Cultural & Ethnic Studies Dzaxwan (Oolichan Fish) Stories my Elders Told Me

Chapter 12 ( Fish ) Stories my Elders Told Me Donna , lag , man , mo las . am Donna , the dawning of a new day . I live in ( Alert Bay ) British Columbia ( I am a woman from the River ( River ) the daughter of mo las Elder Vera Newman and Roy . I am the second of five children and have been fortunate to grow up in a very culturally and politically active family . I have heard our language all my life , but I am not a fluent speaker . have lived on the central coast since the time when ( the transformer ) was moving through the world changing things . Each one of the 18 tribes within the territory has their own origin stories which tell the ora history of the first ancestors . The songs , dances and language recount the ( speaking people connection to and maya ( the closest English translation is the word respect ) for the land and sea that provided and continues to provide what is needed to live . In time there was an understanding that the balance between people what nature had to provide was to be maintained . The late Cape Chief Billy shared the story of how his people in ancient times after the flood came to live near the li na na River for a period of time . This ancestor met a woman named and she hac wings on her back on the na . The woman eventually allowed Weka yi to build a house and make ( oil ) every spring ( Duff , Prior to 1965 ) These teachings and creation stories show the next generation how to live , share and maya ( treat others and things the way you want to be treated respect ) all things . In Indigenous cultures , teaching every generation is illustrated in stories , songs and ceremonies . Each listener takes away the teachings and meanings from the stories and songs , and uses the principles to help them in their own lives . This delicate balance is no longer recognized by all ( There are who have had the benefit of the old people who continued to practice their ways during the dark years when our cultural ceremonies and ways of doing things was outlawed by the Government of Canada . There are whose old people rejected their culture when the government created laws that made the practice of our way of life illegal . With the introduction of the English language and Western ways of thinking , a breakdown in language and cultural traditions has occurred . In some families , many traditional teachings are not taught to the young . Many other factors have come to disturb the balance children spending too much time watching television or playing video games , the breakdown of families because of substance abuse , and families not getting out onto the land and learning about the traditional territories and way of life . Western values and beliefs about lifestyle in general and ones responsibility to the land and to family and community have significantly eroded the traditional values and respectful behaviour of our young people . When First Nations peoples discuss culture , this includes all things involved in life origin stories , the interconnectedness of all things , food gathering and preserving methods , child rearing practices , and the passing on of traditional names , songs , dances , ceremonies , and behaviour towards the land . Elder Gloria Webster shared that Everything is connected , we do break things up into compartments or categories ( Webster , personal communication , 1994 ) Circles and cycles are central to the world and we are all connected . This sacredness and Chapter 12 ( Fish ) Stories my Elders Told Me 165

