Partnership between Songhees First Nation and Unit for Research and Education on the Convention on the Rights of the Child Transmission of Culture and Working with Elders

The aboriginal peoples of this land, now called British Columbia, had a highly developed and organized society and culture prior to contact with the Europeans. The history, culture, teachings, and the skills needed to survive, the Elders transmitted these teachings orally. The Elders are our history books; the keepers of knowledge. Our youth need to be connected to our Elders in order to learn the teachings (cultural and spiritual) that are handed down. This has to take place early in the lives of our youth, otherwise a vacuum is created which becomes difficult to overcome with the passage of time. Our culture and names are attached to our traditional lands and our youth have to be well aware of this history in order to deal with the future.

Chief Robert Sam / Haqualuck Songhees First Nation

by the Songhees Youth Group

This project is a partnership of the Songhees First Nation and the foreward...... 1 acknowledgements ...... 2 Unit for Research and Education contents ...... 3 on The Convention on the Rights of the Child flight of the thunderbird...... 4

School of Child• And Youth Care respect ...... 6 University of Victoria land...... 8 PO Box 1700, Victoria, British Columbia Canada V8W 2Y2 canoe...... 10 email [email protected] • www.uvic.ca/urecrc longhouse...... 12 fax 250.721.7218 sports ...... 14 telephone 250.472.4762 food...... 16 Editors: Natasha Blanchet-Cohen and Marcey Louie. about this booklet ...... 18 Design: Lis Erling Bailly, Porfolio Art Services. contributors ...... 20 Support for the booklet was provided by elder’s advise ...... 22 Human Resources Development Canada and Canadian Heritage. We would especially like to thank Noreen Campbell and Bruce Lund, also Ali Fernandez (Wayuu/Venezuela) for inspiring us with his booklet ‘Anun We’. • Archive photographs are courtesy of the Royal British Columbia Museum, Victoria, B.C. The illustrations and other photographs throughout this booklet are by members of the Songhees Youth Group. The illustration on the front cover was developed from a drawing by Songhees Youth Eileen Charlie, 15. Illustrations of the Thunderbirds and URECRC logo by Rita M.K. George-Greene © 1995. • ISBN #1-55058-200-3

Lekwungen Then & Now ©1999. All rights reserved worldwide. PRINTED IN CANADA Cynthia Malcolm, 15

2 3 Flight of the Thunderbird

This booklet marks the culmination of the first stage in a journey undertaken by young In this booklet you will have the opportunity to discover something of the richness of the Indigenous people and their community, the Songhees Nation, and members of the Unit culture, the strength of the connection with the earth and the ancestors, and the impor- for Research and Education on the Convention on the Rights of the Child (URECRC) and tance of strong Elders in helping bridge these worlds. They are the most visible connection the Aboriginal Liaison Officer at the University of Victoria. The booklet also represents an with the traditions and gifts of the creator and the ancestors. Old people have consistently important collaboration connecting the United Nations Decade of the Worlds' Indigenous asked their families to 'Make their Minds Strong'. The youth belong to a very large Coast Peoples (1995-2004) and the near universal ratification of the United Nations Convention Salish family whose gifts are found in the Shaker Church and the Winterdance complex. on the Rights of the Child. We hope in reading these pages and in entering the world of the youth of Lekwungen, In these pages you will hear the voices of that you will enjoy the richness of their world and perhaps share with us the joy of mov- Aboriginal youth of today reflect on the ing our collective society a stage further in understanding the meaning of human rights. changes that have impacted their people dur- An understanding that stems from the reflection of what it is to be human in our creative ing the last hundred and fifty-six years since diversity. The combination of traditional strengths and the application of the Convention the first European traders arrived on this on the Rights of the Child has allowed the great Thunderbird to reinforce the process of magnificent coastline. You will hear the echo change, transformation and strength. This booklet is meant to honour the old people, of the Thunderbird, the Coast Salish, supernat- the young, and collaboration. ural being that brings change, transformation, and in conjunction with the teachings of the old people, strength. These echoes are found By Dr. Philip Cook, in the descriptions of the bighouse, canoe, Director, URECRC and strong connection with the land that School of Child and Youth Care, continues to nurture young and old. You will and also hear the echo of these wings of change. Bill White / Xelimuxw-Kasalid, Aboriginal Liaison Officer Listen to the hardship facing many Aboriginal University of Victoria youth living on reserve, brought about by forced removal from ancestral lands, and the resulting challenge of learning to walk in the two worlds of their own people and the dom- inant society. When the great Thunderbird prepares to fly, thunder is heard and light- ning is spread across the land, the voices of the old people ready themselves to sing and 4 to pray. 5 “Xeeun-Na. Listen is what I would tell the young people today. They would be lost if there wasn’t the elders to pass down the teachings.” David Malcolm

