Strategy Session Meeting Notes

District of Lake Country 10150 Bottom Wood Lake Road Lake Country, BC V4V 2M1 t: 250‐766‐5650 | lakecountry.bc.ca

Meeting Date: Tuesday, December 8, 2020

Meeting Time: Immediately following the In Camera Meeting

Meeting Location: Council Chambers/Videoconference

1. Acknowledgment of meetings held on territory of the Syilx/Okanagan Nation

The Manager of Communications and Governmental Affairs provided an update and wording on the Notice of Motion request of Councillor Gambell to implement a territorial acknowledgment at the commencement of Regular Council Meetings. It was also discussed that to affirm the commitment to recognizing Indigenous rights and title that education is a key element of understanding. It was provided that presentations will be made throughout the year about topics such as language, historical land use and mobility, art and culture, relationship with the land and food and gathering traditions.

Communications Project Initiative District of Lake Country 10150 Bottom Wood Lake Road Lake Country, BC V4V 2M1 t: 250-766-5650 f: 250-766-2903 lakecountry.bc.ca

PROJECT/PROGRAM BACKGROUND: Following a Notice of Motion by Councillor Gambell July 7, 2020 requesting that an Indigenous Territory Acknowledgement be included at Council meetings, the following statement has been drafted along with educational themes for the first Council meeting of each month during 2021.

OVERVIEW HIGHLIGHTS OF PROJECT/PROGRAM: Provide an opportunity for building awareness, understanding, respect and relationships between Lake Country Council, staff and residents with Okanagan Indigenous Peoples.

Identify broad goals and specific objectives for communications. Relationship-building, respect and understanding are the objectives for a territorial acknowledgement at each Council meeting; and brief presentation or educational statement to be read at the first Council meeting of each month starting January 2021.

Suggested territorial acknowledgment vetted by OKIB to be read by the Mayor at the beginning of each meeting: “I would like to acknowledge that we are conducting our business today on the unceded territory of squilx”/syilx (Okanagan) peoples. As a Council, we recognize the importance of doing our best to build respectful relationships that contribute to stewarding the land and waters in the community with integrity and consideration for future generations.”

Some themes for a monthly Educational opportunity – simple “Did you know . . . ?” to increase understanding

Language – learn some common terms – greetings, thanks, local place names The nsyilxcən language and Syilx/Okanagan culture respectfully honour the natural laws of the tmixw – that which gives us life.

Okanagan is the “Anglicized version of Suqnaqinx and refers to the Indigenous people of the Okanagan territory, it translates as ―takes to the head or mind” (Cohen 2010: page xiv).

Sqilxw is “[t]he Okanagan term for the Indigenous people also commonly called the Okanagan whose territory is located in the southern interior of BC and north central Washington, literally translates as the dream in a spiral. Syilx is also used and refers to the peoples who speak nsyilxcen, the Okanagan language” (Cohen 2010: page xiv).

Syilx placenames speak to the history of the Syilx people on the land. Place names are more than just names for a particular location; they provide teachings in the nsyilxcən language and speak to the relationship of the Syilx people and their land.

(Learn the pronunciation of words: https://www.firstvoices.com/kids/FV/sections/Data/nsyilxc%C9%99n/nsyilxc%C9%99n/Syilx/learn/words/categorie s)

Art and Culture (Drumming, songs and dance; sculpture and painting)

The Okanagan Song Performed by Trish Manuel and Bruce Manuel https://www.syilx.org/wp/wp-content/themes/ona/songs/okanagan_song.mp3

Kikinee Song Performed by Ruby Alexis https://www.syilx.org/about-us/syilx-nation/songs/

Respect for the Environment/Relationships with the Land - Grand Chief Stewart Phillip was quoted as saying: “In the indigenous world view, we believe that the land, the water, the environment is what sustains all life. We simply can’t continue with rampant exploitation of the land, because there are consequences—global warming, climate change.” He emphasized that embracing indigenous people and indigenous values is going to serve all of us in the long run, in terms of developing a sustainable approach to resource development, which we desperately need.

Traditionally, the open forest and grassland ecosystems found in the Okanagan-Similkameen areas were maintained by low intensity, controlled burns, lit and managed by the Syilx (Okanagan) people. Cikilaxwm is the word for traditional burning of the land for the health of the Timixw , which is land and resources. In today’s climate, controlled burning is done for the safety and security of communities and the people who live on this landscape.

Wildlife - Hunting and Fishing n’titxw or Chief Salmon is the chief of all things water. Historically salmon was an important part for food and economic purposes. During fish harvest certain parts of the salmon are returned to the river of origin. Portions of fish are given as also offered to eagles and owls, again reinforcing strong reciprocal bonds within the broader ecosystem.

