Loretta Williams 253 4 Avenue North | Williams Lake, BC | V2G 4T

TEZTAN BINY FISH LAKE Prosperity Project Canadian Environmental Assessment Suggested Site Tour

Loretta Williams

Mining Coordinator

Tsilhqot’in Stewardship Council

Tsilhqot’in Stewardship Department

253 4 th Avenue North | Williams Lake, BC | V2G 4T

1 Table of Contents

Page 3 Introduction

Page 3 Etiquette When Visiting Xeni Gwet'in Tr aditional Territor y – Xeni Gwet’in Community Guide

Page 4 Nenduwh Jid Guzit’in - Xeni Gwet’in Declaration

Page 6 1983 General Assembly of Chilcotin Nation – Declaration of Sovereignty

Page 9 1998 General Assembly of Chilcotin Nation – Declaration of Sovereignty

Page 13 List of General Sites

Page 15 Appendix A: List of Sensitive – Confidential Sites

• Sites of importance for Tsilhqot’in • Archaeology - Corridor • Petroglyph Site • Big Creek • Significant Lakes along the Proposed Corridor east of Fish Lake • Archaeology – Fish Lake • Archaeology – Large Island on Fish Lake

2 Introduction

In order to enter Tsilhqot’in Territory one needs to adhere to the rules and laws that come with entering our caretaker area.

There are sacred mountains and sites that are scattered throughout Tsilhqot’in Territory that are sensitive and one must abide by the rules and etiquette. For example: The Story of Tsil?os (Mt. Tatlow):

“I guess Sammy William was riding with him and he told Roy the story about Mount Tatlow. He told Roy that this peak called Mount Tatlow was once a man before. Tatlow had a wife named ?Eniyud. Between them they had six kids altogether. I guess they split up. Couldn't get along with each other. Each of them took three kids and separated. Tatlow turned into a rock with his kids above Xeni Lake and ?Eniyud turned into a rock with her kids over the other side of Tatlayoko Lake. Sammy told Roy that when you point at Tatlow he'll make it rain or snow on you.” - as told by Sammy William. Story taken off the Xeni Gwet’in Website

There are many sites within the Tsilhqot’in much like the one of Ts’il?os. Ts’il?os cannot be pointed at. He was once a human and it is rude to point at someone. Without a Tsilhqot’in guide you will go into out Territory unaware of the significance of the sites you are about the visit.

This document will come with an appendix that is CONFIDENTIAL and cannot be given to the public or posted for public review. We have concerns about public disclosure of culturally sensitive information. The appendix identifies specific sites of archaeological, cultural and spiritual importance to the Tsilhqot’in people. We are concerned that public disclosure of these locations could lead to harm to these sites. Because of this we ask you to use Appendix A only if you assure us that these locations will not be posted on your website or otherwise made public.

I will include protocol that has been written by the Tsilhqot’in People of the years: The Xeni Gwet’in Declaration, the Xeni Gwet’in Community Guide, and the 1993 and 1998 Declaration of Sovereignty.

Etiquette When Visiting Xeni Gwet'in Tr aditional Territor y – Xeni Gwet’in Community Guide

Visitors are able to pursue traditional recreational activities that are in keeping with the wilderness character of the area. Remember that you are a guest in our home. Respect the privacy and customs of our people and communities. Enter homes only when you are invited and do not wander across residential areas or destroy property. Please observe our customs and regulations; enjoy your visit to the Xeni Gwet'in Caretaker area.

Aircraft: Used to access local airports, heli-activities are not supported by the community.

Permits: Visiting the Caretaker area is encouraged and regulations imposed by the Province of British Columbia for hunting and fishing apply. Please ensure that you have appropriate permits and licenses. Area use is under review by the Xeni Gwet'in First

3 Nations government. Future policy and permitting processes will comply with terms of use over land and waters within the Caretaker area.

Photography: Respect our privacy and request our permission before-taking pictures. Our preferences and comfort may vary widely. Do not reproduce or sell photographs of our people without their written permission. Sketching, Audio and Video Recording: May be prohibited; consult your guide for direction.