Respect

We learned how to make paddles with sincerely, Sammy Sam and Barney George. Songhees Youth Group

When somebody is talking you should listen. Royal British Columbia Museum PN 4816 British Columbia Royal Respect No name calling or putdowns. Skomiax Chief of the Songhees tribe, No hitting. Victoria Harbour (1867-70) Don’t put yourself down. “Respect in our culture is a big thing. Take care of yourself. If you don’t have respect This day we were learning the prayer song No swearing. in front of the Tribal School in Saanich. you are going to have a bad name Alison Malcolm, 12 You’ve got to give respect to get respect. or no name. Respect other people’s feelings. You have to give respect to earn respect.” Respect yourself by eating healthy foods. Alex George Get lots of sleep. Don’t drink and Drive. Don’t smoke. Sa-ulth LOVE YOURSELF. 6 7 New Songhees Reserve The people occupied what With the arrival Lekwungen (after 1911) is now the city of Victoria for over 4000 years. of the Europeans Over the centuries, the Songhees ancestors occupied village sites and seasonal camps in the 1800’s, Esquimalt from Albert Head, to Cadboro Bay, and to San Juan Islands. Reserve They were divided into families... the territory of Songhees Reserve (until 1911) Chekonein, Chilcowitch, Kosampson, Teechamitsa, the Lekwungen Swengwung and Whymolith. was reconfigured and drastically reduced. The traditional Ta-new way of life was Traditions and destroyed. practices are intimately linked to the land. Shortly after the James Douglas Treaty in 1850, Many locations have the Songhees village along the west side traditional names that Territories of the of the Inner Harbour became a reserve. Lekwungen The Lekwungen people were named the Songhees. describe their history In 1911, the Songhees were once more moved to and their legends. the outskirts of Victoria northwest of Esquimalt. This is where the Songhees Beacon Hill was known as youth live today. Meegan - ‘warmed by the sun’. In early summer, the families would collect camas bulbs, a starchy food staple Other traditional locations and sacred places Land that is much like potato. include the point rock at the entrance of Victoria Harbour called Pallatsis - ’place of cradle’. “I loved Goldstream, it was beautiful and peaceful, a good place to gather thoughts. The group was fun and we respected one After a child had learned to walk, their cradle would be placed another. It is also a traditional place, part of our culture. “ along the point to ensure a long life. Lucy-Rose George, 18. Arrowroot 8 9 Canoe

“ I wish that we can keep going on with our culture, our native language. It gives us something to share with our children Royal British Columbia Museum PN 6886 British Columbia Royal in the future.” This photo was taken in 1910-11. Doug George, 15

In the 1970’s canoes were mostly used for races. I got my racing canoe in 1992. It takes a long time to repair the canoe, depending on what is wrong with it. You might have to sand it down and fill it with glue. We were paddling back from our camping trip in Chatham Island, part of our traditional territory. Let it dry. Sand and paint over. James Sam, 14 Back in the olden days, canoes were used for hunting fish,whales and crabs, and to other lands. sna-wulth transportation The canoes were made out of red cedar and the paddles were made out of yellow cedar.

David Malcolm 10 11 The bighouse is a place I would call home! Longhouse A place that has a lot of sacred meaning; It’s not only just a big building. A home of harmony and no worries; “The longhouse is It’s home to our ancestors and A place to learn to walk as in the helping me a lot. also to the ones that need healing, that need help. footprints of our ancestors and elders. It’s one of the ways to turn. In a way it keeps me To change your lifestlye and be reborn again! Marina George, 18 out of trouble, And start a new life clean and with a good heart and soul! It’s a place for celebrating, ceremonies, welcoming visitors, and relatives. it gives me

To me, the longhouse means: something to do, the past, the future, culture, generations, elders, adult, and youth; Songhees Youth at Maple Bank instead of drinking For elders to pass on their learning experiences; For adults to learn and teach other generations what they have learned from the elders and their experiences; or going into town.” For youth to learn, listen, and respect the elders and the teachers David Malcolm, 18 that have plans to keep our culture alive; And stay strong and open-minded. It’s the strongest place to learn wisdom, strength, and pride. Lucy-Rose George, 18. Royal British Columbia Museum PN8877 British Columbia Royal