Watch this video of fishing and the impact on culture and values: Slow Fish Okanagan Sockeye (3:30 min) https://www.youtube.com/watch?v=MgiH5nfWXB0

Water The importance of water in Syilx communities is related through captikwl and the natural laws. Through culture and language, water is a valued component that serves a reminder of following protocols for future generations to survive in harmony with all living things. The importance of water is translated through oral narrative that teaching the basic notions of living on the land in a sustainable cycle.

siwlɬkʷ is the nsyilxcəәn word for water. The meaning comes from (siw) and (ɬkʷ)ˑ • The (siw) from siwst-to drink (human) • The (ɬkʷ) from ɬkʷitkʷ-to lap (animal) • Together the two parts identify the Syilx ethic that the right to water is equal for animals and humans. • silwɬkʷ is sacred as the source of all life on the tmxʷulaxʷ.

Listen to Richard Armstrong discuss Water (1 min) https://youtu.be/rsGTKxl42iY

Food and Gathering Traditions (feasts; ceremonial food allocations) The Okanagan people were hunters and gatherers. Their staple diet consisted of deer, salmon, rabbit etc. The Okanagans were also gatherers of roots, berries and various other plants.

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Syilx/Okanagan People have been and continue to be nourished by a wealth of biodiversity including fish, wild game, berries, roots, and medicines. Hunting & gathering these resources requires a localized knowledge of that is dictated by the seasonal cycles of the land. Syilx/Okanagan families have always and continue to be united by the hunting, fishing, harvesting, and gathering of food as the traditional gathering of these foods on the land is ceremony itself and demonstrates honour and respect for the tmixʷ (all living things). As caretakers of the land is the Syilx/Okanagan right to utilize the land and water to the best of its abilities so that future generations may gather from those same places. Life within Syilx/Okanagan communities is built upon respect. To care for the land is to care for the people.

Knowledge keepers – oral histories/storytelling captikwł are a collection of teachings about Syilx/Okanagan laws, customs, values, governance structures and principles that, together, define and inform Syilx/Okanagan rights and responsibilities to the land and culture. These stories provide instruction on how to relate to and live on the land. captikwł stories serve as reminder of Syilx/Okanagan natural laws and protocols that need to be followed in order for future generations to survive in harmony with the tmixw. These stories are embedded in the Syilx culture and language and play a vital role in cultural renewal and revitalization.

Historical Land Use and Mobility – seasonal trails The Okanagan (syilx) people occupy an area which extends over approximately 69 000 square kilometers. The northern area of this territory is close to the area of Mica Creek, just north of Revelstoke, BC, and the eastern boundary is Kootenay Lake. The southern boundary extends to the vicinity of Wilbur, Washington and the western border extends into the Nicola Valley. "S-Ookanhkchinx” in the Okanagan language translates to mean “transport toward the head or top end” this refers to the people traveling from the head of the Okanagan Lake to where the Okanagan River meet the Columbia River. In other words Okanagan Lake and Okanagan River as well as other water systems were the traditional transportation routes of the syilx.

The Okanagan Indian Band is located at the head of Okanagan Lake, with a land base of 11,282.5 hectares. OKIB is made up of six reserves and spread from Armstrong to Winfield and Westside of Okanagan Lake.

The Okanagan Indian Band membership and their ancestors are known as Inkumupulux or Head of the Lake. Inkumupulux is both a name for the people and where they live. The route continues from “near the head of Okanagan Lake following the easiest route through the valley to the confluence of the Okanogan” (in the excerpt the Canadian or Northern Okanagan spelling is used however, the Southern or American Okanogan spelling of the river would be more correct) and Columbia Rivers. The fact that the Okanagan territory is divided through the border between Canada and the United States of America; as a matter of fact, the fur trade route through the Okanagan valley became unused due to the implementation of the 49th parallel, or the Canada-U.S. Border.

As a result of ongoing political and social tension, the Reserve Commissioners allotted the reserves that comprise the Okanagan Indian Band. Initially, the Okanagan Indian Band was comprised of the Okanagan Reserve no.1, Otter Lake Reserve no.2, Harris Reserve no.3, Swan Lake Reserve no.4, Long Lake Reserve no. 5, Priest’s Valley Reserve no.6 and Duck Lake Reserve no.7 (Armstrong 1993/94: 118). Mission Creek Reserve no.8, Tsinstikeptum Reserve no.9 and Reserve No. 10 were removed from the Okanagan Indian Band when Westbank Indian Band, now known as Westbank First Nation separated from the Okanagan Indian Band to become their own Indian Band in the mid- 1900s. These reserves were allotted as the Okanagan Indian Band respectively from 1877-1891 and were variously surveyed from 1880-1889 (118).

“The North Okanagan [C]ommon[age] reserve [was] allotted October 15, 1877, lay between the eastern shore of Okanagan Lake and Kalamalka and Wood Lakes, surveyed at 24, 742 acres.” (53)

C:\Users\wperez\AppData\Local\Microsoft\Windows\INetCache\Content.Outlook\NISLL8QV\Indigenous Territory Acknowledgement and Education 2021 proposal.docx The Syilx/Okanagan People’s territory is a diverse and beautiful landscape of deserts and lakes, alpine forests and endangered grasslands. It extends over approximately 69,000 square kilometers. The northern area of this territory was close to the area of Mica Creek, just north of modern day Revelstoke, BC, and the eastern boundary was between Kaslo and Kootenay Lakes. The southern boundary extended to the vicinity of Wilbur, Washington and the western border extended into the Nicola Valley. (see map)