connectedness , or maya ( respect ) shown by the people , for the land and the sea resources is what allowed the to live on the coast for thousands of years . As a little girl , I remember every summer going to Big Granny ( Agnes , my paternal grandmother ) house and we all worked on processing the salmon . My only thought as a little girl was that I wait till I was old enough to cut the fish instead of wash the fish . Big Granny made us wash the fish again if we did get all the blood out . We would start right after breakfast . The adults cut the fish and filled the cans usually my dad or uncle sealed the cans . The men were responsible for gathering the wood and keeping the fire burning under the 45 gallon ( 170 litre ) oil drum in which the canned fish were cooked . While everyone was busy working , Big Granny boiled the potatoes , fish heads and tails . She would call everyone in to eat , and after eating would send everyone back out to finish filling the cans . For supper we had barbequed fish with baked potatoes and . Usually the fire was burning under the oil drum where the canned fish was cooked by suppertime . When the water in the drum cooled down it was the job of children to wash the cans . Everyone had their job . It was like a mini cannery out back at my Big Granny house . This practice continues today , but now we work on the fish at my sister house since my Big Granny passed on , and instead of an oil drum and fire we use a pot and a propane cooker to cook the canned fish . This process of canning salmon is also shared in Diane recently published book My Life in A ( 2005 ) My uncle once told me that our people always adapted ( to change ) made things easier . As far back as I can remember , na has been a central part of my familial , social and cultural life . Since I started my own family and live in my own home , we eat smoked salmon with oil , as well as salted when my Dad invites us to my sister house where he lives . Once , we entered my sister house and could smell the salted as soon as the door was opened . My daughter said , I love salted I was so proud of her appreciation for our traditional food which our people have been eating since was changed into the river ni and before . Despite these changes in how to make the work more efficient , remains a central feature of our gatherings , whether that be the processing of it or the distribution of the precious oil . To this day my family continues to potlatch ( see chapter 13 for a fuller description of the potlatch ) My grandparents on both sides of my family continued to potlatch even when a large majority of I ( gave up this important practice for a number of reasons , not the least of which was a Canadian federal statute . The majority of I saw when I was younger were memorials for family members who had passed on . My maternal grandfather Chief Arthur Dick , hosted four during his lifetime . The last three of his were li na , which means he gave gallons of na away to his guests . My gramp used to say , Giving away na was the highest thing for a chief to do , it took a real man to have the means to be able to go and make and then give it In the , li nu The Rendering of Wealth ( 1999 ) my uncle Arthur Dick talks about li na , When you give li na away , you nagila and you ca go any higher than that in our tradition . li na like the salmon is a staple in the diet of the and many other First Nations on the coast . The oil is rendered from the by many tribes on the coast . Our people use the li na to dip our fish into and pour into fish soup . It also has medicinal uses when people suffer from a bad cold they are told to heat up li na on the stove , rub it on the chest and then cover the chest with a warm towel . There are stories of chiefs in our area in the 1930 giving away hundreds of cans filled with . Giving away large quantities of li na has long been the practice of high chiefs . I Chief Charlie Nowel discusses the making of and giving away of In the old days everybody used to go fishing . Now not all go , even though high 15 for ( imperial ) gallon tin . Don make bin of boards on top of you do ripen ( the ) get much grease out of Bill gave grease feast on June past . There was a time hardly anyone went . I ( got ) cans ( and would have to got so many if more people hand gone maybe . Chief Charlie Nowel , interview and transcription in Duff prior 1965 ) 166 Chapter 12 ( Fish ) Stories my Elders Told Me

Today , this quantity of is not given away . A Chief may give away two hundred gallons or as little as fifty gallons . Today , there are few families who still . In the late my Dad started traveling to ( Knight Inlet ) to make with his own crew . In 1997 when the documentary was being filmed in , my brother Edgar who was at the time and some of his cousins , who were between the ages of and 10 had their own pit and made their own li na with the help of one of their dads and a few uncles . They each came home with gallons . The importance of this tradition remains strong and has been handed down since time immemorial from one generation to the next . are preserved by smoking or salting , but the major reason to go to is to make . I have had the opportunity to travel to with my dad and other family members and have participated in the process of rendering the oil from beginning to end . Our people were and are truly amazing , to render oil from these small oily fish . How did this process come about ?

The knowledge it took to create the nets to fish the and then to process the I would consider as Indigenous Science . The preservation of food , taking raw stinging nettle fibre and creating fishing nets are all the result of timeless observations , inferences , experimentation and evaluations of success and failures . In short , we are benefiting from scientific observation , thought and action . Archival footage from the film nu The Rendering of Wealth ( 1999 ) documents the large amounts of that were normally caught . Chief Jack and his wife Dorothy remember a time when there were lots of and how easy it was to get what you needed Jack There lots , from here to that wall , maybe about that thick with . Dot I use to walk down to the edge of the river and just pick out what I needed . Jack You could just grab it and put it in the pail , there was so much You did use the net . You could use the dip net too if you want . Beliefs about the supply of being foretold was shared by my maternal grandfather , Arthur Dick in the documentary film li na The Rendering of Wealth ( 1999 ) He tells about the first moon in the new the crescent moon is lying on its side ( looking like a bowl standing upright ) then there will be lots of in the spring , but if the crescent is standing up then the are all running out , then there wont be many in the spring ( 1999 ) Over the past twenty years in my community of the number of families that continue to harvest the has continually declined . There are a number of reasons for the decline only a small number of families have fishing boats and are able to go out and gather the , and the cost to go out on the water has increased considerably . A major reason is the steady decline in the number of returning to every year . It is easier for some families to get their food from the local grocery store , so the knowledge of how to gather and preserve this resource is slowly being lost by some families . While growing up I wanted to be an elementary school teacher , integrating our culture and academics so that our children could learn about themselves and their history in our own school , unlike my own school experience that involved very little history or cultural knowledge . Knowing that much of our own culture and history , Indigenous Knowledge , has been left out of our school curriculum made me want to help educate our children about our history and help them to see what they can become . That is why I wanted to spend time with the Elders to learn more about how they harvested and processed . From the teachings of my Elders , I developed a science curriculum for our children at our school , that used the Traditional Ecological Knowledge with Western Science methods . Chapter 12 ( Fish ) Stories my Elders Told Me 167

