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The Study of Coast Salish Weaving Began with the Remarkable
Classic Salish Twined Robes Katharine Dickerson he study of Coast Salish weaving began with the remarkable work of Oliver N. Wells, who was born in 1907. He was a farmer and an amateur ethnographer, and was a third generation member Tof the Wells family, who lived on a farm near Chilliwack in the lower Fraser Valley. Oliver Wells grew up among the Stó:lō, the nearby Coast Salish people, and he was one of the few settler British Columbians who appreciated their Native neighbours and sought to understand and record their ways. His slim self-published booklet, Salish Weaving Primitive and Modern as Practiced by the Salish Indians of South West British Columbia (1969) is the point of departure for all subsequent studies of Coast Salish weaving. Wells divided his study into two chronological categories: primitive and modern. The former comprised all Salish weaving (including blankets, cloaks, straps and belts, aprons, mats, and baskets) before its virtual demise and eventual modern revival (for which he was partly responsible) during his own day. He did not explore the progressive penetration of external influences on the Indigenous weaving tradition beginning shortly after European contact. This was first attempted by Carolyn Marr in a little known master’s thesis that she completed in 1979 at the University of Denver.1 Marr associated what she called “organized blankets” with the new wealth produced in the maritime- and land-based fur trades,2 and with two-strand twining, or tapestry, weaving – a broad categorization that does not take into account the difference between traditional Salish weaving and its successors, which were influenced by European contact. -
Squamish Community: Our People and Places Teacher’S Package
North Vancouver MUSEUM & ARCHIVES SCHOOL PROGRAMS 2018/19 Squamish Community: Our People and Places Teacher’s Package Grade 3 - 5 [SQUAMISH COMMUNITY: OUR PEOPLE AND PLACES KIT] Introduction SQUAMISH COMMUNITY: OUR PEOPLE AND PLACES KIT features 12 archival photographs selected from the Skwxwú7mesh Úxwumixw: The Squamish Community: Our People and Places exhibit presented at the North Vancouver Museum & Archives in 2010. This exhibit was a collaborative project undertaken by the North Vancouver Museum & Archives and the Squamish Nation. These archival images were selected by the Squamish Elders and Language Authority to represent local landscapes, the community and the individual people within the Squamish Nation. The Squamish Elders and Language Authority also contributed to the exhibit labels which are included on the reverse of each picture. This Kit has been designed to complement BC’s Social Studies curriculum for grades 3 - 5, giving students the opportunity to explore themes related to First Nations cultures in the past and cultural First Nations activities today. Included within this Kit is a detailed teacher’s package that provides instructors with lesson plan activities that guide students in the analysis of archival photographs. The recommended activities encourage skills such as critical thinking and cooperative learning. Altogether, the lesson plan activities are estimated to take 1 hour and 45 minutes and can easily be stretched across several instructional days. Through photo analysis worksheets and activities, students will be introduced to the Squamish Nation and historical photographs. Teachers are encouraged to read through the program and adapt it to meet the learning abilities and individual needs of their students. -
Office of the Reservation Attorney Director Takes Oath Of
