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Witnessing Catastrophe: Correlations Between Catastrophic Paleoenvironmental Events and First Nations’ Oral Traditions in North America’S Pacific Northwest

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Witnessing Catastrophe: Correlations Between Catastrophic Paleoenvironmental Events and First Nations’ Oral Traditions in North America’S Pacific Northwest Witnessing catastrophe: Correlations between catastrophic paleoenvironmental events and First Nations’ oral traditions in North America’s Pacific Northwest March 2002 (Updated June 2018) Witnessing Catastrophe: Correlations between catastrophic paleoenvironmental events and First Nations’ oral traditions in North America’s Pacific Northwest by Rick Budhwa B.A. (Honours), University of Western Ontario, 1996 P.B.D., Simon Fraser University, 1997 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of Archaeology © Rick Budhwa 2002 Simon Fraser University March 2002 All rights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. Witnessing Catastrophe: Correlations between catastrophic paleoenvironmental events and First Nations’ oral traditions in North America’s Pacific Northwest by Rick Budhwa ABSTRACT in a descriptive fashion, where a distinction is made between clear relationships and less obvious ones. The Indigenous populations of Canada’s Pacific Northwest have consistently maintained that proof of Perhaps such an evaluation of a portion of the their long occupation in their traditional ethnographic Indigenous perspective within a Western scientific territories is embedded in their oral traditions. These framework may serve as a foundation for further oral accounts are the primary methods for recording work in this area. Eventually, a combination of the Indigenous epistemology and history. From a native two perspectives may yield a richer, more holistic perspective, historical references contained within view of the past. oral traditions are considered factual. However, the Western scientific community has not been as Not everything that can be counted accepting of oral traditions as actual accounts of the past. Geologists, archaeologists and physical counts, and not everything that anthropologists tend to revert to Western science counts can be counted when reconstructing the past. Native groups claim that information within their ~ Albert Einstein oral traditions is historically accurate. Therefore, one may presume that a comparison between oral traditions and scientifically known prehistoric and historic events would lead to similar interpretations. Past catastrophic environmental events (such as volcanic eruptions, earthquakes, landslides, tsunamis and floods) with discrete, recognizable attributes may serve as benchmarks for comparison to prehistoric references contained within oral tradi- tions. For the most part, geologists have provided us with a specific range of dates and magnitudes for such events. In addition, such events, even of considerable age, would likely have been significant enough for a lasting record to be maintained by the Indigenous population(s) in their oral traditions. This study examines the relationships between the following three specific catastrophic paleoen- vironmental events and native oral traditions that apparently refer to them: (1) the Mount Mazama climactic (or caldera-forming) eruption, 6850 b.p.; (2) the Bonneville/Cascade landslide, 900-400 b.p.; and (3) the megathrust earthquake-related tsunami, 300 b.p. The historical literature pertaining to Indigenous groups (specific to each event) was reviewed for oral traditions that may refer to the event in question. Through the use of qualitative tables, relationships between the geological and archaeological evidence and the event depicted in the oral tradition are shown to exist. Moreover, a qualitative measure is employed I | Witnessing Catastrophe ACKNOWLEDGMENTS CREDITS This thesis was made possible by the gracious help Amanda Follett Hosgood — Editing and encouragement of several people. First and Carla Lewis — Layout and design foremost, I would like to thank Dr. Knut Fladmark, who gave me the freedom to research unique ideas Jocelyn Franks — Research and extension and the independence to pursue them, while keeping Brian McDonald — GIS and mapping me grounded at the same time. Most importantly, I was constantly reminded and encouraged to have faith in my work and myself, a life lesson that I will never forget. Many thanks as well to Professor Phil Hobler and Dr. Julie Cruikshank, whose feedback and wisdom were invaluable in my research. I feel extremely fortunate to have benefited from their knowledge and experi- ence. I also truly appreciate the help I received from all others in the department, including Lynda, Robyn and Ann, who brought light to many dark Simon Fraser University days. Lastly, a thought for my best friend and dear wife Sherri, who is tired of hearing