feel the FREEDOM of
Beauty.
Gain the freedom of tomorrow, feel the freedom of un-
derstanding the INDIAN ACT.
KNOWING our ABORIGINAL RIGHTS.
Living our HUNTING and FISHING RIGHTS.
Looking after our lands, care for our Elders, and teach
our young about the Wonders of Tomorrow.
Never stop fighting for rights, because our CHILDREN
are the leaders of TOMORROW.
For the nations of today are awake. 200 years of Pain is
the Past.
For today we stand as ‘‘One Nation.’’
Strong and Pride of Beauty.

By Saul Basil

(Saul is now in hospital in Vancouver, after being seri-
ously injured in a car crash, Our best wishes to him.)

UP-DATE -

FINDLAY VS. SQUAMISH BAND

The Squamish Indian band brought a trespassing
charge against a Band member because that person broke
a Band zoning by-law. However, when the court of
appeal made its decision, it did so only on the grounds of
trespassing and ignored the Band by-law.

The court said that Findiay should have the Band’s
consent before settling on Band land and that there
should be an agreement for the allotment of that land,
with approval from the minister.

Therefore, the strength of the Squamish Indian Band
zoning by-law was not tested in this case.

SPOTTED LAKE

Negotiations over Spotted Lake have again started
between the Okanagan Nation and the Smith family.
DIA is to negotiate on behalf of the Indian people. It has
gotten in touch with the lawyer for the Smith family.
Meanwhile, legal action against the Smith family is still
pending.

If no agreement is reached in the negotiations, the
Okanagan Indian Nation will ask Spotted Lake be expro-

This action will be taken only as a last resort.

ALKALI LAKE/CANOE CREEK
HUNTING & FISHING CASE

In May 1980, Arthur Dick, Ricky Dick, John Johnson,
Pat Johnson and Augustine Tenale, from the Alkali Lake
and Canoe Creek Bands, were charged with hunting and
fishing out of season.

The case went to court in January and again last
month, March 16 and 17, with the lawyers arguing the
legal aspects of the case. The major defence argument of
the Indian people was that the provincial regulations
cannot apply as long as they limit the Indianness of these
Shuswaps. The defence said, therefore, constitutionally
the province has no right to regulate in the area. Only the
federal government has jurisdiction concerning Indians.

The judge’s decision is expected in early April.

- GITWANGAK

For several years now the dispute between Gitwangak
Band and CMHC/DIA has continued unresolved (see
Indian World Aug. 79 and Oct. 79). The dispute centres
around the $481,000 paid out by DIA to CMHC in 1978.
The money was to cover the payments of 14 homeowners
who had fallen behind on their payments to CMHC.

In their attempts to get the money back from the Band,
DIA tried, in 1978, to withhold the Band’s housing
money. Since DIA and the Band were in negotiations
over these funds the Band was allowed to get their hous-
ing subsidy funds each year since 1978.

Last year DIA claimed the $61,000 the Gitwangak
Band had made through their logging operation. The
Band managed to get the money back when they
identified, in a BCR, that this money was to be used for
the building of a recreation complex.

Since last June, DIA extracted $23,000 from the
Band’s consolidated trust fund. The Band is at present
trying to get a reimbursement of this money. They are
awaiting a reply from the federal office of the DIA. The
Band is thinking of legal action if DIA’s reply is negative.

Chief Larry Moore of the Gitwangak Band has asked
all of the original 22 homeowners to withhold payments
to CMHC. He said that ‘‘the interest rates are too high.
Also the resale value of the houses is practically nil.’’

CONFISCATED FISH RETURNED

Ralph George and four Band members from the Hope
Band have won their court case against the Fisheries
Department.

This case has carried on since 1979 up to now and
that’s just about long enough for the next generation of
fish to go up river.

Ralph George wants everyone to know that he is very
happy that the court case is over and he wants everyone
to know that.this shouldn’t happen to any one of us as
Band members. The right is ours and we should be the
ones to settle this at Band level.