Wild Onion - chuk-a-lung Kwaluule Marina George 12 13 what kind of games did you “The traditional Sports play? ways are the most what kind of Softball, soccer, basketball. Soccer was a boy sport - Natahna Albany, 10 no girls were allowed to play. important things music interviewed her nana do we like Joyce Albany about games. to pass down. (Feb 1999) what was the favourite game? to listen to? Baseball. Also the bone game - lahal. You need to fully let RAP Hip-Hop And golf when I was a teenager. them in your heart. Rock Heavy Metal Lahal music what schools did you Some of our people play basketball at? what do we Burnside, Marigold, MacKenzie, Tillicum, Tolmie. are embarrassed like to do with We had to walk to the schools with the teachers - because they your free time? nobody had cars. Play Super Nintendo/Nintendo 64 are native, that Hang out with my friends Walk around the reserve should never be.” Songhees Youth at Maple Bank Alex George Play pool Bike around see-yas-sung Youth Helper Watch television Songhees Youth Today! what kind of sports do we like to play? Basketball, hockey, soccer, football, running, canoeing, swimming, skating, karate, lacrosse, boxing. Victoria’s Indian Ball Club, 1934. (top left): Michael Cooper, R. Page, what kind of clothes do we wear? John Albany, Frank Albany, George Cooper, C. Gould, S.A. Gould (president) Jeans Adidas & Nike Sport clothes (bottom left): T. Bennett, R. Jones, Harry Kamai, A. Thomas, Percy B. Ross (manager), J. Blake, Dick Albany, Roger R. Ross (mascot), Art Albany (absent) Royal British Columbia Museum PN 23011 British Columbia Royal Lucy George, 19. 14 15 quotlith Food k z skwasum what kind of foods did Indian Ice Cream we eat before? 7 Skwasum was considered a delicacy. It was made from Wild Onion Interview conducted by Thelma Frank, Songhees youth,with her what are our e little red berries picked around These were uniquely cooked underground. grandparents Pally and Thelma Dick. favourite foods? the month of May and Water soaked sacks were placed on top of the onions (May 1999) then they were dried. to help steam them. Then it was covered with Fries ferns and rocks. The fire was built on top Dog Salmon (Quotlith) Pork chops of the rocks and the onions cooked throughout Ducks Mashed potatoes Dog Salmon the night and dug up the next morning. Seal Meat Quotlith was a winter staple Salad Cooked wild onions were considered a delicacy. Deer (Mouwich) because it was dried and Spaghetti p Wild strawberries We are learning how to clean, cook and eat rock stickers could be preserved all winter. Doug’s chili Wild Blackberries (Stinchaweech) from one of our elders. kwaluule Pizza h Blueberries Smoked fish Huckleberries Apples Wild Cherries Strawberries Wild Onion (Kwaluule) 8 Grapes l Clams Bananas sah-e-lun Rock Stickers (stinchaweech) Carrots Some of the food we ate Sea Urchins (skwetsi) Celery was traded from other Octopus Kool-Aid First Nations. We traded a Crabs Ice Cream j dry clams for fresh salmon Candlefish (Seukt) Chips Skatefish (poouwe) Pop jerky, fresh halibut or s Flounders Hash browns halibut jerky. Rock Cod Eggs We brought smoked fish Codfish Bacon and dried clams to Yakima Potato patties and traded for baskets Cereal Royal British Columbia Museum PN 6104 British Columbia Royal or beadwork.

