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Inventory of Wildlife, Ecological and Landscape Coonectivity Values

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INVENTORY OF WILDLIFE, ECOLOGICAL, AND LANDSCAPE CONNECTIVITY VALUES, TSILHQOT'IN FIRST NATIONS CULTURAL/HERITAGE VALUES, & RESOURCE CONFLICTS IN THE DASIQOX-TASEKO WATERSHED, BC CHILCOTIN FINAL REPORT (Revised) August 4, 2014 For Xeni Gwet’in & Yunesit’in First Nations By Wayne McCrory, RPBio McCrory Wildlife Services Ltd. Phone: 250-358-7796; email: [email protected] and First Nations cultural/heritage research: Linda Smith, MSc, & Alice William GIS mapping by Baden Cross, Applied Conservation GIS Corridor modeling by Dr. Lance Craighead, Craighead Research Institute ii LEGAL COVENANT FROM THE XENI GWET’IN GOVERNMENT When the draft of this report was completed in March 2014, the following legal covenant was included: The Tsilhqot'in have met the test for aboriginal title in the lands described in Tsilhqot’in Nation v. British Columbia 2007 BCSC 1700 (“Tsilhqot’in Nation”). Tsilhqot’in Nation (Vickers J, 2007) also recognized the Tsilhqot’in aboriginal right to hunt and trap birds and animals for the purposes of securing animals for work and transportation, food, clothing, shelter, mats, blankets, and crafts, as well as for spiritual, ceremonial, and cultural uses throughout the Brittany Triangle (Tachelach’ed) and the Xeni Gwet’in Trapline. This right is inclusive of a right to capture and use horses for transportation and work. The Court found that the Tsilhqot’in people also have an aboriginal right to trade in skins and pelts as a means of securing a moderate livelihood. These lands are within the Tsilhqot'in traditional territory, the Xeni Gwet'in First Nation’s caretaking area, and partially in the Yunesit’in Government’s caretaking area. Nothing in this report shall abrogate or derogate from any aboriginal title or aboriginal rights of the Tsilhqot'in, the Xeni Gwet'in First Nation, or any Tsilhqot'in or Xeni Gwet'in members. On June 26, 2014, the Supreme Court of Canada (SCC) in Tsilhqot’in Nation v. British Columbia granted the Xeni Gwet’in aboriginal title over their claim area, including a northern section of the Dasiqox-Taseko protection proposal study area. We experience a spiritual longing to be out on the land. My worldview, the holistic way I view the world, and the cumulative grief I have inherited, and experienced during my extensive research, make it very challenging for me to remain positive in the present time with all that is happening. Our past is embedded within the clearcuts; the broken landscapes hold our most cherished memories. But, it is the disfigured land we see first, it is the emotional pain we experience first, and this anguish overshadows what was there before. Now, we must build upon these layers, and create new visions on the land. But, it is impossible to obliterate the horror on the landscapes and see past this, to the purity and the cultural wealth that was there before. How can a Tsilhqot’in create new life and new memories upon what was butchered, and bring new life upon what appears to be dying? In my mind, everything is connected. We are Nenqayni, and Tsilhqot’in have been connected to their lands for many generations, and Tsilhqot’in elders would say this connection has been there since time began. The land is what makes us complete; it is an extension of our body and our soul; it is what gives us joy; it is what gives us security; it protects us; it feeds us; it comforts us; it heals us; it is Our Mother. We love our land and its life forms. Like an infant away from its mother, most Tsilhqot’in feel lost elsewhere, and we miss our landscapes. -- Linda R. Smith. 2012. Nabas oral literature documentation. A collaboration research study with the Yunesit’in Government (Stone Band) and the Xeni Gwet’in Government (Nemiah Band). Final Report to Terralingua. Final Report: Inventory of Wildlife, Ecological, and Landscape Connectivity Values; Tsilhqot’in National Government First Nations Cultural/Heritage Values and Resource Conflicts in the Dasiqox-Taseko Watershed August 2014 iii Alice William’s memories of the Xeni Gwet’in traditional way life as a child at Lower Dasiqox-Taseko Lake Joseph said this whole area was used by the Bigad, and other elders who passed on, for hunting, berry-picking, marmot hunts; sometime people gathered to visit and fish. The little lakes between Nabas^ and Wasp Lake were filled with rainbow trout. Dad used to go down to Taseko from the winter home at Little Fish Lake. He had set lines he kept checking every other day, and he caught big Dolly Vardens and bull trout. I remember that he took me on a lot of excursions on horseback. I sat on his lap when he went on saddle horse to the Taseko Lake to check his fish lines, and sometimes nets in the ice. I remember enjoying myself sliding