Ceremonies: As these arc sacred events, dress and act respectfully. Please do not ask questions or comment during dances. Applause after dances is typically not appropriate as these dances arc religious ceremonies, not performances. Discretely consult your guide and follow the lead of other community members.

Cultural, Heritage and Burial Areas: Do not disturb or remove items and/or artifacts. Artifacts are owned by the Xeni Gwet'in people and must be left in their place. The Xeni Gwet'in is currently considering marking special heritage and cultural sites, including burial areas. Out of respect visitors are asked to refrain from infringing on these areas. First Nation antiquity will be strictly enforced.

Off Road or Off Trail: The Community supports a policy of guided non-motorized Access to the back country. Motorized off road vehicles are prohibited except to aid in traditional and licensed activities (trapping and stock grazing). All terrain vehicles, snowmobiles and other motorized transportation are restricted to designated roads/ trails. Designation is under development.

Trail Cutting: Is not permitted in the Caretaker area without written approval of the Xeni Gwet'in First Nations Government.

Gates: If open, keep open. If closed, close behind you.

Fences: Cutting fence is not permitted without written approval of the Xeni Gwet'in First Nations Government.

Cycling: Is allowed only on designated trails. Trails designations are under development.

Back Country Hiking and Backpacking: Use established routes. The community is concerned about the impact of increased visitors and is preparing area use guidelines. Inexperienced backpackers are recommended to use a local guide.

Travel: Maximum speed within the Xeni Gwet'in Caretaker area communities is 50 kilometres per hour unless otherwise posted. Keep your speed at a minimum and respect our people, wildlife, residences and lodges.

Pl ease tread lightly. Ancient ruin s, artifacts, fossils and historic remains are fragile and irreplaceable.

4 Nenduwh Jid Guzit’in - Xeni Gwet’in Declaration

Let it be known as of August 23, 1989: We, the Tsilhqot'in People of Xeni, known as the Nemiah Valley Indian Band, declare that the lands shown on the map attached, which form part of our traditional territory, are, and shall henceforth be known as:

Nemiah Aboriginal Wilderness Preserve

Let it be known that within the Nemiah Aboriginal Wilderness Preserve:

1. There shall be no commercial logging. Only local cutting of trees for our own needs, i.e. firewood, housing, fencing, native uses, etc.

2. There shall be no mining or mining explorations.

3. There shall be no commercial road building.

4. All-terrain vehicles and skidoos shall only be permitted for trapping purposes.

5. There shall be no flooding or dam construction on Chilko, Taseko, and Tatlayoko Lakes.

6. This is the spiritual and economic homeland of our people. We will continue in perpetuity: a) to have and exercise our traditional rights of hunting, fishing, trapping, gathering, and natural resources; b) to carry on our traditional ranching way of life; c) to practice our traditional native medicine, religion, sacred, and spiritual ways.

7. That we are prepared to SHARE our Nemiah Aboriginal Wilderness Preserve with non-natives in the following ways; a) with our permission visitors may come and view and photograph our beautiful land; b) we will issue permits, subject to our conservation rules, for hunting and fishing within our Preserve; c) the respectful use of our Preserve by canoeists, hikers, light campers, and other visitors is encouraged, subject to our system of permits.

8. We are prepared to enforce and defend our Aboriginal rights in any way we are able.

5 1 9 8 3 General Assembly of the Chilcotin Nation A Declaration of Sovereignty

Territory

From the Fraser River to the Coastal Mountains and from the territory of the Lillooet to the territory of the Carrier Nations is Chilcotin country. The heart of our country is the Chilcotin River and its tributary lakes and streams. This has been the territory of the Chilcotin Nation for longer than any man can say and it will always be our country; the outlying parts we have always shared with our neighbours – Nuxalk, Kwakiutl, Lillooet, Carrier and Shuswap –but the heartland belongs to none but the Chilcotin.

Our mountains and valleys, lakes, rivers and creeks all carry names given to them by the Chilcotin people: Anaham, Niut and Itcha, Chilko, Taseko and Chilanko, Tatla, Nemiah and Toosey. Our territory is that which is named in our language. All living things in our country – animals, birds, insects, amphibians, reptiles, worms and flies, fish, trees, shrubs, flowers and other plants – also bear the names given to them in the language of the Chilcotin.

