From: Kristine Pearson <email address removed> Sent: June 14, 2019 5:16 PM To: Parker, Cindy (CEAA/ACEE) <email address removed> Rosanne Kyle <email address removed> Peter Millerd <email address removed> Subject: Pacheedaht Presentations and Agenda for Monday HI Cindy I have sent a series of emails, and want to ensure you are able to access. I have attached the links here as well to download the 2 presentations for Monday. I have also attached an updated agenda. We look forward to hosting you and your team. Kleco Kleco Kristine CEAA Review Panel Roberts Bank Terminal 2 Project Community Hearing Session at Pacheedaht First Nation June 17, 2019 Presentation Overview 1. Introduction to Pacheedaht First Nation and Territory 2. Pacheedaht Origin History 3. Traditional Governance 4. Tatoosh Island, Strait of Juan de Fuca and ?’uöu:?a: (Swiftsure Bank) 5. Pacheedaht and Trade 6. ?’uöu:?a: (Swiftsure Bank) Resources 7. Cumulative Effects Overview 8. Presentation Summary Topic 1: Introduction to Pacheedaht First Nation and Territory (1) • Purpose of presentation is provide overview of Pacheedaht history and related information with emphasis on the marine portion of the territory, especially ?’uöu:?a: (Swiftsure Bank); • Pacheedaht have been conducting research on their history for several decades; • Information comes from 3 main sources: o More than 100 recorded interviews with Pacheedaht elders over the past 25 years; o Extensive review of information at many archives, including documents, maps, photographs and other document o Archaeological sites information and analysis • Research is ongoing Topic 1: Introduction to Pacheedaht First Nation and Territory (2) • Most recent investigations have provided better understanding of traditional Indigenous governance related to ownership and management of territory and resources; • Research in the past focused on primary information sources, recent investigations into less apparent sources, some in the United States, have provided additional information; • Information from this presentation will be included in a project report due at the end of June 2019, with details not fully referenced today. <removed at the request of the author> Topic 1: Introduction and Sources of Information (4) • Each of the names shown in red on the map on the previous slide are sites of villages, campsites or other locations occupied permanently, seasonally or temporarily by Pacheedaht people, past and present; • The distribution of these sites along marine and river shorelines illustrate the traditional importance of aquatic resources; • The Pacheedaht have occupied their territory since time immemorial; • The Pacheedaht occupied and controlled their territory at the time of Contact; • The Pacheedaht are most closely allied by language, culture and kinship ties with the Ditidaht to the northwest, with the Makah who live across the Strait of Juan de Fuca in what is now the United States, and share ties with with other tribes; Topic 2: Pacheedaht Origin History (1) There are several traditional oral histories that trace the origin of the Pacheedaht and Ditidaht people to the village at Diitiida, at what is now called Jordan River. One history, relating to the distant past, was given by Chief “Peter” Batli squawa in 1931, recorded by anthropologist Mary Haas, is well- remembered by Elders today. A summary of this oral history follows. Chief Peter, Batli squawa Topic 2: Pacheedaht Origin History (2) Long, long ago, the people who lived at Tatoosh Island invited the people from Ozette for a Wolf Dance. Tatoosh Island Potlatch Topic 2: Pacheedaht Origin History (3) During the ceremony, a rattle was broken at a key moment. This was a great insult to the Ozette, who left immediately. They returned shortly and attacked the Tatoosh Island people at night. Many people died on both sides. Topic 2: Pacheedaht Origin History (4) The Tatoosh Island chief decided his people must flee Tatoosh Island to protect themselves from further attacks. They moved and settled at Diitiida, now called Jordan River. The Tatoosh people were welcomed by the people already living at Diitiida. Topic 2: Pacheedaht Origin History (5) Later, there was a Great Flood. Some Ditidahts escaped in a canoe, coming to land on kaakaapiya mountain near Nitinat Lake. These survivors became the ancestors of the Ditidaht First Nation. Other people from Diitiida moved and settled at P’a:chi:da?, near what is now Port Renfrew, and became the ancestors of the Pacheedaht First Nation. The Pacheedaht and Ditidaht share their origin at Diitiida, or Jordan River. Topic 2: Pacheedaht Origin History (6) • Many years later, the people in the village at the river in Port San Juan noticed something strange, two miles upriver; • There was a odd foam forming in