Storyweaving Program

Vancouver Moving Theatre & DTES Heart of the City Festival in partnership with the Vancouver Aboriginal Friendship Centre

Memories from the irst Nation Past into th aving F e Futu We ation ancestral and urban presence in G re f First N reater V nour o anco In ho uver

18 ay 11-13 & -20, 2012 M Aboriginal Friendsh couver ip Cent Van Chief Simon Baker Room re Twining together stories, poems and personal memories with oral histories woven from cultural teachings, West Coast dances and the ancient bone game of Slahal

www.vancouvermovingtheatre.com www.vafcs.org Storyweaving 1 Over half the population of the Lower Mainland has been here Vancouver Moving Theatre & Downtown Eastside Heart of the City Festival In partnership with Vancouver Aboriginal Friendship Centre, invite you to witness less than twenty years. Storyweaving They need to hear our stories. Weaving First Nation Memories from the Past into the Future His Honour Steven Point Inspired by Stories and Memories from Greater Vancouver’s Urban Aboriginal Community Lieutenant Governor of British Columbia Vancouver Aboriginal Friendship Centre (Stó:lō) Nation Chief Simon Baker Room, 1607 East Hastings Street, Vancouver, BC

May 11-13 & May 18-20, 2012 Fridays and Saturdays 7:30pm, Sunday Matinees 2pm

POST SHOW DISCUSSIONS Sunday May 13 and Sunday May 20 Angela White, Indian Residential School Survivors Society Renae Morriseau, Director

Spiritual and emotional support during the event is provided by the Indian Residential School Survivors Society.

The event is approximately two hours long. There is no intermission. Washrooms are down the hall to the west.

No photographs, sound or video recording of any kind is permitted during the event except those with the express permission of Vancouver Moving Theatre.

Letters or comments Vancouver Moving Theatre Chinatown PO Box 88270 Vancouver BC, V6A 4A5 604-628-5672 [email protected] www.vancouvermovingtheatre.com www.heartofthecityfestival.com

Vancouver Moving Theatre acknowledges that our community lies within the traditional and unceded territory of the Coast Salish people.

Coast Salish basket (circa 1870), woven by a great grandmother of Rosemary Georgeson. Photo David Cooper 2 Storyweaving ON BEHALF OF VANCOUVER MOVING THEATRE, THE DOWNTOWN WE WELCOME THE PEOPLE FROM THE FOUR DIRECTIONS, WE Eastside Heart of the City Festival and the artistic and pro- recognize and acknowledge the territory of the Musqueam, Welcome! Welcome! Welcome! Welcome! duction team, it is our pleasure and honour to welcome Squamish and Tsleil-waututh who generously allow us to WELCOME you to Storyweaving. share their space, we welcome the performers, and all those involved in the production. Dear Friends, I am very excited On behalf of the Together we are creating a Canadian story woven from Welcome to to welcome you City of Vancouver personal and collective memories gathered from Greater We would like to recognize and acknowledge our partners Storyweaving, a to the production it is my pleasure Vancouver’s urban Aboriginal community. The journey has in producing Storyweaving, Vancouver Moving Theatre unique cultural of Storyweaving. to welcome been guided by long-time colleagues Renae Morriseau and and the Downtown Eastside Heart of the City Festival, who performance of The constituency everyone to Rosemary Georgeson, assisted by staff of the Vancouver have worked diligently to bring this performance to us. aboriginal stories of Vancouver- Storyweaving. Aboriginal Friendship Centre and joined by a team of elders Congratulations to the cast and crew, the artistic team and that is guaran- Mount Pleasant, Storyweaving and cultural teachers, professional actors, dancers, students, all the participants who have poured so much of themselves teed to enlighten located on the is a timely and im- and veterans of Downtown Eastside community play projects. into this performance! and endure in our ancestral lands of portant arts event Storyweaving started with a small thread: the realization This is a wonderful story that takes us on a journey of minds and hearts. the Coast Salish that reminds residents of Vancouver of that the Downtown Eastside has the largest off reserve discovery – told by many voices, sharing many experiences This is also a special opportunity for people, is home to people from all na- the presence of Coast Salish First Na- native population in Canada. More and demonstrating the importance of us to come together to celebrate the tions. It is a community rich in history, tions people on this territory since time threads were drawn from the 2003 DTES culture and tradition. It also portrays heritage, contributions, and aspirations traditions and cultures. It is wonderful immemorial; of the historical events Community Play, building on relation- the importance of community, fam- of the aboriginal community. In my rid- that Aboriginal and non-Aboriginal and experiences which have brought ships developed and stories uncovered ily and identity. There is a "gathering ing of Vancouver East, I know firsthand alike have the opportunity to learn aboriginal people across this land to live during the making of the play. The co- place" in each community where peo- of, and feel especially grateful for, the from each other through the struggles and work in Vancouver; of the contribu- writers wove existing threads into new ple go to connect and re-connect with gifts of fortitude, resilience, and legacy and successes of the past. Together, tions of native residents to the social, relationships formed and new memories, family, and community. The Vancouver that First Nations peoples share with us. I am confident that we can set the cultural and economic development of poems, and stories gathered. Ancestral Aboriginal Friendship Centre is such a We are all the better for it. course for a better tomorrow. Vancouver; of the hopes and dreams of memories came forward of the history place – indeed it is called "our second A performance like this could not Thank you to the Vancouver Abo- aboriginal residents of Vancouver for a of the Coast Salish area shared by many home" by many. The content of the happen without all the cast, vol- riginal Friendship Centre, Vancouver strong and healthy future; and of the peoples. Songs, dances and stories were story is what we witness in the urban unteers, and partners who give so Moving Theatre, the Heart of the City power of arts and culture to give voice shared about traditional roles, protocols Aboriginal community daily. generously and work so tirelessly. A Festival, and all of those participat- to the concerns of our residents. and ways of seeing and doing. We heard We are the bridge for many in transi- warm thank you and hats off to these ing who are sharing the generous Congratulations to Vancouver Mov- echoes of the salmon fishing industry’s tioning from home to the urban com- exceptional people! gift of your experience and memory. ing Theatre/DTES Heart of the City decline, of families broken up by the resi- munity, usually the first point of contact Storyweaving is a beautiful legacy to Festival and Vancouver Aboriginal dential school system and family mem- Sincerely, in looking for family, looking for hous- our community. Friendship Centre on your partnership, bers who’ve disappeared. We also heard Libby Davies, MP ing, health resources, employment or and the entire Storyweaving artistic stories of resilience: Aboriginal men and Vancouver East Sincerely, educational points of contact or just team on the success of your project. women who contributed to Vancouver’s Jenny Kwan wanting to hear the beat of the drum Enjoy Storyweaving everyone! industry; young people who arrived in MLA, Vancouver-Mount Pleasant and listen to traditional songs and join Vancouver looking for work and school- Yours truly, in the dancing. Gregor Robertson ing; the founding of the Coqualeetza There is so much happening at this Mayor Fellowship and Indian Centre Society; and what it means to be Aboriginal today. point in time that is impacting our community of survivors, for one way All of us involved on this journey are As the Lieutenant Governor of British Columbia I am honoured to welcome or another we are all survivors but with navigating challenges: walking in the audiences to Storyweaving, a collaborative project of the Vancouver Moving what is being featured in the news with world of our ancestors; surviving the after-math of inherited Theatre, DTES Heart of the City Festival and the Vancouver Aboriginal Friendship reference to First Nations and Aboriginal People this play is historical legacies that impact all Canadians; living in the Centre. Joint ventures like this connect us to each other and to our communities very significant and the timing is perfect because it gives an urban contemporary world amid lands and waterways upon and I offer my thanks and gratitude to these organizations for bringing this opportunity to those who are not part of our community whose health our collective survival depends. magical story to life. to better understand what we mean when we "tell our History is the rudder of our society, steering our course and determining our A heartfelt thank you to: Vancouver Aboriginal Friendship stories," what it means to share those stories with mean- direction. History is our story: the story of who we were and who we will be- Centre staff for your belief, support and guidance on this ing – coming from the heart. come. Storyweaving connects the stories of our shared past with hope for the project; Indian Residential School Survivors Society for your I trust you will enjoy the presentation and will come away future. We must continue to step forward and rise to the current challenges suggestions, support and information; and the artistic and with a better understanding of what we mean by "Story- while honouring the past. By working together and learning from one another production team for pouring your heart and soul into this weaving" and will also appreciate the effort put forward we can accomplish great things. labour of love. It is an honour to collaborate with you. We by all those involved in bringing this to you. On behalf of the people of British Columbia, I wish everyone the best for an look forward to future weavings! enjoyable and memorable performance. All our relations, In friendship, Sincerely, Terry Hunter, Executive Director Susan Tatoosh, Executive Director The Honourable Steven L. Point, OBC Savannah Walling, Artistic Director Vancouver Aboriginal Friendship Centre Lieutenant Governor of British Columbia Vancouver Moving Theatre

4 Storyweaving Storyweaving 5 VANCOUVER ABORIGINAL FRIENDSHIP VANCOUVER MOVING THEATRE SOCIETY Vancouver Moving Theatre Staff HATS OFF TO OUR SUPPORTERS CENTRE SOCIETY Artistic Director Savannah Walling Vancouver Moving Theatre and the Downtown Eastside Executive Director Terry Hunter Heart of the City Festival would like acknowledge the sup- The Friendship Centre Movement about them. This is where you come to Saturday and Sunday, also junior and Accountant Lucy Lai port of our many supporters. Our productions could not began in the 1950s as a large number celebrate your culture and tradition. senior soccer takes place throughout Managerial Intern Carrie Campbell happen without their enthusiastic and generous support. of Aboriginal people began moving the week. The Centre has been host to “nam- Programming Intern Khari McClelland Thank you! from rural reserves to the larger urban ing ceremonies,” “rights of passage,” The Friendship Centre has the long- Student Intern Claudia Nobauer (SFU) areas in search of a better qual- Individuals est running Aboriginal Daycare Board of Directors ity of life. Friendship Centres Russell Anthony, Rick Archambault and June Seto, John in the city – thirty years! The President Ann McDonell, Vice President Lynne Werker, emerged out of a clear need Atkin, Evans Architecture, Michael and Barbara Clague, Sundance Daycare is a licensed Secretary John Atkin, Treasurer Dara Culhane, Member at for specialized agencies to Rosanne Gervais, Thelma Gibson, Georgie Cribb, Frank Group Daycare for children from Large Renae Morriseau aid the newcomers to the city 3-5 years of age. They have three Harris, Laurie Hunter, Terry Hunter, Rick Lam, David Lee, with the adjustment to a com- spaces available for special needs Vancouver Moving Theatre (VMT) is a professional inter- Angela Lands, Stephanie Layton, Louise LeClair, Peter Feld- pletely new way of life. children. disciplinary arts company established (1983) in the Down- man, Vincent Fodera, Dorothy McFarlane, Ginette Neilson, town Eastside by Terry Hunter and Savannah Walling. Robert Sarti, Mike Stack, Kelty Stewart, Grace Eiko Thomson, The Vancouver Aboriginal Our Recreation Department pro- VMT creates repertoire in collaboration with artists from Marilyn Young, Savannah Walling, jil p weaving, Heather Friendship Centre Society vides programming seven days a (VAFCS) was established in many genres, techniques, and cultural traditions; develops Wilkinson, Anonymous week and also provides summer educational resources; and produces multi-disciplinary pro- 1963 under the British Colum- and winter camps for kids during ductions including the annual Downtown Eastside Heart of Funders, Foundations and Corporations bia Society’s Act as a non-profit school breaks and has children the City Festival (with over forty community partners, thirty organization. The Centre has and youth involved in the Duke been providing quality pro- venues and hundreds of artists and residents). VMT toured of Edinburgh program who have internationally for fifteen years with drum dances and mask grams and services to the achieved their Bronze and Silver Community for over fifty years. dance-dramas before co-producing original plays, concerts, Medal Awards and are working and adaptations of classic texts. Over the last decade VMT The VAFCS is dedicated to the on their Gold Medal Awards. following mission statement: has focused on producing art made with, for and about We are also hosts to: ACCESS, an the people, cultures and stories of the Downtown Eastside. “To provide programs and ser- employment and training agen- Vancouver Moving Theatre was awarded the City of Van- Cultural Services and vices that will contribute to the cy, ARIES, an alternate day school Great Beginnings Program cultural, educational, social, couver Cultural Harmony Award (2008), and Terry Hunter for youth; Vancouver Aboriginal and Savannah Walling are joint recipients of the 2008 British economic and recreational Transformative Justice Services development of Aboriginal Columbia Community Achievement Award and the City of provides offenders and victims Vancouver 2009 Mayor’s Award (Community Arts). People; and to support the an alternative approach to the objectives of Aboriginal self- mainstream criminal justice sys- determination.” tem; House of Culture provides The Friendship Centre em- Carving, stairwell Vancouver Aboriginal Friendship Centre, training in carving, artwork and TABLE OF CONTENTS phasizes the philosophies and photo John Endo Greenaway totem poles; Cedar Root Gallery Title 1 values of Aboriginal culture provides a wide selection of na- Welcome Letters 2-3 and traditions. The Friendship “traditional weddings,” “memorial tive jewelry, masks, carvings and The Producers 5-6 Centre has experienced change and services or celebrations of life,” spe- medicines and herbs for sale; Friend- Director and Coordinator Statements 6-7 transition over the years, but the one cific First Nations celebrations such as ship Catering provides quality meals Credits and Songs 8-9 focus that has remained is that of rec- “Hobyee,” National Aboriginal Day and catering services to the commu- Slahal Game, Canoe Culture 10 ognizing the importance of retaining celebrations, West Coast Family Night nity; and the Urban Aboriginal repre- Medicine Wheel, Coqualeetza Fellowship 11 Get Social! cultural and traditional activities and every Wednesday, Pow Wow celebra- sentative provides a service to families Cast, Artistic and Production Team Bios 12-17 celebrations in the urban area. This tions every Tuesday, Metis Jigging who are at risk of losing their children. Spakwus Slulum & Git Hayetsk 18-19 Facebook page: Heart of the City Festival is demonstrated in the programming every Wednesday, Alcohol Anony- Coast Salish Sites within City of Vancouver 20-21 and services that are provided in a mous meetings every Wednesday, Vancouver Aboriginal Facebook Event: Heart of the City Festival 2011 Coast Salish Stories (Kat Norris) 22-23 culturally appropriate environment Narcotics Anonymous every Tuesday, Friendship Centre Historical Chronology of Aboriginal Presence 24-33 and delivery. Elders luncheons daily and food bank 1607 East Hastings Street Twitter: @HeartofCityFest Moving into 2012 34-35 every Wednesday. Recreational pro- Vancouver BC, V5L 1S7 The Friendship Centre is the “hub” Indian Residential Schools 36 Twitter: @VanMovTheatre gramming takes place daily with the 604-251-4844 of the community. This is the place Indian Residential School Survivors Society 37 after-school program for children in [email protected] / [email protected] where urban people gather, this is the Thank You! 38 elementary school, and junior, inter- Vancouver Moving Theatre is a member of Alliance for Arts place that is first sought when new to Burning Issues Workshops 39 mediate and senior basketball hap- and Culture, Greater Vancouver Professional Theatre Alli- Vancouver – this is where you come Bibliography 40 ance and Jessie Richardson Theatre Award Society. to find your relatives or information pening throughout the week and on