SXwlemiUU NationO NewsL U SSQUOLLQQUOLO LNovember 2019 LummiL Communications - 2665 Kwina Road - Bellingham, WashingtonL 98226 UULummiO IndianLQ BusinessUU Newly Lummi Indian Business OCouncil Seat Vacancy Elected Council Members 2019 For Immediate Release and relationship building November 20, 2019 across Indian Country and United States. We want to On November 18, 2019 thank Councilman Julius for the Lummi Indian Business everything he has done for Council (LIBC) gave a sum- our people. Thank you for mary of the report to the Gen- your leadership, thank you eral Council, which clearly for always answering the call, showed that there were no thank you for carrying on the findings in response to theteachings of your elders and anonymous allegations. The ancestors to appreciate and - official report cleared all par fight for life, culture and our ties identified. homeland. Also, thank you to On November 18, 2019, the Julius and Lane families Councilman Julius submit- for allowing Jay the time to ted his resignation letter to serve the Lummi Nation. the Lummi Indian Business Council due to the duress he In accordance with Arti- and his family experienced cle V, Section 1 and Article IV, as a result of the anonymous Section 2 of the Constitution accusations. and Bylaws of the Lummi Tribe, the LIBC will appoint On November 19, 2019 a qualified tribal member Photo credit Lummi Communications the LIBC accepted the letter to fill the remaining term of Photo taken at Swearing In of Council Members November 5, 2019 of resignation from Council- Position D (on reservation) man Julius. at the next regular or special Chairman - Lawrence Solomon Councilman Julius served LIBC meeting. -
Coast Salish Textiles: from ‘Stilled Fingers’ to Spinning an Identity
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Textile Society of America Symposium Proceedings Textile Society of America 2010 Coast Salish Textiles: From ‘Stilled Fingers’ to Spinning an Identity Eileen Wheeler Kwantlen Polytechnic University, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/tsaconf Part of the Art and Design Commons Wheeler, Eileen, "Coast Salish Textiles: From ‘Stilled Fingers’ to Spinning an Identity" (2010). Textile Society of America Symposium Proceedings. 59. https://digitalcommons.unl.edu/tsaconf/59 This Article is brought to you for free and open access by the Textile Society of America at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Textile Society of America Symposium Proceedings by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. NOMINATED FOR FOUNDING PRESIDENTS AWARD COAST SALISH TEXTILES: FROM STILLED FINGERS TO SPINNING AN IDENTITY EILEEN WHEELER [email protected] Much that had been theirs that was fine was destroyed and lost. Much that they were proud of still remains, but goes unnoticed by those who have not the eyes to see nor the desire to comprehend.1 ~ Oliver Wells, 1965 I feel free when I weave. ~ Frieda George, 2010 When aboriginal women of south western British Columbia, Canada undertook to revisit their once prolific and esteemed ancestral textile practices, the strand of cultural knowledge linking this heritage to contemporary life had become extremely tenuous. It is through an engagement with cultural memory, painstakingly reclaimed, that Coast Salish women began a revival in the 1960s. It included historically resonant weaving and basketry, as well as the more recent adaptive and expedient practice of knitting. -
Conservation Newsletter
TCN TEXTI LE CONSERVATION NEWSLETTER V2 Number 23 FALL 1992 Recycled Paper 0 TEXTILE CONSERVATION NEWSLETTER TABLE OF CONTENTS FROM THE EDITORS 1 WATER PURIFICATION SYSTEM IN TEXTILE LAB AT CCI 2 Season Tse A MANNEQUIN MAKE-OVER 4 Debra Reeve AN INEXPENSIVE TENSIONER 9 Teresa A. Knutson CONSERVATION AT THE GERMAN TEXTILE MUSEUM KREFELD 11 Brigitte Dreyspring NEWS FROM CANADIAN MUSEUM OF CIVILIZATION 17 Julie Hughes TEXTILE CONSERVATION AND HISTORIC TEXTILES AT AT THE UNIVERSITY OF RHODE ISLAND 20 Margaret Ordonez REPORTS ON COURSES AND INTERNSHIPS 21 BOOK REVIEWS 25 WORKSHOP ON ADHESIVES 27 SUPPLIES 28 TCN SUBSCRIPTION INFORMATION 30 TCN SUBMISSIONS 30 Number 23 Fall 1992 TCN TCN TEXTILE CONSERVATION NEWSLETTER :... i·:: .&.tlicit Number 23 FA! 1.·1992 ROM THE EDITORS This is the last issue in the 1991-92 Our Spring 1993 TCN Supplement promises subscription term and we are enclosing a tobe mostinteresng, and willdeal with ajoint renewal form. In considerstion of the current textile and painting conservation project economic situation we aredoing our utmost to undertaken at the Royal Ontario Museum in keep costs to a minimum and conrinue to offer Toronto. the same subscription rates as in the past 2 years. Why not encourage your collegues to TCNIssue Number23includesanarticle subscribe! on a mannequin make-over, information about a water purification system, how to make an Because TCN has moved to Montreal, inexpensive taI>estry frame and an introduction we now have a new address: totheTextileMuseum in Krefeld,Germanyas wellas, thedescriptionofa4 month internship TEXTILE CONSERVATION in Germany and book and course reviews. NEWSLETTER P.O. -