He will be getting all his fish back; he has been assured
the fish is edible and it is fresh fish.

“BATES COMMISSION REPORTS ON URANIUM
MINING

In the recent publication of its report, the Royal Com-
mission Into Uranium Mining recommended that
uranium mining could proceed in this province. We can-
not accept that conclusion.

During the course of the hearings, the UBCIC and
many Bands which would be affected by uranium explor-
ation and mining strongly opposed the development of
the uranium industry in B.C. We were joined in that
opposition by many other groups. Nothing we heard con-
vinced us that it was certain that uranium exploration and
mining could proceed without risk to our health, our
land, and our way of life.

We reject the Commission’s conclusions, especially as
only half of the evidence was heard and the special inter-
ests of Indian people were not dealt with at all. Fortun-
ately, the strong opposition of Indian people and others
has convinced the government that no exploration or
mining should occur for at least seven years.

INDIAN WORLD 29

Child Welfare
Laws?

The Canadian Indian Lawyers Association sponsored a
workshop on Indian Child Welfare in Regina, Saskatche-
wan from March 18th-20th.

USA Indian Child Welfare Act not backed by

dollars
A focus of the workshops was the American Indian

Child Welfare Act of 1978 which is a federal statute en-
compassing many aspects and recognition of self-deter-
mination of Indian Nations within the boundaries of the
United States. Nancy Tuthill, who is an Indian lawyer
and the deputy director of the American Indian Law
Centre in Albuquerque, New Mexico, called the Act ‘‘an
instrument of self-determination.’’ Indeed, many provi-
sions in the Act recognize the validity of Indian custo-
mary law, tribal jurisdiction (i.e. Band jurisdiction),
cultural differences between Indian and non-Indian com-
munities and the realities of Indian life such as the ex-
tended family structure. However, she also stated that the

Act was only effective when the Indian communities were
behind it and used it. She pointed out that, thus far, the
dollars for effective use of the law were not being provi-
ded. Sound familiar?

Band laws to protect children

In contrast, the Spallumcheen Child Welfare legislation
was a focus of attention. Chief Wayne Christian pointed
out the advantage of such a law having been developed at

f INDIAN CHILD

HELP WANTED

SOCIAL WORKER FOR NESKAINLITH BAND
Qualifications:
Practical knowledge of Social Working (on an Indian
Reserve). Valid driver’s licence. Knowledge of book-
keeping and typing skills would be an asset.
Duties:
Under the direct responsibility of the Administrator or
Chief and Council, the Social Worker will be responsible
for the following duties:

1. Assisting the Band Council to develop Social Assist-
ance policies.

2. Interpreting Social Assistance policies.

3. To attend staff meetings and conferences related to
Social Assistance.

4. Administering the Social Assistance Program.

5. Working with resource people such as Canada
Manpower, Drug and Alcohol Treatment Centres,
Court workers, etc.

6. Be personally suited to do field work in the commu-
nity.

Salary: Negotiable.

Applications; oWill be accepted until April 6, 1981.
Neskainlith Indian Band, P.O. Box 608, Chase,
British Columbia, VOE 1MO, 679-3295 or 679-3296
INDIAN WORLD 30

| with her.

the Indian Community level as an exercise of Indian Gov-
ernment and therefore avoiding some of the problems

_which are possible when another government passes laws

for Indians without input from Indian communities.
Indian Government laws have the advantage of being
sensitive and relevant to the particular culture in the com-
munity.

A question of priorities

It was pointed out, however, that most Indian Govern-
ments don’t place Child Welfare very high in their priori-
ties. This has made it possible for the non-Indian govern-
ment agencies to apprehend our children, remove them
from our people, thus decimating Indian families and
communities and creating enormous problems of aliena-
tion for the Indian child. Thus the very basic resource of
Indian Governments, the people, are left unprotected.