Research Purpose In general , this project had a purpose . The first purpose was to research I ( traditional methods of gathering , preparing and preserving and the making of li na and in the process of interviewing the Elders to understand how this information was passed on from one generation to another . The second purpose was to develop and evaluate a science curriculum on the at the Grade level that would be respectful to the culture and science knowledge and wisdom practices , and accepted for its value in the Science curriculum ( 2009 ) Chapter 13 describes the development , teaching , and evaluation of the curriculum ) Background to the Study ( Alert Bay ) is located on Cormorant Island and is the traditional homeland of the First Nation . Cormorant Island is a small island three miles long and half a mile wide , just off the northeast end of Vancouver Island . It is known by some locals as paradise island and others as the rock ! There are approximately people living in , which is made up of a municipality on one end of the island and the First Nation reserve on the other . Every other person used to be a fisherman in prior to the drastic changes to the commercial fishing industry , caused by the federal Department of Fisheries regulations and declining returns beginning in the . Today there are few commercial fishing boats . The major employer in the village is the First Nation , which operates the administration office , treaty office , forest management office , health and dental centre , Elders Centre , alcohol and drug centre , School , waste management facility , Lawrence Amber Recreation Centre , ni Fish Hatchery , and Youth Employment Centre . is also considered the heart of I ( culture . Our community is home to one of the six traditional ( where our ceremonies take place . The young are learning the songs and dances that are so important to the culture . There are still a few smoke houses in the back yards of the men and women who still go out and gather the resources which Creator has provided . The original home of the is the Watershed and the Valley . The territory extended up to the head of Wa as ( Lake ) and up into the mountains . Gathering took many forms and was obtained from many sources . I recorded informal interviews with Elders and knowledge keepers to gather information on I ( traditional methods of gathering , preparing and preserving . I interviewed the following four I ( I ( wak speaking Elders ) Chief ( Roy ) sis Elder Harriet Joseph , Chief ( Arthur Dick ) and Chief I ( id ( Jack ) I conducted one interview on my own in English . Three interviews were in and my mother mo las ( Vera Newman ) who is fluent in asked questions . While researching this information I documented many words and phrases used during the gathering , preparing and preserving of foods . When interpreting the results of the interviews , common themes and patterns were taken from the transcripts . For example , several individuals shared that their grandparents always said to take care and not throw garbage in the river the theme of respect and behaving accordingly became an important teaching theme that was explored in depth . 168 Chapter 12 ( Fish ) Stories my Elders Told Me