6 Storyweaving Storyweaving 7 THE URBAN ABORIGINAL NARRATIVE: GROWING UP IN THE FISHING INDUSTRY: , DIRECTOR S STATEMENT WORDS FROM THE ARTISTIC CO-ORDINATOR by Rosemary Georgeson young age. You grew up knowing that “Georgeson Bay” was a very real fish by Renae Morriseau you were going to fish and you would Being a co-writer and artistic coor- packer. The stories that I got to share learn how from your family. As a single dinator of the Storyweaving Project in this Storyweaving Project are all mother it’s what I knew how to do to My life is the tale of two cities – Winnipeg and has been an amazing experience. This real from a different time and era. We keep a roof over my family. So that’s Vancouver. Neither I, my parents or grandpar- project has given me the opportunity don’t fish like we used to anymore. Our what I did, until I got caught in a storm ents went to residential school, but my parents to go back into my memories and look way of life that we all knew so well is when my children were quite small. It and grandparents lived with the experience of at our history as a first nations family disappearing, going the way of the having their community (Pequis – 1907) being on this coast and growing up as fish- salmon ...... just lost. moved by the government against their will. We ermen. Fishing, logging, tugs, boat Memories of what was, and what Morriseaus were some of the families that stayed building and being associated with the is, became so evident in this writing in our original community that is now known as big water is how all my family and so process. Due to economics, loss of fish, St. Peters, Manitoba, Canada. many more families lived and survived our seasons for fishing being cut in less The urban Aboriginal narrative is far-reaching here on our west coast. Being a woman than a quarter of the time we used to with many shades of light and shadows. Many and owning and operating your own get when I started fishing my own boat Canadian Government policies determined how boat was not an uncommon thing. It back in the 70s, it has become an indus- Aboriginal people ended up in Canadian cities is just another part of history that has try that most of us cannot afford to be and in particular, here in Vancouver. Our families been forgotten or gone unrecognized. involved in anymore! When licensing came to Vancouver because of the dislocation to My old aunties and other women in our boats and ourselves was imposed land, the demise of the Aboriginal fishery, and this industry would build playpens on on us it became another growing ex- our loss of federal Indian status (because our top of the wheelhouses of their old pense that impacted us and our way of grandparents fought in the World Wars, went to gillnetters (boats) for their children life! Our main food source was highly University, etc.). ‘Home’ became a distant, mostly while they worked in the sterns, hand- impacted by licensing. Fish has always unknowable place. chucking and hand-pulling 200 fathom been a main food staple and was a huge part of ceremony for us. We have been a part of this city’s life from the of gillnets. I was born into this industry beginning and we continue to be today: We are like many other women and men; we Memories and events in the play, such as front-line workers who find ourselves helping the fished on our family boats or worked in Rose Georgeson with 103lb halibut, circa 1977. the “The White Lunch” and the “Steps” families of the disappeared aboriginal women the fish plants to make a living to sup- Courtesy Rose Georgeson at Kuper Island, as I said are very real. whose deaths have marked our spirit and soul; We port our families and to raise our chil- was when we made it to safety that I Trips that I took with my family and the are ceremonial practitioners working in many walks Renae Morriseau dren. We were people that followed realized I had to make a decision to events that I shared of our old packer of life but especially within organizations commit- the fish, living from what the ocean step down from being so active in the were events that we dealt with in a ted to working with Aboriginal people, such as the gave us, and always remembering and commercial fishing industry for the sake different time and era. The thing I miss Vancouver Aboriginal Friendship Centre. Many of being taught from a young age to give of my young family. But as my children the most from that time is the sense of these were created for us by our urban ancestors back to it. Growing up in a first nations were growing up and my daughters belonging, and belonging to something after the World Wars to help deal with the displace- fishing family, we were taught that it were getting involved in this amazing larger than yourself. As an artist in this ment we’ve experienced within Canadian society. was our responsibility to give back to industry, I once again became involved. day and time, my hopes are that we’ve the sea so we’d always have what we I still stay as much a part of this industry moved beyond some of the types of Storyweaving is about how our songs, oral tradi- needed, i.e. clams, oysters, urchins, as time will allow nowadays. events that I’ve shared in this script. tions, and spirituality define our urban environ- crab etc. It was also out of a respect Coming from this huge and powerful As for the future of the commercial ment with our unique connection to three Coast that we all had for the sea. “Time and way of life has been one of the big- fishing industry, we all need to take Salish First Nation communities. It is a collection of tide wait for no man, woman” was gest blessings in my life. Being a part responsibility and look to a future stories reflecting the voice and experience of urban and still is one of my favourite lines of this project has let me look back that sees a return of our fish and the aboriginal peoples that dance with the strength, from when I was a child growing up in awe and amazement at a way of possibilities of a stronger commercial resilience and hope for our community. listening to the stories of my family life that’s almost disappeared in my fishing industry. My hopes and dream My aboriginal and non-aboriginal community and friends. lifetime. The memories came flooding is that one day my knowledge of this in Vancouver shapes my identity. For those that As a child my first steps were taken on back and took me back to when we industry that was passed on to me lost their land, such as my family in St. Peter’s, the family boat. I started trolling with travelled these waters so easily and from my family will be relevant to my Manitoba (now moved 180km north from its my father by the time I was ten years readily. They used to be our home and grandchildren and future generations original site), Storyweaving is about just that – old, as did my brothers. Many of our source of travel and food. Memories of as they prepare to try their hand’s in finding home and making it the best place to live, families all lived in this same way. As family and teachings on how to be and the fishing industry. especially for the generations to come. kids born into this industry we all knew to live in this world, feeling connected Huy chewx aa Irene Morriseau, mother of Renae Morriseau. that’s what we were going to do from a to my past and my family again. The Courtesy R. Morriseau 8 Storyweaving Storyweaving 9 CREDITS STORYWEAVING SONGS

WRITERS FIRST NATIONS CONSULTANTS SPAKWUS SLULUM SONGS M’GIRL ABORIGINAL WOMEN’S ENSEMBLE SONGS Renae Morriseau with Rosemary Georgeson & Savannah Bob Baker, Mike and Mique’l Dangeli, Rosemary George- Canoe Song composed by Squamish canoe carver Ray Natrall; Find Your Song, composed by Renae Morriseau; Walling son, Renae Morriseau, Woodrow (Woody) Morrison, Wes Nahanee, Kat Norris, Sherry Small, Susan Tatoosh, Angela The Honour Song, a song that was sung by our chiefs in 1906 Lullaby, composed by Shirley James (Nlaka’pamux); Inspired by stories and memories from Greater Vancouver’s as they entered the throne room of Buckingham Palace in White, Clifford White, Marge C. White Healing Song composed by Shirley James (Nlaka’pamux); urban aboriginal community. With contributions by Stephen England to have an audience with King Edward VII; Lytton (A Winter’s Night), Kat Norris, Brenda Prince (Illumi- The Gathering Song, an Ojibway ancestral social song. nation), Marge C. White, Muriel “X” Williams (Testimony), ARTISTIC TEAM Squamish versions of Slahal gambling songs; Artistic Director Savannah Walling The Strong Woman’s Song, a Mi’kmaq song shared by el- and In the Heart of a City: The Downtown Eastside Commu- The Gathering of Eagles Song (Eskaughta Spakwus), a song Director Renae Morriseau * der Maggie Paul celebrating the strength of women. With nity Play co-written by James Fagan Tait, Renae Morriseau, composed by Sahplek Bob Baker. permission to use through M’Girl. Savannah Walling & Adrienne Wong. Artistic Coordinator Rose Georgeson Lighting Designer Jeff Harrison With cultural contributions by Bob Baker (Spakwus Slulum), Git Hayetsk Choreography Mique’l Askren GIT HAYETSK SONGS WOODROW (WOODY) MORRISON’S SONGS Mike and Mique’l Dangeli (Git Hayetsk), Susan Tatoosh, Banner Designers Carrie Campbell with Randy Tait Paddle to Metlakatla, Alaska, composed by Mike Haida Lahaal song Angela White and the ensemble. Costume Consultant Crystine Booth and Mique’lDangeli 2006; Billy Hamilton’s song My Spirit Hurts, sung by the Haida Slahal Sticks Randy Tait Dangeli Family Peace Song, ancestral blessing song; Two-headed Eagle Clan to honour our Raven Fathers. OPENING PRAYER Dramaturgical Consultant James Fagan Tait May 11, 13 & 18 Vincent Guerin (Musqueam) Stage Manager Liisa Hannus Dangeli Family Victory Song, ancestral celebration song; SAM BOB’S SONG May 12 Kat Norris (Lyackson/Nez Perce) Assistant Stage Manager Raeanne Elkins May 19 - 20 Leonard George (Tsleil-Waututh) South Vancouver Island Slahal Song CAST AND CREW PRODUCTION TEAM Songs may change from performance to performance. Four Directional Storytellers Production Manager Carrie Campbell North Marge C. White Props Carrie Campbell South Stephen Lytton Cast Hospitality Rosemary Georgeson East Jenifer Brousseau Lighting Operator Jeff Harrison West Woodrow (Woody) Morrison Crew Jamie Burns, Nathan Hoffman Old One Sam Bob * Young One Craig Frank Edes ADMINISTRATION & PUBLICITY TEAM Nicole (Old One’s niece) Priscillia Tait Producer Terry Hunter Rita (Old One’s sister) Sue Blue Publicist Jodi Smith (JLS Entertainment) Rosemary (Old One’s sister) Quelemia Sparrow * Graphic Design John Endo Greenaway Speakers Photography David Cooper For Vancouver Aboriginal Mark Montgomery Friendship Centre Susan Tatoosh John Endo Greenaway For Spakwus Slulum Bob Baker Terry Hunter For Git Hayetsk Mike & Mique’l Dangeli Accountant Lucy Lai For Indian Residential School Survivors Society Angela White VIDEO DOCUMENTATION TEAM Dancers and Drummers Director Renae Morriseau Spakwus Slulum Loni Williams, Wes Nahanee Videographer and Editor Cowboy Smithx Git Hayetsk Nick Dangeli, Mark Clayton, Mentee Raeanne Elkins Natasha Smith LEGACY PROGRAM GUIDE Slahal Team #1 Design and Layout John Endo Greenaway Singer /Drummers Sam Bob, Woody Morrison Research and Text Savannah Walling Player Brenda Prince Coordinator Terry Hunter Slahal Team #2 Singer/Drummer Jenifer Brousseau, Craig Frank Edes COMMUNITY PARTNERS Player Muriel “X” Williams Indian Residential School Survivors Society, Git Hayetsk Dancers, Spakwus Slulum Dancers

*Appearing courtesy of Canadian Actors Equity Association Storyweavers

10 Storyweaving Storyweaving 11 SLAHAL GAME - A.K.A. LAHAL MEDICINE WHEEL

Slahal is a traditional stick and bone game played in the last days, but most games take place within an evening or To be fully within the centre of the medicine wheel is to be Each of the four directions (north, south, east and west) has Pacific Northwest since time immemorial by First Nations occasionally last a whole day. physically energized, emotionally attuned, mentally focused gifts that feed our human journey. Each of these directions has animals as guardians and teachers. Each of these direc- people; oral histories indicate the game has been played Two teams of six players face each other. Each team has and spiritually aligned to the needs outside your own. Renae Morriseau tions has colours that represent all since before the last ice age. In the Coast Salish tradition two pairs of ‘bones’ (one white and one marked with a the Creator gave the stick game to humanity at the begin- nations. Each direction is associ- stripe), and one set of five talley sticks to keep score. The Large stone wheels, hundreds ning of time as a way to settle disputes – an alternative ated with a sacred plant. goal of the game is to correctly guess the location of the and even thousands of years old, to war. The game is played at celebrations and gatherings white bones in the opposing team’s hands. Two players are scattered across Alberta, Sas- The four directions are the tapes- up and down the coast to bring people together and lift on Team A hide two pair of bones in their hands and hold katchewan and Manitoba, part of tries of perception. Within each spirits. During the historic suppression of aboriginal cultural them out to Team B. The ‘Pointer’ on Team B, using special a vast set of ancient Aboriginal of these directions stands the past practices, the game almost disappeared, but it has returned, hand signals, guesses where the white bones are hidden. If sites. They were built by laying with its threads of experience, although rules and methods have changed over the years. Team B guesses wrong, they lose a stick, tossing it into the out stones in a circular pattern, feeding its ideals and fears to This guessing game involves two teams of six people, each centre. The game ends when one team wins all the sticks with stone lines radiating outward the present, with its hopes of the seated across from one another. While not necessarily a from the other team. from a central point. Some have future in the offering presented. gambling game, betting is widespread. Game bets are The team that has control of the bones sing their song and diameters as large as seventy feet The use of the Medicine Wheel is a placed in the centre between the players before the game drum to build morale and distract their opponents who across. Alberta has two-thirds of construct that was created a long begins. The players or spectators of a match place bets on are trying to guess; players will yell, point or gesture to all known stone wheels. time ago and is used in the social teams, or on individual matches within the game. Slahal try and take control. There are family songs, band songs, Although the Medicine Wheel comes from prairie cultures, justice field, in social services, leadership curriculum and tournaments that draw dozens of teams and offer thou- regional songs and some are borrowed with permission the construct is now common to all aboriginal communities. educational services. The Wheel can be used practically to sands of dollars in cash prizes are common in the Pacific from other bands. It is a symbol that represents the circle of life: the four sea- help an individual understand and deal with specific life Northwest. John ‘Dickie’ Lewis started a tournament on the sons and cardinal directions, the four human races, the four circumstances such as jobs, relationship, and illness. Some Musqueam Reserve that ran for seventeen years. The game phases of our journey from life to death, the four aspects describe the Medicine Wheel as a mirror, within which every- prizes can be anything of special value – from scarves and of humanity (our physical, mental, emotional and spiritual thing about the human condition is reflected back. Working game sets, to horses and trade items, blankets, clothing, selves). Our personal Medicine Wheels are a reflection of with the ideals of the Medicine Wheel can empower one cash or household goods. Some high stakes games could our relationship to the natural circular evolvement of the with new tools to embrace the chaos of life. world. A full understanding of all the teachings related to The Medicine Wheel serves as a way to focus and reconnect the Medicine Wheel could take a life time. to the rhythms of the natural world. The Wheel can also CANOE CULTURE The Wheel divides our world into different directions and be used to contemplate the flow of events unfolding over The Coast Salish Nation lies on both sides of the United Another canoe journey started in 1997, PULLING TOGETHER applies specific meaning and significance to each direction. months, years or a lifetime. States and Canadian border, stretching from the northern CANOE JOURNEYS, involves RCMP members, police agen- end of the Georgia Strait south to the mouth of the Co- cies and Aboriginal youth paddling on seven day journeys lumbia River in Oregon. The Nation covers approximately along the Fraser River and Salish Sea. 550,000 square miles and represents over fifty indigenous COQUALEETZA FELLOWSHIP nations and bands. For thousands of years Coast Salish peo- ple hunted, fished, gathered resources, engaged in battle “It was during the 1930’s that five other Coqualeetza Meth- “The Coqualeetza Fellowship was not an exclusive group and welcomed visitors from their canoes. Although canoe odist Residential School graduates also came to Vancouver of members. It was simply Coqualeetza Residential School culture diminished as settlement spread and Aboriginal and found themselves to be the only Indians living in an graduates who were all in the same situation – away from groups were contained in progressively smaller territories, urban setting away from their reserves. We then started their reserve and families in a big city like Vancouver it never ceased. gathering informally at retired Coqualeetza Residential without a gathering place. They could see the need for a School principal Rev. George Raley’s home in Vancouver to centre as they realized that the future would bring in more Since 1986 Indigenous peoples of the Pacific Northwest discuss our prior school days and a place to meet. It was at natives to the city. Coast Nations from the coast of Alaska, British Columbia one of these gatherings that the ‘seed,’ I will call it, started. and Washington State have participated in TRIBAL CANOE “From the beginning it has been part of our culture for our One of our graduates suggested that we should look to the JOURNEYS, a revival of the ancient cultural tradition. Over people to gather, whether for trading with other natives, future for other natives coming into the city and found a one hundred canoes travel from their home territory to a exchange of stories, or simply to meet new and old friends. place where they may meet with one another. common destination, paddling on different routes over the So a centre such as the one we have is so important. It is waterways of the Salish Sea. Each year’s journey is hosted “So in the early 1940s I was nominated President, Ella good to have the children and the Elders mix and carry on by a different nation, paying tribute to indigenous culture Gladstone – aunt of Master Carver Bill Reid, was Secretary- our traditions and learn the ways of the society we are in.” and reconnecting youth to their culture. After permission Treasurer (for our fund raising for the future centre), other by Edward G. Kelly Sr. has been granted for each individual canoe to go ashore, members were Irene Gladstone – another of Bill Reid’s aunts, first President of the Coqualeetza Fellowship they are welcomed into the community with a longhouse Ruth Castle Smith, Delavina (Dolly) Kelly and Minnie Croft. Kahtou: The Voice of B.C. First Nations, Vol. 4, No. 7, July 1995 feast followed by protocol drumming and dancing. Stories and songs are shared with laughter, prayer and hope while connecting to the natural world. Making canoe, Mission Squamish Reserve, photo Norman Caple circa 1893 CVA SGN 437