The very basic question addressed by the workshop
was: should there be, in Canada, legislation similar to
that passed in the United States, or should there be an
approach in the nature of the Spallumcheen legislation by
individual Indian Governments. The immediate task is for
each province to form a Child Welfare committee at the
initiative of the Indian people directly concerned with
Child Welfare, and for these committees to have repre-
sentation in a national steering committee.

ey
CARAVAN By Chief Wayne Christian

On behalf of the Spallumcheen grandparents, parents,
and little people, I would like to extend a very warm
thank you for all the people who supported and took
active participation in organizing the Indian Child
Caravan.

There was much sharing of anger, love, humour, emo-
tion, and hope. The people who were a part of the walk
to Grace’s should hold their heads high and be proud of
the fact that rather than talking about what they should
do, these people took direct action to protect the little
people and those generations yet unborn.

The Indian Child Caravan was a major victory in
asserting a right that we have been brainwashed into
thinking was lost and out of our control. I personally feel
bad about having no follow-up on what has happened to
the agreement between Grace McCarthy and the Spallum-
cheen Indian Band.

The Constitutional war was upon us too quickly for an
effective follow-up on the Indian Child.Caravan. We are
presently in the process of concluding an agreement with
the DIA for the transfer of the monies directly to our
authority rather than to the Ministry of Human Re-
sources. Once we have concluded this agreement, we will
meet with Grace McCarthy to conclude our agreement

There is a proposed gathering to be co-hosted between
the Spallumcheen people and the UBCIC as follow-up to |
the Indian Child Caravan. Hopefully this gathering will
be some time in June. Dates have not been set yet. PI

YEAR OF THE
HANDICAPPED

The National Indian Brotherhood presented a brief
to the Special Committee on Disabled and the Handi-
capped on August 30, 1980.

No figures available on handicapped Indians
The brief confirmed that there were no true figures
OF Indian handicapped people in Canada because they
are included in the regular social service funding and
because most handicapped people move off reserve for
better services. Only recently have there been any special
pensions allowed for the handicapped persons on reserve.

Family or friends cared for handicapped

In the past, it was our tradition to take in and look
after any relative who was handicapped, whether it was
physically, mentally, or materially. We looked after each
other. The handicapped person was taught in the very
same way as any other person, to the best of their
abilities, the tasks that were expected of them for the
daily living rituals of the community.

True, the sometimes cruel sense of humour of
Indian people at times made it trying for a disabled
person but it is a lesson in itself that no one is treated
special and that everyone must learn to deal with the
hardships of life. For many years many of us have
been led to believe from the European social and his- -
tory books that many Indian people were born “‘hand-
icapped.’’ This was always confusing because I can
only remember maybe one in a village of two hundred
people. I am sure if anyone took a tour of an institution
there would be very few Indian patients. This is yet

another tactic to undermine a people who are strong and
intelligent. .

Will this ‘‘Year of the Handicapped’’ be another
farce?

1981 is the Year of the Handicapped. I seem to remem-
ber the ‘‘Year of the Child’’ going by with very little inci-
dent or change. Will this ‘‘Year of the Handicxpped”’
also fly by with little or no change?

It is up to each and every one of us to take a closer
look at our relative who is disabled and evaluate
whether or not we are truly looking out for their health
and welfare in the way of our grandfathers, or are we
subjecting our brothers and sisters into uncaring
hands? By Violet Birdstone

|} group of Indian Government
| different
'recommendations of the health consultations field-

LOOKING AT CONSULTATION REPORT

The consultation fieldworkers have filed all their
reports to their Co-ordinator. These reports, now being
compiled into a Preliminary Report, will be presented to
the Chief’s Council for their approval. Their comments
and recommendations will be included in the assembling
of the Final Report that will be submitted to the National
Commission Inquiry of the National Indian
Brotherhood.

Also reviewing the Preliminary Report will be a small
representatives from
areas of the province. Based on _ the
workers, a few selected Bands will be invited to
participate in an information exchange session, with the
main purpose being to analyse and make
recommendations on the Preliminary Report. This
session, to be held at the Union of B.C. Indian Chiefs
Office, is scheduled to take place before the end of this
fiscal year.

