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Stó:Lō Sovereignty and Historical Narratives at Xá:Ytem, 1990–2006 Madeline Rose Knickerbocker

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Stó:Lō Sovereignty and Historical Narratives at Xá:Ytem, 1990–2006 Madeline Rose Knickerbocker Document generated on 09/30/2021 6:41 a.m. Journal of the Canadian Historical Association Revue de la Société historique du Canada “What We’ve Said Can be Proven in the Ground”: Stó:lō Sovereignty and Historical Narratives at Xá:ytem, 1990–2006 Madeline Rose Knickerbocker Volume 24, Number 1, 2013 Article abstract Less than a month after the conclusion of the Oka crisis in Québec in the fall of URI: https://id.erudit.org/iderudit/1025003ar 1990, development threatened another Indigenous heritage site, this one on the DOI: https://doi.org/10.7202/1025003ar outskirts of Mission, British Columbia. Workers were preparing to blast apart a large stone and clear land for a 14-house subdivision on a sloping hill near the See table of contents Fraser River. Indigenous elders, along with archaeologists and activists, responded rapidly by stepping forward to challenge the destruction of the site. Xá:ytem, the stone, is a sacred site for Stó:lō peoples, who have been living in Publisher(s) the area for millennia. This paper examines the struggle to save Xá:ytem to reveal the tactical hybridity that can emerge when conceptions of heritage are The Canadian Historical Association / La Société historique du Canada entangled with expressions of sovereignty. When situated in the context of other Indigenous protests, analysis of the historical narratives deployed at ISSN Xá:ytem reveals much about the surprising and tenacious nature of heritage activism in late twentieth-century Canada. 0847-4478 (print) 1712-6274 (digital) Explore this journal Cite this article Knickerbocker, M. R. (2013). “What We’ve Said Can be Proven in the Ground”: Stó:lō Sovereignty and Historical Narratives at Xá:ytem, 1990–2006. Journal of the Canadian Historical Association / Revue de la Société historique du Canada, 24(1), 297–342. https://doi.org/10.7202/1025003ar All Rights Reserved © The Canadian Historical Association / La Société This document is protected by copyright law. Use of the services of Érudit historique du Canada, 2013 (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ chajournal2013-vol.1_chajournal2005.qxd 14-04-29 2:39 PM Page 297 “What We’ve Said Can be Proven in the Ground”: Stó:lō Sovereignty and Historical Narratives at Xá:ytem, 1990–2006* MADELINE ROSE KNICKERBOCKER Abstract Less than a month after the conclusion of the Oka crisis in Québec in the fall of 1990, development threatened another Indigenous heritage site, this one on the outskirts of Mission, British Columbia. Workers were preparing to blast apart a large stone and clear land for a 14-house sub- division on a sloping hill near the FRaser River. Indigenous elders, along with archaeologists and activists, Responded Rapidly by stepping forward to challenge the destruction of the site. Xá:ytem, the stone, is a sacred site for Stó:lō peoples, who have been living in the area for millennia. This paper examines the struggle to save Xá:ytem to Reveal the tactical hybrid- ity that can emerge when conceptions of heritage are entangled with expressions of sovereignty. When situated in the context of other Indigenous protests, analysis of the historical narratives deployed at Xá:ytem Reveals much about the surprising and tenacious nature of her- itage activism in late twentieth-century Canada. Résumé Moins d’un mois après le dénouement de la crise d’Oka au Québec à l’automne 1990, un projet de construction menaçait un autre lieu patri - mo nial autochtone, cette fois aux abords de Mission, en Colombie- Britannique. Des travailleurs se préparaient à y dynamiter un gros Rocher et à défricher la terre pour créer un lotissement qui accueillerait * I want to thank my interview partners for sharing their perspectives, and Mary-Ellen Kelm, Keith Carlson, Megan Harvey, the editors of this journal, and the anonymous peer reviewers for their invaluable feedback. All of their contributions were highly valuable; errors that remain are my own. This research was supported by a SSHRC Joseph-Armand Bombardier CGS Doctoral Scholarship. JOURNAL OF THE CHA 2013 REVUE DE LA SHC 2013 New Series, Vol. 24, no. 1 Nouvelle série, vol. 24, no 1 chajournal2013-vol.1_chajournal2005.qxd 14-04-29 2:39 PM Page 298 JOURNAL OF THE CHA 2013 / REVUE DE LA SHC 2013 14 maisons sur un terrain pentu près du fleuve FRaser. Des aînés autochtones, accompagnés d’archéologues et de militants, ont Rapidement réagi pour contester la destruction du lieu. Le Rocher Xá:ytem est un site sacré pour les Stó:lōs, qui habitent cette région depuis des millénaires. Le présent article se sert de la lutte menée pour sauver cet endroit afin de montrer l’hybridité tactique qui peut surgir quand S’entremêlent concep- tions patrimoniales et expressions de la souveraineté. Replacée dans le contexte d’autres protestations menées