12 Storyweaving Storyweaving 13 and English Bay Tall Ships flotilla. Bob History, Visual Art, and Theory. Her performed in Exit Twenty Two Produc- THE CAST trains in the traditional dug-out war area of focus is Northwest Coast First tions (Theatre Department) and partic- canoes and great sea-going canoes Nations Art History. As the Director of ipated in the Indigenous Independent and as steersman for Tribal Journeys the Duncan Cottage Museum, Mique’l Digital Filmmaking Program (student and the Pulling Together Journey, travels to Alaska throughout the year films Status Diggers and Indigenous visiting villages along ancestral Salish to curate exhibitions and coordinate Streets). Craig’s part of the touring coasts of British Columbia and Wash- educational programs on her commu- play Beneath the Surface with an all- ington State. nity’s culture, history, and language. Native cast. The suicide-prevention She is also an author, dancer, and cho- play has toured the central interior and reographer. Mique’l and her husband Siksika Nation through imagi’Nation Mike Dangeli share the leadership of Productions. Craig’s thrilled to have the Git Hayetsk Dancers. been gifted the opportunity to work with local artists here in the Down- town Eastside. MIKE DANGELI (cultural advisor and Speaker for Git Hayetsk) is of the filmThe Pig Farm (the story of Robert Nisga’a, Tlingit, Tsetsaut, and Tsim- SUE BLUE (performer) is from the Picton). Known for her thought- shian Nations. A carver and artist, his Shuswap Nation near Williams Lake. provoking roles, she’s begun directing work continues and expands upon an- She’s lived in the Downtown Eastside and is Writer/Producer of Beneath cient art forms to challenge commonly since 2000. A storyteller, self-taught the Surface, a play about suicide in held assertions concerning aboriginal artist and Cordova Bannock Queen, First Nation communities and residual art and identity. His work reflects his Sue learns by hearing and seeing. affects of the Residential Schools. A position as a 21st Century First Nations She creates collages, dream catchers, SAM BOB (performer) is a Vancouver vocal artist, she performs regularly person and all the cultural influences, hanging blankets, had photos selected actor who’s performed nationally in with Aboriginal award winning group, mainstream and otherwise, that make for PIVOT calendars, and participates theatre, radio, television, and film – he M’Girl. She continues to create and up his lived experience as a person in DTES theatre productions, writing, wrangled his own pet buffalo in Road inspire and with her passion to make heavily involved in his people’s cer- and workshop facilitation. Most of her to Saddle River - two ton’s on a leash! a difference, she uses her platform to emonies. Mike’s also an accomplished work involves spiritual healing around He’s a Jessie Richardson nominee for bring change. singer, songwriter, and dancer. In part- NICK DANGELI (performer) is Nisga’a, native themes. She helps out her street Best Actor (Headline Theatre’s Out nership with his wife Mique’l, he leads Tsimshian, Tlingit and Colville nations, family as an auntie, healer, and advisor. of the Silence) and Dreamspeaker the Git Hayetsk Dancers. Mike has from the Raven Clan and holds the STEPHEN LYTTON (performer and “I like to act, meet new people and Film Festival nominee for Best Actor carved over 30 of the masks performed name Gubba Hayetsk (Baby Copper). contributing writer) Interior Salish keep me busy and looking. It helps (Dana Claxton’s film The Red Paper). by their group. Fourteen years old and in eighth Thompson First Nations, Stephen was me let go of the fears I have inside.” Highlights include Dry Lips Oughta grade, I’ve been learning my people’s born with cerebral palsy in Lytton, BC Move to Kapuskasing (The Arts Club), art from my Dad, internationally re- where he attended residential school. BOB BAKER (cultural advisor and Farewell and The Ecstasy of Rita Joe nowned Nisga’a carver and artist Mike He moved to the Downtown Eastside Speaker for Spakwus Slolem) His (Firehall Theatre). Sam’s appearing Dangeli, since a very young age. I’ve in 1992. At first he feared the neigh- Squamish Ancestral name is S7aplek, in APTN’s comedy Health Nut’z and learned Northwest Coast design and bourhood because of stigma attached Hawaiian name is Lanakila and he’s recently appeared in Jesus Indian painting techniques and applying it to it, but now considers it his home. He co-founder and Spokesperson for (Marie Clement’s music video). Sam’s to canvas. As my learning continues loves the character, heart, and courage Spakwus Slulum (Eagle Song) of the true reward from working in arts I’ve begun to assist my Dad in carving of this community where he’s learned Squamish Nation. Born and raised comes from his active mentoring of projects and to witness and train to about the human spirit and its will to Squamish, Bob’s exercised his culture First Nation’s youth with the IIDF care for my family’s ceremonial beings survive in spite of all the challenges through singing, dances and presen- program at Capilano University. Sam’s by participating in my family’s dance it encounters. He enjoys people he tations for over thirty-five years. His traditional name is Tulkweemultk’ of group Git Hayetsk. I’ve begun training meets, poetry, creative writing, acting accomplishments range from revival the SnawNaw-us First Nation. to be a song holder, singer and dancer (The Downtown Eastside Community of sea-going canoes and traditions, Rachel Smith (performer) of the of our Nax Nox, as well as learning my Play, Crime and Punishment, The Idiot, to cultural projects (the twenty-seven JENIFER BROUSSEAU (performer) Ojib- Tsimshian Nation from Prince Rupert, people’s protocols and language from Bah! Humbug!). He’s served as Vice- foot Grandmother Welcome Figure way and French from Northern Ontar- British Columbia. A member of the my parents. President of BC Aboriginal Network io, Jenifer has performed throughout at Ambleside Beach Park); dance Raven Clan, Rachel has been dancing on Disability Society (BCANDS). He presentations in BC, Hawaii, Asia and the world since age five and. Since with the Git Hayetsk Dancers for four CRAIG FRANK EDES (performer) is from believes that the arts are one of many Switzerland; Opening Ceremonies for 1997 she’s taught theatre workshops years, with whom she is learning mask Gitanmaax Nation (central interior BC). ways to build bridges culturally and to Aboriginal Children and Youth. MIQUE’L DANGELI (cultural advisor, National Aboriginal Hockey, Interna- dancing, sharing in Potlatches and cer- socially. choreographer and Speaker for Git He moved to Coast Salish Territory (‘07) tional Lacrosse Championships and Jenifer has had roles in Health Nutz emonies, and performing to educate Hayetsk) is of the Tsimshian Nation to attain a certificate from Capilano Canada Aboriginal Music Awards; and and Arctic Air and recently portrayed the general public throughout the (Metlakatla, Alaska). She’s a PhD Can- University’s Acting for Stage & Screen Blessing Ceremonies for BC Ferries, one of the Missing Women in the CTV Lower Mainland. didate in UBC’s Department of Art program. At Capilano University he

14 Storyweaving Storyweaving 15 QUELEMIA SPARROW (performer) is SEEPING OUT LIKE SAP ON A TREE an Aboriginal actor and writer from HER TOUGH BARK HANDLES THE the Musqueam Nation and graduate CHALLENGES of Studio 58’s theatre program. Her HER WISDOM GROWS LIKE TREE Theatre Credits include: The Penelo- RINGS! piad and August: Osage County (Arts Club Theatre), Ernestine Shuswap Gets Her Trout (Firehall Arts Centre), Where the Blood Mixes (Vancouver Playhouse Theatre); and The Fall: Industrial Hor- ror (Electric Company). Film and T.V credits include: Fringe, V, Blackstone, BRENDA PRINCE (performer and con- Unnatural and Accidental, Da Vinci’s tributing writer) (Middle of the Sky City Hall, and Da Vinci’s Inquest for WOODROW (WOODY) MORRISON, BA, Woman, White Horse Woman), Brenda which she won a Leo Award for Best JD (cultural advisor, performer) two is an Anishinabe of the Bear Clan, born Female Guest Appearance. Quelemia (Negotiator, Assistant Negotiator, Com- children, two grandchildren – he was and raised in Winnipeg, Manitoba. She had the great honour of welcoming munications, Community Relations). is a descendant of Chief Peguis of the the world to her traditional territory Later, I continued with Te’mexw Treaty Indian Centre in the city of Vancouver. born at Hydaburg Alaska to Haida fa- In 1963 the Vancouver Aboriginal ther and Cherokee mother; from age Saulteaux and a relative of Tommy during the opening ceremonies of Association (communications manager) SUSAN TATOOSH (Speaker, Vancouver Friendship Centre opened its doors three trained as a Haida Oral Historian. Prince, most decorated Native soldier the Olympics. She is currently Artist in for the past 6.5 years. My passion is Aboriginal Friendship Centre) is of to provide social services to Aborigi- Two-Headed Eagle Clan, Whale House, of WWII and Korea. Brenda has a BA Residence at urban ink productions working and advocating for aboriginal Shuswap ancestry and a member of the nal people. Since its inception, many named K áawan Sangáa, Git Kun, and K in English Literature from UBC and writing her second one woman show. peoples of BC, ensuring our history, Hupacaseth First Nation of Nuu-chah- gaps in services were identified, far ’awdagáangas. Graduated UNM School is currently in the BFA Creative Writ- our voice is never silenced. Hay c:ep nulth Tribal Territory. She‘s worked too many for one agency to address. of Law (1982). He volunteer teaches ing program at UBC. Brenda writes qa. I’m also workshop coordinator for for over forty-five years in Aboriginal Other organizations were established, a weekly three-hour Haida Language plays, short stories and poetry. She is Indian Residential School Survivors So- and non-Aboriginal communities at all many involving Marjorie. She’s worked Class, Co-hosts two radio shows at Co- currently working on a novel and she ciety. I educate, inform and get people levels – community, municipal, provin- as a school principle, counsellor/court op Radio, member of the Git Hayetsk enjoys acting in community theatre. thinking about how colonization has cial and national – serving on boards, worker, Executive Director/Manager, Dance Group, President of the Vancou- This mother and grandmother makes impacted and had damaging effects committees, task forces, panels and Citizenship Court Judge, Investigator ver Society of Storytellers and President her home in East Vancouver with her on First Nations People of Canada. I get at round table discussions. Currently (Office of the Ombudsman). She was of Wisdom of the Elders, Inc., Consult- cat Pooshaz. asked one question in particular: “Why Executive Director of the Vancouver appointed to the Vancouver Police ant on 20 Hollywood Film Productions. did this happen to me?” and “That was Aboriginal Friendship Centre, she’s Commission, the Langara College Vancouver resident for twenty years. NATASHA SMITH (performer) I am 21 so long ago, get over it already!” It’s years old. I am Tsimshian, Haida, Haisla, also worked with the federal govern- my job to walk people through ‘OUR’ Board, Elder Advisory Council to MCFD, ment (Northern Native Development recently appointed to the Ministry Ad- WES NAHANEE / Chiaxten (performer) and Heltsuk. I started traditional danc- history. Meaning, this unspoken truth Corporation, K’ensu Development visory Council for Aboriginal Women. Artist, Singer, Carver and Cultural In- ing when I was five years old. I’ve of what happened in our back yard is Corporation and Aboriginal Person- She’s involved with the National structor from the Squamish Nation. Wes been dancing with The Git Hateysk for not just an aboriginal history, it is a nel Services). She’s represented civic Association Friendship Centres (as a holds the traditional name Chiaxsten about eight years. When I first joined Canadian history. What I provide is organizations, including: Urban Native Senator) and with BC Association of (Chee-ox-tin) translated; “the one that the Git Hateysk, I had some knowl- just a glimpse of that. PRISICILIA MAYS TAIT (performer) My Indian Education Society, Urban Native Aboriginal Friendship Centres (on looks after the people.” His carvings in- edge of traditional dancing but none son Uli and I would like to acknowl- Youth Association, Aboriginal Com- their Elder Council). Despite her urban clude the sixteen foot Squamish Nation of mask dancing. My first mask dance MARJORIE WHITE (Nanahimhis) (per- edge my parents, grandparents, and munity Careers Employment Services activities, she remains close to her Welcome Figure in Ambleside Park and was in 2000 when I was ten years old. former, contributing writer and cul- great grandparents who kept their Society and the YWCA. Susan was territorial home with strong belief in a carving recently installed at Oppenhe- From then to now I’ve grown so much. tural consultant) was born into the language, culture and humour intact recognized for over 30 years of volun- her traditional values. She’s hosted imer Park portraying a bear eating the The Git Hayetsk not only made me Huu-ay-aht First Nations which is part through many challenges (CN Rail, Sec- tary contributions to the community three naming Potlatches and is always salmon. The salmon nourishes the peo- mature and express how I feel about of Nuu-chah-nulth Nation on west ond World War, Commercial Fishing, when she received the Queen’s Golden supportive when families host Pot- ple and the carving represents nourish- my culture, it has taught me respon- coast Vancouver Island, a very isolated BC Packers, Tree Planting, Ranching, Jubilee Medal. latches. She‘s the proud mother of two ment for the people of the DTES. Wes is sibility, leadership, commitment, and community. She attended Alberni In- Parenting) while staying true to who daughters, grandmother to four and a board member, protocol advisor and confidence. dian Residential School and survived they are – children of the universe! ANGELA WHITE (‘i’ ce:p’uw’eli’’al) great-grandmother to two. She also steersman for Pulling Together Canoe all her years spent there. She left her TSYU (BEAVER) CLAN MOTHER (Speaker, for Indian Residential School has many grandchildren as identified Journeys, an annual journey on the COWBOY SMITHX (video documenta- small community in 1956 to acquire a FLUTTERS HER WITSUWIT’EN WINGS Survivors Society); in a traditional way. Fraser River and Pacific Ocean waters tion) is a writer, actor, filmmaker, and nursing career which allowed her to EMBRACES HER ANCESTORS I’m xwulmuxw from Snuneymuxw surrounding Vancouver, bringing First interdisciplinary storyteller from the work in Vancouver area hospitals. In WHO WEAVE THEIR ORBS on Vancouver Island with a B.A from Nations People and Police Officers to- Blackfoot Tribes of Piikani and Kainai 1957 she became involved with the TO PROTECT MONKEY-MAYS University of Winnipeg, majoring in gether to build a better understanding in Southern Alberta. Coqualeetza Fellowship, a group of THEY ARE THE ROOTS THAT ANCHOR history. I’ve a long history working for and communication between the two ex-students and ex-teachers of the HER JOURNEY OF EDUCATION aboriginal peoples, spending seven communities. Wes is also a member of Coqualeetza Indian Residential School. WITH A TOUCH OF HUMOUR years with Snuneymuxw First Nation Spakwus Slolem. This began her work in co-founding an

16 Storyweaving Storyweaving 17 LONI MARIE WILLIAMS (performer) THE ARTISTIC AND productions, co-creating a story based Squamish Nation, BC, Canada – I live around Williams Lake’s Squaw Hall. in Eslha7m, a village located in North PRODUCTION TEAM She really enjoyed learning and hear- Vancouver. I’ve been carving for 14 ing stories of the fun people had. She years off and on, learning from a few learned many skills: operating a cam- artists – Alan Natall and Aaron Nelson era, working with lighting, and audio. Moody, both Squamish Nation. I also Raeanne became more involved in all beadwork; my mom taught me, Lev- the urban ink projects in her commu- erne Williams. I’ve been beading for 16 nity, leading her to one-on-one train- years. I’m into my culture, drumming, ing with Helen Haig-Brown. Raeanne singing, dancing with Eagle Song/ began to see the opportunities filming Spakwas Slulum. We’ve travelled many opens up. The training continued even Banff Centre for the Performing Arts. places around the world to represent when the Squaw Hall project ended. Past design credits include: The Full all Aboriginals of Canada for about 13 Monty, Bat Boy the Musical (Patrick TERRY HUNTER (producer) My ancestors years. My uncle is Carver Ralph Wil- St. Productions), Robin Hood, Pharaoh are buried in prairie soil, home to First SAVANNAH WALLING (co-writer and liams. My dad was a carver, late Alan Serket, Wizard of Oz (Carousel Thea- Nation people since time immemorial. artistic director) - was born in Oklaho- Richard Williams. My uncle was a well- CARRIE CAMPBELL (production man- tre), Train (Theatre Replacement), On I’m of Scot/English heritage, born in ma USA. Moved to Canada during the known artist known as Chief Seagall. ager) got her start in community arts the Ice of Labrador (Montreal Danse). Nelson BC to Don Hunter and Mary Vietnam War. Over 350 years ago, my in Sudbury, Ontario, but has called Jeff is a member of the Associated Lockhart, both born in Saskatchewan. mom’s ancestors – Protestant Hugue- Vancouver home for the last 11 years Designers of Canada. My mother Mary grew up on Red not refugees from France’s religious where she’s worked with incredible Pheasant and Onion Lake Reserves wars – purchased land from Manhat- arts organizations: Public Dreams, where my grandfather Alec Lockhart tan Indians (in today’s Central Park, Mortal Coil and now Vancouver Mov- was a farm instructor. My family history New York City). My dad’s family were ing Theatre. In her free time, Carrie weaves with my native brothers and Dutch, German, Scots Irish, English dances and sings with Kwhlii Gibay ku sisters. It’s an honour and pleasure to and people of this land. Both families Nisga’a Traditional Dancers and is get- work with you, to have you as friends fought on both sides of the Revolu- ting adopted and is from Wilp (House) and colleagues, to laugh and cry, tionary and Civil Wars and in the Indian Axdii Wil Luugooda, crest Ganada to hope and dream, to build a new wars. My great granduncle’s wagon (raven/ frog). Carrie’s finding working Canada with you. train was massacred by an alliance of Mormons and Southern Paiutes. My with everyone involved in Storyweav- ROSEMARY GEORGESON (co-writer and MURIEL ‘X’ WILLIAMS (performer and dad grew up on a farm, playing with ing a joy and real inspiration. Carrie artistic coordinator) is a fifty-four year RENAE MORRISEAU (director and lead contributing writer) his next door neighbour, the grandson and her husband are raising their old Coast Salish/Dene woman from writer) Who? Muriel “X” Williams of Comanche Chief Quanah Parker. grandson, their most precious gift, in Galiano Island. Rosemary was born Saulteaux Nation Who? a DTES poet I’ve lived in the Downtown Eastside an urban setting with their culture and and raised in the commercial fishing Father’s side of the family is from Who? Matrilineally Gitxsan for over thirty years with my husband Nisga’a/Gitksan community being a industry in which she stayed actively Peguis Reserve. Who? of the OWL clan. LIISA HANNUS (stage manager) My Terry Hunter where we’ve raised and huge part of their everyday life. involved in for more than half her life. Mother’s side of the family is from Dog Whooo Whooo mother’s grandparents were from homeschooled our son Montana Blu. She spent her life and raised her two Creek/ Lake Manitoba Reserve. Scotland and Ireland, settling in A theatre artist and writer trained in oldest daughters while working on her Since the mid 80s, Renae’s worked on Q “Why are there forests?” Manitoba to farm. My father was born dance, mime and music, I work with family’s boats alongside her father and numerous ‘mainstream’ and ‘indig- A “Because even Trees like to live near in Estonia and as a result of occupa- Vancouver Moving Theatre and sing brothers. Rosemary is now in her 12th enous’ award winning television, film, Family & Friends.” tion, war, and resettlement had to with the Barvinok Ukrainian Choir. year as an artist, working with Women theatre productions throughout Turtle learn four languages before coming in Fish, the original and the touring Island (Canada). She’s been a producer, Whooo Whooooo to Canada at age 25. Every journey I production, We’re All In This Together: writer, director, singer, actress, televi- Whoooo Whooooo take with Vancouver Moving Theatre The Shadows Project, From Where We sion host and acted on North of Sixty Hum adds another layer of knowledge, and Speak, The Squaw Hall Project & A for five years. Renae’s played a variety Does someone give a Hoot? hopefully understanding, about the Community Remembers. of on-stage and screen characters but peoples and stories of the Downtown now finds her focus on directing. She’s Eastside. Although Storyweaving JEFF HARRISON (lighting designer) A currently directing an APTN environ- speaks directly to First Nations experi- Metis artist (French/Cree from Manito- mental TV series (Down2Earth) and ences, there are similar threads woven ba), Jeff has designed over fifty shows she’s honoured to be directing Story- into my own tapestry. I am grateful in Vancouver and internationally and weaving. But most important is hang- for the opportunity to develop new RAEANNE ELKINS (assistant stage has been nominated for five Jessie ing out with her six year-old grandson friendships and to strengthen the old manager, video mentee) is a 20 yr old Richardson Awards including one win Brylin, as he discovers and explores the ones. woman from Anaham. She’s Chilcotin/ for his work with Carousel Theatre. He world around him! He’s the best direc- Carrier/Cree raised in the Caribou. Rae- is a graduate of SFU’s School for the tor she’s ever studied with! He knows Croel and Savannah Tennesssee Walling, anne began a program with Urban Ink Contemporary Arts and attended the exactly what he wants! Comanche County, Oklahoma USA, circa 1925