Archival research and document analysis were other used to gather information . Published information by anthropologists who worked among the I ( in the late and the early was added to my database . Maya , Showing Respect The old people taught the young to maya others and things the way you want to be treated . The old people gave words of thanks when taking things from nature and they made sure that garbage was properly discarded . Today , this caring for the environment is called Chief , Arthur Dick ( Art ) talks about his ( paternal grandmother ) teachings The first thing when arriving in that Ada Minnie Dick used to make us do was to dig a pit for where the garbage is going to go . So we don go and throw our garbage in the river itself will take care of the garbage , Ada used to say you didnt cover it up with the sand , you just left it open . We respect the land we own the land , the land owns us , that our mother . That what the old people said and the blood is the river . If you put bad things into it , it would not make the heart of our mother do good things . Harriet also talked about the respect shown to the river I use to hear my mom talk about how the old people use to really take care of the river . We were never allowed to dump our dish wash into the river . We were not allowed to throw garbage into the river . It is important to note that when talking about religion or prayer as anthropologist Franz Boas called it , I use the term words of thanks ( Webster , 1987 ) It was explained to me that our people had three ways of giving thanks the English word prayer is now used for all of them . Boas ( 1930 ) translation provides examples of words of thanks that were used by I ( men and women in activities . Giving words of thanks was part of everyday life . The old people , like my grandparents and great grandparents , washed themselves here before entering , and asked Creator to take their sickness away Vera Daddy would say , Art four times Vera Wash my sickness away , I guess that would be another way of saying Creator or ancestor . This ceremony took place at Twin Falls ( Cascade Point ) and was considered an important site to stop on the way up to make . 1971 ) described the ritual of Stopping halfway up the inlet to bathe ritually under the mist of a water fall at Cascade Point to ensure good health ( 169 ) They were preparing themselves spiritually for the work ahead . Art also talked about how words of thanks were given daily to show respect when gathering traditional food When we use to go put the halibut gear into the water and then the halibut would come up into the boat Dada ( paternal grandfather ) would turn the halibut head towards Village Island and he thanked the halibut for giving his life so we can continue to survive as humans . Thats what Dada use to do he did that when he shot a deer . Right where the deer dropped he used to run around it four times . Twice I saw the old man do that . Thanking the Chapter 12 ( Fish ) Stories my Elders Told Me 169

deer for giving his life so we could live . That was the work of the deer , all the animals were human beings That the way Dada was . Rendering The li na li na River is the traditional territory of the and Da . Although this territory belonged to these two tribes , during fishing time they allowed fourteen tribes to have their own camps to harvest the ( 1994 , 137 ) continues to be gathered on two rivers in territory the li na and . Once the boats arrived at the flats ( where the boats are anchored ) the hard work of getting all the supplies up to the village began . Jack shared how the old man from New Vancouver told the people how things were to be done He use to stand with his talking stick in the river and he would give the teachings , say we are not going to put our in till it time . After the spawn when he gives the OK now , then everyone goes in the river and puts their poles in for the . You have to wait til night time when the tide is coming in ( tide ) then the come in the early evening and at night . Art shared how his grandfather looked for the biggest and what was done with this I was very young when Dada went searching through the boatload of for the biggest , a very long he took out from the showed with his hands how big . He asked Ada , Can you please go fry this for me ?

You re the only one who is going to eat this . I ate it , Dada said You will never forget now . That had a name , but I don remember the name . You re a supernatural being what Dada called , sacred you don even talk about it , you just know . You never forget , you always want to come home You never give up on this land , after I ate that . You re the one that is going to be looking after , Dada used to say , It was amazing things that happened when I was a kid with the old people . There was a lot of work to do to get ready before going fishing for , especially in the days before seine nets . Art talked about his great aunt , who made the for his family Dad used to say a Andy Bean mother , Ada sister used to be the one that used to make the for our family and our tribe they used the spruce tree , the roots , spruce roots . All winter long wove the net out of spruce root . It really light . She just held it with her one hand Nobody knows how it was done before , where they locked up the . We just tie up the now , nobody knows how to do it the way the old people did it . This special net was placed below the spawning grounds . Once the spawned the current carried them back down the river into the . It allowed only the that had completed spawning to be caught That why there were lots of in the old days , because they already spawned before they came down to be caught . Thats why the were used , you dont fish till they re was id spawned . Wood needed to be cut , nets mended , tools cleaned , and ( tanks for cooking in ) needed to be ( My Uncle Art shared how you clean the tools you going to use 170 Chapter 12 ( Fish ) Stories my Elders Told Me