-NNAAP: The Play Remains the Same,

Scripted and Directed by Government
Year of the Handicapped

The National Native Alcohol Abuse Program will be
decentralized effective April 1, 1981, with authority and
responsibility being transferred to the Regional Director,
Medical Services and the Regional Director General,
Indian and Inuit Affairs Programs, each being
accountable to his/her Assistant Deputy Minister.

An interdepartmental Transitional Planning Group
has been established to plan the decentralization of the
administration of the Program, to establish parameters
for consultation and overseeing the development of a
program information system. Members of this group will
be visiting each Region to meet with the two Departments
to interpret and clarify the guidelines in an attempt to
anticipate and forestall problems. These meetings may in-
clude members of the Regional Advisory Boards and
other groups such as Provincial and Territorial Organiza-
tions, Native Women’s Associations, etc.

Under this proposed decentralization process, the
Regional Director and Regional Director General are to
work with the Regional Advisory Board to develop an
action plan to ensure that consultation with Indian and
Inuit people will be conducted for the long term
planning of NNAAP as a permanent on-going program.
This consultation is scheduled to be conducted between
April and September 30, 1981.

Although there are proposed changes in the structure
and administration of the Program, it is not comparable
with the principles of self-determination and the work
beginning on Indian control of Indian health. In the final
analysis, authority is still vested with the Medical Service
Branch and the Department of Indian Affairs, with the
Indian people having to conform with regulations and
directives set by these departments. As well, the necessary
time and resources have not been made available for a
carefully planned and executed community based consul-
tation to ensure Indian input into the proposed changes.
One can only conclude that the script will be slightly
altered, but the play still remains basically the same.

INDIAN WORLD 31

siCHIEFS*COUNCIL

The Union’s position on the pro-
posed Constitution was again the
main concern of the Chiefs Council
meeting, March 17th and 18th. The
first report was on what was happen-
ing nationally.

In spite of a National Executive
decision by Indian leaders not to
support patriation of the Constitu-
tion as it now stands, the Minister of
Indian Affairs spoke in favour of the
Government’s position in the House
of Commons at the end of February.
Though only a few provincial/terri-
torial organizations supported him,
he told the House of Commons that
Indian people should be delighted
with amendments to the proposal.
They would leave us worse off than
before, especially in B.C.

Pressure on the Indian leaders to
support the Government’s position
has become intense. Funds are sud-
denly drying up for those who contin-
ue to press for our own definition of
Treaty and Aboriginal Rights. Famil-
iar divide and rule tactics are becom-
ing more blatant. The Government is
even trying to trap leaders into posi-
tions that could be called supportive.

Indian leaders were pressured to be
in the Liberal gallery to hear Munro’s
speech and to attend the Press Con-
ference later. The speech didn’t
reflect our Aboriginal Rights Position
Paper in any way. While Munro de-

livered his speech, George Manuel |

was giving a press conference next
door, explaining just how the Govern-
ment was betraying its sacred trust to
protect Indian Nations.

The DIA minister was furious at
not having George Manuel in the Gal-
lery and looking like he supported the
government’s stand. He _ publicly

INDIAN WORLD 32

_ assimilate are free to do so, but that

the Council represents Indian Nations

who want self-determination on their

4 Indian lands. The Constitution as it

called George’s actions ‘‘reprehensi-
ble.’’ However, the UBCIC President
is not responsible to the Minister of
Indian Affairs. Only the Chiefs and
the people of B.C. have the right to
reprimand their leader; he is respon-
sible only to them.

The UBCIC Chiefs Council com-
mended the actions of President
George Manuel in Ottawa. They
resolved that the mandate of the last
General Assembly to oppose patria-
tion until our Nations are recognised
and protected was still in force.

George Manuel reported how DIA
lawyers were unable to prove the
Minister’s statements that we have no
legal basis for our stand on Nation-
hood. UBCIC lawyers-confirmed that
until we are proven to be a conquered
people or until our Nations make
formal treaties or agreement with the
Canadian government, B.C. remains
Indian land. But, they warned, assim-
ilation can be counted as conquest.
The Forum, chaired by DIA, would
be one example of béing willingly
absorbed into the Canadian Govern-
ment institutions. Chiefs Council’s
position was that those who wished to

stands now was seen as a final assault
on everything we have fought to
protect in the past.