18 Storyweaving Storyweaving 19 SPAKWUS SLULUM GIT HAYETSK Spakwus Slulum (translated Eagle Song Dancers) are mem- Spakwus Slulum presentations bring out “Chiax,” the Led in partnership by bers of the Squamish Nation. Geographically located in protocol and laws of the Squamish canoe culture, for their Mike Dangeli (Nisga’a what’s now called the Lower Mainland of B.C., the nation’s Longhouses. Some of the Elders today still have memories artist and carver) and traditional territory was the Howe Sound, Vancouver to of early years, travelling across the waters in great canoes his wife Mique’l Dangeli Whistler area. The Squamish have lived in and utilized this to visit Family in distant land and exercising their Chiax. (Tsimshian art historian area for over 10,000 years, having history traced back to the Spakwus Slulum presents a glimpse into this canoe culture and curator) the Git Great Flood, and an Ice Age. The Squamish are a Coastal through singing/drumming and dance and audience par- Hayetsk are an inter- people, people of the cedar longhouses, of great seagoing ticipation. nationally renowned canoes, racing war canoes, and People of the salmon. Their A Great Canoe gathering took place in 1993, called “The First Nations mask-danc- cultural history is steeped in tradition, spirituality, canoes, Gaatuwas,” in Bella Bella, BC. Paddlers from the Squamish ing group. Git Hayetsk family history, legends and stories of our ancestors – teach- sea-going Canoe enjoyed the culture so much they decided means the people of ings that they observe today on Tribal Journeys, paddling to continue, and eventually became known as Spakwus the copper shield in the our sea-going canoes to visit villages of our coastal relatives Slulum (Eagle Song), travelling to and presenting at venues Sm’algyax language, in BC and Washington. in Hawaii, Switzerland (jazz festival), Taiwan, Japan, across which is spoken by the Canada and locally as well as Washington State. Nisga’a, Tsimshian, and Gitxsan Nations. Their dancers are bonded by common ancestry to the Sm'algyax speaking peoples with distinctions in their fam- ily ties to the Haida, Haisla, Tahltan, Tlingit, Lil’wat, and Musqueam Nations. Their home villages and ancestral lands are located in Southeast Alaska, Vancouver BC and along the coastline of the Terrace-Prince Rupert area including the Nass and Skeena Rivers.

The inspiration for their name is Hayetsk, the copper shield. It is the most prestigious ceremonial wealth among the First Nations of the Northwest Coast. Owned by only the most high status people, Hayetsk are made out of hand- pounded copper. Of its many meanings, copper shields symbolize wealth, prestige, power, and strength. As their ancestors have since time immemorial, they bring out copper shields at their ceremonies today to assert their hereditary rights and privileges. The Git Hayetsk Dancers challenge themselves to continue to practice the artistry and cultural wealth to the standards that are embodied by copper shields as they live their lives in the traditional and unceded territory of the Coast Salish people that is now called Vancouver, British Columbia.

Since 2003, the Git Hayetsk have shared their songs and dances at ceremonial and public events in urban and rural communities throughout British Columbia, Ontario, Mani- toba, Yukon, Alaska, Washington, Oregon, Idaho, Ohio, Hawaii, Washington DC, Austria, Malaysia, Germany, and Japan. As leaders, Mike and Mique’l make it a priority Photo courtesy Spakwus Slulum that the Git Hayetsk both sing the songs of their ances- tors and create new songs, dances, drums, rattles, masks, and regalia to reflect and record their experiences as First My people will sleep for one hundred years and when they awaken Nations people today.

it will be the artists who give them back their spirit. Louis Riel Photos courtesy Git Hayetsk

20 Storyweaving Storyweaving 21 ponds, shellfish, oolichon, smelt and sturgeon. Thousands of west, Portuguese Joe (Joseph Slivia Simmons) and his wife COAST SALISH SITES migratory birds lived around the creek. First Nations used to Mary Ann opened the Hole-in the-Wall grocery store and say “When the tide is out, the table is set.” saloon (corner of Water and Abbott Streets). Mary Ann, of WITHIN THE CITY OF VANCOUVER Musqueam and Squamish descent, was the granddaughter Snauq – ‘Inside, at the head’ – aka False Creek Indian Reserve of Chief Kiapilano. Her uncle Sam Kweeahkult was Chief Whoi Whoi – Xwáýxway – ‘Place for Mak- – aka Kitsilano Indian Reserve (Vanier Park and Granville of Whoi Whoi. ing Masks’ (Stanley Park peninsula) Island areas) One of the oldest villages on Burrard During the 1850s, Coast Salish families were living on the Q’umq’umal’ay’– K’emk’emlay’ – Big Leaf Maple Trees Inlet was located at the site of LUM- south shore of False Creek where it joins English Bay. In 1869 (foot of Dunlevy Street on Burrard Inlet) BERMAN’S ARCH. It stood next to a a small reserve was set aside for the use of its residents who Hastings Sawmill was built in 1869 on a protected point four acre ancient midden, eight feet operated fish traps on the nearby sandbar (today’s Gran- of land whose summer residents had left for their annual deep, dense with broken clam shells, ville Island). The reserve was expanded and re-allocated to winter camps. As sawmills and long shore jobs opened up bones and artifacts. Eleven families oc- the Squamish Nation in 1877 by the Joint Indian Reserve on Burrard Inlet, a settlement of mostly Squamish people cupied the village in 1887, the year the Commission. In 1900 August Jack Khatsahalano saved mon- established permanent homes and cultivated land, many peninsula was surveyed for a park. They ey earned working in the at the Indian Rancherie at lived in houses along the waterfront, mills to host a huge nam- the foot of Heatley Avenue including a longhouse made of thick ing ceremony and potlatch (where William Nahanee cedar slabs 600 feet by 60 feet, home at Snauq. Visitors arrived was born). Aboriginal em- to six families. The site contained a from Musqueam, Ustlawn ployees commuted to work sacred burial ground. A large potlatch (Squamish Mission Reserve), by canoe from homes on took place here in 1870 attended by Nanaimo, and Sechelt. Coal Harbour, the Stanley thousands of Indians, some from as far Park peninsula and the Mis- away as Nanaimo and Cowichan. Kitsilano Reserve 2012 (un- sion Reserve (North Vancou- Khatsahlano Indian Reserve near home of Jericho Charlie (2nd on left) 15 Aug 1891, der Burrard Bridge next to ver). Within two years of the Matthews Collection A26351 CVA In P1.1 Brockton Point (Stanley Park peninsula) Molson Brewery) founding of the mill, Coast Since time immemorial, ancestors of people living today In 1871 Portuguese Joe Silvey and his second wife Lucy, Ten acres of Kitsilano land Salish leaders began peti- in Vancouver gained their livelihood from its lands, waters a Sechelt woman of the land, joined a small community were returned to the Squam- tioning the colonial office and tidal flats. Fifty salmon-bearing streams flowed through of families to homestead at the point. Because the parks ish Indian Band 116 years after to protest the lack of treaties the city. board considered only pure-blood aboriginal families to be it was expropriated for use by around Burrard Inlet and the Coast Salish people lived in villages every few kilometers “genuine” residents of Stanley Park, Brockton Point’s mixed the Canadian Pacific Railway. Fraser River. along English Bay, Burrard Inlet, False Creek, and the Fraser blood families were regarded as people without land title. Rivers. Yet the Land Commissioners of 1876 refused to set up During the 1920s, even as court cases against Stanley Park Luq’luq’i – Lek’Lek’i – Maple Musqueam Reserve reserves on the Stanley Park Peninsula and the south shore families went to trial (with the goal to evict them from Trees Falling – Grove of (on the north mouth of the Beautiful Trees (Maple Tree Fraser Rivers, just south of of Coal Harbour and Burrard Inlet (with the exception of their homes), maps of the park pretended they didn’t exist. Coast Salish at Brockton point 1897, Matthews Collection A62649 CVA 371-2213, Snauq). No complete surveys of archeological and heritage Square) Marine Drive near the Uni- resources in these areas have ever been done. Kanaka Ranch (Coal Harbour) “This is located in the Downtown Eastside- starting from versity of British Columbia) the water and going up onto the land and throughout The Musqueam Reserve is located at the ancestral site of Ancestors of today’s Musqueam, Squamish and Tsleil- Back in 1869, Eihu, a Hawaiian, married Mary See-em-ia, the neighbourhood from Gastown to Japantown and up their main winter village on the estuary at the mouth of Waututh peoples engaged in a complex seasonal cycle of from the Capilano Reserve. They homesteaded three and to Strathcona, like the area where Chinatown is today. the Fraser River, the largest salmon-producing water-way food gathering, spiritual activities and cultural ceremonies a half acres next to a creek on the south shore of Coal [It] wasn’t a village; it was a gathering place, to gather in the world. to mark significant events. Use rights for the area’s rich Harbour at the foot of today’s Denman Street (between food and to hunt. It was a place to meet other people resources were overseen by a governance system in which the water and Georgia Street). Here they were joined by who hunted and gathered there with us.” Barbara Wyss Marpole Midden - aka the Great Fraser Midden & the political and kinship affiliations allowed people from dif- other families including Hawaiian Joe Nahanee (father of (Squamish Nation). Historical and Cultural Review: Powell Musqueam Midden ferent clans and overlapping territories to use harvesting William Nahanee). Residents commuted to work at Hast- Street (Japantown). (located alongside the Arthur Laing Bridge and Southwest and fishing areas at different times of the year, sharing the ings Mill, to school at Hastings school and gathered food at Marine Drive) land in peace. The area’s resources were also used by the Brockton Point. (Hawaiians in the Pacific Northwest were On a small beach (at the foot of today’s Carrall Street), Gassy Near the main Musqueam residential area lies one of the Stó:lō, Lyackson and other Nations. often called Kanakas.) Jack Deighton and his wife Marion, a Squamish woman of largest village midden sites in North America. It’s been the land, set up shop. Only a few feet from high tide and designated a National Historic Site of Canada since 1933. Chaythoos – ‘High Ground’ (Stanley Park peninsula) False Creek the boundary of Hastings Mill, the little clearing was edged Consisting of four and a half acres five to fifteen feet deep, During the 1860s, Chief “Supple Jack” Khatsahlano and his False Creek was a tidal basin fifteen times bigger than today, with maple trees, crab apple trees and skunk cabbage. The the midden contains an ancestral burial ground, the remains family lived on the low lands near PROSPECT POINT - an surrounded by swamp, grassland, berry bushes, medicinal beach soil was a midden half full of broken clam shells, of a Salish winter village, ancient statuettes, weapons, tools, area with lots of cedar to make canoes. Their home was plants, and luxuriant forest. The large tidal flat fanned to- evidence of generations of use. Behind the clearing, along bowls, fragments of weaving, and shellfish remains. The next to a small creek where they planted a garden. They wards Clark Dr. from a narrow isthmus of land at Main St. At today’s Hastings Street, tall massive trees towered fifty to midden is situated within ancestral Musqueam territory, killed deer and ducks for food, fished for herring, gathered high tide the waters lapped at the edges of today’s Pender sixty meters. While Jack tended bar at the saloon, Marion the site of continuous occupation since the first pyramids shell fish, raised horses, and butchered cattle to sell to the Street. Salmon bearing steams flowed up the ravines at joined other First Nations people to harvest the land for fish, were built in Egypt. logging camps. Campbell and Carrall/Columbia. Creeks along the shore were clams and berries. The family traded food and whiskey for full of trout. The shallows abundantly supported muskrat clams, eggs, fish and vegetables. Two hundred yards to the

