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Heiltsuk Tribal Council Heiltsuk Tribal Council The Talking Stick Communications and Engagement Plan The sunrise over Bella Bella harbour and the coast mountains. Credit: Joel McKay “A long time ago the fresh water was owned by an old chief. Raven resolved to steal it.” – from The Raven Legend, Legends of the Heiltsuk, Franz Boas, translation 2002 The government dock at Bella Bella. Credit: Joel McKay Introduction The Heiltsuk peoples have continuously inhabited British Columbia’s central coast since time immemorial. Archeaological evidence indicates the Heiltsuk have occupied and used the region’s lands and resources for at least 11,500 years. Heiltsuk are taught that they have been in their respective territories since the beginning of time, and were set down there by the Creator who gave them the gifts of stone, trees, house, food, transportation, fire and companionship so that they might thrive. In times past, the Heiltsuk occupied 55 distinct villages across more than 6,000 square miles in an area that today is called the Great Bear Rainforest. The region is characterized by the soaring serrated peaks of the coast mountains, lush forested mountains and misty valleys, bountiful fjords, inlets, rivers and streams. Traditional villages were seated near major salmon-bearing water systems, and there are 117 streams and rivers that the Heiltsuk owned and utilized throughout time. The villages shared a common language, though some traditional settlements had distinct dialects. Many smaller villages seasonally gathered at food-harvest areas. Larger groups lived at centralized village sites during the winter months. The villages remained separate until the late 19th century when they were forced to amalgamate to survive population decimation due to small pox. Later, the Heiltsuk moved closer to the Hudson’s Bay Co. trading post established at McLoughlin Bay. A new village site was subsequently established at what is now Bella Bella on Campbell Island. Today, the central coast is a land of plenty with few people. Bella Bella is accessible only by air or ocean with no year-round access to a service centre. The Heiltsuk population today totals approximately 2,400. Some 1,100 members live on-reserve concentrated in Bella Bella, while the remainder live elsewhere, notably Vancouver. Between 2006 and 2011, the population in Bella Bella grew 3.3%, which trailed the province’s overall growth rate of 6.1% during the same period. Approximately 95% of residents in Bella Bella are registered First Nations. Bella Bella is a youthful community. The median age in the community is 35.3, which is younger than B.C.’s overall median age of 41.6. Language characteristics show that 99% of the community speaks English, though as much as 6.4% of the population has some knowledge of Halhzaqvla, the Heiltsuk language. 2 Introduction continued... Approximately 55% of Bella Bella’s population that’s aged 15 and over lives in some type of West- ern-style familial environment, be it married or with a common-law partner. And the vast majority of that population has lived in the same home for five years or more. In terms of education, approximately 49% of the population aged 15 and over have no degree, certificate or high school diploma. The unemployment rate in Bella Bella in 2011 was approximately 20%, though, anecdotally, community members have said it could actually be as high as 60% or 70%. The active workforce in Bella Bella is most often employed in government, health, education, agriculture and resource-based industries. Traditional governance Prior to European contact, Heiltsuk peoples were in control of their own future and led by a historic and well-established governance system. A hereditary chief called a Hemas led each Heiltsuk tribal group. The government dock at Bella Bella. Credit: Joel McKay The hereditary chiefs had formal authority and power, though they relied on advisors who were usually commoners. Traditionally, a chief did not speak on his own behalf, this was done by a Pkwalelks, who was a commoner that acted as the chief’s spokesperson and advisor. Traditionally, it was essential that important business be conducted in public view at a potlatch or feast. A network of interdependence between Heiltsuk villages existed, which involved systems of potlatching, arranged marriages, unity in war efforts and resource sharing. Consensus building was an important part of Heiltsuk governance and decision making. The community would often gather to discuss and debate important business or major concerns. Decisions were reached or proposals amended until consensus was built for the betterment of all. Papguala is the Heiltsuk work for working together cooperatively. At gatherings a protocol for public speaking existed to ensure those who wanted to speak would be heard. A ‘talking stick’ was used and the holder could not be interrupted until she or he gave the stick to the next speaker. Although hereditary chiefs were traditional leaders, they were expected to lead by example and work as hard or harder than anyone else in their community. Women were the backbone of traditional Heiltsuk