Other main topics included the
B.C. Dental Care Plan, Indian Child
Welfare, The Pearse Commission and
the Oweekeno Forest Management
Program (see associated stories).

Education:

Maxine Pape reported on the plan-
ning for the Indian languages gather-
ing to be held in April. One of the
issues will be the protection of our
languages and stories from linguists
and anthropologists who copyright
them in their own names. Govern-
ment attempts to close down funds
for established cultural centres and
refusal to release funds for new
centres were also discussed.

Waste of time

In February 1981 the UBCIC re-
ceived a letter from Indian Affairs
Regional Director Fred Walchli re-
questing the Union to sit on his Fed-
eral Inter-departmental Co-ordinating
Committee on Indian programs in
B.C:

After looking at the letter with the
Committee’s objectives and terms of
reference, the Chiefs Council decided
not to become a member of the Inter-
departmental Committee. The Chiefs
Council felt that the Committee had
no power and it would be a waste of
our time and energy. &

Prayers, Laws, and
Language

Many Indian people are discussing
| the possibility of getting our nation-
hood recognised by the peoples of the
| world. However, some people don’t
believe Indian people can still regain
that nationhood status. One race who
went through a similar history, in
‘some ways, is the Jewish people,
About 2,000 years ago the Jewish

| tribe was driven from its lands by

neighboring tribes. After this, they
scattered all around the world. With

them they took their laws, their lan-

guages and their prayers, the basics of

their culture. They never forgot who
they were and always expected to

return to their former position, as a
nation in the eyes of the world.

After the second world war, the
Jewish people moved politically to-

wards nationhood and eventually saw

it become a reality. Our people have
kept our culture alive as well. And we
also have a land base, our laws, reli-
gion, languages, and the other re-
quirements for nationhood. Is it so

far-fetched for Indian Nations to |.

strive for recognition?

TRADITIONAL
LAWS FOR
HUNTERS

Indian law is the basis for the development of Indian
Government. Without Indian law the development at the
community level will be based on the rules and structures
of the non-Indian Government.

Indian law lives in the community. It is the basis of all
our inter-reactions. It is a law we understand. It is a law
developed by our ancestors. It is our laws on hunting that
are outlined here. (Taken from Codification of
Traditional Indian Law by Sharon Venne, Indian
Government Portfolio, UBCIC.)

Although a hunter sometimes hunted alone, he shared
his kill. He made his own weapon, his wife made the
clothing. |

Boys in all areas were given weapons to play with until
they were old enough to hunt small game. Each received
constant instruction from an older relative, usually his
father, in the habits of game, the use of weapons, the
making of weapons and traps and in the ever present
religious aspects of hunting. The average Indian boy
progresses through a series of stages of learning,
beginning first with birds and small game and then
gradually working to the more elusive, more dangerous,
but also more valuable large animals such as the seal,
caribou, deer, and buffalo.

Each time the Indian boy killed his first of a new
species, he had to carry his game back to camp and stand
by while the others of the family or Band cooked it and
ate it. He was not allowed to eat a single bite. His reward
came in the form of the direct praise and social
recognition of his enhanced status in the community. It
was not until after he had demonstrated his ability to
obtain a major game animal that he could even consider
getting married. Where hunting was the mainstay of
survival there was usually a ceremony for the youth’s first
game.

When a full-fledged hunter went out alone and brought
home game unassisted, he shared it with other families in
the community if they were in need. While such families
were often related by blood or marriage, unrelated
members of the community were treated the same way.

For a group of hunters going out together, there was a
series of rules governing the disposition of meat. The one
who killed the game usually got the largest share, but he
who was first to touch the fallen animal often got a
sizable portion.