22 Storyweaving Storyweaving 23 COAST SALISH STORIES Selections from an Interview with Kat Norris

Kat Norris is Coast Salish from Valdez Island, Lyackson First Nation – speak- ers of the Hulquiminum language. Her mother was Lyackson, Coast Salish, her father was Nez Perce/Hawaiian-Filipino. Kat and her siblings attended Kuper Island residential school. Her ancestors have a long connection with this area. “Our people are nomadic by nature.” They traveled back and forth to today’s Lower Mainland. After colonization and land appropriation, they came to work on farms, at the mills and food processing plants. “A lot of our women worked in the fish plants. Even the kids would work, families working together.” Kat Norris, photo David Cooper Kat and two of her friends, Bob Baker and Ken Hanuse, organized the first Lummi, Nooksack. Those ties are very strong and continue National Aboriginal Day on the Capilano Reserve in North to this day. Vancouver. “When they instituted National Aboriginal Day, I thought there would be celebrations; there was none, so My elders tell stories about middens, including around we put on a big event with sports, games, traditional exhibi- Vancouver, Crab Park. Anywhere there was a sheltered tions, an outdoor concert… It was fantastic!” That was her bay or area, we camped. Men went out hunting. All would first event, now Kat continues to help, supporting the DTES help dry fish, clams. Then we moved on, not to over use the Aboriginal Day Community Celebration, Oppenheimer Park. resources of an area. Squamish dwelling Burrard Inlet Lost Lagoon 1868, Matthews Collection A36780 CVA St Pk N4 Food, game, medicines, so plentiful: Clams, crabs, oysters, This is her understanding: sea urchins, sea weed. Salmon, different types of salmon in They really liked the way our people to say, these are still strong in our big prepared the fish – everything always Coast Salish territory is huge! Up around Powell River, to different seasons; Berries, – thimbleberry, salal, blackberries, houses. Our elders and young elders had to be really clean, enhancing the Victoria, across the lower mainland to Lil’wat, Lillooet, huckleberries, wild strawberries; Medicines: Ferns, cat tails, are sharing in classrooms and treat- natural taste – that’s why the Chinese down into Montana. honeysuckles, rosehips. Stinging nettle – for arthritis, or for ment centres, prisons. We must listen, stomach ailments, as a poultice. Skunk cabbage – for a high and Japanese liked our foods. as the elders say and they hope our Our people on the island (Valdez & Vancouver Island) have fever – make into tea; Deer, duck, rabbit. Yes, this Salish area we shared time younger generations carry on, and not emotional ties here in the Lower Mainland and Powell with the Musqueum for thousands break the bonds to our past. Street area. We came over just below [today’s] Burrard They talk about the coolness. “Oh, the forests, it was so nice of years. Thousands of stories. You Bridge to fish, hunt and by [today’s] 2nd Narrows. and cool and soft, right in the heat of summer. The trees Hey! My sharing with you today, I help to keep the earth cool, you know, for the animals and know, stories are actually teachings guess, shows that I listened. Mom will My great-great grandparents traveled here to visit our plants, the creeks and lakes. ‘When a tree falls,’ they said, in disguise. Handed down generation be happy. That’s cool. Growing up, Musqueam relatives, traveling by canoe or later, fish boat. ‘let it stay because it becomes a home for the little animals to generation, told again and again. when mom or another relative was They said if you didn’t make it home, there were many and help the earth to stay healthy.’ Trade and travel routes, land uses, talking, I thought, “Hey I heard this hunting camps, cabins, family homes, where we could stay place names, medicines, foods, hunt- story many times already!” But we Maple trees were all over Salish territory in this period. The for a little while. We just make sure it’s okay with the rela- ing spots, who our relatives are. About were taught to listen. I’m glad I did. leaves were huge. Dads or grandparents wrapped the leaf tives but most of the time they were expecting us and oh how to be. Young man and women around their hand like a glove to whip up the soap berries there was much food shared from both our sides. This is stuff. Life was hard work each day to Interviewed by Savannah Walling, into Indian ice cream! when many stories, games, and laughter were passed back survive, but each person had their role, 13 March 2008 at the Park Place Café and forth. Many times it was during these visits that names They miss how hilly the land used to be and also how they duties. Stories were a nice way to relax, on Powell Street. were handed down, kinship or relationships formed, most could follow the water which was their road, landmark. All laugh, refocus and form family bonds. often lasting until the day they died. covered over now by roads, the railway, highways, homes, Colonization, the reservation and resi- No Trespassing and Private Property signs. Our families traveled back and forth, for many big house dential school system took much away, namings, marriages, passings, celebrations on Vancouver We used to sell our dried herring and salmon roe to but our elders have never forgotten Island, Kuper, Valdez, Musqueum, Squamish, Chilliwack, Japanese people. They loved to buy our canned salmon. our stories, our true history, I’m happy Image by Mike Dangeli

24 Storyweaving Storyweaving 25 prohibits the sale of alcohol to Indians. Douglas. Joseph Trutch views Indians and MISSION RESERVE is established HISTORICAL CHRONOLOGY OF Traditional “land usage” rights are as an obstacle to colonization and on the Squamish site of Slah-Ahn (the replaced by a “land ownership system.” growth. Indians are barred from pre- North Shore). Although permanent empting (homesteading) land. villages exist on the Stanley Park ABORIGINAL PRESENCE 1860 Peninsula, the government refuses to No treaties are signed with indigenous its border, dividing the COAST SALISH Margaret and Viola Natkatla (circa 1890), great grant reserves because they believe nations surrounding Burrard Inlet. grandmother and grandmother of Woody nation in half. the site has military value. Ancient village sites are cleared, fertile Morrison. Photo courtesy of W. Morrison. 1850 and near fresh water. These are the The GRADUAL ENFRANCHISEMENT The shores of Burrard Inlet and the first sites “pre-empted” by immigrants. ACT “allows “Aboriginal people to Stanley Park peninsula are home The first Catholic mass is celebrated at give up their status as “Indians” to to village sites including Snauq; the North Shore Squamish-speaking become Canadian citizens; few do so. Q’umq’umal’ay’ (K’emk’emlay’); village Slah’ahn (Ustlawn). The act authorizes government agents Luq’luq’i (Lek’Lek’i); Xwáýxway and to replace Aboriginal traditional 1861 Chaythoos. leadership with elected band councils Royal Engineers expand a native trail and appoint chiefs. Treated as 1850s (today’s Powell St.) into a road from trespassers on traditional fishing and Southern Coast Salish nations sign New Westminster to Burrard Inlet. gathering sites, Coast Salish leaders treaties with the government of 1862 hold large assemblies to protest the USA. Conflicts break out when Small pox arrives from San Francisco. their insufficient reserves and lack incoming settlers ignore treaty rights. Sixty percent of BC’s native population of treaties. A petition from seventy Couriers are sent from southern to dies from European diseases. After BC Indian Chiefs is forwarded from northern Coast Salish tribes warning establishing fourteen treaties on Governor Seymour to England. of aggressive soldiers and settlers. Vancouver Island, the colonial office Haida Village of Skidgate (circa 1890), Haida Gwaii (Queen Charlotte Island) BC, 1870 photo courtesy W. Morrison 1857 stops funding the treaty process. A potlatch is held at the village of BC Aboriginal people retain control Douglas shifts to creating reserves; he 10,000 years ago are; indeed many have lost their eyes Xwáýxway (Stanley Park Lumberman’s over most resources and their own instructs surveyors to make reserves as 1867 Indigenous First Peoples live along ….” Fifty Coast Salish people greet Arch site); it is attended by 2,000 political economy. They live in villages large as the natives’ want. The BRITISH NORTH AMERICAN the rivers and Burrard Inlet. Middens, Vancouver with courtesy and cooked Indians from Coast Salish villages on every few kilometers along English ACT (aka THE CONSTITUTION ACT) burial sites and trails provide physical fish in Burrard Inlet. A week later they 1863-1864 both sides of the Georgia Strait. Bay, Burrard Inlet, and False Creek. establishes Canada, delegating to evidence. greet two Spanish ships commanded After Governor Douglas retires, his provinces ownership of land and 1871 by Alcala Galiano. 1858 successors reverse his policy, drastically 1763 natural resources. The federal Promised a railroad to the West One non-native lives on Burrard reducing the size of Indian reserves. King George III of England issues a 1798 government claims jurisdiction over Coast, BC BECOMES A PROVINCE by Inlet. GOLD IS DISCOVERED! 25,000 Catholic missionaries establish Sacred ROYAL PROCLAMATION that claims A new small pox epidemic kills three Indians and lands reserved for Indians. joining Canada. Control over BC’s immigrants of every race travel Heart Mission at Slah-Ahn. all land from Hudson’s Bay to the quarters of the lower mainland’s Jack Deighton arrives at LUQ’LUQ’L’I Aboriginal people passes to the federal up the Fraser River; the Stó:lō call Pacific Ocean and requires negotiation Aboriginal population. 1865 (LEK’LEK’I) with his Squamish family government. Aboriginal title to BC is them “the hungry people.” Native of Nation to Nation Treaties before Edward Stamps builds a sawmill at the to sell spirits to the Hastings Mill unresolved as no more treaties are 1820s control over territory collapses opening Aboriginal lands for non- foot of Dunlevy Street on the seasonal employees. Around Gassy Jack’s signed. Lands removed from Indian Regular inter-village raiding takes quickly as a bewildering array of new native settlement. Proclamation is village site of Q’UMQ’UMAL’AY saloon springs up a village nicknamed reserves become provincial crown place between peoples from the Coast languages and legal codes arrive. recognized in SECTION 25 of Canada’s (K’EMK’EMLAY’). Soon a permanent Gastown- a lively mixture of different land. The federal and provincial and the Stó:lō. The Nlaka’pamux First Nations resist 1982 Constitution Act. settlement of mostly Squamish speakers races, nationalities and religions. governments argue over the amount 1827 ruthless American militias. The short- set up at the foot of today’s Campbell of land to be allocated to reserves. 1782-83 lived FRASER CANYON WAR is resolved 1868 Coast Salish contact with non-Native Ave. Aboriginal workers incorporate Twenty years before first contact, a small with treaties dealing with co-existence. Burrard Inlet leaders petition the BC Almost all BC is subdivided among culture is minimal until Hudson Bay wage labour into their seasonal pox epidemic (brought to Mexico by the Following the gold-miners’ arrival, government against infringement of a few white people who’re made Company establishes Fort Langley. migration of food gathering. Potlatches Spanish) rages across North America via alcohol abuse among Indians along requested reserves. Aboriginal mill citizens. Natives are made wards of Aboriginal peoples have regular are held at the settlement with goods Inter-tribal trading networks. 75% of the Fraser River becomes wide-spread. workers are evicted from their homes the state and not allowed to vote, reciprocal trading relations with purchased at Hastings Mill store. the population of the lower mainland at Hastings Mill settlement because of buy land, secure timber licenses nor Europeans, who do not interfere with 1859 perishes within two months. 1866 raising livestock. A mixed Hawaiian/ fish commercially. Canning, fishing, their cultural traditions. An increase in trade and wealth among Colony of Vancouver Island merges Aboriginal family homesteads on logging and long-shoring industries 1792 1830 First Nations has led to a decline with the BC mainland colony. Within the beach at Coal Harbour: KANAKA depend upon their labour. Captain George Vancouver travels in inter-tribal warfare. Governor Tsleil-Waututh (Burrard Nation) has five years, the BC Commissioner of RANCH is at the foot of today’s to Burrard Inlet from Puget Sound, Douglas, whose wife Amelia is part 1872 been reduced by disease from 10,000 Lands and Works denies existence of Denman Street. passing deserted villages and human native, claims the NEW COLONY OF The right to vote in BC elections to people to fewer than 100. Not Aboriginal title and rights, removes the skeletons “promiscuously scattered BRITISH COLUMBIA for the British 1869-70 is withdrawn from Aboriginal and enough were left to bury the dead. right of Aboriginal people to acquire about the beach in great numbers.” Crown and places it under British Law. On the request of Aboriginal residents, Chinese people. People who aren’t 1846 crown land, and arbitrarily reduces As his ship nears the Fraser River, a Believing that alcohol abuse is the FALSE CREEK RESERVE is established on allowed to vote are banned from The USA takes control of Puget Sound by 90% the reserves agreed upon sailor reports “Small Pox most have reason for conflict with the miners, he the village site of Snauq (at Kits Point) practicing law. Hundreds of Coast and establishes the 49th PARALLEL as by aboriginal nations and Governor had and most terribly pitted they Salish people rally outside the New

26 Storyweaving Storyweaving 27 Westminster Provincial Land Registry to developer Mayor MacLean. Within 1893 1909 have their title and rights to land and three months of incorporation, the city After the first school burns down, Twenty First Nations representatives resources recognized and respected. is destroyed by an out-of-control CPR COQUALEETZA INDUSTRIAL SCHOOL travel to England to speak of the need Their concerns are presented to the slash-burn FIRE. While celebrating the is rebuilt; it is BC’s second largest to settle BC land claims. The results are Privy Council in England, Canada’s Feast of Corpus Christie to consecrate residential school. Indians participate unsatisfactory. Supreme Court. their new North Shore chapel, the in the FIRST FISHERMAN’S STRIKE. 1910 Catholic congregation notices flames 1875 1898 Aboriginal peoples are not allowed to across the Inlet. Ancestors of the BC passes the PUBLIC LAND’S ACT The SQUAMISH INDIAN RESIDENTIAL use fish weirs nor engine-powered boats Rivers family are among the Squamish to open up land for settlement and SCHOOL is established: St. Paul’s in commercial fishing. SIR WIILFRED who paddle across the inlet to rescue increase European immigration. Citing Boarding School for the boys and LAURIER meets with a delegation of victims of the fire. A PROVISION OF BC’s failure to negotiate treaties with Durieu Convent for the girls. Squamish BC chiefs to hear their grievances about THE INDIAN ACT makes it illegal for Indians, the federal government strikes children are no longer allowed to land title. He vows to change colonial status Indians to buy and sell alcohol: down the BC Land Act. BC threatens to attend school in Gastown. policies to rectify historic grievances the first time in North America a and refers the matter to the Federal withdraw from Canada. 1899 specific racial group is barred from Court. When the BC government 1876 When settler John Morton tries to evict drinking. Chinese and natives are refuses to go to court on a question Canada passes THE INDIAN ACT to a family from Kanaka Ranch, they take barred from voting in city elections. of aboriginal title, Laurier orders the extend government control over all the case to court. MARY SEE-EM-IA 1887 Exchequer Court of Canada to begin natives, including those living in BC. Indian camp, Alexander st. Beach. Columbia St. Beach. ca 1898. Public Domain. IN N12,CVA A09221 wins the case to keep in the family’s Soon after the first CPR train arrives legal proceedings against the province. The Indian Act sets out the federal hands part of the ranch property (1789 at Burrard Inlet, mill workers living government’s legal duties to the Methodist church in Gastown offers Inlet, fishing with dynamite. Within West Georgia Street). 1911 in the Indian settlement alongside Queen’s treaties and agreements services in the Squamish language. two years, HERRING – depended Wilfred Laurier’s Liberal government the railroad tracks are evicted by 1900 (including lands, reserves, and Indian enterprises and businesses upon for centuries - stop migrating is defeated. His successors take the Police Chief. Completion of AUGUST KHATSAHLANO holds a huge aboriginal rights). The Act assigns are common, producing high quality into the inlet. The cannery closes. An Aboriginal rights “off the table”; legal the railroad brings waves of Euro- potlatch in the village of Snauq (Kits Indians to reserves, forces them to baskets and carvings among other AMENDMENT TO THE INDIAN ACT action is never taken by the federal American immigrants. A road built Point). register into bands, replaces traditional goods. prohibits indigenous cultural and government on behalf of BC Indian religious practices, including Coast to circle STANLEY PARK cuts through 1902 governance systems with band 1877 land claims. An AMENDMENT TO THE Salish Winter Dances, the Potlatch, homes in Xwáýxway. “THE PARK ROAD After a park is officially opened on the councils, and spells out conditions for The federal Minister of the Interior INDIAN ACT allows municipalities and and Sundance. The POTLATCH BAN RAN RIGHT THROUGH OUR HOUSE”, POWELL STREET GROUNDS, Indians who being native. Women lose Indian status states that “Indian rights to soil in BC companies to expropriate reserve lands criminalizes a traditional legal practice says a resident, “WE HAD TO MOVE feel unwelcome in Stanley Park make if they marry white men. Metis are have never been extinguished.” for roads, railways and public works; OUR HOUSE BACK TO LET THE ROAD excluded from Indian status. for validating important events. it “their park”, enjoying it alongside it also allows judges to remove entire 1878 GO BY.” Workers build the road out many other ethnic communities. The COQUALEETZA HOME FOR NATIVE reserves away from a municipality. Burrard Inlet leaders protest the Ottawa bans salmon nets in fresh of crushed shells and bones from the STUDENTS is set up by Methodist 1906 decision. The BC and federal water. ancient midden under the village. 1912 governments establish the joint Missionary Charles Tate who preached Longshoreman Chief JOE CAPILANO Squamish-speaker help form the 1879 1888-89 INDIAN RESERVE COMMISSION to at Gastown in the 1870s. To increase finances a trip to England with INTERNATIONAL LONGSHOREMAN’S The federal government - adopting the Laws make it illegal for aboriginal create Indian reserves. BC ignores school attendance Tate recruits Cowichan Chief Charley Isipaymilt ASSOCATION. American model - removes thousands children from non-Methodist and people to sell their salmon except and Secwepemc Chief Basil David. the recommendations of the Indian 1913 of Aboriginal children from their mixed-raced families residing at to canneries. Aboriginal workers are They meet with King Edward VII Reserve Commissioner to stop Residents of Khatsahlano‘s False Creek homes in order to “kill the Indian Brockton Point. renowned for loading and unloading about the need to settle land claims alienating land from First Nations until Band are pressured into selling FALSE in the child”; and puts them into logs – they are called “THE BEST MEN in British Columbia. The king expresses he can investigate. Sproat is forced to 1885 CREEK RESERVE (Kits Point) to the RESIDENTIAL INDUSTRIAL SCHOOLS. THAT EVER WORKED THE LUMBER”. sympathy, but considers the question resign for allocating too much land. The CANADIAN PACIFIC RAILWAY province; the Indians are barged off- The result is loss of language, culture, Squamish natives form a BRASS BAND of title to be a Canadian issue. Although First Nations people make becomes the city’s largest landlord site. The federal government refuses parenting skills and community bonds. on the North Shore. Squamish longshoremen are central in up 75% of BC’s population, a census for one hundred years; the company to recognize the illegal sale. The Most of the schools are operated by forming LOCAL 526 of the INDUSTRIAL reports only 413 native people around is granted 6,400 acres of tax-free land, 1890 provincial and federal governments religious organizations and funded WORKERS OF THE WORLD (Wobblies). Burrard Inlet. including the entire waterfront from The Rogers Sugar Refinery is constructed by the Department of Indian Affairs. argue over legal title for years. ANDY on an ancient aboriginal site. Waterfront unions appear at the same NO RESERVES ARE ESTABLISHED Gore Street to Stanley Park. Trees east PAULL serves as an interpreter for the 1880s time as organizations dedicated to ON THE SOUTH SIDE OF BURRARD of Carrall Street are cut down, opening 1891-1896 MCKENNA-MCBRIDE COMMISSION POTLATCHES are held at Second Aboriginal rights. INLET NOR ON THE STANLEY PARK the land from Carrall Street to Gore For the first time the NON-ABORIGINAL formed to solve long-standing Beach, English Bay Beach, Prospect PENINSULA (home of eighty Squamish Street for settlement. A potlatch for POPULATION OF BC OUTNUMBERS THE 1907 disputes between the provincial and Point, Xwáýxway and Hastings Mill. speakers). The FALSE CREEK RESERVE 4000 people takes place down the ABORIGINAL. When a continent wide CHIEF JOE CAPILANO organizes a federal governments over Aboriginal Fifty Indians live at Snauq (Kits Point). is expanded and allotted to the road at First Narrows. depression hits, Indians are among meeting of northern and southern lands. After three years their report Canada creates the DEPARTMENT OF tribes to gain solidarity for asserting Squamish Tribe. Five permanent 1886 unemployed people squatting in 380 recommends decreasing the reserves. INDIAN AFFAIRS. self government. After winning labour native villages on Burrard Inlet and Trees west of Cambie Street are shacks along Burrard Inlet and the A rock slide caused by CPR railway 1882-84 disputes, I.W.W. local 526 is broken False Creek are occupied mainly cut down. Granville (aka Gastown) False Creek shoreline. City medical construction at HELL’S GATE Joseph Spratt establishes a floating in a titanic conflict with waterfront by Squamish speakers working at INCORPORATES AS THE CITY OF officer orders the shacks destroyed in destroys major Fraser River salmon cannery and fish oil plant in Burrard employers and disbands. logging camps, mills and the docks. A VANCOUVER under real estate the name of public health. runs, resulting in huge hardship to