the ( paddle split at the end ) and ( skimmer ) the first thing you start working on when you put the fire on under the you put less then a cup of soap in the si to wash the tools , then you just wipe it off , all the things you re going to use when you making the , then it gets put away till they start to use it . I asked my Dad to explain what the was made of red cedar and the bottom is galvanized steel or tin Back in the earlier times I guess they used to be able to get the trees big enough they could get one chunk , one plank they used to be able to cut it so the only joints have is the corners we were lucky that we found a big enough cedar that we managed to get two eighteen inch planks out of them . When some people in talk about making na they say that the are put in the pit and left to rot . Then the decomposing are cooked and the oil comes out . I found it interesting how the old people explain things . According to Art , the old people said , It didn rot . It was just cooking in the pit . You wait for so many days for the to cook in the Once the are cooking in the pit , it time to start cooking the first batch of . Prior to this , the are not touched . The seal is broken on the pit once the first shovel load of is moved . The Elders interviewed all agreed that great attention and care needed to take place through the whole process . There were a few things that could affect the taste of the li na if care wasn being the temperature of the fire under the si . Uncle Art Dick , said you cant get your fire too hot either because you burn your tin or you have to change it because it affects the taste of the Art mentioned that old corking in the corners and joints of the si has an effect on the taste you have to change the corking on the si so that the damp doesn change the taste of the . If you don take out the old corking then the taste will go onto the grease . You can smell it even . Jack described the process and used the words for the equipment used during this process , the paddle that split on the end , you ( shake ) it on the si and the bones come out then oil will start showing up and you ala again . Then the li na shows After the shaking took place the oil began to rise to the top . shared how her mother used the to skim the oil off the top My mom would grab her pail and her to get the , and all the pails are all ready around the fire , after you transfer the oil from the si you use the screen when you first transfer it to the pails . The first batch that comes out , you leave the li na in the buckets over night . The ( enjoyed eating a number of ways . A treat for those of us who do not make the annual trip to is frying fresh . Once the show up in the river and the ( pits ) are full , there is usually one or two boats that make a trip out to pick up supplies and bring a load of fresh to share with the community . talked about how her dad made little barbeque sticks and her mom would barbeque I used to love watching my dad make the little barbeque sticks laughs I use to just watch my mom when she barbequed the . She didn open up the , it was still whole when she put it on the sticks . You tied it together with cedar , you wet the cedar to make sure the cedar is really wet , when you tie the onto the to 10 on a barbeque stick . Harriet talked about how the old people lived a good life for thousands of years on the natural resources that Creator provided . They harvested and preserved what they needed and the people were much healthier because of the good food we ate our own food Chapter 12 ( Fish ) Stories my Elders Told Me 171

I think there is so much illness now because we eat white man food , especially these fast foods , thats what I blame . They dont eat the good food we used to eat , our own food jarred fish and clams , that what she her mom canned so that we could bring it to . It so different now . I bet the kids dont know how we grew up . I think our bodies aren strong because we do eat our grease . Diminishing Returns Each person interviewed shared their concern for the future of making li na in because of depleting runs . Some of the factors mentioned which have an effect on the small number of returning were fish farms in the path of the travelling to the ocean and returning home , the effect of logging in the valley , the changing river in , and ( ocean vessels with long lines and deep nets ) Art shared an Elder words about this issue What said is there is no more sacredness of the season , they the fish farms are here 365 days of the year , yet the sacredness of the season is no longer there , well the different times of the year when we gather different things . To add on to what Grandpa said , that those people better look after that shit fish farm waste that sits on the ocean floor underneath the pens , and if we do then our country , all the land and water will go haywire . And gone is the respect of the land , the sacredness of the seasons is gone The people who are doing the bad things will ruin themselves . Don stress too much because he Creator going to come and fix our lands for us . Do let it get to you too much in your day , so you don go following the people that are fighting it , cause it will fix itself . They are not Creator , because everything they are doing is going to go bad farm fish and that stuff . Art went on to talk about the other resources and areas where he used to gather other traditional foods I was just in a place that Gramp called ( a little bay right next to Village Island where you could dig for clams when we lived there ) and it smelled terrible , just like standing in an outhouse . Nothing was good where we used to dig clams in our territory The fish farms are really bad It will never work because its not like the ways of following the sun and the moon ( seasons ) There is no more respect , no one cares anymore . There is so much that has been destroyed what they used to eat the crabs and the clams . You used to see the and the crab shells in the woods because the otter and mink use to eat it in the forest . They can eat that anymore because it not good . There is an understanding among the that everything is connected . If you destroy or take away one thing from nature it has a lasting effect on the food chain . Art shared what he had witnessed in his traditional homeland There are no tracks now where the deer use to come down and eat the kelp . There is nothing good for them to eat any more It just like murky mud where we use to have our clam beds . There is no more land that is hard any more . It all just murky mud . Roy also shared some of his concerns about the effect are having on the dwindling populations There are stories today about what the are doing even though they were supposed to have behind the boat a beam troll that allows the to escape , and I guess thats still not happening because you still hear stories about those guys dumping out there . 172 Chapter 12 ( Fish ) Stories my Elders Told Me