Showing respect to animals very important

The belief in animal souls was universal among
Indians. This, along with the parallel belief in human
souls, showed that animals and human beings were
spiritually equated by Indians. Every animal then, since it
had a soul which survived after its death, was able to
report on the manner in which it had been killed. If the
hunter did not follow the proper procedure, he offended
the spirit of the slain animal, which did not hesitate to
inform other animal souls of its indecent treatment. Souls
of living game as well as dead ones heard of such cases
and refused to allow their bodies to be slain by such an
unkind hunter, who therefore failed to get any new game.

Social behavior centres around hunting

The prohibitions surrounding hunting have never been
catalogued but it is certain that they run into the
hundreds. Some were shared by many and others by only
a few. One of the most widéspread beliefs concerned
menstruating women. When a hunter’s wife was
menstruating, he must not hunt at all, or he must at least
take care that she did not touch any of his hunting gear.

Any one who was ill or associated with illness was
thought to be potentially dangerous to hunting luck and
was required to refrain from eating meat, particularly
fresh meat. This applied to menstruating women,
medicine men acquiring power, warriors who had slain
an enemy, and mourners for a recently deceased relative.
In some areas, a hunter who had killed a major animal,
such as a whale, had to go into mourning the same as he
would for a dead relative.

INDIAN WORLD 33

EDITORIAL

‘I want to declare here that the Indian people are the
owners and have jurisdiction over marine resources in the
West Coast and hence claim our rights to manage,
control and protect these and other resources.”’

—George Manuel, President, UBCIC

“For thousands of years, we have depended on the
powers of the waters to provide food to Indian people
along the river systems and the coastal areas. Abalone,
clams, crabs, oysters, seaweed, kelp, whale, sea-lion, sea-
urchins, cockels, mussels, sea-prunes and many species of
fish have been very important to our Indian way of life
throughout the centuries... History shows that we have
never surrendered our lands and resources... Indian
people consistently face extremely hard struggles in deter-
mining means and ways of protecting our fishing rights.’’

—Lillian Basil, Mowachaht Band

‘‘What we sell out now we are stealing from our
children,’’
—Randy Chipps, Cheanuh Band

Eighty years ago, at the turn of the century, non-
Indians with money on their minds looked at our people,
at our diet and traditions of salmon, and a new kind of
opportunism was born. In just a few years, canneries
were everywhere on the coast, processing tons of salmon.

_And our people began to face new restrictions on our
food fishing, and later were even in danger of being
completely pushed out of the commercial fishing industry
(some say this still looms as a possibility).

The eyes of greed, of making money at any cost, are
becoming restless with the salmon and are looking at a
new victim: kelp. °

It seems sometimes that we only become involved in
trying to protect one part of our lives when another part
is threatened. And sometimes it is so difficult to keep
going, to continue protecting what has been left us by our
ancestors, that occasionally we don’t struggle hard
enough and then we lose control of another part of our
lives.

That levels of non-Indian governments continue to
treat us as non-existent, non-important, is a sign that we
can’t stop being protective and assertive over what we see
as things vital and central to us as a people.

INDIAN WORLD 34

To someone unfamiliar with our ways, commercial
kelp harvesting without our consent or participation may
not seem a monumental decision for the non-Indian
government to have made. But we know that the kelp,
like the seaweed, like the salmon, like the cedar, like the
wild-berries, are parts of our lives that go beyond food or
shelter or carving materials: they are part of our history,
our quiet private choice as a people, our heartbeat and
our drumbeat.

Look back to the early 1900’s, to what happened to the
richness of our salmon.

How we handle this issue is up to us as a people and as
individuals. Perhaps we would be more responsible as
leaders, as Band members, as Elders, as young people, if
we remember that those people who have power and
money and want more do not care who we are or what
our history is. So the responsibility is left to us; to inform
them of our history, our rights, our determination to
achieve Indian Government. And to tell them that we will
fight them with every weapon at our disposal until we are
at least a part of the decision-making process.