the water, it covered the river banks to about eight feet above the water; • The water tasted salty, like ocean water; • The people called the substance P’a:chi:da?, meaning ”sea-foam”; • The people decided that from that time forward they would call themselves P’a:chi:da?aht (Pacheedaht), meaning “People of the Sea- Foam.” Topic 3: Indigenous Governance, Rights and Trade (1) • A commonly held opinion, dating from the colonial period, is that, before Contact, Indigenous people in BC were disorganized, lawless and nomadic, moving as need dictated from place to place in search of resources; • Indigenous Elders’ oral testimony, and observations by white explorers and traders from the late 1700s, now demonstrate this opinion is false; • Pacheedaht and other First Nations governments were highly organized and focused on managing resources in a sustainable way for the benefit of all members of the tribes; • Traditional indigenous governance was based on concepts of ownership and use rights that extended over exclusive territories with boundaries marked by landmarks; • The control of rights to access these territories, although held by the chiefs, were managed by other officials, including: “hahakuum” (noble women); Beachkeeper, Streamkeeper; Head Wolf; Warrior; Speaker; Lead Singer; Historian; Whalers – and other positions; • The relationship between the chiefs and citizens was based on mutual respect – the chiefs relied on the citizens to take care of lands and resources in a responsible way, and the citizens relied on the chiefs for good management and leadership; Topic 3: Indigenous Governance, Rights and Trade (2) • The chiefs owned and controlled exclusive rights of access and use to their territory and resources; • In recognition of the chiefs’ rights over territory, people harvesting resources were expected to provide a portion of what they obtained to the chief holding the right, as a form of tribute. For example, fishermen would be expected to provide a portion of their catch to the chiefs as tribute for their use at the fishing grounds; • The chiefs were expected to share their tribute bounty back to the citizens at feasts and potlatches; • Chiefs could assign specific rights to individuals, families or through marriage dowries, but such rights usually were not allotted on a permanent basis, but as temporary rights, such as the right to fish at a certain spot on a river during salmon spawning; Topic 3: Indigenous Governance, Rights and Trade (3) • It was important to maintain good relations with neighbouring communities to promote mutual interests, trade and protection. Marriages between members of chiefly families to cement alliances were common; • Visitors to a chief’s territory were expected to approach the beach in front of the chief’s house and through songs and speeches announce the purpose of their visit. The Beachkeeper managed first interactions, and only later, if appropriate, would the visitors be invited to the approach the chiefs; • Visitors were also expected to provide suitable gifts to the chiefs before discussing permission to enter the territory, trade, or access resources. The gifts acknowledged the chief’s rights; • Without the appropriate permissions granted, visitors were considered trespassers on the territory and were treated accordingly; • Observations of early white explorers and traders were that they and their vessels were considered the “property” of the chiefs whose territory they visited, and that they could not obtain wood, water, grass, or even pick up shells or feathers from the beach – unless they had first obtained permission from the chiefs; Topic 3: Indigenous Governance, Rights and Trade (4) An example of how chiefs’ territorial rights over trade and territory were impressed on white traders comes from John Meares at Clayoquot Sound on Vancouver Island’s west coast in 1788: Just as we were going to embark, there was a sudden and universal confusion throughout the village; a considerable number of canoes were instantly filled with armed men, and being launched in a moment, were paddled to the ship. At first we were apprehensive that some broil had taken place between the natives and the crew; but we were soon satisfied that a matter of political jealousy, respecting some of their neighbours, was the cause of this sudden commotion. Some strangers having ventured to visit the ship without the knowledge of Wicananish, the chief had ordered his people to fall upon the intruders, one of whom they had now seized and brought on shore. We are sorry to add, that this unfortunate man was immediately hurried into the woods, where we have every reason to apprehend that he was quickly murdered. In short, Meares crew observed an instance where visitors to his ship, from a neighbouring