He also expressed concerns about how fish farms and the logging industry are seriously diminishing habitats and populations Now that we ve got these fish farms in the Archipelago , who knows how they re affecting the , and pretty darn sure that somehow they re being affected because they still using pit lamps at night to feed the farm fish Well they just attract everything . Those , they could be very big when they get out this far . They probably just eat them . Thats just my suspicion . Roy talked about changes in the river that he has seen since his first visit to when he was a young man to now the other thing that happening up at , all the logging that happening up there , I remember the first time I went up there it the li na li na River used to wind its way down from the bridge , but now it almost a straight shot from the bridge down to the village now . The important stories that Elders shared about this one traditional food overwhelmed me . There was so much information , the most important being maya , caring for the land , river and the , as well as the process of rendering the oil , and the many ways of preparing and preserving the . Within the last five years , you would be considered lucky to have a feed of fresh if your family does not have a boat coming out of . The teachings need to continue as they have since Creator put our ancestors on this land . Preparing Harvesting Equipment Boas ( 1975 ) described how the ( harvested food and created other water receptacles , household utensils , kelp bottles , stinging nettle nets and netting . All these items were used in the collection , storage and serving of the . The best kelp ( or bull kelp for making grows on rocks where there is a swift tide . The kelp is collected by women in the fall , after the is over ( Boas , 1974 , 407 ) Boas goes into great detail on the cleaning and drying of the kelp before the oil is placed in the bottles . The types of oil saved in these containers were ( na ) ina , xu ! wes ) and oil made of seal ( me ! es ) is , porpoise ( es ) is , whale ( gis ) and bear ( Le ) are also kept in kelp bottles . Catfish oil ( wis ) is kept in small kelp bottles ( 419 ) The gathering of stinging nettle to create fishing nets and the creation of these nets was a women job Nettles are cut in October Fifty stems of nettles are placed in a heap , and are tied together with split bark in four places , at about equal distances . These bundles are taken home , the tying is undone , and the stems are split with the nail of the thumb the nettles on it is placed on a , where it is left exposed to sun and wind . In the evening the nettles are covered over with mats so as to keep the dew off . Boas , 1974 , 370 ) After the nettle fibre is gathered and prepared it is then spun and finally the fishing nets are created . In making the large , the woman begins with the finest , using the small , on which the thread is wound . First the twine is turned twice around the smallest ( 399 ) Boas ( 1916 , 751 ) describes feasts where na was mixed with fruit feasts of currants , huckleberry feast , berry feast , salmon berry feast , crabapple feast and finally feast of salal berries and For example , when huckleberries were gathered in the summer , they would be cleaned and then placed in a bentwood box and Chapter 12 ( Fish ) Stories my Elders Told Me 173