National Energy Board Office National De L’Énergie
NATIONAL ENERGY BOARD OFFICE NATIONAL DE L’ÉNERGIE Hearing Order OH-001-2014 Ordonnance d’audience OH-001-2014 Trans Mountain Pipeline ULC Trans Mountain Expansion Project Trans Mountain Pipeline ULC Projet d’agrandissement du réseau de Trans Mountain VOLUME 12 Hearing held at L’audience tenue à Coast Chilliwack Hotel 45920 First Avenue Chilliwack, British Columbia October 24, 2014 Le 24 octobre 2014 International Reporting Inc. Ottawa, Ontario (613) 748-6043 © Her Majesty the Queen in Right of Canada 2014 © Sa Majesté du Chef du Canada 2014 as represented by the National Energy Board représentée par l’Office national de l’énergie This publication is the recorded verbatim transcript Cette publication est un compte rendu textuel des and, as such, is taped and transcribed in either of the délibérations et, en tant que tel, est enregistrée et official languages, depending on the languages transcrite dans l’une ou l’autre des deux langues spoken by the participant at the public hearing. officielles, compte tenu de la langue utilisée par le participant à l’audience publique. Printed in Canada Imprimé au Canada HEARING ORDER/ORDONNANCE D’AUDIENCE OH-001-2014 IN THE MATTER OF Trans Mountain Pipeline ULC Application for the Trans Mountain Expansion Project HEARING LOCATION/LIEU DE L'AUDIENCE Hearing held in Chilliwack (British Columbia), Friday, October 24, 2014 Audience tenue à Chilliwack (Colombie-Britannique), vendredi, le 24 octobre 2014 BOARD PANEL/COMITÉ D'AUDIENCE DE L'OFFICE D. Hamilton Chairman/Président P. Davies Member/Membre A. Scott Member/Membre Transcript Hearing Order OH-001-2014 ORAL PRESENTATIONS/REPRÉSENTATIONS ORALES Hwlitsum First Nation Councillor Janice Wilson Dr. -
Extreme Archaeology: the Resiilts of Investigations at High Elevation Regions in the Northwest
Extreme Archaeology: The Resiilts of Investigations at High Elevation Regions in the Northwest. by Rudy Reimer BA, Simon Fraser University, Burnaby, B.C. 1997 THESIS SUBMITTED IN PARTIAL FULFLMENT OF TKE REQUIREhdENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of Archaeology @Rudy Reimer 2000 Simon Fraser University August 2ûûû Ail Rights Rese~ved.This work may not be reproduced in whole in part, by photocopy or other means, without permission of the author. uisitions and Acquisitions et '3B' iographic Senrices senfices bibfkgraphiques The author has granted a non- L'auteur a accord6 une licence non exclusive licence aliowiag the exclusive mettant A la National Liiof Canada to Bibliothèque nationale du Canada de reproduce, lom, distribute or seli reproduire, prêter, distriiuer ou copies of ibis thesis in microfonn, vendre des copies de cette thèse sous papa or electronic formats. la finme de microfiche/fbn, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts hmit Ni la thèse ni des extraits substantiels may be printed or otherwjse de ceîie-ci ne doivent être imprimes reproduced without the author's ou autrement reproduits sans son permission. autorisation. Review of ethnographie and ment archaeological studies suggest that past human use ofhigh elevation subalpine and alpine environments in northwestem North America was more intense than is currently believed. Archaeological survey high in coastai and interior mountain ranges resulted in iocating 21 archaeological sites ranging in age between 7,500-1,500 BP. -
2010 Report on the Status of B.C First Nations Languages