Affinity

The Chilcotin are part of the greater nation of the Deni whose language is spoken in territories that extend from Hudson’s Bay to Alaska and Asia, from the northernmost forests to the equator. The Apache and Navjo are Deni. The Sekani, Taltan, Kutchin, Nahani, Kaska, Sarcee and Chipewyan are Deni. So are the Carrier, the Hare, the Dogrib, the Yellowknife, the Salvey and the Beaver people. The Deni Nation is vast and we are part of it. We are the Chilcotin.

History of Illegal Colonization of our Nation

The first white men to enter our country did so only with our permission and when we told them to leave they left. When men settled in our country without permission, we drove them out.

When the Queen of England extended to our nation the protection of her law, by including our territory in the colony of British Columbia in 1858, she did so without our knowledge or consent.

Since this time, whilst our people were suffering from the effects of European diseases, our country has been invaded and despoiled. Our people have been deceived, impoverished, oppressed, exploited, imprisoned and maligned. Our sovereignty has been encroached upon and our jurisdiction ignored. Yet we have survived and once again we thrive.

We are the Chilcotin and we declare to all men and women that we are an independent

6 nation, proud and free.

We accuse the government of the United Kingdom of breach of trust.

We accuse the government of Canada of invading the territories and jurisdiction of a neutral state whose sovereignty it is bound, by its own laws, to defend and protect. We accuse the government of the province of British Columbia of invading our territories and plundering our resources in clear violation of its own laws and ours.

We accuse all three governments of conspiring to invade our nation; of conspiring to destroy the foundations of our ancient way of life and to oppress our people; of crimes against land, air and waters over which they have no jurisdiction; of permitting the slaughter of the native wild-life; of encouraging or ignoring the over-harvesting of our forest, lakes, rivers and mountains and the destruction of our natural gardens and orchards. We accuse these governments of repeated and shameless violation of their laws and of international agreements and covenants.

Jurisdiction

The Chilcotin Nation affirms, asserts, and strives to exercise full control over our traditional territories and over the government within our lands.

Our jurisdiction to govern our territory and our people is conferred upon us by the Creator, to govern and maintain and protect the traditional territory in accordance with natural law for the benefit of all living things existing on our land, for this generation and for those yet unborn.

We have been the victims of colonization by Britain, Canada and the Province of British Columbia. We insist upon our right to decolonize and drive those governments from our land.

Constitutional Conference

We have often declared our willingness to negotiate terms of union with Canada. We repeat that offer now. We make only one condition:

The process for negotiation and the final settlement must carry the consent of the Chilcotin Nations.

We have asked the United Nations to supervise discussions between the Indian Nations and Canada to assist us in our decolonization. We feel that international assistance is necessary because Canada has stolen our lands and continues to have an interest in maintaining control over them. It is difficult to ask a thief to sit in judgment of his theft. Should the negotiations prove fruitful, they will define the terms and conditions of the union of the Chilcotin Nation with Canada. However, if Canada again refuses to negotiate or chooses to bring unacceptable conditions to the negotiations, the Chilcotin

7 Nation will consider itself free to pursue whatever course of action it may decide upon. That will no doubt include the assumption of our rightful place in the United Nations’ Organizations and other international groups, either as an individual nation or as a constituent member of a federation or alliance of nation-states.

“Non-Status” Chilcotins

To all those people who know themselves to be Chilcotin but who have been denied recognition by Canada the Chilcotin Nation declares that they will be granted Chilcotin citizenship and that they should inform their local band (or regional) office of their desire to be so recognized.

Indian Reserves

The Chilcotin Nation declares that the reserves established by Canada and British Columbia for the use and benefit of “Indians Bands” in the Chilcotin are inadequate and illegal, having never been approved nor consented to by the Chilcotin people. The Chilcotin Nation declares that all so-called Crown Land within Chilcotin traditional territory is forthwith reserved for and owned by the Chilcotin Nation.