the word “thesis.” Thank you for your love, patience and support. June 2018 Update. I could not have asked for a more interesting and affirming evolution in the 16 years since the completion of this thesis. Not a day goes by where I don’t think about how fortunate I am to have learned from the Simon Fraser University archaeol- ogy department. We continue to remain connected and support each other on a regular basis. I have been lucky to have worked with numerous First Nations groups — in particular the Wet’suwet’en, whose territories upon which I live — all of whom have provided me with life experience and shared their wisdom. In 2004, we created Crossroads CRM, a leading cultural resource management firm in British Columbia. The core staff at Crossroads has been friends and supporters and I would not have achieved any of my successes if it were not for their talents and loyalty. And, lastly, thanks to my own two catastrophic events: my beautiful boys, who continue to tolerate all of the “boring” things I do at work all day. II | Witnessing Catastrophe FORWARD - June 2018 Crossroads Cultural Resource Management. Cross- roads is known for its culturally sensitive approach Revisiting this thesis more than 15 years after its to working with First Nations communities and large completion, I was struck by two things: First, by how resource-management corporations, particularly much has changed. Secondly, by how much remains when it comes to emotionally charged situations the same. surrounding death and the sacred. By equating the Indigenous perspective to the Western scientific The research, which took place during a pivotal time one, we are an active part of the changing paradigm. for Indigenous culture in Canada, is still relevant today. In the late 1990s and early 2000s, the country, Would I approach this research the same way today? and particularly the northwest, was in the throes of an evolving relationship with its First Nations communi- I believe in a holistic interpretation rather than the ties: The Delgamuukw court decision, which granted reductionist approach of disseminating or pulling weight to oral histories within the Canadian legal apart components to be studied individually. Yet system, had recently been handed down and the that’s exactly what I did in this research nearly 20 nation was beginning to wake up to the realities years ago: pulled oral histories apart and studied of incorporating an Indigenous worldview into its them in pieces. While I may not have done it the Westernized legal system. same way today, I feel there’s unique value in it and a place for both. It was a product of our time and our More than two decades after Delgamuukw, Canada environment. continues to reaffirm the importance of First Nations’ oral traditions. Earlier this year, the Supreme Court Simon Fraser University was, and continues to be, sided with the Williams Lake Indian Band in its fight a world-class archeological program. I’m grateful to remedy land appropriation dating back to the 19th for the opportunity to function within its parame- century. ters while pushing the limits of what was being researched. Taking an interdisciplinary approach in The legitimacy these landmark decisions bring to seeking further guidance from other anthropology First Nations’ oral histories permeates all of society, departments was rare at the time. But this topic was affecting our systems of law, politics and resource so much more than archaeology. management. It impacts how we view and manage the world around us. Living in British Columbia’s We continue to practise an interdisciplinary approach pre-treaty environment, where First Nations have in everything we do, marvelling at the profound an equal say, legally, on how land is developed, we connectivity of people to place, humans to their experience a heightened sensitivity to it; our local environment. We push that simple concept in every First Nations are the ones leading the change. aspect of our academic and professional lives. The body of research correlating environmental What’s changed in our society is the narrative, which catastrophes with stories from the past has also increasingly raises Indigenous voices beyond simply increased, further legitimizing the place that oral the historic or the romantic. What remains the same stories and traditions have in interpreting the past. is the importance of those voices: With each new milestone, each new recognition of their importance, Through the media and, in part, the effects of climate they become more ingrained in mainstream society. change, the world is seeing more catastrophic events. By witnessing Guatemala’s current volcanic activity, we connect ourselves to the ancient civili- zations in the research and better understand what it was like to experience catastrophe. When a tsunami hit Southeast Asia in 2004, killing hundreds of thousands, we
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