28 Storyweaving Storyweaving 29 North Vancouver Ferry dock, Squamish Chief J Capilano prior to trip to England, to present their petition to King Edward VII, 1906 Matthews collection A26398 CVA In P41.1 Squamish Indian Brass Band 1889, Matthews Collection CVA In P139.1

Aboriginal families. The runs never 1920 Longshoreman’s Union are black-listed denominations. 75% of all Indian 1938 1949 return to normal. An INDIAN ACT AMENDMENT makes for ten years. children in Canada are in residential The Pacific Coast Native Fishermen’s The province restores Indian people’s it mandatory for Aboriginal children school, 75% of them stuck under Association joins the Native right to vote in provincial elections. Squamish long shore men organize 1925 ages 7-15 to attend residential schools. grade three. Brotherhood of BC. Nisga’a leader Frank Calder is the into Local 38-57 of the International Enfranchisement is made compulsory; Children are forcibly taken from their first aboriginal elected to the BC Longshoremen’s Union and become natives who attend university, join a 1931 1941-42 families by priests, Indian agents legislature. known as the BOWS AND ARROWS. profession, or stay over five years off- Andy Paull becomes president of THE Aboriginal men enlist in WORLD WAR and R.C.M.P. officers. Contradicting Veteran dock worker WILLIAM reserve lose their Indian status. NATIVE BROTHERHOOD OF B.C. Largely II hoping to gain the right to vote by 1950 the Indian Act, the BC INDIAN made up of Coastal tribes, it forms to demonstrating their loyalty to Canada. The COQUALEETZA FELLOWSHIP is NAHANEE is President. 1926 LAND SETTLEMENT ACT implements organize Indians across Canada to They gain the right to drink legally organized as an alumni association 1914 Three BC chiefs travel to London reductions of reserve land without fight for civil rights without loss of while serving in the military. by ex-students and ex-teachers An AMENDMENT TO THE INDIAN to petition for Aboriginal title. The consent of the Indian People; 36,000 Indian rights and for improvements from the Coqualeetza Residential ACT requires Indians to obtain official Canadian High Commissioner promises 1943 acres are removed from existing on social, economic and educational School. They’re supported by ex- permission to appear in traditional to pass the documents to King George. After hundreds of Japanese Canadians reserves. issues. principal Rev. Raley, who believes that “costume” at performances. The INDIAN SHAKER CHURCH, founded are removed from their homes and native communities can sustain their 1921 by a Coast Salish man living in Puget 1933 deported to camps in interior BC, their 1915 traditions and adapt to the modern BC’s aboriginal population reaches Sound, arrives in BC. Indian residential school principals are property is seized and liquidated, then Squamish join Stó:lō, Sechelt and other world. an all-time low. The ALLIED TRIBES given legal guardianship for all Indian sold. “The government was giving First Nations peoples to protest the 1927 OF BC PETITION PARLIAMENT to send children attending residential school. boats away so cheaply, the Native 1951 Potlatch ban. The federal government rejects The their case to Canada’s highest court; MARPOLE MIDDEN is designated a people could afford to buy them”. For Racial barriers lesson. LOBBYING BY Allied Indian Tribes of BC claim to 1916 the Judicial Committee of the Privy National Historic Site of Canada. many it was the first time they could FIRST NATIONS RESULTS IN CHANGES Aboriginal title in BC. Under THE The False Creek tidal flats - from Main Council in London rules that aboriginal afford to purchase a fishing boat. TO THE INDIAN ACT. Laws are dropped GREAT SETTLEMENT, the federal 1935 Street to Clark Drive - are filled in to title is a pre-existing right throughout that prohibit Potlatches and Coast government rules that First Nations During the waterfront strike, the 1945-46 create railroad yards. ANDY PAULL the empire. Salish Winter Dances. Aboriginal “have not established any claim to central strike committee sets up WORLD WAR II ENDS. Aboriginal founds the ALLIED TRIBES OF BC, children are allowed to attend 1923 the lands of British Columbia based headquarters at the BOWS AND service men are prohibited from amalgamating Interior and Coast Salish public schools (although for many Led by Andy Paull, 16 Squamish bands on aboriginal title or other title.” ARROWS HALL (686 Powell Street). drinking when they return home. They Tribes. They are the first province-wide no alternative to residential schools of Howe Sound and Burrard Inlet Instead they offer annual allotments At BALLENTYNE PIER, hundreds of have lost their Indian status by serving organization advocating on behalf of are available). Indians travel from the amalgamate to form the SQUAMISH of $100,000 in lieu of treaty payments. strikers are met by mounted police in the military and do not receive Aboriginal claims for land, resources reserves to towns and cities looking INDIAN BAND. The BURRARD BAND An INDIAN ACT AMENDMENT makes it who chase them through residential the same post-war benefits as white and adequate reserves. They attempt for jobs and education. Registered (mostly descendents of Tsleil-Waututh) a crime to raise money or hire lawyers streets. The mayor cuts off relief to veterans. The National Harbour Board to open treaty negotiations with the Indians are allowed to buy alcohol in decides to remain a separate entity to pursue Aboriginal land claims in workers on welfare who refuse to begins evicting residents from False Provincial and Federal governments. beer parlours (but not to drink in their on their own reserve. First Nations court and bans off-reserve meetings cross lines. The strike falters. More and Creek and Burrard Inlet houseboats. homes). INDIAN ACT AMENDMENTS 1918 fishermen are finally allowed to use of groups of over three aboriginal more replacement workers accept jobs Fish ladders are built at Hell’s Gate to transfer responsibility for education An AMENDMENT TO THE INDIAN engine-powered boats in commercial people. – including Aboriginal men blacklisted the Fraser River, allowing fish stocks from the federal government to the ACT allows the government to lease fishing. WILLIAM NAHANEE and CHIEF following the 1923 strike. The men to rebuild. 1930 provinces. THE PROVINCES ASSUME unfarmed reserve lands to non-Indians DAN GEORGE participate in the 1923 whose jobs they take are among those Eighty residential schools in Canada RESPONSIBILITY FOR health, welfare without asking permission from the DOCK STRIKE. Aboriginal workers pay who broke the strike of 1923. are operated by different religious band. a price: members of the International and educational services and now have

30 Storyweaving Storyweaving 31 authority to create laws and policy Coqualeetza residential schools. EXPRESS; trainloads of indigenous 1988 where federal regulations don’t exist. Canada establishes the OFFICE OF people travel from BC to Ottawa to In the aftermath of Expo 86, Vancouver NATIVE CLAIMS to resolve Indian land lobby Trudeau and the premieres to plugs into the global drug market and 1953 and treaty claims. guarantee indigenous people’s right to the Downtown Eastside drug scene The right to purchase land is restored self-determination in the constitution spirals out of control. to Aboriginal people. After twenty five 1976 and to affirm that Aboriginal treaty years the 1927 ban on Indians pursuing Chiefs and Elders from the Stó:lō Nation 1990 rights exist – and exist whether or not land claims in court is ended. occupy the Nurses’ Residence on the PHIL FONTAINE, National Chief of there is a treaty. Coqualeetza residential school site to the Manitoba Chiefs, is the first 1953 publicize lack of action on achieving 1982 Indian leader to tell the story of his Carver ELLEN NEEL is “renowned for reserve status and ownership of the Canada’s CONSTITUTION ACT own abuse in residential school. He her totem poles” in the first exhibition property. recognizes existing Aboriginal rights calls for recognition of the abuse, of Native arts and crafts hosted by and treaty rights and includes Indians, compensation and an apology from the Coqualeetza Fellowship at the 1977 Inuit and Metis people. the Canadian government. Individual Vancouver Art Gallery CHIEF SIMON BAKER Is named to the lawsuits launch and residential Order of Canada. 1984 1954 school survivor groups form. The William Nahanee w longshoreman Moodyville Sawmill dock 1889, photo Charles S Bailey A32533 CVA Mi P2 The Supreme Court decision in the The COQUALEETZA FELLOWSHIP 1979 1990 Supreme Court of Canada Musqueam Nation’s GUERIN CASE organizes itself into a club and expands it easier and cheaper to remove the greater equality for Indians. To do Twelve residential schools are left SPARROW DECISION (Musqueam rules that aboriginal rights existed their membership to include anyone children. During the SIXTIES SCOOP, this, he proposes to repeal the Indian operating in Canada. Nation) recognizes the Aboriginal before Canada became a country and working for the betterment of native thousands of Aboriginal children Act, eliminate separate legal status right to fish for food, societal and 1973 the Federal government must protect people migrating to Vancouver. People are taken from their homes and for Indians, terminate reserves and ceremonial purposes. These rights In the Musqueam Nation’s CALDER the interests of Aboriginal people. involved over the years include Frank communities by provincial welfare transfer responsibilities for Indian CASE, the Supreme Court of Canada take priorities over the interests 1985 Calder, Minnie Croft, Hattie Ferguson, officers and placed in non-aboriginal affairs to the provinces. The policy recognizes aboriginal rights for the of other user groups, though the Changes to the Indian Act (BILL Ella & Sophie Gladstone, Edward and homes for adoption or foster care, is overwhelmingly rejected by first time in Canadian Law, but splits government can regulate the activities C-31) restore Indian status and band Delavina Kelly, Alice Hamilton, Alfred often in other provinces or even indigenous people across Canada who on whether aboriginal title to land for conservation purposes. Scow, Mabel Stanley, Margaret White, overseas. want to maintain a legal distinction membership to aboriginal women and still exists. As a result, Prime Minister 1991 Senator Guy Williams and Simon Baker. as Aboriginal people and affirm their descendents (who lost their status 1963 Trudeau changes federal policy to Canada establishes a ROYAL the historical and constitutional in marriage to non-native men). The 1957 Concern rises over the increasing death allow negotiation of “Comprehensive COMMISSION ON ABORIGINAL relationship between aboriginal changes also allow bands to define Marge Cantryn-White becomes toll of alcoholism and drugs among Claims” based on Aboriginal Title and PEOPLES to examine the relationship people and Canada. The policy is their own membership. The KUPER involved with the Coqualeetza native people migrating to Vancouver. “Specific Claims” based on reserve between Canada and indigenous abandoned by the federal government. ISLAND RESIDENTIAL SCHOOL is torn Fellowship Club. Plans revive for a social centre to help lands. BC refuses to participate. peoples. The BC LAND CLAIMS TASK down with a wrecking ball by the Indians arriving in the city. A committee To contest the proposed “White Paper” FORCE recommends a new treaty 1958 1980s community who perform a purification formed to look into setting this up plan, several Aboriginal organizations process for BC. The BC government is The Squamish Indian Residential The damaging practice of removing ceremony and replace it with an Adult includes James Garner, Judge Alfred emerge. One hundred and forty-four finally willing to discuss land claims. School closes. large numbers of Aboriginal children Learning Centre. Scow, Gertrude Guerin, Alvin McKay BC Aboriginal chiefs form the UNION from their families and giving The Downtown Eastside first WOMEN’S 1960 and Marjorie C. White. The Coqualeetza OF BC INDIAN CHIEFS to proceed with 1986 them to non-Aboriginal families is MEMORIAL MARCH begins in response By the late 1950s many Indians involved Fellowship Club incorporates under the land claims on behalf of all status Frank Brew resurrects the Indigenous discontinued after Ontario chiefs pass to the death of a Coast Salish woman in the waterfront industries begin to name of The VANCOUVER INDIAN Indians. Their mandate includes plans Canoe Journey from the Heiltsuk resolutions against it and a Manitoba whose family comes to do a ceremony experience long-term unemployment CENTRE SOCIETY. The Centre opens to occupy the Coqualeetza residential Nation to Vancouver’s Expo 86. This judicial inquiry harshly condemns it. in the place she died. Out of a sense due to shutting down of canneries and at 1200 West Broadway, marking the school site. launches annual TRIBAL CANOE Residential School students begin of hopelessness and anger, comes an mills, loss of warehouses to the suburbs beginning of the Friendship Centre JOURNEYS over ancestral Coast Salish 1970 disclosing physical, sexual, mental, and annual march on Valentine’s Day to and depletion of fishing stock. THE territory that are still ongoing in 2012. movement in BC. emotional forms of abuse experienced COQUALEETZA FELLOWSHIP advocates The Indian Act provision that prohibits show society, police and government at residential schools. SPIRIT SONG 1987 for a centre to help Indians arriving 1966 Indians from buying or possessing that these women come from people NATIVE THEATRE SCHOOL develops The FIRST NATIONS HOUSE OF from the reserves and residential The VANCOUVER INDIAN CENTRE alcohol “in town” is struck down by who care. Twenty years later the curriculum based on Aboriginal LEARNING and Xwi7xwa Library schools make the difficult transition SOCIETY moves to 1655 West the Supreme Court. Women’s Memorial March continues culture. Greater autonomy allows are established at the University of to the city. Broadway. 1972 to honour the lives of missing and Squamish and Musqueam bands to British Columbia. The MEECH LAKE 1968 The National Indian Brotherhood murdered women. 1961 lease valuable urban land, generating ACCORD proposes changes to the Segregated health care ends; issues a paper on Control of Indian 1992 Aboriginal people receive the right to income for housing, community Canadian Constitution that include aboriginal people are permitted to Education, officially recognizing that Aboriginal and treaty rights are vote in federal elections and serve in buildings and education. ending Aboriginal Nation rights by access provincial health facilities. languages and culture are an essential recognized in the CONSTITUTION OF the military without giving up Indian delegating power over native affairs part of First Nations education. 1981 CANADA (section 35). The CANADIAN status. They are the last racial group to 1969 to the provinces within the framework The VANCOUVER ABORIGINAL CHARTER OF RIGHTS AND FREEDOMS gain voting rights. Now considered an 30-40% of all legal wards are aboriginal 1974 of a municipal level of Indian self- FRIENDSHIP CENTRE opens at 1607 also recognizes Aboriginal rights. expensive failure, INDIAN RESIDENTIAL children, though they form less than The COQUALEETZA CULTURAL government. Elijah Harper, a Native East Hastings with Chief Simon Baker The National Indian Brotherhood re- SCHOOLS begin to close. Rather 4% of the BC population. EDUCATION TRAINING CENTRE forms Member of Parliament, refuses to give officiating. The Union of BC Indian organizes as the ASSEMBLY OF FIRST than provide support or resources to and is mandated to manage the his approval. This contributes to the Prime Minister Trudeau proposes a Chiefs mobilizes THE CONSTITUTION overwhelmed parents, society finds former sites of the Saint Mary and NATIONS. The BC TREATY COMMISSION “WHITE PAPER POLICY,” to achieve death of the Meech Lake Accord.