Declarations

To the governments of the Crown, the Chilcotin Nation declares that they should henceforward honour their trust and obey the Royal Proclamation of 1763 as the supreme law in their relations with us.

Especially, to the government of the province of British Columbia the Chilcotin Nation declares that it should henceforward cease and desist its lawless plunder of the resources of our country.

The Chilcotin Nation declares that on (a date to be set) the laws enacted by Canada and British Columbia will have no force or effect in the Chilcotin country and that the laws of the Chilcotin Nation will prevail. Before that date, all holders of licences, permits, deeds and other documents issued by those governments must seek the permission of the Chilcotin Nation to continue the operation of their interests following that date. They can do so at the following locations on Tuesdays, Wednesday s and Thursday s between the hours of 10:00 a.m. and 4:30 p.m. until (a date to be set): the band (or Chilcotin Regional) offices at Anaham, Alexandria, Nemiah Valley, Redstone, Stone and Toosey.

Recognition

The Chilcotin Nation requests the recognition of all nations of the Earth, the understanding of the people of Canada, the trust and goodwill of the people of British Columbia and the active co-operation of all indigenous peoples.

Respect

To those people who have settled amongst us in our country the Chilcotin Nation declares that we bear no enmity towards you, as long as you respect us: it is the policies and practices of the governments, the courts and the churches of Canada that have done us so much harm and that must now change. We do not blame you; we ask you to understand that change must now take place and we invite you to assist us to the best of your ability. We invite you to work with us to make the Chilcotin a better place for all our children. We govern according to principles of consent. We ask you to understand that what we are saying is not unique or peculiar to the Chilcotins: it is happening throughout the Americas. The period or era of colonization and neo-colonialism is passing; the Fourth World is emerging.

1 9 9 8

General Assembly of the Chilcotin Nation A Declaration of Sovereignty

Territory

From the Fraser River to the Coastal Mountains and from the territory of the Stl’atl’imx Nation to the territory of the Carrier Nations is Tsilhqot’in Nen (Chilcotin country). The heart of our country is theTsilhqox (the Chilcotin River) and its tributary lakes and streams. This has been the territory of the Tsilhqot’in Nation for longer than any man can say and it will always be our country; the outlying parts we have always shared with our neighbours – Nuxalk, Kwakiutl, Lilloet, Carrier and Shuswap –but the heartland belongs to none but the Tsilhqot’in.

Our mountains and valleys, lakes, rivers and creeks all carry names given to them by the Tsilhqot’in people: Anaham, Niut and Itcha, Chilko, Taseko and Chilanko, Tatla, Nemiah and Toosey. Our territory is that which is named in our language. All living things in our country – animals, birds, insects, amphibians, reptiles, worms and flies, fish, trees, shrubs, flowers and other plants – also bear the names given to them in the language of the Tsilhqot’in.

Affinity

The Tsilhqot’in is part of the greater nation of the Deni whose language is spoken in territories that extend from Hudson’s Bay to Alaska and Asia, from the northernmost forests to the equator. The Apache and Navajo are Deni. The Sekani, Taltan, Gwich’in, Nahani, Kaska, Tsu T’ina (or Sarcee) and the Sayisi Dene (or Chipewyan) are Deni. So are the Carrier, the Hare, the Lhinchadene (Dogrib people), the Tatsandene (Yellowknife people), the Kawchodene (Hare people), the Dunne-Za and the Dene- Dhaa. The Deni Nation is vast and we are part of it. We are the Tsilhqot’in.

The Illegal Colonization of our Nation

The first white men to enter our country did so only with our permission and when we told them to leave they left. When men settled in our country without permission, we drove them out.

When the Queen of England extended to our nation the protection of her law, by including our territory in the colony of British Columbia in 1858, she did so without our knowledge or consent.

We are the Tsilhqot’in and we declare to all men and women that we are an independent nation, proud and free.

We accuse the government of the United Kingdom of breach of trust.

We accuse the government of Canada of invading the territories and jurisdiction of a neutral state whose sovereignty it is bound, by its own laws, to defend and protect.

We accuse the government of the province of British Columbia of invading our territories and plundering our resources in clear violation of its own laws and ours.