down the ice that was on the edge of the Taseko Lake, the ice made a curve when it froze, it looked like a frozen wave of water, and this is where I was sliding. I played while dad was checking his fishing gear for fish, then he would set them (net, lines) again. Mom had Otis, my youngest brother, and I bury some of my siblings’ dried umbilical cords there at the Beece Creek meadows. This was a tradition for Chilcotins. The children would become good hunters if you buried them in deer, moose, goat, and sheep hoof prints. They would be good berry-pickers if you buried them by berry bushes. It probably applies to fish as well. I will have to ask some elders about fish. Mom gave us these dried cords in a cloth, and Otis and I dug a hole in a moose track and buried them there. When we got back to the camp, Mom told everyone what she made us do. Everyone said we probably buried them in some cow tracks. They assumed that we didn't know anything about tracks and didn't know any difference. Otis was about 5 years old, and I was about 8. Cover photo: Lower Dasiqox-Taseko Lake. W. McCrory photo. Final Report: Inventory of Wildlife, Ecological, and Landscape Connectivity Values; Tsilhqot’in National Government First Nations Cultural/Heritage Values and Resource Conflicts in the Dasiqox-Taseko Watershed August 2014 iv ACKNOWLEDGEMENTS The researcher would like to offer special thanks and appreciation to the Xeni Gwet'in and Yunesit’in First Nations, as well as to the Tsilhqot'in National Government (TNG) for supporting and assisting with this project. In particular, First Nations researchers and knowledge-keepers Alice William (Xeni Gwet’in) and Linda Smith (Yunesit’in) are thanked profusely for providing significant cultural/heritage information, critical reviews of all wildlife and salmon information, as well as sharing their rich, personal experiences of the Dasiqox. Sechanalyagh! Friends of Nemaiah Valley (FONV), Valhalla Wilderness Society (VWS), and Environmental Mining Education Foundation are thanked for their ongoing support. In particular, David Williams of FONV deserves special thanks for his ongoing support and community outreach on the proposal. The Wilburforce Foundation is thanked for providing the grant that made this report come to life. The report could not have been completed without additional support funding through the Valhalla Wilderness Society courtesy of the McLean Foundation, Stewart Fund, Ed Wolf, Strat and Sa-Hali Funds (Vancouver Foundation), David Summers, Emam and Paula Khan, Samantha McIntyre, L. Tiberti Fund, and others. Dr. Lance Craighead, of the Montana-based Craighead Research Institute, is thanked for doing the technical piece of wildlife connectivity corridors. GIS analyst Baden Cross is thanked for his excellent GIS resource maps. Mary Thurber of TNG is thanked for providing some base maps. Biologist Randy Moody is thanked for providing information on whitebark pine and reviewing the draft of that section. Biologist and editor Maggie Paquet is thanked for her expert hand in tuning up the report and doing a fine layout. Alice William and Tom Dillabough are thanked for their kind hospitality and assistance while we used Yohetta Wilderness Lodge as our base of operations. Finally, the researcher would also like to express gratitude to Maureen and Jerry Tickner for providing a warm living space and meals in Williams Lake. Final Report: Inventory of Wildlife, Ecological, and Landscape Connectivity Values; Tsilhqot’in National Government First Nations Cultural/Heritage Values and Resource Conflicts in the Dasiqox-Taseko Watershed August 2014 v TABLE OF CONTENTS LEGAL COVENANT FROM THE XENI GWET’IN GOVERNMENT .................................. ii ALICE WILLIAM’S MEMORIES OF THE XENI GWET’IN TRADITIONAL WAY LIFE AS A CHILD AT LOWER DASIQOX-TASEKO LAKE ......................................... iii ACKNOWLEDGEMENTS .................................................................................................. iv KEY FINDINGS & RECOMMENDATIONS ......................................................................... 1 Study Area and Boundaries Still Require Community Input ......................................... 1 Preliminary Xeni Gwet’in and Yunesit’in Cultural, Heritage, and Traditional Use Values ........................................................................................... 3 Inventory of Focal Species and Keystone Cultural Species for Conservation Area Design ...................................................................................... 4 Landscape Connectivity Values of the Dasiqox-Taseko Study Area: Ecological and Tsilhqot’in Cultural/Heritage Considerations .................................. 9 Resource Conflicts: Preliminary Review of Mining and Mineral Tenures ................... 11 Resource Conflicts: Preliminary
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