32 Storyweaving Storyweaving 33 is established and signed by Chief courage for those who have died near Vanier Park. Tent city sets up in 2008 Joe Mathias on behalf of BC First unnecessarily in the community and for CRAB PARK seeking welfare reform, Constant Arts Society organizes a Nations. FULL CIRCLE FIRST NATIONS those who have survived. social housing and twenty-four hour canoe carving project using a tree access to the park by Aboriginal blown down in a Stanley Park storm. PERFORMANCE establishes to express 1999 people. The ABORIGINAL FRONT DOOR The yellow cedar canoe is carved by the reality of First Nations experience. The NISGA’A TREATY is signed by SOCIETY forms to provide a safe, non- Marvyn Child with the help of East 1993 Premier Glen Clark for the Province judgmental place for Aboriginal people End Aboriginal Youth. A COAST SALISH Canada, BC and the First Nations Summit of BC: the first treaty signed by a in the Downtown Eastside, with alcohol CANOE LAUNCH CEREMONY takes agree to negotiate a new treaty process First Nation in BC since 1899. First and drug strategies utilizing traditional place at Crab Park during the DTES and set up a BC TREATY COMMISSION Nations can now apply to the federal healing practices passed on by elders Heart of the City Festival; it is attended PROCESS. BC finally acknowledges that government to assume control over and community members. by elders and chiefs from the Squamish, Aboriginal rights have a legal as well as land management of their resources. Musqueam and Kwakwaka’wakw a political dimension. RAVENSPIRIT DANCE forms to create 2004 Nations. A feast and Aboriginal Music contemporary Aboriginal dance. Two SUPREME COURT JUDGEMENTS 1995 Showcase follows at the Vancouver Planting Cedar Tree Oppenheimer Park 2011, photo Terry Hunter rule that the BC and federal government The Stein Valley NLAKA’PAMUX 2000 Aboriginal Friendship Centre. must consult with Aboriginal people of Aboriginal muralists. BEAT NATION seems to have stalled. The BC Treaty HERITAGE PARK is created after two Class actions are launched by law and take into account their concerns Following years of advocacy by Aboriginal forms, a digital arts and live music Commission asks for renewed decades of lobbying by conservation firms on behalf of residential school for development that could undermine people, Prime Minister STEPHEN HARPER collective. The Stó:lō Resource Centre commitment from the federal and groups and First Nations. survivors. CHIEF SIMON BAKER receives ancestral rights. If governments and APOLOGIZES for Canada’s residential opens on the Coqualeetza residential provincial government and by First the National Aboriginal Achievement 1996 developers seek access to land or school policy and the legacy of cultural school site, housing COQUALEETZA Nation leaders. The BC government Award for Heritage and Spirituality. The ROYAL COMMISSION ON resources before Aboriginal rights loss and patterns of abuse resulting EDUCATIONAL RESOURCE CENTRE. wants Ottawa to participate in The INDIAN ACT IS AMENDED to allow ABORIGINAL PEOPLE’S REPORT is are resolved through a treaty process from the policy. After residential school BC adopts the name SALISH SEA for negotiating pre-treaty deals to band members living off reserve to vote released and recommends that a public or court decision, they must consult survivors, supported by the Assembly of waterways from Washington’s Puget facilitate economic development in band elections and referendums. inquiry be held to investigate and with and negotiate with the First First Nations and Inuit organizations, Sound to BC’s Desolation Sound. projects. To protect ancestral lands COMPAIGNI V’NI DANSI is founded by document abuses in Indian residential Nations claiming ownership, or they take the federal government and the Canada endorses the UNITED NATIONS and waters from potential spills Yvonne Chartrand to fuse traditional schools. The LAST INDIAN RESIDENTIAL will take a big financial risk. Aboriginal churches to court, the largest class DECLARATION ON THE RIGHTS OF and the fishing and eco-tourism Metis dance with contemporary arts. SCHOOL closes in Saskatchewan. women’s ensemble M’GIRL forms to actions settlement in Canadian history is INDIGENOUS PEOPLES, which it had industries, a cross Country FREEDOM 2001 1997 share cultural ideals and world views implemented. The INDIAN RESIDENTIAL opposed since its adoption in 2007. TRAIN is organized by a coalition of In the SQUAMISH BAND VERSUS The Supreme Court of Canada from perspectives of their Metis/Cree, SCHOOLS SETTLEMENT AGREEMENT FOUR NATIONS CO-HOST THE 2010 Northern BC First Nations; they are CANADA CASE, the court accepts oral DELGAMUUKW judgement confirms Ojibway and Mohawk backgrounds. includes establishing THE TRUTH AND OLYMPICS – Lil’wat, Musqueam, opposing plans to ship Alberta oil histories as evidence but stipulates that RECONCILIATION COMMISSION OF Squamish and Tsleil-Waututh – the sands crude to the West Coast for that Aboriginal title has not been 2005 the weight given must be determined CANADA to learn the truth about what first time in history an Olympic international markets. The Musqueam extinguished in BC; Aboriginal title The fifth annual VISION QUEST is held in relation to how they are regarded happened in residential schools. Organizing Committee has entered into Indian Band protests plans to build a is a right to the land itself and is not in Oppenheimer Park by a group of in their own society. TALKING STICK a partnership with Indigenous peoples. condominium on the sacred burial site limited to traditional food collection elders, residential school survivors and 2009 FESTIVAL is founded to showcase of the MARPOLE/MUSQUAM MIDDEN. practices; and First Nations can hold their supporters who hold a five day The Queen Charlotte Islands are 2011 Aboriginal artists. Marie Clements collective title to the land. This is the fast in the park to bring awareness renamed HAIDA GWAII as part of THE MAA-NULTH TREATY comes Constant Art Society/Vancouver Moving founds URBAN INK as a First Nations first case in which a court accepts of the hardships faced by Aboriginal an historic reconciliation agreement into effect – the first modern treaty Theatre/City of Vancouver collaborate theatre company and goes on to oral history as evidence. The federal people and demonstrate the need for between BC and the Haida Nation. The concluded on Vancouver Island and on TWO ORIGINAL CARVINGS created create award winning plays and films. government admits wrongdoing for healing within our communities. TSAWWASSEN FIRST NATION TREATY the first multi-nation treaty concluded by Henry Robertson (Haisla Nation) the first time and issues a STATEMENT 2002 is signed - the first urban treaty in under the BC Treaty Commission and Wes Nahanee (Squamish Nation. 2006 OF RECONCILIATION, expressing regret Port Coquitlam pig farmer Robert the history of British Columbia and process. Coast Salish elder Robert The poles are raised in OPPENHEIMER BC’s Premier Gordon Campbell to residential school survivors. Based Pickton is arrested and charged, linked the first treaty negotiated under the Nahanee conducts the ceremonial PARK and honoured with a traditional announces a commitment to forge A on recommendations of the Royal to years of disappearances of women British Columbia Treaty Commission planting of a Western RED CEDAR ceremony and feast. Vancouver Art NEW RELATIONSHIP with aboriginal Commission on Aboriginal peoples, the from the Downtown Eastside; most process. The SQUAMISH NATION signs TREE at OPPENHEIMER PARK. Gallery presents BEAT NATION: ART, people – government-to-government ABORIGINAL HEALING FOUNDATION are Aboriginal. The TSILHIQUOT’IN a 30 year contract for an electronic HIP HOP AND ABORIGINAL CULTURE. – based on mutual respect, recognition 2012 is established, with $350,000,000 to take BC to court to assert title to their billboard set up on the Burrard Bridge. MARGE C. WHITE is awarded a and reconciliation and constitutionally The Independent Council for assist in healing process for survivors lands. The judge determines the oral CHIEF SIMON BAKER is inducted into Community Courage Award by the protected rights and title. Aboriginal Interests withdraws from of residential schools. histories presented are sufficient to Vancouver Aboriginal Community the BC Sports Hall of Fame as the only the MISSING WOMEN’S COMMISSION prove Aboriginal title. 2007 Policing Society. STORYWEAVING is REDWIRE MAGAZINE, Canada’s first surviving member – and star lacrosse INQUIRY due to delays in hearing Seventy percent of Vancouver’s total presented at the Vancouver Aboriginal magazine produced for and by native 2003 player – of the celebrated North Shore Aboriginal witnesses. TRUTH AND Aboriginal population are said to live Friendship Centre. youth, is published for eleven years. A The BC Court of Appeal upholds a Indians of 1936. RECONCILIATION COMMISSION in the Downtown Eastside. STEVEN thirty foot Memorial TOTEM POLE is decision RETURNING ELEVEN ACRES OF 2010 COMMUNITY HEARINGS provide 2013 LEWIS POINT, former Tribal Chair of the carved by Dick Baker (Squamish Nation) KITSILANO LAND TO THE SQUAMISH THROUGH THE EYE OF THE RAVEN, opportunities for all BC residents to A NATIONAL TRUTH AND Stó:lō Nation, is appointed Lieutenant with the help of Downtown Eastside INDIANS one hundred and sixteen Western Canada’s largest mural, is learn more about and bear witness RECONCILIIATION EVENT will take Governor of BC. residents and installed in OPPENHEIMER years after it was expropriated for painted on the side of the Orwell to the legacy of the residential school place in Vancouver, 18-21 September PARK as a symbol of strength and use by the Canadian Pacific Railroad. Hotel by Richard Tetrault and a team system. The BC TREATY PROCESS 2013. The land lies under the Burrard Bridge

34 Storyweaving Storyweaving 35 opportunities. Many were unprepared the Park stands a thirty foot memorial MOVING INTO TWO THOUSAND AND TWELVE to cope with urban environments and totem pole carved under the direction the legacy of residential school experi- of Richard Baker (Squamish Nation) Embedded within and around Greater ence. Ex-students and ex-teachers from and dedicated “To our sisters and Vancouver are three Coast Salish com- the Coqualeetza Residential School brothers who have died unnecessarily munities - the Musqueam, Squamish formed the Coqualeetza Fellowship in the downtown eastside and to those and Tsleil-Waututh- whose ancestors to help native people adjust to life in who have survived.” have lived in the this area for thou- the city and to work on establishing a The first Women’s Memorial March sands of years. None have signed a native centre. was held in 1991 in response to the treaty ceding territory; their tradi- Today Vancouver has the third largest murder of a Coast Salish woman on tional territories are overlapping. Each aboriginal population of any city in Powell Street. Out of this sense of is based out of their own reserve land Canada after Winnipeg and Edmonton. hopelessness and anger came an an- in Vancouver, North Vancouver and Over 40% of its aboriginal population nual march on Valentine’s Day to ex- West Vancouver. lives off-reserve. In addition to ancestral press compassion, community, and car- The MUSQUEAM RESERVE stands first nations, Vancouver’s population ing for all women in the community. within Vancouver’s city limits just Photo Liisa Hannus includes Metis, Inuit and aboriginal Twenty one years later the Women’s south of Marine Drive near UBC and Over half the population of the Lower people from across Canada, North, Cen- Memorial March continues to honour the Fraser River’s north mouth. The Mainland has been here less than twen- tral, and South America. After a 1970s the lives of missing and murdered SQUAMISH NATION’S largest commu- ty years. They need to hear our stories. demographic survey revealed that women, culminating in a ceremony at nity is in North Vancouver at the end His Honour Steven Point, Lieutenant Governor of most of Vancouver’s native population Oppenheimer Park. of the Lion’s Gate Bridge and in West British Columbia (Stó:lō Nation) lived between Cambie and Nanaimo, Last year Robert Nahanee (Squamish 41st Street and the waterfront, the Vancouver. They also have ten acres of the Stanley Park peninsula. In 1997, the Nation) conducted the ceremonial Vancouver Aboriginal Friendship Cen- reserve land under the Burrard Street Supreme Court of Canada confirmed planting of a western red cedar in tre established a new home at 1607 E. Bridge next to the Molson Brewery. the existence of Aboriginal title in Oppenheimer Park. This year, two Hastings Street. In 1981, this was the The TSLEIL-WAUTUTH’S largest com- Canada, but hasn’t indicated where ten foot carvings, one by Chief Henry munity is on the Burrard Reserve of largest urban native cultural center of Carving, by Chief Henry Robertson Sr. with Henry Robertson Jr., Oppenheimer Park Photo John Endo Greenaway title exists. Treaties are still unfinished Robertson, Sr. (Haisla Nation) and the its kind in North America. North Vancouver, just east of the Sec- business in BC. other by Wes Nahanee (Squamish ond Narrows Bridge. Today, Aboriginal people are active in Nation) were raised in the park “to Ever since the founding of Hastings business, educations, the professions, represent nourishment for the people Within thirty years of the founding of Mill, native people have played promi- the arts and politics. They’re working of the Downtown Eastside.” Hastings Mill (1865), changes occurred nent roles in the city’s industrialization, to build a better future for themselves that continue to affect Aboriginal taking on occupations in fishing, can- Two blocks from the park is “Through and Vancouver, many on ancestral ter- people today. No longer a majority ning, shipping and lumber industries. the Eyes of the Raven,” painted on ritory where they’ve always been. in BC, Aboriginal people were dis- Waterfront labour unions arrived at the side of the Orwell Hotel (456 E. placed from traditional territory and the same time as organizations dedi- THE DOWNTOWN EASTSIDE Hastings). Western Canada’s larg- resources, their population decimated

cated to Aboriginal rights. Waterfront The Downtown Eastside, founding est mural looks at the history of the Carving, by Wes Nahanee, Oppenheimer Park Photo John Endo Greenaway by new infectious diseases. Cedars that employees participated in the 1906 neighbourhood of Vancouver, is situ- Downtown Eastside through the eyes provided for every need were gone; First Nations delegation that traveled ated on a spit of land between Burrard of Aboriginal artists. David Ebby of herring and seals abandoned Burrard to London to present a brief to King Inlet, the old False Creek flats, and the Vancouver Native Housing Society inlet; salmon stocks that assured sus- Edward VII on land claims, fishing, former tidal streams that once flowed states: “We see the mural heralding tained yields for thousands of years hunting, and education for Indian chil- through the gullies of Campbell and the renaissance of aboriginal culture were depleted; waters were polluted dren. Native people defended Canada Carrall/Columbia Streets. Eagles nest and pride in an area that was the and streams covered over. Hundreds of in World War I and World II. in Strathcona Park, perch on a Strath- traditional and is the current home of children were taken from their families cona church steeple, and soar over many native people.” Between the 1920s and the 1940s, and language. Indigenous cultural, Oppenheimer Park. Home to about Vancouver’s Aboriginal population religious and governance practices ten percent of Vancouver’s Aboriginal reached an all-time low. In the early were outlawed. population, some call this area the 1950s, a profound social shift began largest urban aboriginal “unofficial Newcomers needed the cooperation of to take place. Voting rights were reserve” in Canada. indigenous peoples, but they wanted restored, and so were rights to buy helpers, not collaborators or competi- land, pursue land claims and openly First Nations people who felt unwel- tors. Indigenous people were prohib- practice Aboriginal cultural traditions come in Stanley Park after its founding ited from voting, commercial fishing, and religion. With the closing of the in 1887 made OPPENHEIMER PARK land purchases, homesteading. Within residential schools, native people be- “their home.” The park is a gather- two years of the mill’s founding, native gan migrating rapidly to Vancouver ing place for Aboriginal people from leaders petitioned the colonial govern- from reserves in B.C. and other prov- across Canada and a site for celebra- ment to protest the lack of reserves on inces seeking jobs and educational tion, prayer and healing ceremonies. In Through the Eye of the Raven, Orwell Hotel the south shore of Burrard Inlet and

36 Storyweaving Storyweaving 37 INDIAN RESIDENTIAL SCHOOLS INDIAN RESIDENTIAL SCHOOL We have before us an incredible opportunity to better understand and rewrite our own history. We can all learn from the lessons of the past, and walk toward respectful relations for the future SURVIVORS SOCIETY ... for the sake of the child taken and the parents left behind. Marie Wilson, Truth and Reconciliation Commissioner