Jurisdiction

The Tsilhqot’in Nation affirms, asserts, and strives to exercise full control over our traditional territories and over the government within our lands.

We have been the victims of colonization by Britain, Canada and the Province of British Columbia. We insist upon our right to decolonize and drive those governments from our

10 land.

Terms of Union

We have often declared our willingness to negotiate terms of union with Canada. We repeat that offer now. We make only one condition: the process for negotiation and the final settlement must carry the consent of the Tsilhqot’in Nations.

We have asked the United Nations to supervise discussions between the Tsilhqot’in Nation and Canada to assist us in our decolonization. We feel that international assistance is necessary because Canada has stolen our lands and continues to have an interest in maintaining control over them. It is difficult to ask a thief to sit in judgment of his theft.

Should the negotiations prove fruitful, they will define the terms and conditions of the union of the Chilcotin Nation with Canada. However, if Canada again refuses to negotiate or chooses to bring unacceptable conditions to the negotiations, the Tsilhqot’in Nation will consider itself free to pursue whatever course of action it may decide upon. That will no doubt include the assumption of our rightful place in the United Nations’ Organizations and other international groups, either as an individual nation or as a constituent member of a federation or alliance of nation-states.

“Non-Status” Tsilhqot’in

To all those people who know themselves to be Tsilhqot’in but who have been denied recognition by Canada the Tsilhqot’in Nation declares that they will be granted Tsilhqot’in citizenship and that they should inform their local band (or regional) office of their desire to be so recognized.

“Indian Reserves”

The Tsilhqot’in Nation declares that the reserves established by Canada and British Columbia for the use and benefit of “Indians Bands” in the Tsilhqot’in are inadequate and illegal, having never been approved nor consented to by the Tsilhqot’in people. The Tsilhqot’in Nation declares that all so-called Crown Land within Tsilhqot’in traditional territory is forthwith reserved for and owned by the Tsilhqot’in Nation.

Declarations

To the governments of the Crown, the Tsilhqot’in Nation declares that they should henceforward honour their trust and obey the Royal Proclamation of 1763 as the supreme law in their relations with us.

Especially, to the government of the province of British Columbia the Tsilhqot’in Nation declares that it should henceforward cease and desist its lawless plunder of the resources of our country.

The Tsilhqot’in Nation declares that, as of December 11th, 1997, the laws enacted by Canada and British Columbia will have no force or effect in the Tsilhqot’in Nen and that the laws of the Tsilhqot’in Nation and its constituent communities will prevail. Holders all holders of licences, permits, deeds and other documents issued by those governments must seek the permission of the Tsilhqot’in Nation to continue the operation of their interests in Tsilhqot’in Nen. They can do so by contacting the appropriate local community office during regular office hours and asking to speak to the Chief. Local community offices are located at ‘Esdilagh (Alexandria), Tl’esqox (Toosey), Yunestit’in (Stone), Tl’etinqox (Anaham), Tsi Deldel (the Alexis Creek Community at Redstone), Xeni (Nemiah Valley) and western Tsilhqot’in Nen.

Recognition

The Tsilhqot’in Nation requests the recognition of all nations of the Earth, the understanding of the people of Canada, the trust and goodwill of the people of British Columbia and the active co-operation of all indigenous peoples.

Respect

To those people who have settled amongst us in our country the Tsilhqot’in Nation declares that we bear no enmity towards you, as long as you respect us: it is the policies and practices of the governments, the courts and the churches of Canada that have done us so much harm and that must now change. We do not blame you; we ask you to understand that change must now take place and we invite you to assist us to the best of your ability. We invite you to work with us to make the Tsilhqot’in a better place for all our children. We govern according to principles of consent. We ask you to understand that what we are saying is not unique or peculiar to the Tsilhqot’in Nation: it is happening throughout the Americas. The period or era of colonization and neo-colonialism is passing; the Fourth World is emerging. ______Chief – Anaham Indian Band Chief – Alexis Creek Indian Band ______Chief – Nemiah Valley Indian Band Chief – Stone Indian Band ______Chief – Toosey Indian Band Chief – Alexandria Band