par des Autochtones, l’analyse des discours historiques avancés à Xá:ytem est très révélatrice de la nature surprenante et tenace de l’activisme patrimonial à la fin du XXe siècle. In the fall of 1990, Gordon Mohs, a non-Indigenous archaeologist working for Stó:lōTribal Council, drove up to a muddy develop- ment site on the outskirts of Mission, British Columbia. Noticing that bulldozers had ploughed up between three and nine feet of dirt, Mohs was concerned that the machines might have also excavated archaeological material.1 Among the crew on the site that day was Stó:lōCheam band member Link Douglas, who had stopped work- ing when he noticed that his bulldozer was unearthing stone artifacts.2 Both Douglas and Mohs felt certain that the future loca- tion of a 14-house subdivision was also a Stó:lōarchaeological site.3 Mohs was especially worried about what might happen to the large, lone stone sitting on the top of the hill. Agnes Kelly and other elders of local Stó:lōbands had been telling him since the late 1980s that stones like it were people who Xá:ls, the transformer figure in Stó:lō cosmology associated with the creator, had transformed into rock while setting the world right millennia ago.4 Development had already destroyed other transformer stones in the Fraser Valley, so there was good reason to worry that yet another Stó:lōheritage site might be demolished.5 Mohs explains what happened next: I saw a surveyor there and I asked what was going on. And he said, ‘Well, I’m surveying here and we’re gonna blow up this rock.’ And I said, ‘Well, ok,’ and that was it. And I looked around a little bit and I said, I said ‘You can’t do that… this is an archaeological site.’ I saw it right away. There were literally thousands of artifacts, all over the sur- chajournal2013-vol.1_chajournal2005.qxd 14-04-29 2:39 PM Page 299 SOVEREIGNTY AND HISTORICAL NARRATIVES AT XÁ:YTEM, 1990-2006 face. And I could tell, all right, that there were cobble choppers, and flake tools, and bi-faces; this, that and the other thing. And I said, ‘It is my belief that this is one of the stone people.’ And it was quite interesting because [that] did come out.6 This paper expLores how the Stó:Lōasserted their sovereignty at the site, Xá:ytem ytem (aLso sometimes caLLed Hatzic RocK), through cre- ative methods and with surprising resuLts. I begin by examining schoLarship on entangLements between nation and heritage, before discussing Late twentieth-century Stó:LōpoLiticaL organization and expressions of sovereignty. Next, I argue that the OKa crisis provides a criticaL context for the activism at Xá:ytem, and then go on to consider the reLations between Stó:Lō, other Indigenous, and non-Indigenous peopLes worKing to preserve Xá:ytem, as weLL as cross-cuLturaL activism in Late twentieth-century British CoLumbia.7 SubsequentLy, I anaLyze how the eventuaL federaL and provinciaL protection and recognition of Xá:ytem demonstrates both the success of the campaign to preserve the site and Legitimizes settLer coLoniaL conceptions of heritage. I concLude by evaLuating expressions of Stó:Lōsovereignty at Xá:ytem in reLation to the British CoLumbia Treaty process in 1993, and the province’s 2006 decision to grant the Land at Xá:ytem to Stó:Lō.8 Examining Xá:ytem in these ways reveaLs the tacticaL hybridity demonstrated through Stó:Lō coLLaboration with diverse voLunteers, strategic cooperation with coLo- niaL governments, and consistent affirmation of the depth of their connection to the site, thus compLicating existing understandings of Indigenous heritage and sovereignty in Canada during the 1990s. Scholarship today recognizes that heritage sites are places where power is exerted through representation, as a common national iden- tity is created through historical narrative.9 In particular, Benedict Anderson’s seminal work shows that states can effectively use heritage sites to create a sense of community, of belonging within a nation.10 In his study of Canada’s national historic parks and sites program, C.J. Taylor also identifies nation building as a major component in state-sponsored public heritage.11 Homi Bhabha’s work has focused on the ambivalence Anderson identifies within the construction of national narratives; Bhabha argues that this ambivalence is clearly chajournal2013-vol.1_chajournal2005.qxd 14-04-29 2:39 PM Page 300 JOURNAL OF THE CHA 2013 / REVUE DE LA SHC 2013 visible when the “cultural authority” is “caught, uncertainly, in the act of ‘composing’ its own image.”12 I apply these ideas, which Bhabha mainly relates to literature and language, to Xá:ytem, where we see a dynamic tension emerge when two nations are simultane- ously caught creating competing narratives at the same heritage site.13 By working to protect Xá:ytem, Stó:lōactivists reveal their own attempts to narrate their nationhood through historical and spiritual connections to territory, while federal and provincial recog- nition for the site aims to bring it into the fold of a Canadian narrative.
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