It’s interesting that news of this ‘‘experiment’’ with
commercial kelp harvesting comes at a traditional time of
laying kelp to catch herring and spawn for delicious
eating. The herring spawn weather has started; this is —
when the weather-changes rapidly and unpredictably
from snow to rain to sunshine to wind. This is a signal
that the herring are spawning, and the people go out from
the yillage to gather the kelp, thick with the hundreds of
small white eggs of the herring. Herring spawn is a happy
time, a good time, when we are grateful for the richness
that our ocean provides us with and warm in the company
of our families and friends, working together as we
always have to gather our food.

Close your eyes, and see a different picture: fast boats
with licenses, non-Indians going to our traditional
‘*spots’’ to greedily take every bit of kelp the ocean has
grown, Indians charged and arrested for ‘‘illegal fishing.”’

Open your eyes, and our people still have control of our
kelp life, and take strength to do what you can to keep
what we have, so that when you close your eyes there
never have to be ugly pictures for the future.

We can still keep the beauty of our ways.

by Val Dudoward
(Communications Co-ordinator)

Song of Cedar

by Theresa Neel

Yesterday your music sang of
potlach feasts and grave poles
dignified in winter snow.

I didn’t know.

You would whisper of nights

long ago,

Of freedom, pride and brotherly love.
I didn’t know.

Cedar tree, sing to me.

It is time again to observe.the
moon,

his wax and his wane.

Pattern, tune and story — there
to see.

I'll close my eyes to hear the
truths you sing to me.

Cedar Tree,

I smell your fires and watch your
smoke melt into dark azure skies

and what you sing about are

truths — not lies.

Funding proposals, travel vouchers
and DIA priorities do not make us
strong.

And to make these a corner

stone of Indian Government is wrong.

Yesterday your music sang of

peace in our Nation and love for

our brother.

Not a ‘society for the preservation of
bureaucracy,”’

where the worst insult is

“You, mother?!*."’

One time we feasted upon crab,
oyster and sturgeon roe.

I didn’t know.

Now my people eat rice and
weiners and Kraft dinners.

It’s time to stop being losers
and start being winners.

For decades we fought the woes

of alcohol, discrimination and waste.
Cedar tree, today your boughs

gently babble of the United Indian Front,
My friends — take warning — make haste.
For soon we shall hear the roar

of the cedar tree.

For all things pass, gain and loss, wax

and wane.

From this point on we have nothing more to lose.
And everything to gain.

People of my Mother, stand
together — be strong.

Friendship, trust and understanding
can’t be wrong.

With friend and foe.

Cedar tree.

I didn't know.

I couldn't see.

These are the truths you sing
to me.

We are fighting our last battle for our Aboriginal rights.
Our leaders are now mapping out the battlefield (pages
10-13). On the home front we are winning.

Some Bands are asserting their rights: Oweekeno Band
started a program aimed at
economic self-sufficiency (16);
Chief Council Mary Johnson tells
of how Mowachaht won their case
(6); Skway Band put up a blockade
to protest a trespass on their land.
But the rape of Indian lands and
resources continues; the North-
East coal development is only one
example (24).

Our supplement deals with Gov-
ernment interference in our marine
resources (17-20). The Bella Coola
Band Council and Elders sent a
telex to Romeo LeBlanc to protest
licensing oolichan fishing. Thanks
to the students of Bella Coola who
wrote the articles on oolichans.

Other contributors that made this issue possible reflect
a variety of concerns. The people from Mount Currie
told us about their heavy duty operators (8). Chief
Wayne Christian sent us an update on the Indian Child
Caravan (29). Kat Norris dropped by to tell us she comes
from Lyackson not Nanoose. She left us a poem “Re-
member” (26). “Song of Cedar” by
Theresa Neel of Coquileetza ends
this issue of Indian World in a note
of renewed strength and hope (35).

Abel John and
Morris Mclean
of Mowachaht Band

Skway
Band

Blockade

Dave
Elliott
on
Language

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

FROM:

UNION OF B.C. Indian Chiefs
440 West Hastings St.,
Vancouver, B.C. V6B 1L1

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