For over 100 years Aboriginal children were removed from their families and sent to institutions called residential During the 1980s residential school survivors began to schools. The government-funded, church-run schools were disclose forms of emotional, mental, sexual and physical located across Canada and established with the purpose abuse experienced at residential schools. They also began to eliminate parental in- to take governments and volvement in the spiritual, churches to court, suing cultural and intellectual them for damages result- development of Aborigi- ing from the experience. If not now when? If not us who? Let us belong to this time and place together. Chief Robert Joseph nal children. The last resi- During the 1990s, the gov- dential schools closed in ernment and churches in- The Indian Residential School Survivors Society (IRSSS) be- resources. We can tell you about what is happening in the the mid-1990s. During this volved began to acknowl- gan in 1994 as a working committee of the First Nations rest of the country and we know about books, videos, and chapter in Canadian histo- edge their responsibility Summit. The First Nation Summit sometimes, healing circles in ry, more than 150,000 First for the damage caused is composed of fifty-one British your area. We can help you start Nations, Métis, and Inuit by the system. In 2006 the Columbia First Nation govern- a healing circle. children were forced to Indian Residential Schools mental and political bodies rep- attend these schools some Settlement Agreement resenting more than 70% of all We can also listen when you of which were hundreds was reached by the As- aboriginal populations in British need to talk. Our service is of miles from their home. sembly of First Nations, Columbia. As of March 2002 we completely confidential. Our The cumulative impact of the Federal Governments, formally became the Indian Resi- survivor support workers are residential schools is a leg- and the churches: the dential School Survivors Society. trained crisis counsellors who acy of unresolved trauma larges class action settle- are very knowledgeable about passed from generation ment in Canadian History. Photo Courtesy of IRRRS Mandate residential school experiences. to generation and has had The mandate of the IRSSS is We know what it is like when a profound effect on the relationship between Aboriginal Finally, the Prime Minister, on behalf of the Government of to assist First Peoples in British you start to remember. We know peoples and other Canadians. Canada, delivered a formal apology in the House of Commons Columbia to recognize and be about the shame, anger, sad- Truth and Reconciliation Commission of Canada to former students, their families, and communities for Canada's holistically empowered from ness, loss, rage, confusion, and role in the operation of the residential schools. the primary and generational sense of utter aloneness. We can Aboriginal children were the only children in Canada’s his- effects of residential schools by help ground you when you feel tory singled out by race and forced to live in institutions. Two primary objectives of the residential school system were supporting research, promoting lost in the feelings. Out of 133 schools in Canada, 18 were in British Columbia, to remove and isolate children from the influence of their awareness, establishing partnerships and advocating for including on the Squamish Reserve (North Vancouver), Sardis homes, families, traditions and cultures, and to assimilate justice and healing. We can also refer you to longer term help whether it be a (Coqualeetza School) and Kuper Island. While most ceased them into the dominant culture. These objectives were traditional healer or counsellor. If other kinds of therapy to operate by the 1970’s, the last school didn’t close till 1996. based on the assumption Aboriginal cultures and spiritual What Does the Society Do? are useful to you we can help you find practitioners and beliefs were inferior and unequal. Indeed, some sought, as it The IRSSS supports survivors: crisis counselling, court sup- suggest ways for you to find funding. The story of Residential Schools is a story about Canada. was infamously said, “to kill the Indian in the child.” Today, port, information, referrals assists communities to help Justice Minister Murray Sinclair, Truth and Reconciliation Commission we recognize that this policy of assimilation was wrong, survivors: partnerships, training and education workshops For Workers: We can offer workshops on residential school has caused great harm, and has no place in our country. raises awareness of residential school issues: contact with history, impacts on individuals and families, suicide preven- Officials believed that the best way to aggressively assimi- Prime Minister Stephen Harper, official apology, 11 June 2008 the media; conferences supports and conducts research: tion, sexual abuse response, the justice system and other late children into non-aboriginal culture was to separate history and effects of residential schools advocates for options. We can also give referrals and suggestions on how them from their families, communities, language and An important component of the residential schools set- justice and healing: traditional and non-aboriginal forms to best meet your clients’ needs or what kinds of safety culture. The schools were chronically under-funded and tlement agreement was the establishment of the Indian measures should be in place for community workshops. over-crowded. Many children died of infections diseases, Residential School Truth and Reconciliation Commission What can the Society do for me? were poorly fed and educated, over-worked and harshly established in 2009 to work towards truth, healing and For Survivors: We can help in many ways. If you need punished for speaking their language or practicing their reconciliation regarding the residential school experience. information about what your options are for healing or Indian Residential School Survivors Society culture. The interruption in the passing of language, Community hearings have been set up in non-adversarial justice you can call and speak to a support worker. We can 911-100 Park Royal South, West Vancouver knowledge, life and parenting between the generations ways that allow residential school survivors to share their tell you where to start researching, how to start a criminal British Columbia, V7T 1A2 contributed to family conflict, and personal as well as stories and experiences so that all Canadians can learn case, give you information on civil cases, class action cases 1-800-721-022, 604-925-4464 inter-generational trauma; it destroyed relations of respect about and bear witness to the legacy of the residential and alternative dispute processes as well as help you find [email protected], www.irsss.ca between the generations. school system and ensure that these experiences are never forgotten or repeated.

38 Storyweaving Storyweaving 39 If not now when? If not us who? Let us belong to this time and place together. Chief Robert Joseph

THANK YOU! BURNING ISSUES WORKSHOPS Voices of Urban Aboriginal Youth and Elder Marge C. White Community Partners Dangeli; Slahal John Dickie Lewis Todd Prince, Sandra Pronteau, Bill My survival comes from because I know who I am and where I come from and I understand my culture. Carnegie Community Centre, UBC First (Musqueam), Bob Baker, Wes Nahanee. Quinn, Linda Sorge, Randy Tait, Muriel Nations House of Learning, Twin Fish “X” Williams, Dennis Wardman, Alex Always be proud of who you are and be strong in your family. Marge C. White Theatre (Nelson), urban ink produc- YOUTH AND ELDERS WORKSHOP PAR- Watt, Barbara Wyss, Cease Wyss. tions. TICIPANTS When I got the opportunity to spend DANCING Country is fun to dance, too. Spin, some time with four youth from the When I was your age, our culture was twirl, jump. “Jump on it” is a good Vancouver - Aerianna Antoine, Mickey A BIG THANK YOU TO Vancouver Aboriginal Friendship Cen- banned. We couldn’t dance, listen to song. I like dancing too. It pumps me Storyweaving Play Reading (2011 DTES Barton, Eli McMillan, Malia Terry, Angela White (Vancouver), Cha- tre, I was not really sure what their drums, potlatch. I didn’t have that way up and makes me feel happy. Mickey Heart of the City Festival, Vancouver Christy David, Woody Morrison, Marge ron Spinks (Kamloops) guest health “Burning Issues” were. We got to learn to express my way in our culture. We and Claudette are my role models. Aboriginal Friendship Centre) - Sam C. White; From Williams Lake - Rae- workers and the Indian Residential about this together. Listening to their continued to give names to your young They are not afraid to dance and they George, Ron Dean Harris, Stephen anne Elkins, Larissa Myers, Taylor My- School Survivors Society; Vancouver memories and the stories that they people so they could hear drums and don’t care what people think. Lytton, Wes Nahanee, Kat Norris, ers, Sage Birchwater. Aboriginal Friendship Centre, Shannon carried, we found what was important dance, but not often. When we had a Malia Brenda Prince, Quelemia Sparrow, Macmillan, Whitney Radforth, Teresa to them in their very busy everyday potlatch, it was very quick as we didn’t Priscillia Tait, Herb Varley, Marge C. THANK FROM THE CO-WRITERS Rush, Sherry Small, Susan Tatoosh and twelve-year-old lives. That is where we want to be caught. Now we can prac- Hip hop is fun!! Random dancing is White, Muriel “X” Williams, Phoenix The co-writers raise their hands in Clifford White; urban ink productions found our story. Memory, “what I need tice it in an open way. When you see awesome. Being ridiculous is awesome. Winter (readers) with Renae Mor- thanks for insights shared over the and Diane Roberts; Rika Uto and the to know,” dance, basketball, role mod- dances from our nations, every song I am always silly and I love funny peo- riseau (director), Savannah Walling years by urban Aboriginal community Carnegie Community Centre; Barb els were all the things that they wanted has a dance and a story behind it. The ple. Everybody is funny.” (stage manager), Rosemary Georgeson members during the research and mak- Bobb. (hospitality). ing of the Downtown Eastside Com- to share. We were so very honoured motions represent what is being sung. Mickey to have elder Marge C. White come in There is a story behind each dance and munity Play (In the Heart of a City), And to Priscillia Tait, Sue ’Bannock and share her memories of these same motion. Always be aware that you are ROLE MODELS Aboriginal Showcase (2011 DTES Heart DTES Shadows Project (We’re All In Queen’ Blue and Savannah Walling topics, that were so important to Micky, telling a story. Michael Jordan is my favorite. Was of the City Festival, Carnegie Commu- This Together), 1st and 2nd Downtown for bringing home baked goods for Malia, Aerianna and Eli. Marge C. White wing on the sides of the point guard. nity Centre) - Margo Kane (MC), Sam Eastside Arts for All Institutes, and the cast! People yelling defensive words to George, Wayne Lavallee, Sam Bob and Powell Street (Japantown) Historical I hope you enjoy reading the words Uncle Harold lived on a ranch that is in shared by the youth and Marge as much make people with the ball mess up. the Coyote Brothers, Git Hayetsk Danc- and Cultural Review: including Fred SPECIAL THANKS FOR PROPS/ Coldwater. Flowers were blooming in as I enjoyed spending time with them. Sounds of the ball bouncing, hitting ers, Christie Crunch, Zaccheus Jackson and Brian Arrance, Harold Asham, EQUIPMENT LOANS AND DISCOUNTS lots of different colours. The sky was a Hearing about today and yesterday, the ground, the crowd cheering, and Muriel “X” Williams. Produced Norma Jean Baptiste, Sue Blue, Dalan- Rose Georgeson (baskets and hospi- pretty blue and the sun was in our eyes we realized that some things might squeaky noise the shoes make, during to honour the visit of the Honourable nah Gail Bowen, Tina Eastman, Gladys tality supplies), Russian Hall (music and really bright. Coldwater is like my seem like they change, but our needs practice the rap music plays. You get Stephen Point, Lieutenant Governor of Evoy, Chief Janice George, Marge stands), Renae Morriseau (stools), home. The ranch has horses that I like to and hopes and dreams are still alive in tired from running on defense. Sweat British Columbia. George, Marlene George, Rosemary Nicole Balesdent (Christie Lites), Car- ride in the grass that smells like spring. us just as much now as they have ever comes down your head. The wind on Georgeson, Victor Guerin, Lorelei ousel Theatre, Firehall Arts Centre, I also like to climb trees to see clouds been. It has been a high point of my your face when you run down the Film Presentation: Squaw Hall Project: Hawkins, Peter Jacobs, Bradford International Web Express, Vancouver in the sky in the distance. When we career to spend afternoons listening court. Feels good. Feels like you’re part A Community Remembers (2011 DTES Keewattincappo, Gwen Lagimadiere, International Dance Festival, Round- danced, we danced the “Wolf Dance.” to youth and elders share their stories, of a team. They are your friends. Heart of the City Festival, Vancouver Betsy Lomax, Julie Mark, Carol Martin, house Community Centre, Great People would be watching us that lived memories and hopes for the future. Eli Aboriginal Friendship Centre). A film Laura Michel, Kat Norris, Frank Point, Northern Way Scene Shop. nearby. “Wolf Dance” is our dance, be- by urban ink productions and Twin Rosemary Georgeson cause we are the wolf. When we dance, Mike Dangeli is my role model because Fish Theatre. the birds would chirp. They were small he is a powerful dancer. When I see his WHAT I NEED TO KNOW birds and some blue jays. There were dif- dance group perform I suddenly feel Burning Issues Workshop and Presen- More about my Dad. ferent dancers, too, like hoop dancers, like I have lots of energy and it makes tation (2011 DTES Heart of the City More about my nation. jingle dancers, and grass dancers. The my day better. Festival, Vancouver Aboriginal Friend- Where baby’s come from hoop dancers had 9 hoops. The jingle Mickey ship Centre). Fashion dancers had a nice sound and the grass Where meat is from My role models were and still are George dancers reminded me of my dad. Most Klutesi and Blanche McDonald. Both WORKSHOP FACILITATORS What goodness means. of the dancers wore moccasins. My dad have been my role models for a long Burning Issues Trish Collins, Rosemary Aerianna does not live with us but we still love time. We can have role models both in- Georgeson, Nicola Harwood; Gifts More about my dad’s family him. No matter what, my mom will side our culture and outside our culture. from the Kitchen Ruth Howard (To- My other nations be the best mom in the world. When Marge C. White ronto); Traditional Roles of Mothers What my clan means. the drummers were drumming we ate and Daughters Joy Harjo (Mvskoke/ Eli Indian tacos and listened. It was a good Creek Nation, Oklahoma); Colonialism day dancing with my family. Burning Issues was made possible with History & Impacts of Indian Residential Aerianna the generous support of Schools Angela White (Vancouver) and Charon Spinks (Kamloops); Pro- tocols Bob Baker, Mike and Mique’l John and Emma Georgeson and Family, Georgeson Bay, Galiano Island BC 1895 courtesy Georgeson Family

40 Storyweaving Image by Mike Dangeli Storyweaving 41 BIBLIOGRAPHY

WEBSITES LEGACY OF RESIDENTIAL SCHOOLS Assembly of First Nations – Residential Schools Chronology; Fournier, S., Crey, E., Stolen from our Embrace: The BC Treaty Commission; Abduction of First Nation’s Children and the Restoration Royal Alberta Museum/Archaeology/FAQ/What is a of Aboriginal Communities; Medicine Wheel?; Miller, J. R., Shingwauk’s Vision: A History of Native Union of BC Indian Chiefs Historical Timeline; Residential Schools; Vancouver Aboriginal Child and Family Services Society. The Truth and Reconciliation Commission of Canada, They COAST SALISH FIRST NATIONS REPORTS Came for the Children: Canada, Aboriginal People Musqueam Comprehensive Land Claim Preliminary Report and Residential Schools. on Musqueam Land Use and Occupancy, presented to Office RECOVERY of Native Claims by Musqueam Band Council, 1984; Maracle, B., Crazy Water: Native Voices on Addiction and Tsleil-Waututh First Nation Eco-Cultural Resource Guide for Recovery; Burrard Inlet and Indian Arm, 2001, prepared by Verniest, Laura, Allying with the Medicine Wheel: Social Tsleil-Waututh First Nation and Alexander Heritage Work Practice with Aboriginal Peoples. Consulting; STORYTELLING XAY TEMIXW Land Use Plan: For Forests and Wilderness of Aboriginal Writers Collective West Coast, Salish Seas: an Squamish Nations Traditional Territory, Land and Resources anthology of text + image (artwork contributed by artists Committee, Squamish Nation, 2001. in the Vancouver area); BC FIRST NATIONS Archibald, Jo-ann/Q’um Q’um Xiiem, Indigenous Storywork: Armstrong, J., L. Maracle, G. Young-Ing, D. Derickson, We Educating the Heart, Mind, Body and Spirit. Get Our Living Like Milk From the Land: History of the Okanagan Nation; Carlson, K.T., editor, A Stó:lō Coast Salish Historical Atlas; Carlson, K.T., editor, You Are Asked to Witness: The Stó:lō in Canada’s Pacific Coast History; Coull, Cheryl, A Traveler’s Guide to Aboriginal B.C.; Photo Credits Gray, Linda, First Nations 101: tons of stuff you need to Front Cover know about First Nations People; Marge C. White, Muriel Williams, Priscillia Tait, Kat Harris, C., The Resettlement of British Columbia: Essays on Norris, photo David Cooper Colonialism and Geographical Change; Hill, Gord, The 500 Years of Resistance Comic Book; Inside Front Cover: Historical Silvey, Diane, From Time Immemorial: The First People of Kitsilano Indian Reserve, August Khatsahlano with wife the Pacific Northwest Coast. and child, photo W. Chapman CVA1376-203 A26388; First Nations camped Alexander Beach circa 1898, Public PEOPLE AND PLACES Domain CVA InP3, A26353S; Barman, Jean, The Remarkable Adventures of Portuguese Joe; Lumtinaht Louise Thomas, 1900, granddaughter of Chief Barman, Jean, Stanley Park’s Secret: The Forgotten Families Kiapilano CVA Port P392 of Whoi Whoi, Kanaka Ranch and Brockton Point; Khahtsahlano, August Jack and Major J.S. Matthews, Back Cover: Urban Aboriginal Conversations with Khatsalano 1932-1954; Community Carving Experience canoe launch, Christine Kirkness, Verna J., Khot-La-Cha: The Autobiography of Germano (l) and youth with canoe Carver Mervyn Child Chief Simon Baker; (rear). Crab Park, Vancouver, Downtown Eastside Heart A Scrapbook of Memories: A History of the Vancouver of the City Festival (2008), photo Ken Tabata (top left); Aboriginal Friendship Centre as seen through newspaper Git Hayetsk dancer Mique’l Dangeli, photo courtesy of clippings from 1950s to the 1970s (Vancouver Aboriginal Git Hayetsk Dancers (lower left); Friendship Centre). Ron Horsefall beadwork, photographer unknown; Carving, by Chief Henry Robertson Sr. with Henry LABOUR HISTORY Robertson Jr., installed Oppenheimer Park 2012, Parnaby, Andrew, Citizen Docker: Making a New Deal on Constant Art Society in partnership with Vancouver the Vancouver Waterfront 1919-1939; Moving Theatre and City of Vancouver, photo John Knight, R., Indians at Work: An Informal History of Native Endo Greenaway (right). Labour in British Columbia: 1858-1930.

42 Storyweaving