April 17th, 1998

Note. This declaration was first signed by the Chiefs of the Tsilhqot’in on May 2nd, 1984, namely: Chief Thomas Billyboy (‘Esdilagh), Chief Arnold Solomon (Tl’esqox), Chief Andrew Harry (Tl’etinqox), Chief Ervin Charleyboy

12 List of General Sites to visit:

Sites can be found on a map of the Chilcotin – back roads of the main highways

Teztan Biny

To Teztan Biny (Fish Lake): Instead of Crossing the Taseko River Bridge, you would go left on Taseko River Road. Travel for 20 to 25 Minutes, you would turn left before Fish Lake Creek Bridge, and you would travel fairly steep slow climb. You would be climbing for 15 to 20 minutes. Once you’re on top you would travel for 20 to 25 minutes to Teztan Biny.

Tsil?os Park Sign

You can travel on Highway 20 going west. You would cross Fraser River. Sheep Creek Bridge is about 15 to 20 minutes out of Williams Lake. You keep travelling for about another 40 to 45 minutes to Lee’s Corner. There will be signs for Nemiah Valley there, you turn left. You would travel for about 5 to 7 minutes and you’ll get to Tsilhqot’in River. Chilco Bridge. For about 7 to 10 minutes you get to Chilco Ranch junction in the road with signs “again Nemiah Valley”, you would turn right. Travel for 5 to 7 minutes you get to Yunesit’in (Stone Indian Band) Reserve. Travel Straight through, and travel for about 1 hour on Nemiah Valley Gravel Road to Taseko River Bridge. From there you travel about 10 minutes to Big Lake.

Nenchugh Biny Provinvial Parks Campsite

From there you travel for about 15 minutes to get into Nemiah Valley, almost 20 to 25 minutes is Konnie Lake East side. You would travel along Konnie Lake for about 15 to 20 minutes, you’ll see Xeni Gwet’in 1 st Nations Government Store/Gas/Propane, Heavy Duty Equipment Compound, Community Office, Health Centre and Naghtaneqed school. You travel for another 20 to 25 minutes you’ll come to a place that has old Community Hall & Shop. There would also be signs re: Ts’il?os Provincial Campsite, so you would take the left road that’s not used as much. From there you would travel on much narrower and rougher road down to Ts’il?os Provincial Campsite called Nu Chugh Beniz, for about 20 to 30 minutes. The Traditional Village is by Chilko Lake on this road.

Jimmy Sammy’s Cabins - Nabis

There is a waterfall below Fish Lake on Fish Creek

Mouth of the Taseko River (North End of Taseko Lake) - Nadilin Yex

At the northern tip of Taseko Lake, to appreciate how close (and downhill) this important traditional salmon fishing spot is to the mine site and tailings pond.

13 Nadilin Yex is a spiritually (and mythologically) important site because it is the location where Lhindesch'osh traveled to and was followed there by K'ulebi (Farrand); K'ulebi died at this site.

Mouth of the Chilko River (North End of Chilko Lake) - Spawning grounds for salmon and many pit houses that have been desecrated by development

River junction of the Taseko River and the Chilko River

River junction of the Chilcotin River and the Fraser River

Henry’s Crossing – gaff hook fishing spot of the Tsilhqot’in, gathering site for the Brittany Gathering held each year by the Xeni Gwet’in – south of Tatla Lake

Siwash Bridge – Tsilhqot’in dip net at this site for salmon – Gathering site for the annual Siwash Gathering held each year by the Tsilhqot’in

Onion Lake – on the Taseko Lake road past Fish Lake turnoff before Taseko Lake

Springs (underground water) on the south side of Fish Lake – on the road on the drive to Onion Lake

Nemiah Valley – School, Band Office, Store, and Traditional Village at located on Chilko Lake - 194 km south west of Williams Lake

Chilko Lake – Nemiah Valley, BC

Farewell Canyon – narrow part of river where Tsilhqot’in dip net for Salmon – turn off located just past the Riske Creek Store on the left hand side of the road as you are headed west on Highway 20

Our Tsilhqot’in people have used these areas for Tradition Activities since time and memorial. We will continue to use these areas for generations and generations to come.