society, and had a voice in “A good chief rules decision-making and were sometimes elevated through his people, not to the status of chiefs. Traditionally, elders in the community held a place of respect in Heiltsuk soci- over them” ety and, day-to-day, served the community in roles – Pauline Waterfall Hilistis that varied from educator and counselor to historian, storyteller, babysitter and navigator. Children were expected to participate in communal projects and from a young age learned tasks that enabled them to participate and contribute in a meaningful way to daily life. Men, meantime, had daily responsibilities that were as varied and diverse as women, ranging from food provision through hunting and fishing, to war-fighting and the gathering of resources needed for the community. Men also undertook domestic responsibilities when needed, reinforced discipline and would participate in cooking and food preservation. It’s important to note that the roles of men and women were often interchangeable to respond to the day-to-day needs of the community. 3 “Himaskas’u sang a Shaman Song and his son tipped over the canoe. All the herring came alive.” – from Bella Bella Tales, Franz Boas, 1932 A fishing trawler plies the coast waters near Bella Bella. Credit: Joel McKay Modern governance Today, Heiltsuk governance is led through the Heiltsuk Tribal Council (HTC). The tribal council functions similarly to a local government but is subject to the federal Indian Act. Heiltsuk membership elect a chief and council that consists of 12 members. HTC’s administration is led by an executive director who oversees eight departments, including: • Heiltsuk Integrated Resource Management • Finance Department • Restorative Justive • Heiltsuk College • Social Development • Municipal • Recreation • Corporate A number of other community bodies report directly to Chief and Council, including: Gladstone Reconciliation, Kaxla, Mid Coast First Nations Society, the community school, health board and Heiltsuk Economic Development Corp. The impact of European colonization, notably residential schools, also continues to resonate through the community. Social challenges that are a result of colonization persist. However, in recent years, Heiltsuk traditional governance models have been rejuvenated. A functional council of hereditary chiefs continues to exist. Its main areas of focus are land, resources, sea, social issues and justice. The practice of potlatching has also been resurrected in the community for weddings, funerals, coming of age ceremonies and other important events. Still, the community has struggled to develop a leadership structure that is inclusive of traditional governance and HTC’s Western-style corporate structure. HTC has also been challenged to combat persistent apathy in the community and a lack of engagement with members who live off-reserve. Finally, it’s worth noting the Heiltsuk Nation is not an active participant in the treaty process, and has chosen to pursue its rights and title through other means. 4 The Talking Stick Heiltsuk communications and engagement in a modern context The Heiltsuk have valued effective communications and engagement throughout their history. It has been said that Heiltsuk means to “speak and act correctly.” Traditional governance shows us that consensus building and leadership through example are core community values. The Heiltsuk have well established traditional laws, or G’vilias. History shows that everyone in the community had a role to play in this process, both men and women, young and old. Heiltsuk peoples have always adapted to a changing environment. The iconic cedar trees that are symbolic to the First Peoples’ of the central coast today have only been in the region for the last 5,000 years. Prior to that, other trees such as Sitka spruce and western hemlock were dominant in Heiltsuk territory. Through the centuries, the people have adapted and used what resources were available to maintain their way of life. It is no different for effective communications and engagement. Where once the talking stick was used to ensure those who wanted to speak had a chance to speak, today a communications and engagement plan helps Heiltsuk leadership proactively engage with their membership, build consensus and effect change. This plan represents a collaboration between the Heiltsuk Tribal Council, community members and Northern Development to improve communications and engagement between HTC and its members. The plan has been designed to incorporate the traditional and modern ways of communication. The plan is called ‘The Talking Stick – Communications and Engagement Plan’ to symbolically reflect this unique crossroads between the past, present and future. The illustration below represents this crossroads and a way of communication that allows HTC to achieve improved engagement within its corporate structure, while also respecting traditional practices. The circles represent all Heiltsuk peoples no matter where they are located, and are reflective of the cyclical nature of the seasons, plants, animals and people who call the central coast home.
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