covered with water and oil . These boxes of huckleberries would be stored away for use during a huckleberry feast . The Grease Trail , particularly oil , was one of the most valuable trade items ( Drake Wilson , 1991 ) Part of the oral history of the tells of the ancestor ' walking over the mountains to the west coast of Vancouver Island and trading with the people he encountered ( 2005 ) The grease ( trail that created was a major trade route for the and people . Valuable items that were traded were red ochre , mountain goat wool , herring eggs and songs , but the most important was the precious eulachon oil ( 2005 , 20 ) My Big Granny shared stories of my paternal great grandfather mo las and my paternal grandfather walking this trail . For over 80 years the trail was not used . In 1999 , the Grease trail was used to bring lina to the at a canoe gathering in . William , composed a song after completing the journey , called the Grease Trail Song . This song recounts the recent journey of four men who travelled an ancient trade route that extends from the traditional territories of the tribe on the east coast of Vancouver Island , to the territory of the neighbouring tribe on the west coast of Vancouver Island ( 2004 , The words of the Grease Trail song in English are as follows What shall we do my brothers and sisters ?

Come , let wander into the forest and begin our journey . What shall we do my brothers and sisters ?

Come , let fly around the world as our ancestors did with their spiritual power . What shall we do my brothers and sisters ?

Come , lets go to the other side of our world , the West Coast . What shall we do my brothers and sisters ?

Come , let hurry now and complete the things we need to do in this life . 2004 , For several years since 1999 , people have hiked the grease trail to see how the old people had to travel to trade grease with the . This new generation have not carried , but have learned the importance of the trail . Following the Path of Our Ancestors The I ( wak phrase asa san means the path of our ancestors . The I ( have survived for thousands of years by continuing to follow the path of our ancestors . Chief Charlie Nowel interview took place prior to 1965 when anthropologist Wilson Duff was working at the Royal British Columbia Museum . He concluded his discussion about li na with , We still got to have get along without it good for stomach too . We eat regularly with boilers ( potatoes ) and dried salmon ( Duff , Prior to 1965 ) sis Elder Stella Beans shares the same view about grease , in the film li nu The Rendering of Wealth ( 1999 ) She stated we still gon na make grease Stevie her 174 I Chapter 12 ( Fish ) Stories my Elders Told Me

husband to Darryl her son to Steven her grandson ?

Clearly , it is critical for the welfare and future of our people that this belief and respect continues . Knowing that much of our own culture and history has been left out of our school curriculum made me want to educate our children about our history and help them to see what they can become . That is why I developed and taught a science curriculum on the and the processing of li na grease to our ( children . The story of the teachings , the numerous contributions of Elders and community knowledge keepers , and how the students responded during instruction is outlined in chapter 13 of this book . Boas , 1921 ) Ethnology of the . Based on data collected by George Hunt . In Bureau of American Ethnology , annual report of the Bureau Ethnology to the Secretary of the Smithsonian Institution , Part ( Washington , Bureau of American Ethnology . Retrieved from details Boas , 1969 ) The religion of the Indians , Part I Texts Part II Translations . Columbia University Contributions to Anthropology , Vol . New York , NY AMS Press ( Original work published in 1930 ) Boas , 1975 ) The of Vancouver Island ( Vol . New York AMS Press . Original work published in 1909 as , of the Publications of the North Pacific Expedition ) Director , Producer ) Green , Producer ) Jacob , Producer ) 1999 ) rendering of wealth . Motion Picture . Vancouver , National Film Board of Canada . 2009 ) The development and evaluation of a curriculum . Masters project , University of Victoria , Victoria , Retrieved from 1828 2192 Drake , A . Wilson , 1991 ) Eulachon A Fish to Cure Humanity . Museum of Anthropology Museum Note , 32 . Vancouver , Museum of Anthropology . Drucker , 1953 ) Field Notes . National Anthropological Archives , Smithsonian Institution ( 4516 ( Washington , Duff , Prior to 1965 . Traditions of the . Unpublished interviews . Copy archived at mista Cultural Centre , Alert Bay , 1994 ) settlements , A geographical analysis and gazetteer . Vancouver , Press . 2005 ) My life in a big house . Books . Peter ( 1971 ) Descriptive notes on the manufacture of eulachon oil . 2004 ) Symphony of dance The Centre Aboriginal arts program brings legends to the stage . Horizon , 17 . from , Chapter 12 ( Fish ) Stories my Elders Told Me 175

176 Chapter 12 ( Fish ) Stories my Elders Told Me