16 17 about this booklet We started with a huge and long rectangular piece of yellow brothers and sisters, and for sharing with other Indigenous Based upon our reflection about this experience and other pilot This initiative also enacts articles 8 and 12 of the Convention on cedar. Under the guidance of the Elders Sam Samuel (Xwe-Xya-Luc) peoples. At the beginning, this seemed unlikely, as time went by programs coordinated by URECRC with aboriginal youth and self-identity and participation, for it supports the youth express- and Barney George (Qul-Sem-Utstun), we each cut, planned and the youth became more involved. Some became eager to docu- elders, and the ‘96 gathering on Indigenous Children’s Rights held ing their own views on who they are, and what is important to sanded a block of wood into a paddle. At first, we felt ment through photography, others through interviews and draw- on the Lau-Wel-New sacred mountain in Victoria, we have found them. It is also about the youth involving themselves in defining in-timidated by the raw piece and the tools, soon we were ing. They decided on the theme of Lekwungen Now and Then. that building on strengths must be an operating principle. As one their identity and what they want to portray to the outside world engaged. The community came by to visit the open-air shed, and Coast Salish advice says: about their people. Participation in this context has often been observe the diligent workers smooth the cedar. The youth went about listening, observing and learning to wait to speak. These pages offer a glimpse of the Lekwungen youth’s world, ‘To make your mind strong - home proudly at the end of the day to continue work on their where the modern and the traditional walk side by side. Each As an aspect of their rights, the Lekwungen youth articulate their paddle and share a hidden talent for carving with their parents page is a collage of a facet of their daily lives. The archival pictures use the best of both worlds.’ responsibility to be thankful, to be respectful to themselves, to and families. Some have been painted with intricate Coast Salish interspersed serve as a reminder of the connections and differ- Likewise, to appropriately train youth workers, three comple- the elders, to their families and to the land. While the youth have designs, others have remained unfinished awaiting future inspi- ences between the Lekwungen of today, and those who lived on menting elements are essential. Youth workers must be healthy been learning from their elders about their teachings and rations. But this is their work, their pieces that connect them to a the quiet shores of what is now the busy inner harbor of down- role models and well-grounded in their own native culture and traditions, they have also been exercising their right to tradition that has been inherent to their people’s lives for genera- town Victoria. teachings. They must posses a multitude of skills to be able to tions. It makes them feel good about themselves and proud to be language and culture. They are recognizing that external institu- guide the youth, including both counseling and an excellent tions, the school being the most important in their daily lives, Lekwungen and part of the Salish peoples. From their hands and Based on the youth’s weekly attendance, the positive feedback knowledge of culturally-interactive activities. Finally, they must need to acknowledge and accommodate these cultural rights. hearts come beautiful paddles echoing the past, yet reflective of from parents, community members and the chief, there appears also have the ability to reach out to the community, to involve the It may be that the education system needs to involve more the youth’s concerns today. to be many benefits to this type of program. Through cultural participation of elders and families. elders and the youth in elaborating approaches that support activities and approaches, Lekwungen youth feel proud of who In the course of this year-long partnership between the Songhees healthy self esteem. Community-based projects such as this can they are, and where they come from. The group has provided a This project, examined in a larger context, is just one illustration Nation (in Indian known as Lekwungen) and the Unit for Research be a stepping stone in this direction. safe environment, where the values of respect, belonging, and the of how to implement the Convention on the Rights of the Child and Education on the Convention on the Rights of the Child other values practiced in the longhouse have been reaffirmed. It (CRC). This binding document for Canada and most countries of (URECRC) at the University of Victoria, several activities were In closing the circle, we need to always remember that the is a place where traditionally-trained elders (called Siem na the world is a powerful tool that supports the holistic concept of undertaken with a group of youth aged 12 to 18. In the program, waters ahead may be choppy, but the traditional teachings and Sulxwane) quietly spoke about working with wood, being strong a child’s development. This project speaks in particular to article we made sure there was time to learn the language, to learn the the support is strong so that we can paddle proudly, far and wide and being prepared to apply the teachings in the secular world. 30 of the Convention. It states: sources of Indian names, to sit down and hear the elders share through both rough and calm waters. the creation story, to explore issues of health, to collect and taste “…a child who is indigenous Making connections helps youth as they coexist within the strong traditional foods, to camp outside, to learn balance and positive Coast Salish traditional longhouse/shaker institutions and the shall not be denied the right, Natasha Blanchet-Cohen, living and at the same time to have fun. As teenagers, this modern world. A world that obligates them to acquire marketable URECRC coordinator involved organizing dance parties (alcohol and drug-free), going in community with other members job skills, to support their families, and to pay for the goods they swimming or playing soccer. of his or her group, also want to gain. It supports their journey to becoming leaders Throughout the program, there has been an expectation to create of tomorrow. A journey through which many are struggling, as to enjoy his or her own culture, a booklet about our learning and interaction. The booklet would evidenced by the 70% school dropout rates, nights of drinking, to profess and practice his or her own religion, be a project the youth could take on, creating a legacy for their indugence in TV, and feelings of boredom, frustration and anger. or to use his or her own language.”

18 19 Songhees Youth Group

Lucy-Rose George Sul-twin-nod Vince Dick Lorne Sam Phillip George Tha-ta-sit Natahna Albany Cynthia Malcolm Leslie George Gregory Forsberg Yuwii Alison Malcolm Marina George Sul-ceel-lum-tun-ath Natasha Charlie Swathinad Tony Dick

Loretta Jones Patricia George Maht-Mahtse Stixim Camille Schroeder Doug George Jr. Sapl q Lawrence Sam Shek-lem-mulk Bernie George Eileen Charlie Is’lous’tunat Ray Sam Crystal Sam Saleemia Vince Sam Thelma Frank Seesuthliwit Andrea Charlie David Malcolm Roseann George • Elders Sulxwane / Supporters Samuel Sam Xwe-Xya-Luc • Thelma Dick Seesuthliwit • Barney George Flora Charles • Chief Robert Sam Haqualuck • LaVatta Frank Siamtino Alex George • Ray Sam • Chris Frank

20 “ The message for our youth in today’s world, which is a very violent one, is that we must show love for one another, for our parents, for our families, for our grandparents and for our friends. We must give unconditional love. Loving is knowing we belong, and understanding who we are. Love is loneliness and feeling insecure. Love is understanding that we can move to being secure and happy, and knowing that our culture is the finest in the world because we are rich in sacred ways.” All my relations, Sam Samuel / Xwe-Xya-Luc