Report on the Status of B.C. First Nations Languages 2010 Tsilhqot’in Dakelh (ᑕᗸᒡ) Gitsenimx̱ Nisg̱a’a Hul’q’umi’num Nsyilxcən St̓át̓imcets Nedut’en Dane-Zaa (ᑕᓀ ᖚ) Nłeʔkepmxcín Halq’eméylem Kwak̓wala Secwepemctsin Lekwungen Wetsuwet’en Nuučaan̓uɫ Hən̓q̓əm̓inəm̓ enaksialak̓ala SENĆOŦEN Tāłtān Malchosen Semiahmoo T’Sou-ke Dene K’e Nuxalk X̱aaydaa Kil Sm̓algya̱x Hailhzaqvla Éy7á7juuthem Ktunaxa Tse’khene Danezāgé’ X̱aad Kil Diitiidʔaatx̣ Sḵwx̱wú7mesh sníchim “…I was beginning to fear that our language was slowly She shashishalhem Łingít disappearing, especially as each Elder is put into the ground.” Nicola Clara Camille, secwepemctsin speaker Pəntl’áč Wetalh Ski:xs Oowekyala prepared by the First peoples’ heritage, language and Culture CounCil The First Peoples’ Heritage, Language and Culture Council (First We sincerely thank the B.C. First Nations language revitalization Peoples’ Council) is a provincial Crown Corporation dedicated to First experts for the expertise and input they provided. Nations languages, arts and culture. Since its formation in 1990, the Dr. Lorna Williams First Peoples’ Council has distributed over $21.5 million to communi- Mandy Na’zinek Jimmie, M.A. ties to fund arts, language and culture projects. Maxine Baptiste, M.A. Dr. Ewa Czaykowski-Higgins The Board and Advisory Committee of the First Peoples’ Council consist of First Nations community representatives from across B.C. We are grateful to the three language communities featured in our case studies that provided us with information on the exceptional The First Peoples’ Council Mandate, as laid out in the First Peoples’ language revitalization work they are doing. Council Act, is to: Nuučaan̓uɫ (Barclay Dialect) • Preserve, restore and enhance First Nations’ heritage, language Halq’emeylem (Upriver Halkomelem) and culture. -
Tsleil-Waututh Nation
TSLEIL-WAUTUTH NATION People of the Inlet March 5, 2021 Nathan Braun Executive Project Director BC Environmental Assessment Office Via email: [email protected] Meaghan Hoyle Project Assessment Director BC Environmental Assessment Office Via email: [email protected] Beth-Anne Salzer Project Assessment Officer BC Environmental Assessment Office Via email: [email protected] Dear Nathan, Meaghan, and Beth-Anne, RE: BC EAO’s Analysis of the National Energy Board Reconsideration Report for the Trans Mountain Expansion Project EA Certificate #E17-01 Review of BC’s Draft Report on Trans Mountain EA Certificate We are writing to provide comment on the current draft of the BC EAO’s Reconsideration Report on the Trans Mountain Expansion Project (“the Project”). Background As you are aware, the Project will unjustifiably infringe upon and visit long-term and irreparable impacts to Tsleil-Waututh Nation’s (TWN) Aboriginal title, rights, and interests. TWN maintains the position that even if concerns that fall within provincial jurisdiction are addressed in this process, they will not address the very serious concerns that TWN has regarding the impacts to, and unjustified infringements of, TWN’s Aboriginal title and rights identified in TWN’s independent Trans Mountain Assessment Report, and in the expert reports and documents that TWN has filed with the National Energy Board and Canada during two rounds of Phase III consultation. TWN’s Trans Mountain Assessment Report is available online at www.twnsacredtrust.ca/assessment-report-download/. Moreover, TWN maintains its position that the provincial Ministers’ decision to issue the Environmental Assessment certificate (EAC) is an unjustified infringement of TWN’s Aboriginal title and rights. -
Journal of Northwest Anthropology
ISSN 1538-2834 JOURNAL OF NORTHWEST ANTHROPOLOGY Tales from the River Bank: An In Situ Stone Bowl Found along the Shores of the Salish Sea on the Southern Northwest Coast of British Columbia Rudy Reimer, Pierre Friele, Kenneth Fath, and John Clague .............................. 1 Localized Rituals and Individual Spirit Powers: Discerning Regional Autonomy through Religious Practices in the Coast Salish Past Bill Angelbeck ...................................................................................................... 27 Assessing the Nutritional Value of Freshwater Mussels on the Western Snake River Jeremy W. Johnson and Mark G. Plew ................................................................ 