Listen to the recording of nsyilxcen word for trail: https://www.syilx.org/about-us/syilx-nation/territory/

Moccasin Trails (trade routes, travel and transportation experiences through an Indigenous lens) The early 1800s was the time of first contact between present day Okanagan Indian Band memberships’ ancestors and European fur traders. The present day Westside Road is situated both on, and adjacent to, the Okanagan Trail that is widely known as the Hudson’s Bay Brigade Trail. Present day Okanagan members call the Okanagan Trail, Nkwala’s Trail. Chief Nkwala, was not only an Okanagan Indian Band Chief, he was also an important Okanagan Nation Chief whose life is chronicled from adolescence by George Dawson and through adulthood until his death in 1859 by the Hudson Bay Company fort journals.

The first written records of transportation were given in the Hudson’s Bay Records. From Fort Alexandria on the upper Fraser River the bales of furs were loaded on the back of horses, and packed over a trail through the McLeese Lake canyon, and over the high ridge down into the North Thompson River valley to Fort Kamloops and from there over a trail which led through the hills via Monte Lake. It came out near the head of Okanagan Lake. The Okanagan Valley was followed wherever the going was the easiest—wherever the best feed was found for the horses. The pack train eventually landed at the confluence of the Okanagan and Columbia Rivers, near the present town of Brewster in the State of Washington. Here the furs were and shipped by water to London, England. So we find that trails were the first means of transportation. (Okanagan Historical Society 1925:50)

Political Structure – two year election cycle for Chief and Council The current OKIB Chief and Council term of office is April 3, 2019 to April 2, 2021.

Process: The Band appoints an Electoral Officer. The election period is 65 days under the First Nations Election Act (FNEA). Under the Indian Act the term is two years; under the First Nations Election Act (FNEA) the term is four years. There number of Councillors is based on the number of Band members with one Councillor per 100 Band members. Under the FNEA, for an individual to be nominated as Chief they must be 18 years of age on the day of nomination and must be a Band member (OKIB) (note: under the Indian Act the nominee did not have to be a Band member or an Indian).

Legal Recognition: based on the Royal Proclamation of 1763 issued by King George III of England, Aboriginal title wasn’t extinguished when BC entered Confederation because Aboriginal land title in North America existed and would continue until treaty extinguished it.

As stated on the Okanagan Nation Alliance website, for thousands of years, the Syilx/Okanagan people were self- reliant and well provided for through their own ingenuity and use of the land and resources. They lived united as a nation with a whole economy, travelling the breadth and depth of their territory; hunting, fishing, growing, harvesting, and trading created a sustainable economy that met our needs.

From first contact the influx of settlers was slow and yet steady, with both the Syilx/Okanagans and settlers working towards a living arrangement. Through colonization the Syilx/Okanagans were divided from one another and their way of life. At the same time they were dispossessed from the resources they relied upon, and their self- sufficient economy collapsed.

C:\Users\wperez\AppData\Local\Microsoft\Windows\INetCache\Content.Outlook\NISLL8QV\Indigenous Territory Acknowledgement and Education 2021 proposal.docx As settlement of the Okanagan increased, the establishment of an international border, and the colony of British Columbia joining confederation, put considerable pressure on the Provincial government in B.C. to designate reserves for Indians. This would allow for the settlers to formally own the lands they settled on. Reserves were finally established in the early 1900’s. The Syilx/Okanagan people opposed the establishment of the reserves without first having negotiated a treaty.

The Okanagan Nation Alliance (ONA) was formed in 1981 as the inaugural First Nations government in the Okanagan which represents the 8 member communities including; Okanagan Indian Band, Upper Nicola Band, Westbank First Nation, Penticton Indian Band, Osoyoos Indian Band and Lower and Upper Similkameen Indian Bands and the Colville Confederated Tribes on areas of common concern. Each community is represented through the Chiefs Executive Council (CEC) by their Chief or Chairman.

View this timeline: https://www.syilx.org/about-us/syilx-nation/timeline/

Cultural Awareness Everyone sees the world through culture-colored glasses, which can cause us to miss the obvious. We are all bearers of culture. The process of developing cultural competency involves reflecting on our own attitudes, beliefs, and values and how these can influence how we understand the cultural norms of others, like the Syilx. Aboriginal people have a unique socio-political history, one that has been marked by injustice and violence between new comers and First Nations. Therefore one must remain mindful of the power relations between certain groups, such as their economic and political positioning in society.

Cultural awareness is the first step. It means acknowledging that cultural differences exist. Cultural sensitivity is recognizing the need to respect cultural differences. It means acting with respect towards people of other cultures. Cultural competency is both knowledge and behavior that enable practitioners to provide quality care to diverse peoples in a way that is sensitive to differences.

A Syilx person is more likely to take a holistic view of healthcare. All four aspects of life—the physical, emotional, mental and spiritual—are interwoven and these support wellbeing as individuals, families, and communities. Syilx people have traditions of treating many ailments with natural plants or remedies that have proven effective over time, though not through research in a laboratory.