53 Snoqualmie Falls: The First Traditional Cultural Property in Washington State Listed in the National Register of Historic Places Jay Miller with Kenneth Tollefson ....................................................................... 67 The Archaeology of Obsidian Occurrence in Stone Tool Manufacture and Use along Two Reaches of the Northern Mid-Columbia River, Washington Sonja C. Kassa and Patrick T. McCutcheon ........................................................ 79 The Right Tool for the Job: Screen Size and Sample Size in Site Detection Bradley Bowden ................................................................................................... 103 Alphonse Louis Pinart among the Natives of Alaska Richard L. Bland .................................................................................................. 119 Spring -
Business and Community Building in the Coast Salish Weaver's Guild
Ethnohistory Field School Report 2015 “It’s in my Blood”: Business and Community Building in the Coast Salish Weaver’s Guild 1970-1985 Sarah Nason University of Victoria The Ethnothistory Field School is a collaboration of the Stó:lō Research and Resource Management Centre, Stó:lō Nation & Stó:lō Tribal Council, and the History Departments of the University of Victoria and University of Saskatchewan. Towards the end of my visit at the Coqualeetza Cultural Education Centre at Squiala First Nation in Chilliwack, I noticed a posting labelled, “Revival of Stó:lō Salish Weaving.” It advertised classes to new and experienced First Nations weavers, as well as a weekend Salish weaving retreat that would take place the following month. Since I was visiting Chilliwack to do research on a society that formed as a result of the 1960s and 70s Coast Salish weaving “revival”, I was surprised to see this effort to, once again, restore this important Stó:lō art. Through my research, I discovered that the possession of knowledge in weaving was (and still is) more than just an opportunity to make money, it is a way bring people together and preserve the cohesiveness of the Stó:lō Coast Salish communities while, at the same time, providing personal comfort and healing. This is an important reason why weaving has become an art that many individuals from the Stó:lō Coast Salish Nation strive to maintain with genuine concern that it will, once again, die out. Rather than the topic of the weaving revival of the late twentieth century, my paper concentrates on the society of the Salish Weavers – also known as the Salish Weaver’s Guild. -
Stó:Lō Salish Weaving
Stó:lō Salish Weaving (4-12) Lesson Plan (1 ½ hours High School, 2 ½ hours Middle School, Whole Day Elementary) Materials Needed: Prepped looms Blanket Cut wool strips for students Spindle whorl wood Pictures Students need to clear their desks and put chairs on both sides of the desk on each half of the loom. Introduction: 1. Introduce Yourself Introduce yourself (name, title, where you are from, who you are as an Indigenous Person) Acknowledge the territory. “We acknowledge that we reside on the traditional ancestral unceded shared territory of the Sumas and Matsqui First Nations, Sumas and Matsqui First Nations have lived in the Fraser Valley for at least 10,000 years. Ask who are Indigenous people? (Answer: 3 groups, First Nations Métis and Inuit People). 2. Introduce the Presentation Today we are going to be doing Salish Weaving. In elementary school we do mini blankets or a coaster. Weaving was an activity quite popular among Indigenous people. Different materials such as rabbit fur with the hide, Inuit with sea lime grass or sweet grass in Saskatchewan are used elsewhere. 1. In the Stó:lō communities the Wooly dog was used (show picture). The Wooly dogs were raised and owned by the women. In spring their fur would get cut because they didn’t need their fur in the summer. 2. Can anyone think of another resource the Stó:lō people used for wool? (Answer: Mountain Goat). Here is a picture (Show picture). Mountain goats live in Hope and Chilliwack areas. In the spring they lose their fur and it gets caught on the lower vegetation.